them tooke him by the heare of the head and pulled him out into the durt forcyng him to go with them as prisoner other some cried out saying that y e Parish Priest was not to be medled withall for they had no commission to take him After they had satisfied their lust vpon the Parishe Priest with great rage and furie they ranne vpoÌ„ Henry and drawyng him naked out of his bed Henry Sutphen taken and caried away of the murtherers bound his handes hard behinde him whoÌ„ beyng so bounde they drewe to and fro so long that Peter Hannus which otherwise was vnmercyfull a cruell persecuter of the word of God willed theÌ„ that they should let him alone for y t without doubt he would folow of his owne mynde Then they committed the guidyng of him to Iohn Balco who rather drew him by violence theÌ„ led him When he was brought to Hemmingsted they asked of him how and for what intent he came to Diethmar Unto whom he gently declared the whole cause of his coÌ„myng but they all in a rage cryed out Away with him Henry brought to HeÌ„mingsted away with him for if we heare him talke any longer it is to be feared that he will make vs also heretickes Then he beyng marueilous weary and faynt required to bee set a horsebacke for his feete were all cut and hurt with the yse because he was led all night barefoote When they heard him say so they mocked laughed at him sayâ—ng must we hyre a horse for an hereticke He shall go a foote whether he will or no. Because it was night The cruel handling of Gods Martyr they caried him naked vnto Heyda Afterward they brought him to a certaine maÌ„s house named Calden bound him there with chaynes in the stockes The maister of the house seyng the cruell deede takyng compassion vpon Henry would not suffer it to bee done Wherefore hee was caried away to the Priestes house the Officials seruauÌ„t of Hamburge shut vp in a cupbord was kept by the rude people which all the night mocked scorned him Amongest all other there came vnto him Symon in Altenuord Christian Parish Priest of the new Church both alike ignoraunt wicked persecutors of the word of God demaundyng of him why he had forsaken his holy habite Unto whom he frendly aunswered by the Scriptures but those ignorauÌ„t persons vnderstood nothyng what he sayd Maister Gunterus also came vnto him enquiring whether hee had rather to bee sent to the Byshop of Breme or receiue his punishmeÌ„t in Diethmar Unto whom Henry auÌ„swered if I haue preached any thyng contrary to Gods word or done any wicked act it is in their handes to punish me therfore Gunterus aunswered Harke I pray you frendes barke he desireth to suffer in Diethmar The common people all the night continued drinkyng and swillyng In the mornyng about viij of the clocke they gathered together in y e market place to coÌ„sult what they should do A droncken coÌ„sultation Crucifige Crusifige There the rusticall people boyling with drinke cryed out burne him burne him to the fire with the hereticke Without doubt if we do it we shall this day obtaine great glorie and praise both of God and man for the longer he liueth the more he will seduce with his heresie What neede many words Sure he was to die for they had condemned this good Henry without any iudgement his cause not being heard to be burned At last they commaunded the Crier to proclaime that euerye man that was at the taking of him should be readie in armour to bring him forth to the fire The bloudy broode of Friers helpe forward Amongest all other the Frier Franciscanes were present encouraging the dronken rude people sayeng now ye go the right way to worke Then they bound the saide Henry hands feete and necke and with great noyse brought him forth to the fire Henry brought for 〈◊〉 the fire As he passed by a certaine woman standing in her dore beholding that pitifull sight wept aboundantly Unto whome Henry turnyng himselfe saide I pray you weepe not for me When he came to the fire for very weakenes he sate downe vpon the ground By and by there was present one of the Presidents named Maye which was euidently knowne to be corrupted and bribed with money to this purpose he condemned the said Henry to be burned pronouncing thys sentence vpon him A false sentence of a corrupte iudge For so much as this theefe hath wickedly preached against the worship of our blessed Lady by the commaundement and sufferance of our reuerend father in Christ the Bishop of Breme and my Lord I condemne him heere to be burned and consumed with fire Unto whome Henry answered I haue done no such thing and lifting vp hys eies towards the heauen he said O Lord forgeue them for they offend ignorantly not knowing what they do Thy name O almighty God is holy The tender compassion of a godly woman In the meane time a certaine woman the wife of one Iunger sister of Peter Hannus offered hir selfe to suffer a thousand stripes and to geue them much money so that they would pacifie the matter and keepe him in prison vntill that he might pleade his matter before the whole coÌ„uocation of the countrey When they heard these wordes they waxed more mad The tiranny fury of the people against this blessed Martyr and threw the woman downe vnder feete and trode vpoÌ„ her and beate the said Henry vnmercifully One of the rusticall sort strake him behinde on the head with a sharpe daggar Iohn Holmes of the new Church strake him with a Mace Othersome thrust hym in the backe and in the armes And this was not done once or twice but as often as he began to speake Maister Gunter cried out encouraging them sayeng Go to boldly good felowes truely God is with vs present Where the offeÌ„ce is not done to man coÌ„fessioÌ„ to man there needeth not After this he brought a Franciscane Frier vnto Henry y t he should be confessed Whom Henry demaunded in this maner Brother when haue I done you iniurie either by word or deed or when did I euer prouoke you to anger Neuer saide the frier What should I then confesse vnto you said he that you thinke you might forgeue me The Frier being moued at these words departed The fire as often as it was kindled would not burne Notwithstanding they satisfied their minds vpon him The fire would not kindle striking pricking him with all kind of weapons The saide Henry standing in the meane time in his shyrt before all this rude people at the last they hauing gotten a great ladder bound him hard thereunto and cast him into the fire And wheÌ„ he began to pray to repeate his Creede one strake him vpoÌ„ the face with his fist saieng thou shalt first be burnt and afterward pray prate as much as
and poyntes thereto belonging testified not by some sayes by heareseyes as M. More vseth but truely witnessed Doct. Parker Archb. of Canterbury present witnesse at the burning of Bilney and faythfully recordeth by one who as in a place and degree surmounteth the estate of M. More though he were Lord Chauncellour so beyng also both a spirituall person and there present the same time comming for the same purpose the day before to see his burning was a present beholder of things there done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Martyrdom whose credite I am sure will counterpease with the credite of M. More The order of which martyrdome was this as followeth Thomas Bilney after his examination and condemnation before Doct. Pelles Doctour of law and ChauÌ„cellour first was degraded by Suffragan Underwoode according to the custome of ther popishe maner by the assistaunce of all the Fryers and Doctours of the same sute Whiche done he was immediately committed to the â—aye power and to the two Sheriffes of the Cittie of whome Thomas Necton was one This Tho. Necton was Bilneys speciall good frend and sory to accept hym to such execution as followed But such was the tyrannye of y e tyme and dread of the Chauncellour and Fryers that he coulde no otherwise doe but needes must receiue him Who notwithstanding as he could not beare in his conscience himselfe to be present at hys death so for the time that he was in hys custody hee caused hym to be more friendly looked vnto and more holesomely kept concerning his dyet then he was before A description of the godly constancy of Thomas Bilney who being in prison oftentimes prooued the fire with his finger The Saterday next following when the Officers of execution as the maner is with their gleaues and halbardes were ready to receaue hym and to leade him to the place of execution without the Citty gate called Byshops gate in a low valley commonly called the Lollards pit vnder S. Leonards hyl enuironed about with great hylles whiche place was chosen for the peoples quiet sitting to see the executioÌ„ at the comming forth of the sayd Thomas Bilney out of the prison doore Constant Bilney exhorted to constancye one of hys frendes came to hym with few wordes as he durst spake to hym prayed him in Gods behalfe to be constant and to take his death as paciently as he could Whereunto the sayd Bilney aunswered with a quyet and milde countenance Ye see when the Mariner is entred hys shyp to sayle on the troublous Sea how he for a while is tossed in the byllowes of y e same but yet in hope that he shall once come to the quyet hauen he beareth in better comforte the perils whiche he feeleth So am I now toward this sayling what soeuer storms I shall feele yet shortly after shall my ship be in the haueÌ„ as I doubt not therof by the grace of God desiring you to help me w t your prayers to the same effect And so he going forth in the streetes geuing much almes by the way by the handes of one of his frendes accompanyed with one D. Warner Doct. of Diuinity and parson of WintertoÌ„ whom he did chuse as his olde acquayntaunce to be with him for his ghostly comfort came at the last to the place of execution and ascended downe from the hill to the same apparelled in a lay mans gowne with his sleues hanging downe his armes out his heare being pitiously mangled at his degradation a litle single body in person but alwaies of a good vpright countenaunce and drew neare to the stake prepared somewhat tarying the preparation of the fyre he desired that he might speak some wordes to the people and there standing thus he sayd Good people I am come hyther to dye and borne I was to liue vnder that condition naturally to dye againe and that ye might testify that I depart out of this present life as a true Christian man in a right beliefe towardes almighty God I will rehearse vnto you in a fast fayth the Articles of my Creede and then began to rehearse them in order as they be in the common Creede with oft eleuating his eyes and handes to almighty God and at the Article of Christes incarnatioÌ„ hauing a litle meditation in himselfe comming to the word Crucified he humbly bowed himselfe and made great reuerence and then proceeding in the Articles and comming to these wordes I beleue the Catholicke Church there he paused and spake these wordes Good people I must here confesse to haue offended the Church in preaching once agaynst the prohibition of the same at a poore Cure belonging to Trinity hall in Cambrige where I was felow Tho Bilney pâ—t to death 〈…〉 earnestly intreated thereunto by the Curate and other good people of the parish shewing that they had no Sermon there of loÌ„ng time before so in my conscieÌ„ce moued I did make a poore collation vnto them and therby ranne into the disobedience of certaine authority in the Church by whom I was prohibited howbeit I trust at the generall day charity that moued me to this acte shall beare me out at y e iudgement seat of God M. More proued a lyer by witnes present at Bilneys death so he proceeded on without any maner of wordes of recantation or charging any man for procuring him to his deth This once done he put of his gowne and went to the stake and kneelyng vpon a litle ledge comming out of the stake wheron he should afterward stand to be better sene he made his priuate prayer w t such earnest eleuation of his eyes and handes to heauen and in so good quiet behauior that he seemed not much to coÌ„sider the terror of his death and ended at the last Tho. Bilney praying at the stake Psal. 143. his priuate prayers with the 143. Psalme beginning Domine exaudi orationem meam auribus percipe obsecrationem meam c. That is Heare my prayer O Lord consider my desire the next verse he repeated in deepe meditation thrise Et ne intres in iudicium cum seruo tuo Domine i. And enter not into iudgement with thy seruaunt for in thy sight shall no man liuing be iustified and so finishing that Psalme he ended his priuate prayers After that he turned himselfe to the officers asking theÌ„ if they were ready and they answered yea Whereupon he put of his iacket and doublet and stoode in his hose shirt and went vnto the stake standing vpon that ledge and the chayne was cast about him and standing theron the sayd D. Warner came to him to bid him farewell D. Warner taking his faâ—ewell of Tho. Bilney which spake but few wordes for weeping Upon whom the sayd Tho. Bilney did most gently smile inclined his body to speak to him a few wordes of thankes and the last were these O Maister Doctor Pasce gregem
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
sight it is to be fâ—ared least they will sette you beside the saddle and put vs in your roomes As concerning sacrifice doing so I doe vnderstand by the word which you do vse Libare not knowyng els what it should meane I say Sacrifice doing Sacrifice in offring ouâ— bodyes that it is lawfull for all men and women to doe sacrifice of what sort soeuer they be but I meane not by sacrifice doing to say Masse as priestes vsed to do thereunto appoynted but like as Christen people be Sacerdotes that is to say Sacrificers as is shewed before so ought they to offer and do offer spirituall Sacrifices Sacrifice true liuely as writeth S. Paule to the Romanes saying I beseeche you brethren for the loue of Gods mercy that you wil geue your body a liuing sacrifice holy and acceptable to God being a reasonable worshipping Rom. 1â— In that he sayth our body should be a sacrifice he would haue it slayne for that was the maner that all beastes that were wont to be sacrificed shoulde be first slayne But he ioyneth therewith Liuing saying Sacrifice of mortification Geue your body to be a liuing sacrifice So that he would we shold continue to liue in this body to Gods pleasure but fleeing the ciuill lustes and appetites therof and so shall our worshipping be reasonable if we doe not geue vnto our reason ouer much of the bridle whereby it may runne at ryot Reasonable worshipping folowing fleshly concupiscence and wicked vanitye or arrogancy as wheÌ„ men will take in hand to deuise by their owne wit a more godly way of liuing then is institute by Christ whiche is the wisedome of his heauenly Father sayinge that his is not sufficient enough for vs to follow Of whome it is sayd by the Prophet Esaye in these wordes This people approche neare vnto me Esa. 29. and honoureth me with their lippes but theyr hart is farre from me but they do worship me in vayn teaching doctrines that are lawes or preceptes of men Then Paul proceedeth shewing of this Christian sacrifice saying And apply not your selues vnto the fashion of this world but be you transformed by renouation of your mind Rom. 12. that you may know what is the will of God what is good acceptable and rightfull afore him See how he would haue vs do this sacrifice and mortify our lusts in refusing the corruâ—t fashion and behauior of the world altering our minds by a new way by knowing the will of God and following after the same An other maner of Sacrifice whiche he requireth is that we shoulde alwaye offer vnto God the Sacrifice of prayse that is to wit the fruite of our lippes Sacrifice of prayle Vituli labioruÌ„â— Ose. 14. Hebâ— 13. that Osee calleth Vitulos Labiorum geuing laude vnto his name and that we should not forget to doe good and to be beneficiall to our neighbours For in such sacrifice sayth he GOD hath delight Thus I say that by playne suffrage of your law in the Decrees and also of Scripture lay persons in necessity in time of need may lawfully preach or shew the worde of God and also do sacrifice but I thinke except great neede require they ought not so to do Thus haue you herein my minde which if it be not firme and substantiall I will yet reforme it when any better is shewed as I will also do in all other thinges for I am not in this yet fully certified Albeit me thinke the decrees do passe euidently with me In the xxiiij where you doe aske whether excommunication denounced by the Pope agaynst all heretickes do oblige and binde them before God I say To the 24. article that it byndeth them afore God if it be lawfully denounced that is if they be in very deed as they be named if he denounceth them so to be not of his owne proper head or affection onely ExcoÌ„munycatioÌ„ but with the consent of other gathered with him in Christes name for the behoofe of Christes Church For so vsed S. Paule when he did excommunicate the man of Corinth Excommunication requireth consent of other which had full horribly defiled his mother in law as appeareth 1. Cor. 5. And the same forme declareth the Gospel Mathew 18. in these wordes If thy brother hath trespasâ—ed agaynst thee go and reproue him betwixt thee and him alone If he wil heare thee 1. Cor. 3. thou hast so wonne thy brother If he will not heare thee take one or two with thee that in the report of two or three Math. 18. euery thing may be assured If he will not heare them shew it vnto the coÌ„gregation If he will not follow the minde of the congregation let him be vnto thee as a paynime or a notable sinner For verily I say vnto you whatsoeuer you shall binde vpon earth shal be bouÌ„d in heauen So that such excommunication ought to be done as me thinketh by the congregation assembled together with theyr pastor whose aduise they ought principally to esteme and folow if it be vertuous and godly And thus is it conuenient to be done For the Pope is made of fleshe as well as other men and therefore he may sometime iudge awry cursing the blessed The Pope may erre and blessing the cursed and likewise may other Prelates iudging the Christen to be hereticks and heretickes Christen Of whoÌ„ it is also written in the prophecy of Ezechiel Ezech 13. Mortificabant animas quae non moriuntur viuificabant animas quae non viuunt They slewe the soules of them that should not dye and gaue lyfe to the soules that should not liue Mar. 11. As did the Phariseis when they did cast Christ out of the Uineyard which signifieth the Churche Marke 11. Iohn 1.9 And as our Sauiour prophesied in the xix of Iohn saying vnto his Disciples There shal be quoth he some that shall excommunicate you yea and the time shall come that who so euer shall slay you shall thinke to doe honour to GOD and this shall they doe vnto you because they do neither know my father nor me These wordes be written in the Gospell of Iohn 19. Wherby you see that for lacke oâ— knowledge of God which is taught and sâ—ne by the light of scripture Christ prophecyed how lewd men should lewdly excommunicate the good yea slea his true seruants thinking through such factes to please god and to do him good seruice Wherfore seÌ„d O Lord I beseech thee the knowledge of thee Ose. 4. to be dilated vpon earth which Osee bewayleth sore seing it absent wherby mens iudgement may be rectified and so to do accordingly to the leading of the same In the 25. where you aske whether euery Priest is bound to say dayly his Mattins EueÌ„song according as it is ordeined by the church To the 15. article or whether he may leaue them vnsayd without offence or
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.
the workes of fayth mercy prescribed in the same word Differeâ—â— betweeâ— worâ—â—s câ—â—â—maundeâ— God 〈◊〉 workes 〈◊〉 of 〈◊〉 and not vnto workes deuised by mans fantasy as going on pilgrimages and other lyke idolatrous superstitions the which they should also to the vttermost of theyr powers reproue and speak agaynst declaring that all grace goodnes ought onely to be soughte for at gods hand as the alone geuer therof not at any other câ—eature And that they shoulde not onely foorthwyth take down and destroy all such Images as had bene thertofore abused by pilgrimage or offerings within theyr said cures Images â—â—bused 〈◊〉 Pilgrimâ—â—â— to be deâ—stroyed but also should not thenceforth suffer any lightes or other idolatrous oblation to be made or set vp before any other image then was yet suffered in the Church Also that euery holy day hauing no Sermon in theyr Church they should immediatly after the gospel distinctly read in the Pulpit the Lordes prayer Annâ— 154â— the beliefe and the x. commauÌ„demeÌ„ts of almighty God in the english toung The 〈…〉 the 〈◊〉 prayer 〈◊〉 English be read Parentâ— maister charged trading of their childreâ— Sacramâ—â—â—â— to be 〈…〉 exhorting the people not only to learn theÌ„ theyr selues but also to teach them to theyr childreÌ„ families also should charge all Parentes and gouernors of housholds to bring vp their youth in some good exercise or occupation wherby they might afterwards serue the common wealth and not runne and like vagabondes and idle loyterers thereby encur the daunger of the lawes And furthermore that the sayd persons hauing cure should see the holy Sacramentes of Christ reuerently ministred within theyr cures that if any of them by speciall licence or other cases expressed in the Statutes of thys realme should be at any time absent from theyr benefices that then they should leaue in theyr rowmes some Godly learned and discreet Curate that were able to instruct the people in all truth and godlines not seking theÌ„selues but rather the profit of theyr flocke And likewise that they should see prouided and set vp some most conuenient and open place of euery their seuerall Churches one great Bibe in english one book of the Paraphrases of Erasmus vpon the gospels both in English that the people might reuerentlye without any argument or contention read heare the same at such times as they listed and not to be inhibited therfroÌ„ by the Parson or Curate but rather to be the more encouraged and prouoked thereto And that the sayd Parsons and Curates should not at any time but for necessary causes haunt anye Tauerne or Ale house neither should spend their time idlely in vnlawfull games but at all theyr conuenient leasures shoulde geue theÌ„selues to the reading or hearing of the holy scriptures Moreouer that in the time of confession euery Lent they should examine theyr parishners whether they could say the Lordes prayer the ten commaundementes and the articles of the Christian fayth and that if they coulde not they should then reproue them declaring further vnto theÌ„ that they ought not to presume to come vnto y e Lordes table without the true knowledge therof and earnest desire to fulfill the same Also that they shoulde not admitte any man to preache within theyr cures but suche as were lawefully licensed thereunto None to preach 〈◊〉 â—â—fficiently 〈◊〉 and that they hauing at anye tyme before extolled and praysed any Idolatrous Pilgrimage or other superstition should now openly recant the same before the people That all hinderers of Gods word and fauourers of the contrary proceedings should 〈◊〉 detected Ecclesiaâ—ticall and beneficed persons what they must 〈◊〉 to the 〈…〉 beneâ—â—â— of a 〈◊〉 pouâ—d to finde a scholer at the vniuersitye And if there were any open hinderer or disturber of the reading or preaching of the word of God within their parishes that then they should forthwith detect the same vnto the kinges counsell or vnto some Iustice of peace to theÌ„ next inhabiting And further that learning and knowledge might be y e better mayntayned it was also ordeined herein that euery beneficed persoÌ„ y t inought yerely dispend twenty pouÌ„des or vpward and not resident vpon their cures should pay towardes the reliefe of the poore within theyr parishes euery yeare the fourty part of theyr fruites and profites likewise that euery suche as might dispende one hundreth poundes yearely or more should for euery hundreth pouÌ„d geue a competent exhibition vnto some poore scholer within one of the Uniuersityes of Oxford or Cambridge or els in some other grammer schole of the realme And also that euery priest being vnder the degree of a Bacheler of Diuinity should haue of his owne one newe Testament in English and Latine with the Paraphrases of Erasmus vpon the same and should diligeÌ„tly read and study therupon and should collect and keep in memory all such comfortable places of the scripture as do set forth the mercy benefites and goodnes of almighty God towardes all penitent beleuing persons that they might therby coÌ„fort theyr flock in al dauÌ„ger of death Certaine â—hinges to â—e prouided 〈◊〉 of the â—â—â—rchmen dispayre or trouble of conscience and that therfore euery bishop in theyr visitations should from time to time try and examine them how they had profited in these theyr studyes And although the Masse was then still by the Law reteyned yet was it enioyned that at euery high masse the sayer or singer therof should openly and distinctly read the Gospell and Epistle in English in the Pulpit or in some other conuenient place that the people mought heare the same The Gospel 〈◊〉 epistle to 〈◊〉 read in 〈…〉 And in like place and maner should read euery holy day and Sonday at Mattins one chapter of the new Testament in English omitting therfore three of theyr 9. Latine Lessons with theyr Respondes and at Euensong like wise immediately after Magnificat one chapter of the old Testament in stead of theyr wonted Respondes and Memories Furthermore because of the vayne contention that often fall among the people for goyng on Procession it was ordeined that thenceforth the Priests and Clerkes should kneele in the midst of the Church there distinctly sing or reade the Letany in English sette forth by the authority of K. Henry the eight and that no person should depart the church in the time of reading the Scripture or the Letany or during the time of any Sermon without iust and vrgent cause Likewise that the people should spend the holydaies in hearing the word of God in priuate and publick prayers in knowledging theyr offences vnto God and amendmeÌ„t of the same in reconciling themselues charitablye to theyr neighbors where displeasure hath bene in often receiuing the Communnion of the body and bloud of Christ in visiting the poore sicke in all sober and godly conuersatioÌ„ and not in vanity idlenes or dronkenes
hauing also theyr Deanes stall in the quere wyth a Prebende thereunto annexed and the chiefe place in the Chapter house with a key of theyr Chapter Seale beyng also by the Kynges Maiestyes Commission appoynted theyr Ordinary yet woulde they not in anye wise deliuer vnto him a Booke of theyr Statutes for the better knowledge of his and theyr duetyes nor shewe vnto him their Recordes and Monumentes for declaration of the kings right and his For which cause this Defendaunt by writ of quo warranto lawefully called them to aunswere which yet lyeth a sleepe to the losse of the Kinges Maiestyes right The time of deliuery of the sayd writte he remembreth not The 37. he sayeth is all false as farre as hee knoweth ¶ To the title of wilfull negligence he sayeth that hee hath vsed to his power willing diligence TO the 38. he sayth that he being attendant according to his bounden duetye to serue the Kinges highnesse during the time of the parliament from the first vnto the last day and then immediately after repayred into his Dioces and he might not trust R. M. the Chauntour and George Constantine to execute faythfully the iurisdiction because they had before through theyr slaundrous life and not punishing misdoers left the country in great enormity of filthy whoredome And sayth farther that one cause why he appoynted not an Officer c. was for that he lacked his letters of authority of Iurisdiction The 39. and 40. he sayth are vntrue To the 41. he sayth that how often he did minister the Communion he doth not remember but in all other thinges so farre as he knoweth he hath studied to order hymselfe according to his vocation as farre as he beleueth hee goeth like a Minister To the 42. he sayeth that hee hath not alienated hymselfe from studye neyther preached vndiscreetly nor reported the Scriptures vntruely to his knowledge but he hath bene very much hindered both from study preaching by the malicious crafty and couetous behauiour of the forenamed persons And that he did set forth the doctrine of honest maryage as well of all other menne as of Priestes euen as the Scripture then rehearsed did minister occasion To the 43. he sayth that reciting the wordes of Luke if thy brother haue offended agaynst thee blame him and if he repent forgeue hym and if he haue offended agaynst thee seuen tymes in one day and seuen times in the daye be conuerted vnto thee saying I am sory forgeue him He sayd farther these wordes in effect it appeareth by this place of scripture that we are not bound except he repent to forgeue him but we are bound to pray to God to forgeue him and to geue him grace to repent that wee may forgeue him To the 44. he sayth that he hath preached right often at Carmarthen as well as at other places and hee sayeth that a great number at Aberguilly do vnderstand english very well To the 45. he sayth that after he had preached fyrste at Brecknocke Carmarthen Swanzy Laugharne Tinby Pembroche Hereforde Saynt Dauids Cardigan with other notable Townes he hath since that time preached to a greate manye other poore Churches but not in Tinby nor Pembroche but for Hereforde he standeth in doubt And whereas he brought with him at the first a learned Preacher of Godly life the vngodly stubborne behauiour of the persons before named weryed him away And wheras he had waged an other learned man to come into his Dioces to preache George Constantine by hys discouragement aduertised him from this Defendaunt To the 46. he sayth that in all his Churches appropriated there is both Bible and Paraphrases so farre as he knoweth and if the Priestes there woulde not shewe him the lacke thereof yet should the Officialles declare it vnto him that it might be amended by his will without delay To the 47. he sayth that George Constantine couetously ingrossed into his handes a great number of Paraphrases wher as this Defendaunt hath admonished the Clergy to buy euery one for his discharge and if the sayd George being Officiall of two Archdeaconries and other Officials in theyr Office woulde declare vnto him what Churches do lack Bibles or Paraphrases he would cause it to be amended as much as in him lyeth ¶ To the title of Folly he sayth that his desire is in true simple maner of his wordes deedes and other honest behauiour through Gods grace to shew Godly wisedome TO the 48. he sayth that he thinketh no folly in the decent colour or fashion with honest vse of Saddle Bridle Stirrops Staffe and other like necessary or conuenient things and sayth that he vseth a Saddle made after the Scottish fashion with stirrops of iron vnuarnished like spurs and blacke bridle without studdes the bit and snaffle white as other mens be To the 49. he sayth that whē he goeth abroad in winter he weareth a hat to beare of rayne and snow in sommer to shadow him from the Sunne without any vowe of superstition or offence of the people To the 50. he sayth that all is one to him to ride or go as cause requireth and whether he sayd as is conteyned in the article or not he remembreth not Howbeit he doth vse to go a foote To the 51. he sayth that after lawfull prayer it pleased God to geue him a sonne begottē and borne in honest mariage whome he therefore caused to be named Samuell presenting him to the minister to be receiued into Christes Church as a poore member of Christ by the holy Sacrament of baptisme was this done openly in the Cathedrall Church with earnest grauity and without offending any man and also 2. wiues being before at variaunce desired both to be Godmothers whiche were both receiued to make vnity betweene them not knowing any lawe to the contrary nor none offence therby conceiued of the people To the 52. he sayth that he doth vse with grauity all honest louing enterteinement of his Chylde to encourage him hereafter willinglye at hys Fathers mouth to receiue wholesome doctrine of the true feare loue of God and sayeth that he hath whistled to hys Chylde but sayde not that the Chylde vnderstoode it and that he aunswered to one that founde fault with it as is conteyned in the article To the 53. he sayeth that hee was neuer Surueyor but went to see Milforde Hauen for honest purpose and not to suruey it and for that hee at the sighte of a Seale whistled in his fist such as meaned folly might turne it to theyr purpose And it is not true that he stoode whistlynge an hower to the Seale nor that anye faulte was founde with it nor any such aunswere made by him to his knowledge To the 54. he sayth that if he did say the destroying of the Frie letteth plenty of Fish he thinketh the same not agaynst reason but he remembreth not to haue sayd as is conteined in the article To the 55. he saith that he remembreth not that
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
therefore it is easie to iudge to how fauourable and vprightfull hartes they tooke vppon them to be his aduocates and defenders The Chauncellour likewise charged him vpon the same xxiij daye y t since his last imprisonment he had said vnto Robert Cluny the Bishops Sumner and his keeper that as far foorth as he could see or perceiue for his parte in this his matter the lawes of the Church were grounded vpon Pilate Cayphas The lawes of the church of Rome groūded vpon Pilate and Cayphas Which obiection he graunting to be true the Chaūcellour did for that time dismisse the Courte vntill the first daye of Marche nexte following Uppon whiche daye minding to make quicke dispatche he in fewe wordes asked Man what matter he had to alledge for himselfe why he shoulde not then considering the premisses bee pronounced a relapsed heretique and receiue suche punishement by the seculare power as to suche was due by order of lawe But he hauing no other allegations then before whiche might take place with them was finally condemned as an heretique And notwithstanding that as the register noteth but howe truely God onely knoweth he did agayne forsake his former renewed profession of Christes Gospell and yelded himselfe vnto the Bish. of Rome requiring to be absolued from his curse of excommunication and contented to doe such penaunce as they should enioyne him he was yet the xxix day of Marche deliuered by Doctour Hed vnto the Sheriffe of London The popish chauncelour would not seeme to cōsent to his death but yet could send him to the Shambles to be kilde to be then presently burned with this protestation made before that he might not consent to the death of any and therefore he desired the Sheriffe that he woulde receiue this person as relapsed and condemned and yet to punishe him otherwise then by rigorous rigour The wordes to be marked in their sentence be these Rogamus attentè in visceribus Iesu Christi vt huiusmodi dignae seueritatis vltio executio de te contra te in hac parte fienda taliter moderetur vt non sit rigor rigidus neque mansuetudo dissoluta sed as salutē sanitatem animae tuae c. That is We desire in the bowels of our lord Iesus Christ that the punishment and execution of due seueritie of thee against thee in this part may so be moderate that there be no rigorous rigour nor yet no dissolute mansuetude but to the health and wealth of thy soule c. Wherein these Catholique Churchmen doe well declare accordyng to the wordes of Thomas Man before expressed that the lawes of their church be grounded vpō Pilate Caiphas For like as Caiphas with his court of Phariseis cried against Christ vnto Pilate It is not lawfull for vs to put anye man to death But if thou let hym go thou art not Caesars friend Euen so they first condemning the saints of God to death and then deliuering them vnto the secular Magistrate to be thereupon executed woulde yet couer their malignant hartes with the cloke of hipocriticall holines and vnwillingnes to shedde bloude But God be thanked whiche bringeth all thinges to light in his due time vncouereth her hipocrisie at last that she may be seene and knowne in right colours * The burning of Thomas Man Thus Thomas man the manly martyr of Iesu christ being condemned by the vniust sentence of Hed the Chaūcellour was deliuered to the Sheriffe of London sitting on horsebacke in Pater noster rowe before the Byshops doore an 1518. protesting to the sayde Sheriffe that he had no power to put him to deathe and therefore desired the Sheriffe to take him as a relapse and cōdemned to see him punished Et tamen citra Mortem that is without death as the wordes stand in the Register The Sheriffe receiuing neither articles to be read at his burning nor any Indentures of that his deliuerye Thomas Man burned of the Sheriffe without any warrāt An. 1518. Mens Mart. 29. Ex Regist. immediately caryed him to Smithfielde and there in the same day in the foorenoone caused him to be put into Gods Aungell according to the wordes of the sayd Thomas Man before saying that if he were taken againe of the pilled knaue priestes as he called them he wist well he should goe to the holy Aungell and then be an angell in heauen In the deposition of one Thomas Risby weauer of Stratford Langthorn against y e forenamed Martyr Tho. Man it appeareth by the Registers that he had bene in diuers places and countryes in England and had instructed very many as at Amersham at London at Billerica Chemsford at Stratford Langford at Oxbrige at Burnham at Henley vpon Thamis in Suffolke and Northfolke at Newbery and diuers places moe where he himselfe testifieth that as he went Westward he found a great company of well disposed persons being of the same iudgement touching the sacrament of the Lordes supper that he was of and especially at Newbery where was as he confessed a glorious and sweete societie of faythfull fauourers who had continued the space of xv yeares together Ex Regist. Rich. Fitziames Pag. 798. Vj. score abiured and 3. or 4. burnt about Newbery 60. yeares agoe till at last by a certaine lewd person whome they trusted and made of their counsell they were bewrayed and then many of them to the number of sixe or seuen score were abiured and three or foure of them burnt From thence he came then as he confessed to the forest of Windsore where he hearing of the brethren which were at Hamersham remoued thither where he found a godly and a great company which had continued in that doctrine and teaching 23. yeares whiche was from this present time 70. yeares agone Abiuratio magna Knowen men or Iust fast men of Amersham W. Tilseley or rather Tylseworth martyr Vid. supra Pag. 774. And this congregation of Buckingham shyre men remayned till the time of Iohn Longham Bishop of Lincolne whereof we shal Christ willing heare more anone Against these faythfull Christiās of Amersham was great troble and persecution in the time of W. Smyth Byshop of Lincolne about the yeare of our Lord 1057. at whiche time diuers and many were abiured and it was called Abiuratio Magna the great abiuration and they whiche were noted of that doctrine and profession were called by the name of knowne men or iust fast men c. In this congregatiō of the faithful brethren were 4. principall readers or instructers Wherof one was Tilesworth called thē D. Tilesworth who was burnt at Amersham mentioned in our history before by the name of William Tilseley whō I suppose rather to be called Tilseworth pag. 774. An other was Thomas Chase Thomas Chase Martyr Vide. supra pag. 774. called amongst them Doctour Chase whom we declared before to be murdered and hanged in the Bishop of Lincolnes prison at Woborne called Little ease pag.
Heliar and one Walker a Thicker of S. Clements concerning diuers such matters of Pilgrimage offering to Images worshipping of Sainctes and the sacrament of the altar A perilous heresie Ex Regist. Lond. Item when Thomas Goodred William Sweting and he in the fieldes keeping beastes were talking together of the sacramente of the Lordes bodye and like matters this Iames Brewster shoulde thus say Nowe the sonne of the liuing God helpe vs. Unto whome William Sweting agayne shoulde aunswere Nowe almightye God so doe And thus haue you the causes likewise and crymes layd against Iames Brewster vpon which he with William Sweting was together examined and condemned Then being asked as the Romishe maner is whether he had any cause why he shuld not be adiudged for relapse he trusting to finde fauoure and grace in submitting himselfe sayd that he submitted him to the mercy of almighty God and to the fauourable goodnes of him his iudge And likewise did William Swetinge submit himselfe trusting belike that they should finde some fauour and reliefe in thys humble subiecting themselues vnto their goodnes But note here the vnmerciful and vnchristian dealing of these Catholique fathers The vnmercifull and vnchristian dealing of the catholique Papists who vppon their submission were contented to geue out a solemne commission the tenor whereof was to release and pardon them from the sentence of the excommunication whereinto they had incurred But immediately after vpon the same the Byshop all this notwithstanding pronounced vpon them the sentence of death and condemnation Whereupon they were both deliuered to the secular power William Sweeting Iames Brewster burnt in Smithfield and both together brent in Smithfield at one fire the 18. day of October an 1511. ¶ Christopher Shoomaker Martyr TO these blessed saintes before past we will also adioyne Christopher Shoomaker of whom this I finde briefly in the Register of syr Iohn Longland and that the sayde Christopher Shoomaker Christoph. Shomaker burnt in Newbery mariir a parishioner of great Missendē came to the house of one Iohn Say and after other matters of talke read to him out of a little booke the woordes which Christ spake to his disciples And thus comming to his house about foure times at euery time read something out of the same booke vnto him teaching him not to be deceiued in the priestes celebration at Masse and declaring that it was not the same very present body of Christ as the priestes did phantasie but in substance bread bearing the remembraunce of Christ. And taught him moreouer that the Pilgrimage worshipping and setting vp candles to saintes were all vnprofitable And thus the sayde Ioh. Say beyng taught by this Christopher and also confirmed by Iohn Okendē and Robert pope was brought to the knowledge of the same doctrine Thus much briefly I find in that Register concerning Christopher Shoomaker declaring further that he was burned at Newbery about this time which was an 1518. And thus much out of Registers of London * The burning of Christopher Shoomaker The death of Christopher Shomaker Foure principall pointes they stood in against the Church of Rome in pilgrimage adoration of sainctes in reading scripture bookes in English and in the carnall presence of Christes body in the sacrament Abiuratio magna After the great abiuration aforesayd which was vnder William Smith Bishop of Lincolne they were noted and termed among themselues by the name of knowne men or iust fast men Knowen men Iust fast men as nowe they are called by the name of Protestantes As they were simple yet not vncircumspect in theyr doings so the crafty serpent being more wily then they by fraudulent subtletie did so circumuent thē that they caused the wife to detect the husband The practise of Romish prelats the husband the wife the father the daughter the daughter the father the brother to disclose the brother and neighbour the neighbor Neither were there any assemblies nor readinges kept but both y e persons and also the bookes were knowne The practise of prelates Neither was any word so closely spoken nor article mentioned but it was discouered So subtilly and sleightly these Catholicke prelates did vse their inquisitions and examinations that nothing was done or sayd among these Knowne men xv or xx yeares before so couertly but it was brought at length to their intelligence Such captious interrogatories so many articles and suspicions they had suche espyals and priuie scoutes they sent abroad such authoritie and credite they had with the king and in the kinges name such dilligence they shewed in that behalfe so violently and impudently they abused the booke of y e peaceable Euangelistes wresting mens consciences vppon their othe swearing them vpon the same to detect thēselues their fathers mothers other of their kinred with their friends neighbours and that to death All whiche thinges in the further processe of the table ensuing Christ willing whiche we haue collected out of some part of the Registers of Lincolne shall appeare For the better declaration wherof first here is to be premonished by the way touching the see of Lincoln that after William Smith succeded Iohn Longland This William Smith W. Smith Bish. of Lincolne although he was somewhat eger sharpe against the poore simple flocke of Christes seruauntes vnder whome some were burned many abiured a great nūber molested as partly hath bene afore declared yet was he nothing so bloudy or cruell Iohn Longland B. of Lincolne as was the sayd Longland which afterward succeeded in that Dioces For so I fynde of him that in the time of the great abiuratiō and troublesome affliction of Buckinghamshyre men wherein many were abiured certaine burned yet diuers he sent quietly home without punishment and pennaunce bidding them go home and liue as good Christen men should doe And many which were enioyned penaunce before he did release This Smith dyed about the yeare of our Lord. 1515. by whome was builded as is aforesaid the Colledge of Brasan nose in Oxford The College of Brasen nose in Oxford builded Not long after him folowed Iohn Longland a fierce cruell vexer of y e faythfull poore seruantes of Christ who to renue again the old sparkles of persecutiō whiche were not yet vtterly quenched first began w t one or two of them which had bene abiured whom he thought to be most notorious causing them by force of their othe to detect bewray not onely their owne opinions touching poyntes of religiō but also to discouer al other of their affinitie which were either suspected or abiured before And them likewise he put to their othe most violently constrayning them to vtter and confesse both themselues and whom els so euer they knew By reason whereof an incredible multitude of men women and maydens were brought forth to examination and straightly handled And such as were found in relapse were burned The rest were so burdened with superstitious and
Wicket the Gospell of Sainct Iohn the Epistles of Sainct Paule Iames and Peter in English an exposition of the Apocalips a booke of our Ladies mattens in english a booke of Salomon in english a booke called the pricke of conscience  Iohn Edmundes of Burford Taylor The crime againste Iohn Edmundes for hauing a certain english book of y e cōmandemēts The foresayd Robert Colyns being sworne vpon the Euangelists did detecte these persons Iohn Harrys The crime againste Iohn Harrys For communing with hym of the first Chapter of Sainct Iohns Gospel For speaking against Idolatry In the beginning was the word and the word was wyth God and God c. Also for communing of a Chapter in Mathew of the viij beatitudes  Thomas Hall Item for counsaylyng hym not to go on pilgrimage to Saincts because they were Idols  Rob. Lyuord William Lyuord Bruges Ioanne his wife Harrys his wife Rich. Colyns All these were detected for that they beeing together in Bruges house at Burford were reading together in the booke of the exposition of the Apocalyps and communed concerning the matter of opening the booke with seauen claspes c.  Iohn Ledisdall or Edon of Hungerford Iohn Colyns of Burford Iohn Colyns and his wife of Asthall Iohn Clerke of Claufield The wife of Richard Colyns of Ginge  Thom. Colyns and his wife of Gynge This Thomas was charged for hauyng a booke of Paul Iames in English  William Colyns Robert Pope of Henred Hakker of Colmanstreete in London  Stacy brickmaker of Colmōstreete For hauing the booke of the Apocalypse  Tho Phillip Laurence Wharfar of London For readyng the Epistle of Sainct Peter in English in the house of Roberte Colyns at Asthall  Ioanne Colyns his owne sister of Asthall Thomas Colyns hys cousen of Asthall Maistres Bristow of London Iohn Colyns sonne of Richard Colyns of Gynge Ioanne Colyns daughter of Richard Colyns of Gynge Henry Stacy sonne of Stacy of Colmanstreete Thomas Steuenton of Charney in Barkeshyre Iohn Brabant in Stanlake Iohn Baker weauer of Wytney  Richard Colyns The wordes of Richarde Colyns were these That the Sacramente was not the true bodye of Christ in flesh and bloud but yet it ought to be reuerenced albeit not so as the true body of christ  Thom. Colins of Gynge hys owne naturall Father The crime agaynste Thomas Colins For that eight yeares past this Thomas Colins his Father had taught this Iohn his sonne in the presence of hys Mother the x. Commaundementes and namely that he should haue but one GOD and shoulde worshyp nothing but GOD alone The sonne accuseth the father and that to worship Sayntes and to go on pilgrimage was Idolatry Also that he should not worshippe the Sacrament of the aulter as God for that it was but a token of the Lordes bodye Which thing so muche discontented this Iohn Colyns that he sayd he would disclose his Fathers errours and make him to be burned but his Mother entreated him not so to doe  Rob. Colins of Asthall The crime against Rob. Colyns That this Robert readde to him in a certaine thick booke of Scripture in English Iohn Colins of Burford appeached to the Byshop these persons her named Iohn Edmundes and his wife The crime layd to Ioh. Edmundes For that hee readde to this Iohn the x. Commaūdementes tolde him that Iohn Baptiste sayd that one shoulde come after him whose buckle of his shoo he was not worthye to vndoe  Alice wife of Gunne of Wytney  Iohn Hakker and his sonne of London This Iohn Hakker of London comming to Burford brought a book speaking of the x. plagues of Pharao Also after that an other booke entreatyng of the seauen Sacramentes  Laurence Taylor of Shordich Thomas Philip of London Philip seruaunt of Richard Colins Waunsell fishmonger of the Vise Ioane Robert Burges wife Iohn Boyes and his brother a Monke of Burford Thomas Baker Father to Gunnes wife of Whatley Agnes daughter of Iohn Edmundes The Mother of Iohn Boyes of Sedbery Edward Red Scholemayster of Burford Robert Hichman of Lechelade  Elynor Hegges of Burford This Elynor was charged that she shold burne the Sacrament in an Ouen  Iohn Through of the Priory of Burford The Mother of Robert Burges wife Roger Dods of Burford by his othe was cōpelled to vtter these persons here named Syr Iohn Drury Vicare of Windrish in Worcetershyre The crime against this Syr Iohn Drury was for that when Roger Doddes came first to him to bee hys seruaunte hee sware him vppon a booke to keepe his counsels in all thinges and after that he shewed hym a certayne woman in his house whome hee sayde to bee hys wife counselling moreouer the sayd Roger Dods vpon an embring day to suppe with bread cheese sayinge that whiche goeth into a mannes body defileth not a mans soule but that whiche goeth out of the body defileth both body and soule Also that the sayde Uicare taught him the A.B. C. to the intent he shoulde haue vnderstanding in the Apocalips wherein he sayde that he shoulde perceiue all the falsehood of the world and all the trueth He said farthermore vnto him when he had bene at the Ladye of Worcester at the bloud of hayles which had cost him xviij pence that he had done as an ill husbande that had ploughed his lande and sowen it but nothing to the purpose For he hadde worshipped mans handye worke and cast away his money which had bene better geuen to the poore for he should worship but one God and no handye worke of man Item when the people would offer candles where hee was Uicare to Mary Magdalene he would take thē away say they were fooles y t brought them thether  Elizabeth More of Easthenred Robert Pope of Westhenred  Henry Miller or Tucke by Ware This Henrye dyd shew to Roger Dods a certain story of a woman in the Apocalips riding vpō a red beast The sayd Henry was twise abiured  Iohn Fyppe of Hychenden For reading vnto the said Roger Dods a certayne Gospell in English  W. Fyppe of Hychenden and Henry his sonne This William had exhorted Roger Dods that he should worship no Images nor commit no Idolatrye but worship one God and tolde the same Roger that it was good for a man to be mery wise meaning that he shold keepe close that was tolde him for els strait punishement woulde folow  Roger Parker of Hichenhen This Parker sayd to Iohn Fyppe for burning of his bookes that he was fowle to blame for they were worth a hūdreth markes To whom Iohn aunsweared that hee had rather burne his bookes then that hys bookes shoulde burne hym  The wife of Thomas Wydemore daughter of Roger House of Hychenden Olde Wydmores wife sister to Iohn Phip of Hychenden  Iohn Ledisdall of Hungerford For reading the Bible in Englishe For reading of the bible in Robert Burges ouse at
vehemency rebayte But Carolostadius without Notaryes woulde not dispute The summe of their disputations was reduced to certain conclusions The questiō of free will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Among which first came in question to dispute of free wyll which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is whether a man haue of himselfe any election or purpose to do that is good or to vse the termes of the schoole whether a man of congruence may deserue grace doing y t whiche in hym doth lye Herein when y e questiō was to be discussed what y e will of mā may do of it selfe without grace they through heat of contention as the maner is fell into other by matters and ambages little or nothing appertayning to that which Carolostadius proposed God geueth his grace to vsury Eckius affirmed that the pure strength to do good is not in mans will but is geuē of God to man to take interest increase of man agayne which first he seemed to deny Then being asked of Carolostadius whether y e whole full good worke that is in mā proceedeth of god to this he answered y e whole good work but not wholy graunting that the will is moued of God Totum Totaliter but to cōsent to be in mans power Agaynst this reasones Carolostadius alledging certain places of Austen namely of S. Paule whiche sayth Phil. ◠that God worketh in vs both to will and to performe And this sentence of Carolostadius seemed to ouercome Eckius for his assertion in erred certayne escriptes out of Bernard which seemed little to the purpose And thus was a whole weeke lost about this cōtentious and sophisticall alteration betweene Eckius and Carolostadius Luther as was sayd came not thinking at all to dispute but hauing free libertie graunted by the Duke vnder the popes authoritie was prouoked forced agaynst hys will to dispute with Eckius The matter of their controuersie was about y e authoritie of the Bishop of Rome Luther disputeth with Eckius Here is fyrst to be admonished that Luther before had set forth in writing this doctrine y t they which do attribute y e preheminence to the church of Rome haue no foundation for them but out of the Popes decrees Luthers assertion against the popes supremacy set forth not muche past 400. yeares heretofore whiche decrees he affirmed to be contrary to all auncient historyes aboue a thousande yeares past contrary also to the holy scriptures and vnto Nicene Councell Agaynst this assertion Eckius set vp a contrarye conclusion saying The assertion of Eckius for the supremacie that they whiche holde that the supremacie and preheminence of the Church of Rome aboue all other Churches was not before the time o◠Pope Siluester the first do erre for as much as they which succeeded in the see and fayth of Peter were alwayes receiued for the successours of Peter and vicars of Christ in earth This being the last of all the other Themes of Eckius yet thought he chiefly to begin with this against Luther to bring him into more displeasure with the B. of Rome wherein Luther himself much refused to dispute alledging that matter to be more odious then necessary for that present time and that also for the B. of Romes sake he had much rather keepe silence in the same Wherunto if he must needes be vrged he would the fault should be vnderstanded of all men to be where it was namely in his aduersary which prouoked him thereunto not in himselfe Eckius agayn clearing himselfe translateth all the fault vnto Luther which first in his treatise De indulgentijs Papae defended that before pope Siluesters tyme the church of Rome had no place of maioritie or preheminence aboue other churches also before y e Cardinall Caietanus affirmed y e Pope Pelagianus wrested many places of the Scripture out of their sense vnto hys owne affection and purpose Wherefore the fault hereof sayd he to him rather is to be imputed which ministred the first occasion Thus Luther being egged and strayned to dispute whether he would or no Disputation betwene Luther and Eckius about the popes supremacy the question began to be propoūded touching the supremacy of the Bishop of Rome whiche supremacy Eckius did contend to be founded grounded vpon Gods law M. Luther on the other side denyed not the supremacie of the Byshoppe of Rome aboue other churches neither denyed the same moreouer to be vniuersall ouer all churches but onely he affirmed it not to be instituted by Gods lawe Upon this questiō the disputation did continue the space of 5. dayes During al which season Ex paralio Abbat Vrsp. Eckius very vnhonestly vncurteously demeaned himselfe studying by all meanes how to bring his aduersary into y e hatred of the auditors into danger of the P. The reasons of Eckius were these For so much as y e churche beyng a ciuill body cannot be without an head The reasons of Eckius for the supremacy therefore as it standeth w t Gods law that other ciuill regimēts should not be destitute of theyr head so is it by Gods law requisite that the pope should be the head of the vniuersall Church of Christ. To this M. Luther aunswered that he confesseth graunteth y e Church not to be headles so long as Christ is aliue who is the onely head of y e Church neither doth the Churche require any other head beside hym for so much as it is a spirituall kingdome not earthly and he alledged for hym the place of Collos. 1. Hieron Eckius agayne produced certayne places out of Hierome and Cyprian whiche made very little to proue the primacie of the P. to hold by gods law Ciprian As touchīg y e testimony of Bernard neither was y e authoritie of y e author of any great force in thys case neither was the place alledged so greatly to y e purpose Bernard Then came he to the place of S. Math. 16. Tues Petrus c. Thou art Peter Math. 16. and vpon thys rock I will build my Church c. To this was aunswered that thys was a confession of faith and that Peter there representeth the person of the whole vniuersall Church as Austen doth expound it Luther aunswereth to the place of S. Math. Also that Christe in that place meaneth himselfe to be the Rocke as is manifest to collecte both by hys wordes and order of the sentence and many other coniectures Likewise to the place of S. Iohn Pasce oues meas Feede my sheepe Iohn 21. Which wordes Eckius alleged properly and peculiarly to be spoken to Peter alone Martin aunsweared that after these wordes spoken equall authoritie was geuen to all the Apostles where Christ sayeth vnto them Receiue ye the holy Ghost whose sinnes soeuer yee remit they are remitted c. By these wordes sayeth hee Christ assigning to
honour which notoriously will be disteined The 3. cause if they which most excell in nobility and authority among the Germaines shall not bend all theyr power to expell these heresyes First for that they shall appeare to degenerate from theyr progenitors who being present at the condemnatioÌ„ of Iohn Hus of other heretickes are sayd some of theÌ„ with theyr owne hands to haue led Iohn Hus to the fire Secondly for that they or the greater part of theÌ„ approuing with theyr authority * This edict of the Emperor aboue touched pag. 827. was deuised and set out not knowing to diuers of the Princes there And semeth chiefly to be brought about by the Pope and his flatterers about him Looke more hereof in the story of Sledan Lib. 3. the emperiall edict set forth of late in coÌ„demnatioÌ„ of M. Luther now except they shall folow the execution of y e same shall be noted inconstant or may be thought to fauor the same seing it is manifest that they may easily exterminate him if they were disposed The fourth cause is the iniury wrought by Luther to them their parentes The 4. cause and progenitors for as much as their fathers progenitors and themselues also haue alwayes holden the same fayth which the catholick church of Rome hath appoynted contrary to which fayth Luther with his sectaryes now doeth holde saying that many thinges are not to be beleued which theyr foresaid aunceters haue holden to be of fayth it is manifest therfore that they be condeÌ„ned of Luther for infidels and hereticks and so consequeÌ„tly by Luthers doctrine all theyr foreelders progenitors which haue deceased in this our fayth be in hell for errour in fayth importeth damnation The fift cause to moue them is that they should wel aduise consider the end The 5. reason or cause whereunto all these Lutherians do teÌ„d * The doctrine of Luther tendeth against the vsurped power of the Sea of Rome Ergo the doctrine of Luther dissolueth all obedience due to Magistrates This consequent is to be denied for the power of Magistrates is of God and he that resisteth them resisteth God So is not the vsurped power of the Pope which is that vnder the shadow of Euangelicall liberty they may abolish all superiority and power For although at the first beginning they pretended onely to adnul and represse our power ecclesiasticall as being falsely tyrannously vsurped agaynst the Gospell yet for as much as liberty is all theyr foundation and pretence by the which liberty the seculer power and magistrates can not binde men by any commaundementes be they neuer so iust or so reasonable * If the Pope doe say that no preceptes of Magistrates do oblige vnder paine of mortall sinne he sayth not true if hee say that Luther so teacheth he belyeth Luther who teacheth al men to be subiects vnto Magistrates no man more to obey theÌ„ vnder paine of mortall sinne it is manifest that theyr scope is to enfeeble and infringe as much or more the seculer state also although couertly they pretend to salue it to the end that when the seculer Princes shall beleue this theyr working not to be directed against them but onely agaynst the vsurped domination of the church and churchmeÌ„ then the laity which commonly hath bene alwayes agaynst men of the Church holding with them shall suffer the Church-men to be deuoured Which done no doubt but * Who so coÌ„sidereth the doctrine of Luther De Libertate Christiana shal finde this to be a false slaunder For how is it like that he meaneth any rebellion who describing a Christian calleth him a seruant and an vnderling to all men they will afterward practise the like vpon the secular Princes and potestates which now they attempt agaynst our ecclesiasticall iurisdiction The sixte cause to mooue and perswade them agaynst Luther is this for them to consider the fruites which folow of that sect The 6. cause as slaunders offences disturbaunce robberyes murders * The cause why the Pope doth charge the Lutherians with sedition dyd ryse vpon this because one Franciscus Sickyngus a valiant man and a great fauourer of Luther dyd warre agaynste the Archbyshop of Triers for 〈◊〉 two certain persons froÌ„ 〈◊〉 which should haue 〈◊〉 and by his meanes did not seditions dissentions which this sect hath and dayly doth styrre vp through whole Germany Also blasphemyes * As for sclaunderous words 〈◊〉 tauntes with what face 〈◊〉 Pope charge Luther being 〈◊〉 so impudent and bytter as in 〈◊〉 his present letter is manifest to 〈◊〉 seene wherein he sheweth himâ—â—â—â— in his own colours what he is slaunderous wordes scoffing iestes and bitter tauntes whiche are euer in theyr mouthes Agaynst which vnles that they shall finde a present remedy it is to be feared least the desolation of Gods wrath will fall vpon Germany being so diuided or rather vpoÌ„ the Princes of Germany who hauing the sword geuen of God into theyr hands for the suppression of malefactors suffer such enormities amongst theyr subiectes Ier. 48. Cursed is he sayth the Prophet which doth the worke of the Lorde negligently and holdeth backe his sworde from the bloud of wicked doers The seuenth reason is The 7. cause or reason that the princes should consider how Luther vseth the same way of seducing the people of Christ as hath the venimous vyper * If the doings properties of Mahumet be rightly considered 〈◊〉 should be found so aptly to resemâ—lâ— hym as the pope him self He decâ—â—neth from the word of God seâ—teth vp an other lawe so doeth 〈◊〉 Pope Hee killeth and sleyeth 〈◊〉 contrary part so doth the Pope He holdeth Saluation by workes of 〈◊〉 law so doth the Pope And if Mahumet giue liberty of flesh so 〈◊〉 not Luther but the Pope both â—â—keth it and also dispenseth with 〈◊〉 same Mahumet would not haue 〈◊〉 Religion reasoned vpon no 〈◊〉 will the Pope Briefly as the 〈◊〉 Mahumet is deuided into many suâ—dry sorts of Religion and of Religâ—ous meÌ„ so hath the sect of the pope hys Friers Monks Nunnes Hermâ—â— and other swarmes of an infinite varietie Mahumet practised in deceiuing so many thousands of soules in permitting to them the libertye of those thinges which flesh desireth and afterward in exempting them from such thinges as be more sharp in the law but that Luther a litle more temperately handleth the matter whereby he may deceiue more effectually For Mahumet geueth licence to haue many wiues and to diuorce and mary other at their pleasure This Luther to drawe vnto him the fauor of nunnes monks and priests such as be lasciuious in flesh preacheth that vowes of perpetuall continencye be vnlawfull much lesse to be obligatory and therfore permitteth vnto theÌ„ that they may mary forgetting by the way what the Apostle writeth of youÌ„g widowes saying 1. Tim. 5. That when they waxe wanton agaynst Christ then will they marrye hauing
and Leo Iuda were preachers at this time in Zuricke after their owne interpretation opening thereby whole dores and windowes to discord and dissention Albeit of their doctrine they were not certaine what they did teach yet what inconuenience folowed vpon their doctrine they had to much experiēced For now all fasting was layd downe and all daies were alike to eate both flesh egges as well one as an other Priests religious persons both mē women brake their vowes ranne out of their order and fell to marying Gods seruice was decayed singing in the church left and prayer ceased Priests grewe in contēpt Religious men were thrust out of their cloisters Confession and penance was neglected so that men woulde not sticke to presume to receaue at the holy aultar without any confession made to the Priest before The holy masse was dirided and scorned Our blessed Lady and other saintes blasphemed Images pluckte downe broken in peeces neither was there any honour geuen to the Sacraments To make short men now were growen vnto such a licence and liberty that vnneth the holy host could be safe within the Priests hands c. The disorder of all which thinges as it is of no small importaunce so it was sayd they to them so greuous and lamētable that they thought it their part to suffer the same no lōger Neither was this the first time they said of thys their complaining when in their former assemble they sent vnto them before the like admonition wryting to them by certaine of the Clergye and crauing their aide in the same Which seing it is so they did now againe earnestly cal vpō them touching the premisses desiring them to surcease frō such doings and to take a better way cōtinuing in the religion of their old aunceters which were before them And if there were any such thing wherein they were greeued offended against the Bishop of Rome the Cardinals Bishops or other Prelates either for their ambition in heaping exchanging and selling the dignities of the Church or for their oppressiō in pilling mens purses with their indulgences or els for their vsurped iurisdiction and power which they extend too farre corruptly apply it to matters externe politicall which onely ought to serue in such cases as be spirituall if these and such other abuses were the causes wherewith they were so greeuously offended they promised that for the correction reformation therof they would also themselues ioyne their diligence and good will thereto for somuch as themselues also did not a litle mislike therewith therfore would conferre their counsailes together with them how by which way such greuaunces might best be remoued To this effect were the letters of the Heluetiās written to the Senate Citizens of Zuricke Whereunto the Tigurines made their aunswere agayne the xxi day of March the same yeare in maner as here foloweth ¶ An answere agayne of the Tygurines to the Letter aforesayd FIrst * The letter of the Tigurines aunswering againe the letter of the Heluetiās declaring how their Ministers had laboured and trauailed amongest them teachyng and preachyng the word of God vnto thē the space now of v. yeares Whose doctrine at the first seemed to them very straunge and nouelle because they neuer heard the same before But after that they vnderstoode and perceiued the * If the scope of doctrine be well marked betwene the Papistes and the Protestātes ' it will not be hard for any mā to iudge which is the truer doctrine For the whole ende and scope of the Popes doctrine tendeth to set vp the honour and wealth of man as may appeare by the doctrine of supremacy of confession of the masse of the Sacramēt of the aultar c. all which do tend to the magnyfiyng of the Priests like as Purgatory obsequies pardons and such other serue for their profite Contrarywise the teaching of the Protestantes as well touching iustification originall sinne as also the Sacramentes and inuocation and all other such like tende onely to the setting vp of Christ alone and casting downe of man No iniurye to Saints if Christ onely be worshipped scope of that doctrine onely to tende to this to set forth Christ Iesus vnto vs to be the pillar and refuge of all our saluation whiche gaue his life and bloud for our redemption and which onely deliuered vs also sinnefull misers from eternall death and is the onely Aduocate of mankynde before God they could no otherwise do but with ardent affection receaue so wholesome and ioyfull message The holy Apostles and faythfull Christiās after they had receaued the Gospell of Christ did not fall out by and by in debate and variunce but louyngly agreed and consented together and so they trusted sayd they that they should doe if they would likewise receaue the worde of God settyng aside mens doctrines and traditions dissonant from the same Whatsoeuer Luther or any other mā doth teach whether it be right or wrong it is not for the names of the persons why the doctrine whiche they teach should be either euill or well iudged vpon but onely for that it agreeth or disagreeth from the rule of Gods word for that were but to goe by affection and were preiudiciall to the authoritie of the word of God which ought to rule man and not to be measured by man And if Christ onely be worshipped and mē taught soly to repose their confidence in him yet neither doth the blessed Uirgine nor any Saint elles receaue any iniurie thereby who beyng here in earth receiued their saluation onely by the name of hym And where as they charge their Ministers with wrastyng the Scripture after their owne interpretation God had styrred vp such light now in the hartes of mē that the most part of their Citie haue the Bible in their hand and diligently peruse the same so that their Preachers cā not so winde the Scriptures awry but they shall quickly be perceaued Who be they that wraste the scripture Wherefore there is no danger why they should feare any sectes or factions in them but rather such sectes are to be obiected to those who for their gaine and dignitie wrast the word of God after their owne affections and appetites And where as they and other haue accused them of errour Errour many times obiected where none can be proued yet was there neuer man that could proue any errour in them Although diuers Byshops of Constance of Basill of Curiake with diuers Uniuersities besides also they themselues haue bene sundry times desired so to do yet to this present day neither they nor euer any other so did neither were they nor any of all the foresayd Bishops at their last assemble being requested to come so gentle to repaire vnto them saue only the Schashusians and Sangallians In the which foresayd assemble of theirs all such as were then present considering throughly the whole case of the matter condescended together with
them And if the Byshops happely will obiect againe and say that the worde of God ought not so to be handled of the vulgare people they aunswered the same not to stand with equitie and reason For albeit it did belong to the Bishops office to prouide that the sheepe should not go astray and most conuenient it were that by them they should be reduced into the way againe Bishops neither will feede the flocke nor yet suffer them to feede theÌ„selues yet because they will not see to theyr charge but leaue it vndone referring all things to the fathers and to Councels therefore right and reason it is that they themselues should heare and learne not what man doth determine but what Christ himselfe doth commaund in his Scripture Neither haue their Ministers geuen any occasion of this diuision but rather it is to be imputed to such which for their owne priuate lucre and preferments contrary to the word of the Lord do seduce the people into errour and greeuously offending God do prouoke him to plague them with manifolde calamities Who if they would renounce the greedines of their owne gaine and would folow the pure doctrine of his word seeking not the will of man but what is the will of God no doubt but they should soone fall to agreement * It was the Popes law then that in Lent no man should eate fleshe nor egges nor any white meate wherein it may seeme to be verefied which S. Paule doth prophesie 1. Thess. 4. In the latter dayes certaine shall departe from the faith harkening to the doctrine of deuils forbidding to marry to eate c. Priests mariage Vowes of chastity not agreing to Gods lawe As for the eating of flesh and egges although it bee free to all men and forbidden to none by Christe yet they haue set forth a lawe to restreine rash intemperance and vncharitable offension of other And as touching matrimonie God is himselfe the author thereof who hath left it free for all men Also Paule willeth a Minister of the Church to be the husband of one wife And seeing that Byshops for money permitte theyr Priestes to haue concubines which is contrary both to Gods law and to good example why then might not they as well obey God in permitting lawfull matrimony which he hath ordeined as they to resist God in forbidding the same The like is to be said also of women vowing chastitie of whome this they iudge and suppose that such kind of vowes and coacted chastitie are not auaylable nor alowed before God and seeing that chastitie is not all mens gift better it were to marrie after their iudgemeÌ„ts then filthely to liue in single life As for Monasteries and other houses of Canons they were first geuen for reliefe onely of the poore and needie Monasteries first geuen to the poore but now serue to feede the rich where as now they which inhabite them are wealthy and able to liue of their owne patrimonie in such sort as manie times some one of them hath so much as well might suffice a great number Wherefore it seemeth to them not vnconuenient that those goodes should be conuerted agayne to the vse of the poore Yet neuerthelesse they haue vsed heerein such moderation Goods of monasteries conuerted to the reliefe of the poore that they haue permitted the inhabitants of those monasteries to enioy the possessions of their goodes during the tearme of their naturall life least any should haue cause of iust complaint Ornamentes of Churches serue nothing to Gods seruice but this is well agreeing to the will and seruice of God Ornaments of churches better bestowed vpon the poore that the poore should be succoured So Christ commaunded the yong man in the Gospell that was rich not to hang vp his riches in the temple but to sell them and distribute them to the needy The order of priesthode they do not contemne Suche priests as will truly discharge their dutie Good priestes not to be conteÌ„ned the rable of them to be diminished teach soundly they do magnifie As for the other rable which serue to no publike coÌ„moditie but rather damnifie the coÌ„mon wealth if the number of them were diminished by little and little their liuings put to better vse they doubted not but it wer a seruice well done to God Now whether the singing and praiers of such Priests be auaylable before God it may be doubted for as much as many of theÌ„ vnderstaÌ„d not what they say or sing but onely for hyre of wages do the same As for secrete confession wherein men doo detect theyr sinnes in the Priests eare Confessâ—oÌ„ to the prieâ—â— ConfessioÌ„ to Christ. of what vertue this confession is to be esteemed they leaue it in suspense But that confession whereby repenting sinners do flie to Christ our only intercessour they recount not only to be profitable but also necessary to all troubled consciences As for satisfaction which Priests do vse they recken it but a practise to get money and the same to be not onely erroneous but also full of impietie True penance and satisfaction is for a man to amend his life The orders of Monkery come only by the inuention of man and not by the institution of God The order of Monkrey And as touching the Sacramentes such as be of the Lords institution The vse of Sacraments theÌ„ they do not despise but receaue with all reuerence neither do suffer the same to be despised of any person nor to be abused otherwise then becommeth but to be vsed rightly according to the prescript rule of Gods word And so with the like reuerence they vse the Sacrament of the Lords supper according as the word prescribeth not as many do abuse it to make of it an oblation and a sacrifice And if the messengers sent to them of the Clergy in their letters mentioned False tale carriers can iustly charge them with any hinderance or any errour they will be readie either to purge themselues or to satisfie the offence And if they can not then reason would that those messengers of the Cleargie should heereafter looke better to their owne doings and to their doctrine and to cease from such vntrue sclaunders and contumelies Finally where as they vnderstand by their letters how desirous they are to haue the Popes oppressions The onely way of true reformation is that the worde of God onely be receaued and exactions and vsurped power abolished they are right glad thereof and ioyfull supposing that the same can by no meanes be brought to passe except the word of God only and simply be receaued For otherwise so long as mens lawes and constitutions shall stand in force there will be no place nor hope of reformation For by the preaching of Gods word their estimation and dignitie must needes decay and that they well perceaue The Pope caÌ„ not abide the preaching of the word and why and therefore by
she came first from the partes of gascoigne with her husband who was Lord of GrauoroÌ„ vnto Paris Philip de Luns gentlewoman and martyr there to ioyne her selfe to the Churche of God Where her Husband also hadde bene a Senior or Elder who in the moneth of May before was takeÌ„ with an agâ—e and deceased leauing this Philip a Widow which neuerthelesse ceased not to serue the Lord in hys Churche and also in the house was taken with the sayde compapany Many conflictes she had with the Iudges and the Sorbonistes namely Maillard But she alwayes sent him awaye with the same reproch as the other did before bad him auaunt Sodomyte saying she would not aunsweare one woorde to suche a villaine To the Iudges her answere was this that she had learned the fayth whyche shee confessed in the woord of God and in the same shee woulde liue and die And being demaunded whether the body of Christ was in the Sacrament The Sacrament How is that possible sayde she to be the bodye of Christ to whom all power is geuen which is exalted aboue all heauens when as we see the mice rattes apes and Munkies playe with it and teare it in pieces Heâ— petition to them was that seing they had taken her sister from her yet they would let her haue a Byble oâ— Testament to comfort her selfe Her wicked neighbors although they could touche her conuersation with no part of dishonestye yet many thinges they layde to her charge as that there was muche singyng of Psalmes in her house and that twise or thrise an infinite number of persons were seene to come out of her house Also when her husband was in dying no Priest was called for neyther was it knowne where he was buryed Neyther dyd they euer heare any word of their infant to be baptised for it was baptised in the Churche of the Lord. Among other her neighbours that came agaynst her twoe there were dwelling at S. Germain in y e suburbes The iust hand of God against false and bloudy witnesses betwene whoÌ„ incontinent rose a strife wherin one of theÌ„ sticked the other with a knife The death of thys gentlewomaÌ„ was the more hastened of the Lord keper of the Seale Bertrand Cardinall of Sens and his sonne in law the Marques of Tran for to haue the confiscation of her goodes These 3. holy martyrs aboue recited The martyrdom of Clinet Grauelle and Philip de Luns were condeÌ„ned the 27. of Sep. by the proces of the coÌ„missioners and the Lieuetenaunt ciuile and then being put in a Chappell together certayne Doctours were sent to them but theyr valiaunt constancye remayned vnmooueable After that they were had out of Prison and sent euery one in a doung cart to the place of punishment Clinet euer cryed by the way protestyng that he sayd or mayntayned nothing but the veritye of God And being asked of a Doctour whether he would beleue S. Austen touching certayne matters he sayd yea and that he had sayd nothing but which he would proue by his authority The Gentlewoman seeing a Priest come to confesse her sayd that she had confessed vnto God and had receiued of him remission other absolution she found none in Scripture And when certayne CouÌ„sellers did vrge her to take in her handes the woden Crosse The crosse according to the custome of them that go to theyr death alledging how Christ commaunded euery one to beare his crosse she answerred my Lordes sayde she you make me in very deede to beare my Crosse condemning me vniustly and putting me to death in the quarell of my Lord Iesus Christ. Who willeth vs to beare our Crosse but no suth Crosse as you speake of Grauelle looked with a smiling countenaunce shewed a chearefull colour declaring how little hee passed for his condemnation and being asked of hys frends to what death he was condemned I see well sayd he that I am condemned to death but to what death or torment I regard not And comming from the chappell when he perceiued they went about to cut out his toung vnles he would returne he sayd that was not so conteined in the arrest and therefore he was vnwilling to graunt vnto it but afterward perceiuing the same so to be agreed by the Court he offered his toung willingly to be cut and incontineÌ„t spake playnely these words I pray you pray to God for me The Gentlewoman also being required to geue her toung did likewise with these wordes Seing I do not sticke to geue my body shall I sticke to geue my tongue No no. And so these three hauing theyr tongues cutte out Their tongues cut out were brought to Malbert place The constancy of Grauelle was admirable castyng vp his sighes and gronings vnto heauen declaring therby his ardent affectioÌ„ in praying to God Clinet was somewhat more sad then the other by reason of the feeblenes of nature and his age But the Gentlewoman yet sermouÌ„ted al the rest in constancy which neither chaunged countenaunce nor colour being of an excellent beauty After the death of her husband shee vsed to go in mourning weed after the maner of the country But the same day Precious in the sight of God is the death of hys Saintes going to her burning shee put on her French hood and decked her selfe in her best aray as going to a new Mariage the same day to be ioyned to her spouse Iesus Christ. And thus these three with singuler constancy were burned Grauelle and Clinet were burned aliue Philippe the Gentlewoman was strangled after she had a litle tasted the flame with her feet and visage and so she ended her Martyrdome Ex Ioan Crisp. lib. 6. The Lieuetenant Doctour Maillard Counsellers Friers Nicolas Cene. Peter Gabert At Paris An. 1558. Of the same company was also Nicholas Cene a Phisition Brother to Phillippe Cene aboue meÌ„tioned and martyred of Dyion Peter Gabart which two about fiue or sixe dayes after the other three before Nicolas Cene Pet. Gabart martyrs were brought foorth to theyr death Octob. 2. Nicholas Cene was but newe come to Paris the same day when he was aduertised of y e asseÌ„ble which theÌ„ was coÌ„gregate in the street of S. Iames as he desired nothing more then to heare the word of God came thither euen as he was booted was also with them apprehended susteyning y e causee of Gods holye Gospell vnto death The other was Peter Gabart a Sollicitor of processes about the age of 30. yeares whose constancye dyd muche comfort to the prisoners He was put amonge a great number of Scholers in the little Castle Whome when he heard to passe the time in talking of Philosophy No no sayde he let vs forget these worldly matters A wholesome lesson for all studentes and learne how to sustein y e heauenly cause of our God which lie here in defeÌ„ce of the kingdome of Christ Iesus our sauiour and so he began to instruct
Gospell not w tout great fruit and effect in places as he went As he was thus labouring it so fell out that he was apprehended againe Faninus againe imprisoned an 1547. in a place called Bagnacauallo where also he was condemned to be burned but he said his houre was not yet come and the same to be but the beginning of his doctrine and so it was for shortly after he was remoued vnto Ferraria where he was deteined ij yeares At last y e Inquisitours of the popes heresies condemned hym to death an 1549. and yet his tyme beyng not come he remayned after that to the moneth of September an 1550. In the meane time many faythfull and good men came to visite him for the which the pope commanded him to be inclosed in straiter custody wherin he suffered great tormentes y e space of 18. monthes and yet had suffered greater if the Dominick Friers might haue got him into their house as they went about Thus Faninus remoued from prison to prisoÌ„ many times chaunged his place but neuer altered hys constancy At length he was brought into a prison where were diuers great Lordes Captaynes and noble personages there committed for stirring vp commotions and factions as the country of Italy is ful of such who at first hearing him speake beganne to set him at light and to deride him supposing that it was but a melancholy humor that trobled his brain wherupon such as seemed more sage amongst them began to exhort him to leaue hys opinion to lyue with men as other men do and not to vexe his mind but to suspend hys iudgement till the matter were decided in a generall Councell To whome Faninus agayne first geuing them thankes for their friendly good willes wherwith they seemed to respecte hys well doyng modestly and quietly declared vnto theÌ„ how the doctrine which he professed was no humore nor opinion of mans brayne but the pure veritie of God founded in hys worde and reuealed to men in the Gospell of Iesus Christ and especially nowe in these dayes restored whiche veritie he had fully determined in his minde neuer to renye to beleeue the lying phantasies of men And as in his soule The modest answere of Faninus to his felow prisoners whiche was redeemed by the bloud of the sonne of God hee was free from all bondage so likewise as touchyng Counsels he looked for no other sentence nor authority he sayd but that onely whiche hee knewe to be declared to vs by Christ Iesus in hys Gospel whiche both he preached wyth hys word and confirmed with hys bloud c. With these and such other words he so moued theyr myndes that they were cleane altered vnto a new kynde of lyfe hauing hym nowe in admiration whom they had before in derision and recounted hym for an holye person To whome hee proceeded still to preach the word of grace declaring and confessing hymselfe to be a miserable sinner but by the fayth of the Lorde Iesus through the grace onely of hym he was fully perswaded and well assured hys sinnes to be forgeuen like as al theyr sinnes also shal be remitted to theÌ„ through their fayth onely in Christ beleuing hys Gospell There were other also besides these who hauing vsed before a more delicate kinde of lyfe coulde not well away w t the sharpenes and hardnes of y e prison These also receaued such comfort by the sayde Faninus that not onely they were quietly contented Prisoners conuerted by Faninus but also reioysed in this theyr captiuitie by the occasion wherof they had receaued and learned a better libertie then euer they knew before When the prisonment of thys Faninus was knowne to hys parentes and kinsfolke hys wyfe sister came to hym with weeping perswasions to moue hym to consider and care for hys poore family To whom he aunswered agayn that hys Lord and mayster had coÌ„manded him not to deny hym for lookyng to his family and that it was enough for them that he had once for theyr sakes fallen into y e cowardlines whiche they knew Wherefore he desired them to depart in peace and sollicite hym no more therein for hys end he sayd he knew to drawe neare and so he commended them vnto the Lord. About the same tyme dyed Pope Paulus the 3. and after hym succeeded Iulius the 3. whiche then sent letters and commaundement Pope Iulius the thiâ—d that Faninus shuld be executed Wherof wheÌ„ one of y e magistrates officers brought hym word the next day he reioysed therat and gaue the messenger thankes and began to preache a long sermon to them that were aboute hym of the felicitie and beatitude of the life to come Then the messeÌ„ger exhorted hym y t in case he would change hys opinion he should saue both thys lyfe enioy that to come An other asked hym in what case he should leaue his little children and hys wyfe or what stay should they be at he so leauing theÌ„ wherfore he desired hym to haue respect both to hymselfe and to them Faninus aunswered y t he had left them with an ouerseer which woulde see vnto them sufficiently And being asked who he was the Lorde Iesus Christ sayd he a faythfull keeper and a conseruer of all y t is committed to hym Christ preferred before wife and children After that the messenger was thus departed from Faninus all full of teares and sorrow the next daye following he was remoued into the common prison and deliuered to the secular magistrate Who in all his wayes hys wordes hys gestures and countenaunce declared such constancy of faith such modesty of manners and tranquillitie of mynde that they which before were extreme agaynst hym thinking hym rather to haue a deuill began nowe fauourably to harken to hym and to commend hym With such grace and sweetenes he calâ—ed euer speaking of the worde of God that diuers of the Magistrates wyues in hearyng him could not abstayne from weeping The executioner also wept himself One of the publicke Scribes then came to hym and sayd that if he woulde relent from his opinion the Popes pleasure was that he should be saued but that he refused This was marueilous Life refused that he hauing but small skill in the Latine yet recited so many and sondry places of the Scripture without booke and that so truely and promptly as though he had studyed nothing els One seyng him so iocound and mery goyng to hys death asked why he was so mery at his death seing Christ himselfe sweat bloud and water before his passion Christ sayd he sustayned in hys body How Christ feared death himselfe yet hath he taken away the feare of death from others all y e sorowes and conflictes with hell and death due vnto vs by whose suffering we are deliuered from sorrowe and feare of them all Finally early in the morning hee was brought forth where he should suffer Who after his prayers moste earnestlye made vnto the
the second to the Duches The Angronians send forth three supplication and the third to y e dukes counsell wherein they briefly declared what their religion was and the poyntes thereof whych they and their aunciters had of a long time obserued being wholy grounded vpon the pure word of God and if by the same worde it should be proued that they were in errour they would not be obstinate but gladly be refourmed and embrace the trueth After this the persecution seemed to be somewhat asswaged for a litle while In the ende of Iune next following the Lorde of Raconis and the Lorde of Trinitie came to Angrogne there to quallifie as they sayde the sore persecution and caused the chiefe rulers and ministers to assemble together propoundinge diuers poyntes of Religion concernyng Doctrine the callyng of Ministers the Masse and obedience towardes Princes and Rulers and furthermore declared vnto them that their confession was sent to Rome by the Duke and daily they looked for aunsweare The confession of the Angronians sent to the Pope To all these poynts the Ministers answered After this they demaunded of the chiefe rulers if that the Duke would cause Masse to be song in their parishes whether they woulde withstand the same or no. They answered simply that they would not Then they demanded of them if that the Duke would appoynt them Preachers whether they would receiue them They answered Demaundes put to the Angronians that if they preached the word of God purely they would heare them Thirdly if y t they were content that in the meane time their ministers shuld cease and if they whiche shoulde be sent preached not the worde of God sincerely then theyr ministers to preache againe If they would agree to thys they were promysed that the persecution should cease and the prisoners should be â—estored againe To thys question after they had conferred with the people they aunswered that they could by no meanes suffer that theyr Ministers shoulde forbeare preaching The two Lordes not contented with thys aunswere commaunded in the Dukes name that all the Minysters whyche were straungers shoulde oute of hande be banished the countrey saying that the Duke woulde not suffer them to dwell wythin his dominion for that they were his enemies demaunding also whether they would foster and maintaine the Princes ennemies wythin hys owne lande againste his owne decree and expresse commaundement To the whyche answeare was made by the chiefe Rulers that they coulde by no meanes banish them vnlesse they were afore conuicted of some heresie or other crime for their part The Angronians deny to put away their ministers they had alwaies founde them to be men of pure and sound doctrine and also of godly life and conuersation Thus done immediatly Proclamations were made and the persecution began on euery syde to be more furious then it was afore Amongest others the Monkes of Pignerol at that tyme were most cruell for they sent out a company of hyred Ruffians The Monks of Pignerol cruel against the Angronians which dayly spoyled and ransackt houses and all that they could lay hands of tooke men women and children and led them captiues to the Abbey where they were most spitefully afflicted and tormented At the same time they sent also a band of the sayde ruffians by night to the Ministers house of S. Germain in the valley of Perouse The minister of S. Germain betrayed taken being led thither by a traytour which knew the house and had vsed to haunt thether secretly who knocking at the dore the Minister knowing his voyce came foorth immediately and perceiuing hymselfe to be betrayed fledde but he was soone taken and sore wounded and yet notwithstandyng they pricked him behynde wyth theyr halbards to make hym hasten hys pace At that tyme also many they slue many they hurt and many also they brought to the Abbey and there kepte them in prison and cruelly handled them The good Minister endured sore imprisonment Barbarous cruelty shewed against the good minister of S. Germain and after that a most terrible kind of death with a wonderfull constancie For they rosted him by a small fire and when halfe his body was burnt he confessed and called vpon the Lorde Iesus with a loude voice The Inquisitour Iacomel with his Monkes and the Collaterall Corbis amongest other shewed one practise of most barbarous crueltie against thys poore man Who when he should be burnt Two womeÌ„ compelâ—ed to 〈◊〉 fagots to burne their pastor caused two poore women of S. Germain which they kept in prison to cary fagots to the fire and to speake these wordes to their Pastour take thys thou wicked hereticke in recompence of thy naughty doctrine which thou hast taught vs. To whome the good Minister aunswered Ah good women I haue taught you well but you haue learned ill To be briefe they so afflicted and tormented those poore people of Saint Germain and the places thereabout that after they were spoyled of their goodes and driuen from theyr houses they were coÌ„pelled to flie into y e mountaine to saue their liues So great was the spoyle of this poore people that many which before had bene men of much wâ—alth and with their riches had ministred great succour and comfort to others were now brought to such miserie that they were compelled to craue succour and reliefe of other Now for as much as the sayde Monkes with theyr troupes of ruffians which were counted to be in number about three hundred made such spoyle and hauocke in all the countrey Whether it be lawfull for the persecuted people of christ to stand to their owne defence that no man could there liue in safetie it was demaunded of the Ministers whether it was lawfull to defend themselues against the insolencie and furious rage of the sayde Ruffians The Ministers aunswered that it was lawfull warning them in any case to take heede of bloudshed This question being once dissolued they of the valley of Luserne and of Angrongne sent certayne men to them of S. Germain to ayde them against the supporters of these Monkes In the moneth of Iune the haruest being then in Piemont diuers of the Waldoys were gone into y e countrey to reape and make prouision for corne for very litle groweth vpon their mountaines the which were all taken prisoners at sundry times and places not one knowing of another Mirabilia Dei but yet God so wrought that they all escaped out of prison as it were by a myracle Whereat the aduersaries were maruelously astonished At the same time there were certayne other also which had susteyned long imprisonment looking for nothing else but death and yet they after a wonderfull sort by Gods mercifull prouidence were likewise deliuered In the moneth of Iuly they of Angrongne beeyng in a morning at haruest vpon the hill syde of S. Germain perceyued a company of souldiours spoylyng them of S. Germaine doubting least they would go
to do any thyng agaynste their conscience as it appeareth more amply in the supplication which after this the Angrongnians made and caused to be read before the Secretary in the open assemble the which heere ensueth ¶ To the most excellent and worthy prince The Duke of Sauoy c. our soueraigne Lord and naturall Prince The supplicatioÌ„ of the Angronians to their Duke MOst noble and renowmed prince we haue sente certayne of our men vnto your highnes to geue testimonie of our humble hartie and vnfayned obedience vnto the same and with all submission desire pardon touching the bearing of armour by certayne of our people in their extreme necessitie and for all other our trespasses for the which your soueraigne grace might conceiue any offence against vs. Secondly to desire in most humble wise your sayd hyghnes in the name of our Lord Iesus A lawfull request of the Angronians to lyue after Gods word that it would please the same to suffer vs to liue with freedome of conscience in our religion which also is the religion of our auncitours obserued for certayne hundreth yeares past And we are perswaded that it is the pure Gospell of our Lord Iesus the only veritie the word of life and saluation which we professe Also that it may please your most gratious clemencie not to take in yll part if we fearing to offende and displease God can not consent vnto certaine traditions and ordinances of the Church of Rome and heerein to haue pitie vpon our poore soules and the soules of our children to the end that your highnes be not in any wise charged in the iust iudgement of God for the same where all men must appeare to answere for their doyngs On our part we protest that we will seeke nothing but to be the true seruants of God to serue hym according to hys holy word and also to be true and loyall subiectes to your highnes and more obedient then any other being alwayes ready to geue our goodes our bodies our lyues and the liues of our children for your noble grace as also our religion teacheth vs to do only we desire that our soules may be left at libertie to serue God accordyng to hys holy word And we your poore humble subiectes shall most hartily pray our God and father for the good and long prosperitie of youre hyghnes for the most vertuous Lady your wife and for the noble house of Sauoy To this supplication they of S. Iohn of Roccapiata of S. Bartholomewe and of Perouse with those of the valley of Luserne did agree For it was concluded that the agreement made The wretched dealing of the Lord of Trinity against them of Tailleret should extend to all the confederates of the same religion Whiles they were treating of this agreement the Lorde of Trinitie vexed cruelly them of Tailleret vnder this pretence because they had not presented themselues to treate of this agreemeÌ„t He tormented them after this sort First he commanded that all theyr armour shoulde be brought before hym and then they on their knees should aske him pardon because they came not to treate of the agreement with the rest whiche notwithstandyng the most parte of them did Then he commaunded them to attend vpon hym to enrolle all the names of those which woulde be of the foresayde agreement Wherupon the next morning the chiefe of the housholders went to the village named Bouuets the place apointed thereunto and when they had heard the Sermon and called vpon God they beganne to write their names The enrolling of their names not being fully ended word was brought that the souldiers had gotten the top of the mountayne and taken all the passages whereat they of Tailleret were sore amazed and ranne with all speede to defende their wiues and children Some they saued the most part with their goodes were in their enemies hands already At this time wich sacking spoiling and burning they did much mischiefe After this the Lord of Trinitie sent word to them which were fledde that if they would returne The Papisâ—â— false breakers of promise made he woulde receiue them to mercy The poore people for the most parte trusting on his promise returned to Bouuets and yet the next morning the souldiers came thyther to apprehende them and their ministers and beset y e place one euery side Suche as were swift of foote and could shift best escaped but very hardly The rest were all hurte or taken and yet they all escaped by a marueilous meanes For it hapned that there was an old man which could not runne fast to whome one of the souldiers came with a naked sword in hys hand to haue slayne him Example of Gods maruelous protection for hys seruantâ— in tyme of neede The olde man seeing the imminent daunger caught the souldier by the legs ouerthrewe hym and drew hym by the heeles downe the hyll The souldier cryed out helpe helpe this villaine wyll kill me His felowes hearing him cry made hast to rescue him but in the meane time the old man escaped The rest seing what the olde man had done tooke hart of grace and albeit their armour and weapons were taken from them yet with stones and slings they so beat and discomfited their enemies that at that time they caryed no prisoners awaye The day folowing y e souldiers returning to the sayd Tailleret robbed spoyled and caried away all that they coulde finde and so continued three dayes together which was very easie for them to do because the poore men fearyng least they shoulde be charged with violating the agreement made no resistance but retyred toward Uillars The fourth day the sayde Lord of Trinitie to torment the poore Taillerets yet more cruelly sente his armye againe before day to y e mountaine and into the same place And because the people of the sayde village were retyred towards Uillars and scattered about the borders therof in the hygh mountaynes the souldyers not yet satisfied with spoyling and sacking the rest that they founde in the sayd Tailleret raunging about the confines thereof rauened and made hauocke on euery side The Village of Taâ—â—leret sacked and spoyled of what soeuer they could laye handes on taking prisoners both men and women which were loden with carriage The poore prisoners were cruelly handled Amongest other there was one whose care a souldier of Montdeuis in a raging fury The crueltie of Papisteâ— bit cleaue off with these wordes I wyll carry sayde he y e flesh of these wretched heretikes with me into my countrey They of Uillars also complayned of the great cruelty that was shewed vnto them during the time of the agreement The which when the Lord of Trinitie vnderstoode to make a shewe that he was offended therewith he came to his souldiers whiche were so weary that they coulde scantly goe not with fighting but because they were so heauily loden with the spoyle that they were not able to cary it and preteÌ„ding to
which he woulde not haue knowen and doubting that the king should cast his fauour agayne vnto Pacie beganne wythin a while after to quarrell and pike matters and to lay certaine things to Pacies charge whereas hee rather shoulde haue cleared himselfe of those things whyche Pacie layd vnto him before the King which was contrary to all good forme and order of iustice Pacie commauÌ„ded to the towâ—r by the Cardinall Pacie discharged out of the tower For where the king had willed the Cardinall to try himselfe of those things which Pacie had rightly charged him wythall hee sittinge in iudgement with the Duke of Northfolke and other states of the Realme not as a defendent but as a Iudge in hys owne cause so bare out himselfe and weied downe Pacie that Pacie was commaunded to the tower of London as prisoner where he continued by the space of two yeares or thereabout and afterwarde by the kynges commaundement was discharged But he being there prisonner was therewyth so deadly wounded and strocken that hee fell woorse from his wittes then euer he was before beyng in such a phreuesie or lunasie that to hys dying day he neuer came perfectly to himselfe againe Notwythstanding thys in hym was no perpetuall frensie but came by fittes and when the fitte was past he coulde looke on his Booke and reason and talke handsomely but that nowe and then hee shewed his disease And thus muche betweene the Cardinall and Pacie By this storye of Pacie and also by other places aboue mentioned ye may partly conceiue how greedy this Cardinal was to be made pope Touching which matter here by the way somthing to entreat The Cardinalls labour to be Pope first is to be vnderstaÌ„ded that forsomuche as Pacie either woulde not or coulde not serue the Cardinals purpose herein he thought to accomplysh hys desire by other names and namely by Steuen Gardiner who was then shortly after sent Ambassadour to Rome by the king and the Cardinal in the time of pope Clement the 7. and that for two special causes one was about the diuorcement the other for promoting the Cardinall to be Pope As touchinge the diuorcemente we will speake the Lorde willing heereafter In the meane tyme as concerning the aduauncement of the Cardinall greate labour was made as in letters may appeare sent from the Cardinall to the sayd Steuen Gardinar in whych letters he did sollicite the sayd Gardinar by all meanes to pursue the sute willing hym to sticke for no coste Steuen Gardiner Ambassadour at Rome for the king and the Cardinall so farre as sixe or seuen thousand poundes woulde stretche for more hee sayd he would not geue for the triple crowne Marke here Christian Reader what an holye Catholycke Churche thys is whych rather may be called a Burse or Marte of Marchauntes ne quid dicam durius then any true fourme of a Church Manye both of hys and also of the kinges letters I coulde heere inserte but for growing of the volume I let them passe One for example sake sent by the Cardinall to Gardiner an other also from the king to the sayde Gardinar shall at this time suffice concerning this matter And first the Copie of the Cardinalles ambitious letter here in forme foloweth ¶ The copie of an ambitious letter wrytten by Thom. Wolsey Cardinall of Yorke vnto Stephen Gardiner one of king Henries Oratours in the Court of Rome for the procuring of the Papall dignitie to the sayd Cardinall MAister Stephen all be it ye shal be sufficiently with your Colleages by suche instructions as be geuen to Monsieur Vincent informed of the kings minde and mine concerning my aduauncement vnto the dignitye Papall not doubting but that for the singular deuotion A letter of the Cardinall to Sâ—euen Gardiner Lieger at Rome whych you beare towardes the kynge and hys affaires both generall and particular and perfect loue which ye haue towardes me ye wyll omit nothyng that may be excogitate to serue and conduce to that purpose yet I thought conuenient for the more feruent expression of my mind in that behalf to wryte vnto you as to the person whome I most entierlye doe trust and by whom thys thyng shal be most pithely sette foorthe these fewe wordes folowing of my owne hande I doubt not but ye do profoundly consider as well the state wherein the Church and all Christendom doth stand now presently as also the state of this Realme and of the kings secrete matter which if it should be broughte to passe Crafty pretenses to serue ambytious purposes by any other meanes then by the authoritye of the Churche I accompt this Prince and Realme vtterlye vndone Wherfore it is expedient to haue such a one to be Pope and common father of all Princes as maye can and will geue remedye to the premisses And albeit I accompt my selfe muche vnhable and that it shal be now incommodious in thys myne old age to be the sayde common father yet when all thyngs be well pondered and the qualities of all the Cardinalles well considered Absit verbum iactantiae there shal be none found that can and will set remedye in the foresayde thynges but onely the Cardinall of Yorke O fayned hypocrisie Belike the Cardinall here lacketh good neighbors seing he is coÌ„pelled to praise himselfe You may long say so before we will be 〈◊〉 you whose good will and zeale is not to you of all men vnknown And were it not for the reintegration of the state of the Churche and sea Apostolicke to the pristine dignitie and for the conducing of peace amongst Christian princes and specially to relieue this Prince realme from the calamityes that the same be nowe in all the riches or honour of the worlde shoulde not cause me Ne dum aspirare sed ne consentire to accept the sayd dignitie althoughe the same with all commodities were offered vnto me Neuerthelesse conformyng my selfe to the necessitie of the tyme and the wiil and pleasure of these two Princes I am coÌ„tent to appone all my witte and study and to set forth all meanes and wayes Vt bene faciam rebus Christianitatis for the atteyning of the sayd dignitie For the atchieuyng and atteyning wherof for as much as thereupon dependeth the health and wealth not onely of these two Princes and their Realmes but of all Christendome nothyng is to be omitted that may conduce to the sayd ende and purpose Wherefore M. Stephen since you be so playnly aduertised of my mynde and intent I shall pray you to extend Omnes neruos ingenij tui vt ista res ad effectuÌ„ produci possit nullis parcendo sumptibus pollicitationibus siue laboribus ita vt hominuÌ„ videris ingenia affectiones siue ad priuata siue ad publica sic accommodes actiones tuas Non deest tibi collegis tuis amplissima potestas nullis terminis aut conditionibus limitata seu restricta quicquid feceris scito omnia apud hunc
say his mind plainely of his answeres aboue declared demauÌ„ded what he thought therof whether they were true or no. To this Bainham sayd that it was to high for him to iudge And then being asked of the Bishop whether there was any Purgatory he aunswered and sayd he could not beleue that there was any Purgatory after this life Upon other Articles being examined and demaunded he grauÌ„ted as foloweth That he could not iudge whether Bayfild dyed in the true fayth of Christ or no. That a man making a vowe can not breake it without deadly sinne That a Prieste promising to liue chaste may not mary a wife That he thinketh the Apostles to be in heauen That Luther did nought in marying a Nunne That a childe is the better for confyrmation That it is an offence to God if any man keepe bookes prohibited by the Church the pope the Bishop or the King and sayde that he pondered those poyntes more now then he did before c. Upon these aunsweres the Bishop thinking to keepe him in safe custody to further triall committed him to one of the Counters The time thus passing on which bringeth all thinges to theyr end in the month of Febr. next folowing in y e yere of our Lord 1532. the foresayd I. Bainham was called for again to the bishops CoÌ„sistory before his Uicar general other his assistance Anno. 1532. to whoÌ„ Foxford the bishops ChauÌ„cellor recited again his articles answeres aboue meÌ„tioned protesting that he inteÌ„ded not to receiue him to y e vnity of y e holy mother church Baynham agayne brought before the Byshops ChauÌ„cellor vnlesse he knew the said BainhaÌ„ to be returned again purely vnfaynedly to the catholick faith and to submit himselfe penitently to the iudgement of the Church To whom Bainham spake in this effect saying that he hath and doth beleue the holy Church and holdeth the fayth of the holy mother the Catholicke Church Wherunto the ChauÌ„cellor offring to him a Bill of hys abiuratioÌ„ after y e forme of y e Popes church coÌ„ceiued required him to read it Who was coÌ„tented read to y e clause of y e abiuratioÌ„ coÌ„teining these words I voluntarily as a true peniteÌ„t persoÌ„ returned froÌ„ my heresies vtterly abiure c. there he staid would read no farther saying y t he knew not y e articles coÌ„teined in his abiuratioÌ„ to be heresy therefore he could not see why he should refuse theÌ„ Which done y e ChauÌ„cellor proceded to the reading of this seÌ„teÌ„ce definitiue coÌ„ming to y e place of this senteÌ„ce y e doctrine determinatioÌ„ of the church c. there paused saying he would reserue y e rest till he saw his time WhoÌ„ then BainhaÌ„ desired to be good vnto him affirming that he did acknowledge y t there was a Purgatory that y e soules of the apostles were in heauen c. Then began he agayne to read the sentence but Bainham agayne desired him to be good vnto him Whereupon he ceased the sentence sayd that he would accept this his confession for that time as sufficient So BainhaÌ„ for that present was returned to his prison agayne Who then the 5. day after Baynham agayne brought to the Consistorye Baynham loth to abiure which was the 8. day of February appeared as before in the consistory Whom the foresayd Chauncellor repeating agayne his articles answeres asked if he would abiure and submit himself who aunswered that he would submitte himselfe and as a good Christian man should Agayne the Chauncellor the second time asked if he woulde abiure I will sayd he forsake all my Articles and will meddle no more with them so being commaunded to lay his handes vpon the booke read his abiuration opeÌ„ly After y e reading wherof he burst out into these wordes saying that because there were many wordes in the sayd abiuration which he thought obscure difficile he protested that by his oth he intended not to go from such defence which he might haue had before his oth Which done y e ChauÌ„cellor asked him why he made that protestation BainhaÌ„ said for feare least any man of ill will do accuse me hereafter TheÌ„ y e ChauÌ„cellor taking y e definitiue senteÌ„ce in his hand disposing himself as appeared to read the same Well M. Baynham sayd he take your othe and kille the booke or els I will do mine office agaynst you so immadiatly he tooke the booke in his hand and kissed it and subscribed the same with his hand * Iames Baynham enioyned Penaunce ¶ The proces agaynst Iames Baynham in case of relapse THe 19. day of Aprill 1532. M. Rich. Foxford Uicar general to the bishop of London accoÌ„panied with certein Diuines Mathew Grefton the Register sitting iudicially An other processe agaynst â—ames Baynham Ex Regist. Lond. Iames BainhaÌ„ was brought before him by the Lieutenant of the tower before whoÌ„ y e vicar general rehearsed y e articles coÌ„teined in his abiuration before made shewed him a bound booke which the sayd BainhaÌ„ acknowledged to be his owne writing saying that it was good Then he shewed him more of a certain letter sent vnto the bishop of LondoÌ„ y t which also he acknowledged to be his obiecting also to the sayd BainhaÌ„ that he had made read the abiuration which he had before recited Anno 1532. shewing him moreouer certain letters which he had written vnto his brother the which he confessed to be his owne writing saying moreouer that though he wrote it yet there is no thinge in the same that is nought if it be as my Lord Chauncellor sayth Then he asked of Bainham how he vnderstood this which foloweth which was in his letters yet coulde they not see nor know him for God when in deed he was both God man yea he was three persons in one the father the sonne the holy ghost Bainham sayd it was nought Whych thinges thus done there was further obiected vnto hym these words that he had as leue pray to Ioane his wife as to our Lady The which article BainhaÌ„ denied The sayd BainhaÌ„ amongst other talke as touching the sacrameÌ„t of y e alter sayd Christes body is not chewed w t teeth but receiued by fayth Further it was obiected agaynst him that notw tstanding his abiuration he had sayd that the Sacrament of the altar was but a misticall or memoriall body y t which article Bainham denied Articles falslye depraued by the aduersaryes It was further layd vnto him that he should say that S. Thomas of Caunterbury was a thiefe and murtherer and a deuil in hel Whereunto he answered thus that S. Thomas of Canterbury was a murtherer and if he did not repent him of his murther Thomas Becket he was rather a deuill in hell then a saynt in heauen The 20. day of April in the yere aforesaid y e said Iames BainhaÌ„ was brought before the vicar generall in y e church
borne Yet neuertheles his purpose was to prooue and feele what they both would say vnto it therefore sent Steuen Gardiner to Rome to way with Pope Clement To the Emperour was sent Syr Nicolas Heruy knight ambassador in the Court of Gaunt Firste Pope Clement not weying belike the full importaunce and sequele of the matter Campeius the Popes Legate sent Cardinal Campeius as is sayde into Englande ioyned with the Cardinal of Yorke At the comming of which Legates The kinges perswasion to the Legate the King first opening vnto them the griefe of hys conscience seemed wyth great reasons and persuasions sufficiently to haue drawne the good will of those two Legates to his side Who also of their owne accord pretended no lesse but to shew a willing inclination to further the kinges cause But yet the mouthes of the common people and in especial of women and such other as fauoured the Queene and talked their pleasure Euill language of the people about the kinges diuorce were not stopped Wherefore to satisfie the blinde surmises and foolishe communication of these also who seeing the comming of the Cardinalles cast out suche leaude wordes that the king woulde for his owne pleasure haue an other wife with like vnseeming talke he therefore willing that al men should know the truth of his procedings caused all his Nobilitie Iudges and Counsaillors wyth diuers other persons to resort to his Pallace of Bridewel the 8. day of Nouemb. An. 1529. where he openly speaking in his great chāber had these words in effect as followeth The kings Oration to his subiects OVr trustie welbeloued subiects both you of the nobility you of the meaner sort it is not vnknowē both how that we both by Gods prouision and true and lawfull inheritaunce haue raigned ouer this realme of England almost the terme of 20. yeares During whiche time we haue so ordered vs thanked be God that no outward enemy hath oppressed you nor taken anye thing from vs nor we haue inuaded no realme but we haue had victory honor so that we think that you nor none of your predecessors neuer liued more quietly more wealthely nor in more estimation vnder any of our noble progenitors But when we remēber our mortality and that we must die then we think that all our doings in our life time are clearely defaced worthy of no memory if we leaue you in trouble at the time of oure deathe for if our true heir be not known at the time of our death see what mischiefe and trouble shall succeede to you and to your children The experience thereof some of you haue seene after the death of our noble grandfather king Edward 4. and some haue heard what mischief and manslaughter continued in this realme betwene the houses of Yorke and Lancaster by the which dissention this realme was like to haue bene clearely destroyed And although it hath pleased almighty God to send vs a faire daughter of a noble woman and of me begotten to our greate comfort and ioy yet it hath bene tolde vs by diuers great Clearks that neither she is our lawfull daughter nor her mother our lawfull wife but that we liue together abhominably and detestably in open adulterie in somuch that when our Ambassade was last in France and motion was made that the Duke of Orleance should marry our sayde daughter one of the chiefe Counsailours to the French king sayd It were well done to know whether she be the king of Englands lawfull daughter or not for well knowen it is that he begot her on his brothers wife which is directly againste Gods law and his precept Thinke you my Lords that these words touch not my body and soule Thinke you that these doings doe not daily and hourely trouble my cōscience and vexe my spirits Yes we doubt not but and if it were your cause euery man wold seeke remedy when the pearil of your soule and the losse of your inheritance is openly laide to you For this onely cause I protest before God and in the word of a Prince I haue asked councell of the greatest Clearkes in Christendome and for this cause I haue sent for this Legate as a manne indifferent onely to knowe the truth and so to settle my conscience and for none other cause as God can iudge And as touching the Queene if it be adiudged by the law of God that she is my lawfull wife there was neuer thing more pleasant nor more acceptable to me in my life both for the discharge and clearing of my conscience and also for the good qualities and conditions the which I know to be in her For I assure you all that beside her noble parentage of the which shee is descended as you well know she is a woman of most gentlenesse of moste humilitie and buxumnesse yea and of all good qualities appertaining to nobilitie she is without comparison as I this 20. yeares almoste haue had the true experiment so that if I were to mary againe if the marriage might be good I would surely chose her aboue all other women But if it be determined by iudgement that our mariage was against Gods law and clearely voyde then I shall not onely sorowe the departing from so good a Ladie and louing companion but much more lamēt and bewaile my infortunate chance that I haue so long liued in adultery to Gods great displeasure and haue no true heire of my body to inherite thys Realme These be the sores that vexe my minde these be the pāgs that trouble my conscience and for these greeues I seeke a remedy Therefore I require of you all as our trust and confidence is in you to declare to our subiects our minde and entent according to our true meaning and desire them to pray with vs that the very truth may be knowen for the discharge of our conscience and sauing of our soule and for the declaration hereof I haue assembled you together and now you may depart Shortly after this Oration of the king wherewith he stirred the harts of a number then the two Legates being requested of the king for discharge of his conscience The legates talke with the Queene to iudge and determine vpon the cause went to the Queene lying then in the place of Bridewell and declared to her how they were deputed iudges indifferent betwene y e king and her to heare and determine whether the mariage betwene them stoode with Gods law nor not When she vnderstoode the cause of their comming being thereat some thing astonied at y e first after a litle pausing with her selfe Ex Edw. Hallo thus she began answering for her selfe ALas my Lorde said she is it nowe a question whether I be the kings lawfull wife or no when I haue bene maried to hym almost 20. yeres and in the meane season neuer question was made before Diuers Prelates yet being aliue and Lords also Queene Katherines aunswere to the Cardinalles
redresse reforme order correct restraine and amend all suche errours abuses offences contemptes enormities whatsoeuer they be which by any maner of spirituall authoritie or iurisdiction ought or may lawfully be reformed repressed ordered redressed corrected restrained or amended most to the pleasure of almighty God the encrease of vertue in Christes religiō and for the conseruation of y e peace vnitie and tranquility of this realme any vsage custome forreine lawes forreine authoritie prescription or any thing or things to the contrary heereof notwithstanding The Kings Proclamation for the abolishing of the vsurped power of the Pope The kinges proclamatiō against the Pope TRustie and welbeloued we greete you well and where as not onely vpon good and iust and vertuous groundes and respects edified vpon the lawes of holy Scripture by due consultation deliberation aduisement and consent as well of all other our nobles and commons temporall as also spirituall assembled in our high Court of Parliament and by authoritie of the same we haue by good and wholesome lawes and statutes made for thys purpose extirped abolished separated and secluded out of this our Realme the abuses of the Byshop of Rome his authoritie and iurisdiction of long time vsurped as well vpon vs and our Realme as vpon all other Kings and Princes and their Realmes lyke as they themselues haue confessed and affirmed but also for as much as our sayde Nobles and Commons both spirituall and temporall assembled in our high Court of Parliament The stile of supreame head annexed to the crowne of England haue vpon good lawfull and vertuous groundes and for the publicke weale of this our Realme by one whole assent graunted annexed knit and vnited to the Crowne Imperiall of the same the title dignitie and style of supreme head or gouernour in earth immediately vnder God of the Church of England as we be and vndoubtedly haue hetherto bene which title and style both the Byshops and Cleargie of this our Realme haue not only in conuocation assembled consented recognised and approoued lawfully and iustly to apperteyne vnto vs but also by word othe profession and writing vnder their signes and seales haue confessed ratified corroborated and confirmed the same vtterly renouncing all other othes and obedience to any other foreyne Potentates and all foreine iurisdictions and powers as well of the sayd Byshop of Rome as of all other whatsoeuer they be as by their sayd professions and writings corroborated with the subscription of their names and apension of their seales more playnely appeareth We let you witte that calling to our remembrance the power charge and commission geuen vnto vs of Almighty God and vpon a vehement loue and affection toward our louing and faithfull subiectes perceiuing right well what greate rest quietnes and tranquilitie of conscience and manyfold other commodities might insurge and arise vnto them if that the sayde Byshops and other of the Cleargy of this our Realme should set foorth declare and preach to them the true and sincere worde of God and without all maner colour dissimulation and hypocrisie manifest and publish the great and innumerable enormities and abuses which the sayde Byshop of Rome as well in the title and style as also in authoritie and iurisdiction of long time vnlawfully and vniustly hath vsurped vpon vs and our progenitours and also other Christen Princes haue therefore adressed our letters vnto the Byshop of the dioces straightly charging and commaunding him in the same that not onely he in his owne proper person shall declare teach and preach vnto the people forthwith vpon the receat of our sayd letters vnto him directed euery Sonday and other high feastes through the yeare the true meere and sincere word of God and that the same title stile and iurisdiction of supreme head apperteineth only to our Crowne and dignitie Royall likewise as the sayd Byshop and all other the Byshops of our Realme haue by othe affirmed and confirmed by subscription of their names and setting to their seales but also geue warning monition and charge to al maner Abbots Priours Deanes Archdeacons Prouosts Parsons Vicares Curates and all other Ecclesiasticall persons within his sayd diocesse as well to teache preach publish and declare in all maner Churches our foresayde iust title style and iurisdiction euery Sonday and high feast thorough the yeare and further to monish and commaund all other Scholemaysters within his sayd diocesse to instruct and teach the same vnto the children committed vnto them as also to cause all maner prayers orizons rubrickes Canons of Masse bookes and all other bookes in the Churches wherein the sayde Byshop of Rome is named or his presumptuous and proud pompe and authoritie preferred vtterly to be abolished eradicate and rased out and his name and memory to be neuer more except to hys contumely and reproch remembred but perpetually suppressed and obscured and finally to desist and leaue out all such Articles as be in the generall sentence The Popes name and memorye abolished which is vsually accustomed to be read four times in the yeare and do tende to the glory and aduancemēt of the Bishop of Rome his name title and iurisdiction Whereupon we esteeming and reputing you to be of such singular and vehement zeale and affection toward the glory of Almighty God and of so faythfull louing and obedient harte towards vs as ye will not only do and accomplish with all power wisedome diligence and labour whatsoeuer should or might be to the preferment and setting forwarde of Gods worde but also practise studie and endeuour your selfe with all your pollicie wit power and good will to amplifie defend and mayntayne all such interest right title stile iurisdiction and authoritie as is in any wise apertaining vnto vs our dignity prerogatiue crowne imperiall of this our Realme haue thought good expediēt not only to signifie vnto you by these our letters the particularities of the charge monition and commaundement geuen by vs vnto the sayd Byshop as before is specified but also to require and straightly charge and commaund you vpon payne of your allegeance and as ye shall auoyde our high indignation and displeasure at your vttermost perill laieng apart all vayne affections respects or other carnall considerations and setting onely before your eyes the mirror of truth the glory of God the dignitie of your soueraigne Lord and King and the great concord and vnitie and inestimable profite and vtilitie that shal by the due execution of the premisses insue to your selfe and all other faithfull and louing subiectes ye make or cause to be made diligent searche and waite and especially in euery place of youre shirewicke whether the said Bishop do truly sincerely and without all maner cloke colour or dissimulation execute and accomplishe our will and commaundement as is aforesaid And in case ye shall heare perceiue and approuably vnderstand and know that the said Bishop or any other ecclesiasticall person within his dioces do omit and
leaue vndone any part 〈◊〉 parcel of the premisses or else in the execution and setting forth of the same do coldly and fainedly vse any maner sinister addition wrong interpretation or painted colour then we straightly charge commaund you that forthwith vpon any such default negligence or dissimulation of the said Bishop or any other ecclesiasticall person of his dioces contrary to the true tenour meaning and effecte of the saide charge by vs to him appointed aforesaid yee doe make indelaidly and with all speede and dâ—ligence declaration and aduertisement to vs and our Counsell of the saide defaulte and of the behauiour maner and fashion of the same And for as much as we vpon singular trust and assured confidence which we haue in you and for the speciall loue and zeale we suppose and thinke ye beare towards vs and the publicke and common wealth vnitie and tranquillitie of this our realme haue specially elected and chosen you among so many for this purpose and haue reputed you suche men as vnto whose wisedome discretion truth and fidelitie we might commit a matter of suche great waight moment and importance as whereupon the vnitie and tranquillity of our realme doth consist if ye shoulde contrary to our expectation and trust which we haue in you and agaynst your duety and allegeance towards vs neglect or omit to do with all your diligence and wisedome whatsoeuer shall be in your power for the due performance of our mind and pleasure to you before declared in this behalfe or hâ—lt or stomble at any part or specialitie of the same be yee assured that we like a Prince of iustice will so extremely punish you for the same that all the worlde besides shall take by you example and beware contrary to their allegeance to disobey the lawfull commaundement of theyr soueraigne Lord and Prince in such things as by the faithfull execution whereof ye shall not onely aduance the honor of Almightie God and set foorth the maiestie and Imperiall dignitie of youre soueraigne Lord but also bring an inestimable weale profite and commoditie vnitie and tranquillitie to all the common state of this our Realme whereunto both by the lawes of God nature and man ye be vtterly bound Geuen vnder our signet at our Pallace of Westminster the 9. day of Iune Furthermore that no man shall cauill or surmise thys fatall fall and ruine of the Pope to haue come rashly vpon the Kings owne partiall affection or by any sensuall temeritie of a few and not by the graue and aduised iudgement approbation and consent generally and publikely as well of the nobles and commons temporal as also vppon substantiall groundes and the very strength of truth by the discussion and consultation of the spiritual and most learned persons in this Realme it shall be requisite moreouer to these premisses to adioyne the words and testimonies also of the Byshops owne othes and profession made to the King yelding and rendering vnto him only the stile of supreme head next vnder Christ of the Church of England all other seruice subiection and obedience to be geuen to any other forreine Potentate which should be preiudiciall to the Kings highnes in this behalfe beeing excluded and that both frankely and freely of their own voluntary motion and also vppon the faith and fidelitie of their priesthode as by their owne words and handwriting may appeare in forme as heere vnder followeth The othe of Steuen Gardiner to the King EGo Stephanus Wintonien Episcopus pure sponte absolute in verbo pontificio profiteor ac spondeo Illustrissimae vestrae Regiae maiestati singulari ac summo Domino meo patrono Henrico Dei gratia Angliae Franciae Regi fidei defensori Domino Hiberniae atque in terris Ecclesiae Anglicanae supremo immediatè sub Christo capiti quod post hac nulli externo Imperatori Regi Principi aut Prelato nec Romano pontifici quem Papam vocant fidelitatem obedientiam c. In English I Steuen Byshop of Winchester do purely of mine owne voluntary accord and absolutely The othe of Steph. Gardiner to the king in y e word of a Bishop professe and promise to your princely maiestie my singular and chiefe Lord and Patrone Henry the 8. by the grace of Gdo King of England of France defendor of the fayth Lord of Ireland in earth of the Church of England supreme head immediately vnder Christ that from this day forward I shall sweare promise geue or cause to be geueÌ„ to no forreine PoteÌ„tate Emperour King Prince or Prelate nor yet to the Byshop of Rome whoÌ„ they call Pope any othe or feaultie directly or indirectly either by word or writyng but at all tymes and in euery case condition I shall obserue hold mainteyne to all effectes intentes the quarell cause of your royall Maiestie your successours and to the vttermost of my power shall defend the same agaynst all manner of persons whom soeuer I shall know or suspect to bee aduersaries to your Maiestie or to your successours shall geue my fayth truth obedience sincerely with my very hart onely to your royall Maiestie as to my supreme Prince I professe the Papacie of Rome not to be ordeined of God by holy Scripture but constantly do affirme and openly declare and shall declare it to be set vp onely by maÌ„ Stephen Gardiner aprenoun-renounceth the Pope and shall cause diligently other men likewise to publish the same Neither shall I enter any treatie with any person or persons either priuely or apertly or shall consent thereto that the Byshop of Rome shall haue or exercise here any authoritie or iurisdiction or is to be restored to any iurisdicâ—ion hereafter Furthermore that y e sayd Byshop of Rome now being or any that shall succeede him hereafter in the sayd Sea is not to be called Pope nor supreme Byshop or vniuersall Byshop nor most holy Lord but onely ought to be called Byshop of Rome and felow brother as the old maner of the most auncient Byshops hath bene this I shall to my power openly mainteyne and defend Also I shall firmely obserue cause to bee obserued of other to the vttermost of my cunnyng witte power all such lawes and Actes of this Realme how and what soeuer as haue bene enacted established for the extirpation and suppression of the Papacie and of the authoritie and iurisdiction of the sayd Byshop of Rome Neither shall I appeale hereafter to the sayd Bish. of Rome nor euer consent to any person that shall appeale to him neither shall I attempt prosecute or follow any sute in the Court of Rome for any cause of right or Iustice to be had or shall make aunswere to any plee or action nor shall take vpon me the person and office either of the plaintife or defendent in the sayd Court. And if the sayd Byshop by his messenger or by his letters shall make any meanes or
Iacob yet vnderstand good Reader that it was written in very deede to Iohn Frith as is aboue tolde thee For the more proofe and euidence whereof read Frithes booke of the Sacramente and there thou shalte finde a certayne place of this Epistle repeated word for word beginning thus I call God to record against the day we shall appeare before our Lorde Iesus to geue a reckening of oure doings that I neuer altered one sillable of Gods word against my conscience c. Which Epistle Iohn Frith hymselfe witnesseth that he receaued from Tyndall as in hys testimonie aboue appeareth ¶ The death of the Lady Katherine and of Queene Anne THe same yeare in the which W. Tyndall was burned which was the yeare of our Lord 1536. in the begynning of the yeare Anno. 1536. first died Lady Katherine Princes Dowager in the moneth of Ianuary The death of Lady Katherine 〈◊〉 Dowagar After whome the same yeare also in the moneth of May next following followed the death also of Queene Anne who had now bene married to the King the space of three yeares In certeine records thus we finde that the Kyng being in his Iustes at Greenewich sodenly with a fewe persons departed to Westminster and the next daye after Queene Anne his wife was had to the Tower The death of Queene Anne with the Lord Rochford her brother and certayne other and the xix day after was beheaded The wordes of this worthy and Christian Lady at her death were these Good Christen people I am come hether to die for according to the Law and by y e Lawe I am iudged to death and therefore I will speake nothing against it The wordes of Queene Anne at her death I am come hether to accuse no man nor to speake any thing of that whereof I am accused and condemned to die but I pray God saue the King and sende him long to raigne ouer you for a gentler or a more mercifull Prince was there neuer and to me he was euer a good a gentle and soueraigne Lord. And if any person will meddle of my cause I require them to iudge the best And thus I take my leaue of the world and of you all and I hartely desire you all to pray for me O Lord haue mercy on me To God I commend my soule And so she kneeled downe sayeng To Christ I commend my soule Iesu receiue my soule repeating the same diuers times till at length the stroke was geuen and her head was striken off And this was the end of that godly Lady and Queene Godly I call her Queene Anne beheaded CommendatioÌ„s of Quene Anne for sundry respectes whatsoeuer the cause was or quarell obiected against her Fyrst her last wordes spoken at her death declared no lesse her sincere fayth and trust in Christ then dyd her quiet modestie vtter forth the goodnesse of the cause and matter whatsoeuer it was Besides that to such as wisely can iudge vpon cases occurrent this also may seeme to geue a great clearing vnto her that the King the third day after was maried in his whites vnto an other Certaine this was that for the rare and singular giftes of her minde so well instructed and geuen toward God with suche a feruent desire vnto the trueth and setting foorth of sincere Religion ioyned wyth like gentlenes modestie and pitie toward all men there hath not many suche Queenes before her borne the Crowne of England Principally this one commendation she left behinde her that during her life the Religion of Christ most happely florished and had a right prosperous course Many things might be written more of the manyfolde vertues and the quiet moderation of her milde nature how lowly she would beare not onely to be admonished The milde nature of Queene Anne in taking admâ—nition but also of her owne accorde woulde require her Chapleynes playnely and freely to tell whatsoeuer they sawe in her amisse Also how bountifull shee was to the poore passing not only the common example of other Queenes but also the reuenues almost of her estate in so much that the almose which she gaue in three quarters of a yeare in distribution is summed to the number of xiiij or xv thousand pounds Beside the great peece of money which her grace intended to impart into foure sundry quarters of the Realme as for a stocke there to be employed to the behoofe of poore artificers and occupyers Agayne The great Almose of Queene Annne what a zelous defender she was of Christes Gospell all the world doth knowe and her actes doe and will declare to the worldes ende Amongst which other her actes this is one that shee placed M. Hugh Latymer in the Byshopricke of Worcester and also preferred Doctor Shaxton to his Byshopricke being then accompted a good man Furthermore what a true fayth she bare vnto the Lorde this one example may stande for many for that when King Henry was with her at Wodstocke and there being afrayde of an olde blinde prophesie for the which neyther he nor other Kings before him durst hunt in the sayde parke of Woodstocke nor enter into the Towne of Oxford at last thorough the Christian and faithfull counsayle of that Queene he was so armed against all infidelitie that both he hunted in the foresayde parke and also entred in the Towne of Oxford and had no harme But because touching the memorable vertues of this worthy Queene partly we haue sayd something before partly because more also is promised to be declared of her vertuous life the Lord so permitting by other who then were about her I will cease in this matter further to proceede This I can not but meruayle why the Parlament holden this yeare that is the xxviij yeare of the King which Parliament three yeares before had established and confirmed this Mariage as most lawfull shoulde now so sodeinly and contrary to their owne doings Statuâ— An. 28. Hen. 8. cap. 7. repeale and disable the sayd Mariage agayne as vnlawfull beeyng so lawfully before contracted But more I meruayle why the saide Parliament after the illegitimation of the Mariage enacted not contented with that should further proceede and charge her with such carnall desires of her body as to misuse her selfe with her owne naturall brother the Lorde Rochford and others Parliamentâ— not alwayes constant being so contrary to all nature that no naturall man will beleeue it But in this Acte of Parliament did lie no doubt some great mistery which heere I will not stand to discusse but onely that it may be suspected some secrete practising of the Papistes here not to be lacking considering what a mightie stoppe she was to their purposes and proceedings and on the contrary side what a strong Bulwarke she was for the maintenance of Christes Gospell and sincere religion which they then in no case could abide By reason wherof it may easily be considered that this Christian and deuout Debora could lacke no enemies
by his graces authority not only vpon the paines therein expressed but also in your default now after this second monition continued vppon further punishment to be straightly extended towardes you by the Kings highnes arbitrement or his vicegerent aforesayde Item that ye shall prouide on this side the feast of N. next comming For the Bible to be set vp in Churches one booke of the whole Byble of the largest volume in English and the same set vp in some conuenieÌ„t place within the said Church that ye haue cure of whereas your parishioners may most coÌ„modiously resorte to y e same read it The charges of which booke shal be ratably borne betwene you the parson and parishoners aforesaid that is to say the one halfe by you the other halfe by theÌ„ Item that yee shall discourage no man priuely nor apertly from the reading or hearing of the sayd Bible but shal expresly prouoke stirre exhort euery person to reade the same as that which is y e very liuely word of God that euery Christen persons is bounden to embrace beleeue folow if he looke to be saued admonishing them neuerthelesse to auoyde all contention and alteration therein and to vse an honest sobrietie in the inquisition of the true sence of the same and to referre the explication of the obscure places to men of higher iudgement in scripture Item that ye shall euery sonday and holyday through the yeare openly plainly recite to your parishners twise or thrise together or oftner if neede require one Article or sentence of the Pater noster or Creede in Englishe to the enteÌ„t they may learne y e same by hart The Lordes praier to be learned in Englishe so froÌ„ day to day to geue theÌ„ one like lesson or senteÌ„ce of the same till they haue learned the whole Pater noster and Creede in Englishe by rote and as they be taught euery sentence of the same by rote ye shall expound declare the vnderstaÌ„ding of y e same vnto them exhorting al parents and housholders to teach their children and seruants the same as they are bound in conscience to do and that done ye shall declare vnto them the tenne commandements one by one euery sonday and holyday till they be likewise perfect in the same Item that ye shall in confessions euery Lent examine euery person that commeth to confession to you Sermons quarterly to be made whether they can recite the Articles of our faith and the Pater noster in Englishe and heare them say the same particularly wherein if they be not perfect ye shall declare to them that euery Christen person ought to know the same before they should receiue the blessed Sacrament of the Alter and monish them to learne the same more perfectly by the nexte yeare folowing or else like as they ought not to presume to come to Gods boord without perfect knowledge of the same and if they do it is to the great perill of their soules so ye shall declare vnto them that yee looke for other Iniunctions from the Kings highnes by that time to stay and repeale all such from Gods boord as shall be founde ignoraunt in the premisses wherefore do ye thus admonish them to the entent they should both eschue the perill of their soules and also the worldly rebuke that they might incurre heereafter by the same Item that ye shall make or cause to be made in the sayd Church and euery other cure ye haue one Sermon euery quarter of a yeare at the least wherein ye shall purely and sincerely declare the very Gospell of Christ and in y e same exhort your hearers to the workes of charitie mercy and faith specially prescribed and commaunded in scripture not to repose their trust or affiance in other workes deuised by mens fantasies besides scripture as in wandering to Pilgrimages offering of money candles or tapers to fained Reliques or Images or kissing or licking the same saieng ouer a number of beades not vnderstanded ne minded on or such like superstition for the doyng whereof ye not onely haue no promise of reward in Scripture but coÌ„trariwise great threats and maledictioÌ„s of God as things tending to Idolatrie and superstition whiche of all other offences God almighty doth most detest and abhorre for that the same diminisheth most his honour and glory Item that suche fayned Images as ye knowe in any of your cures to be so abused with Pilgrimages or oâ—â—erings of any thing made thereunto ye shall for auoiding of that most detestable offence of Idolatry Images pâ—led downe forthwith take downe without delay and shal suffer from henceforth no candles tapers or Images of waxe to be set afore any Image or picture but only the light that commonly goeth acrosse the Church by the roodeloft the light afore the Sacrament of the Altar and the light about the sepulchre whiche for the adorning of the Church and diuine seruice yee shall suffer to remayne still admonishing youre parishners that Images serue for none other purpose but as the bookes of vnlearned men that can no letters wherby they might be admonished of the liues and conuersation of them that the saide Images do represent Which Images if they abuse for any other inteÌ„t then for such remembrances they coÌ„mit Idolatrie in the same to the great danger of their soules and therfore the Kings highnes graciously tendering the weale of his subiects soules hath in part already more will hereafter trauaile for the abolishing of such Images as might bee occasion of so greate offence to God and so great a daunger to the soules of his louing subiects Item that in all suche benefices or cures as yee haue whereupon ye be not your self resident yee shall appoynte such Curates in your stead as both can by habilitie Good ministers to be placed will also promptly execute these iniunctions and do their duty otherwise that ye are bounden to do in euery behalfe accordingly and profite their cure no lesse with good example of liuing then with declaration of the word of God or else their lacke and defaults shall be imputed vnto you who shall straightly aunswer for the same if they do otherwise Item that you shall admit no man to preach within anye of your benefices or cures but suche as shall appeare vnto you to be sufficiently licenced therunto by the Kings highnes or his graces authority or the bishop of y e dioces and such as shal be so licenced ye shal gladly receiue to declare y e word of God without any resistance or coÌ„tradictioÌ„ Item if ye haue heretofore declared to your parishners any thing to y e extolling setting forth of pilgrimages Pilgrymage Images abandoned to fained reliques or images or any such superstitioÌ„ ye shall now openly afore the same recant reproue y e same shewing them as the truth is that you dyd the same vpon no ground of Scripture but as being led
sunt omnia Mandauit creata sunt vniuersa Potens ergo est He is a mighty bishop Wee are not so Fidelis Pontifex He is a faythfull bishop faythfull He is a faythfull bishop to God referring all laudes Fidelis all honour and glory to his father In all thinges that he did miracles or other he tooke neuer the more vpon himselfe He was also a faythfull Bishop to the world For he did all that belonged to the office of a good Byshop The very office of a byshop is praedicare orare sacricare siue offerre To preach to pray to do sacrifice or to offer Three offices of a byshop If he had placed here administraâ—â— sacramenta for sacâ—ificaâ—e his partitioÌ„ so might haue stand Math. 14. He preached to his people He taught the worlde most wholesome doctrine whereby he called the people to God he conuerted sinners he called them to penaunce He made them weepe and lameÌ„t their sinnes They folowed his person they folowed his word they folowed his ensample They came out of all costs to see him to heare him to learne of him They forsooke meat and drinke house and home and folowed him wheresoeuer he went as well in wildernes as els where In so much that after they had folowed him three dayes he being moued with pity least they shoulde perish for lacke of food being in wildernesse farre from succour he fed them twise miraculously Once in the desert with fiue loaues and two fishes he fed v. M. men besides women and children and there were left xij great baskets xij maundes full of the brokelets and offals at that meale Math. 15. At another time he fed in wildernesse to the number of 4. M. men besides women and children with seuen loues and a few litle fishes and there was left of fragmentes 7 maundes full The second office of a byshop he fulfilled also For he prayed The second office of a Byshop is to pray He was most deuout in prayer so to teach all byshops and Preachers not to presume in theyr witte or learning neither in their capacity memory fayre tongue or vtteraunce but that the Preacher do studiously apply his booke with all diligence to studye how to speake what to speake afore whom he shall speake and to shape his sermon after the audience The preacher ought also besides his study preaching to pray For by deuout prayer he shal attein percase as much or more as by study or learning For with out prayer the wordes will litle preuayle Looke in Christ his life and thou shalt find that in euery thing he weÌ„t about he prayd Luke 6. to shew the valiancy the vertue and strength of prayer to shew our necessities our weakenes feblenes of nature He prayd for his people as Luke witnesseth the space of one whole night And what a maruailous deuout prayer made he for his people in the Mount the night afore his passion Math. 26. wheÌ„ the Chalice of death was represeÌ„ted vnto him when he swet water bloud when he cried thrise Transeat à me Calix iste let this Chalice let this passion bloud let the vertue therof passe from me vnto all mankinde Let euery man haue the vertue and merite thereof let it worke in all folkes let euery faythfull man and woman he perteyner thereof let it not be lost but worke to the worldes end This was a maruellous deuoute mercifull prayer And agayne he suffering and hanging on the crosse offered vp for his people Heb. 5. The cry of Christ on the Crosse. The heaueÌ„s trembled The Angels mourned The Sunne lost his light· The veile riued The earth quaued The stones rent The graues opened The dead rose Preces supplicationes cum clamore valido lachrymis He offred vp his praiers and supplications with a huge cry with a piteous voyce with a lamentable and deadly shrich and with weeping teares to God his father he hanging on the crosse euen when the spirit shoulde departe the body not then forgetting his people at the houre when all the people forgetteth both the worlde and themselues Which cry was so huge and great so maruelous and of that effect that the heauens trembled thereat the Angels mourned for pity the Sunne lost his light the vaile in the temple riued in two the earth quaued the stones rent asonder and brast in gobbetes the graues opened the dead bodies rose to life appeared in the City Centurio those that kept Christ to see the execution done cried Verè filius Dei erat iste This was the vndoubted sonne of God His prayer and weeping teares were so pleasaunt vnto the father that it was heard Exauditus est pro reuerentia sua He was heard why For it was so entire so deuout so reuerently done in such a maner and fashion with such a zeale grounded vpoÌ„ such a charity suffering for our guilt and not for his owne And for that he did the very office of a byshop so entyrely to pray and so reuerently to offer vp himselfe in sacrifice for his people he was heard he was heard his prayer was heard of God And that is the third property of a good Bishop to offer sacrifice for his people Euery Bishop euery Bishoppe for his Diocesanes and for the whole vniuersall Church In these three we ought as much as we may to folow Christ. The third 〈◊〉 of a â—â—shop is to â—â—nister and 〈◊〉 to 〈◊〉 oâ— offer Thus this Christ was and is Pontifex fidelis a faythfull Byshop Faythfull faythfull in his word true in his promise deceyuing no man but profiting all â—n al that he did or spake he sought nothing his own glory but the glory of God teaching therby all Byshops of the world in all that go about to doe it to the laude prayse and glory of God And herein we ought also to followe hym â—agnus Magnus Pontifex He is the great Bishop the high Byshoppe the supreme Byshop the vniuersall Bishop ouer all the world No great bishop but he No great Bishop but 〈◊〉 Christ. None high none supreme nor vniuersall Byshop but he And herein the byshop of Rome outragiously vsurpeth vpon God as he doth vpon the world to take the honor and names onely to God appropriate to himselfe â—he Pope blaspheâ—eth God and doth greuously blaspheme and offend God therein Greater blasphemy can not be then to ascribe to God that that no wayes belongeth vnto him or to take froÌ„ God that that is vnto him appropriate It is meete therefore he do betimes and in season leaue his vniust encrochmentes both agaynst his Lord God and also agaynst the world least he do prouoke God to poure out all his vialles of wrath vpon him That is â—â—asphemie the Vaees I meane the maledictions and vengeaunce that Iohn speaketh of in the Apocalips Apoc. 9. I woulde aduise hym to cease the iniuries which he hath dayly
fashioÌ„s brought all which if we should confer w t the forme of the election shewed of Christ by hys apostle Paule we should finde no smale diuersitie but all turned vp side downe To coÌ„clude I say y e order or state of priests deacons was ordayned by God but SubdeacoÌ„s comuâ—ers otherwise called Ex 〈…〉 Accolitae which We call Benet and Collect Subdeaconship in the time of the Apostles no holy order Answere to the 10. Article Auricular confession not ordeyned by God were institute by the inuentioÌ„ of men And this you may finde in the law Dist. 21. and other places where is written Subdiaconatus tempore Apostolorum non fuit sacer Subdeaconship in the time of the Apostles was no holy order ¶ As touching eare confession I say that the common fashion now vsed was neuer ordeined by Christes law that is written in the Bible neither can you proue by any authority of the same that we ought to confesse all our offences particularly with the circumstances of all of euery such to any man Agayne Chrysost. in epist ad Hed. for the maintenaunce of this which I haue sayd you shal know that Chrisostome standeth stifly with me in his Commentaries vpon the Epistle to the Hebrues In Psal. Miserere Serm. de poenitentia In an homely also that he maketh vppon the Psalme Miserere And moreouer in a Sermon that he maketh De poenitentia beside many other treatises wherin he coÌ„tinueth euer one testifying in semblable wise In like maner doth one of your principall Doctours Panoâ—mitanus Abbas in cap. omnis vtriusque sexus Historia tripartita writing vpon your Canon lawe named Panormitanus testifie that it is made by the lawe of man and not of God in cap. Omnis vtriusque sexus In the booke also called historia tripartita you shal finde how it was first institute as I remember and after vndone againe because of an huge vilany committed with a woman by a Minister of the Church thorow confession Also it is mentioned in the ende of first Distinct De poenitentia how the Greek Church Dist. de poenitentia The Greeke Church alowed not confession auricular whome I thinke you do not note to be heretickes will not yet hetherto allowe it There are also many reasons brought forth both to proue that coÌ„fesson made to a priest should not be necessary also that confession made vnto God should suffice coÌ„cluding in this wise Quibus authoritatibus c. I coulde bringe forth other that be yet liuing men of surmounting and excellent literature which exactly by many and mighty both authorities and reasons do shewe and confirme this my saying to be iust but I keepe silence and will not name them least I should bring them in hatred Notwithstanding I neuer sayd ne will say but that men feeling them selues agreeued in conscience with some great tentatioÌ„ had neede to go vnto such whom they know and trust to be of stedfast credence and to haue good skill in the law of God opening their grief vnto them to the enteÌ„t they may know through councel some ease and remedy thereof But in this I meane not that they ought to goe vnto their Curate or to any other Prieste Asâ—ing councell in the Church is good but is not tyed to any person whose credence they deeme not all trusty or their Councell not sage but to any other whatsoeuer he be whom they know moste sufficient in properties aboue shewed when their Curate doth lacke them And this thing is the moste behouable when men needing councell be so voide of knowledge in Christes lawe that they cannot finde therein remedie themselues For the doctrine of Christe if it were well knowen conteineth remedies for all infirmities and maladies of the minde so that men by spirituall knowledge might ease themselues To the other part of your question where ye do aske whether a Prieste in cases vnto him limited The second part of the questions whether a priest loseth a sinner Chryst and not the Priest loseth the sinner may loose a sinner confessed and contrite for his sinne inioyning hym holsome penaunce I say that onely Christ looseth a sinner which is contrite by his worde and promise and the priest doth nothing but shew and declare the worde Neyther doth declaration or ministery of the priest any whit auaile for to lose any person vnlesse he that should be losed geue credence vnto the word ministred and shewed by the priest Which word or promise of Christ is called the word of reconciliation or attonment making betwixt God and man And this testifieth S. Paul in the 2. to the Cor. where he sayth in this wise 2. Cor. 5 God hath reconciled vs vnto him thorough Iesus Christ. See how it is God that looseth vs from sinne which is to make recoÌ„ciliation or atonemeÌ„t betwixt vs and him and that thorow Christ whom he caused to dye for the same purpose Christ onely loseth vs froÌ„ sinne And he quoth S. Paul hath ordayned vs Ministers of the said atonement See howe Christes Apostles called not themselues the authors of binding and losing but Ministers for he that is to wit The Apostles not the authors of binding and losing but ministers God recoÌ„ciled the world vnto him for giuing their sinnes Where you may know what reconciling is And hath committed saith Paul Vnto vs to be messengers of the same worde or tidinges of atonement or reconciling Also that the power wherby men are losed from sinne is not the priests power you may know by the vulgar saying which is right true yea and with leasure This saying is taken out of Peter Lombert lib. and cited in the decrees I doubt not but y t I can shewe the same in the Decrees which is thus Solus Deus remittit peccata Only God forgiueth and pardoneth vs of our sinnes And this was preached at Pauls Crosse the sonday next after the Epiphany last the Byshop of London sitting by Iohn 1. the Preacher speaking after this forme treating of this text Ecce agnus Dei qui tollit peccata mundi Behold the lamb of God which taketh away the sinnes of the worlde In that said the preacher testimony is geuen of Christ to be a Lamb it is shewed y t he was an innocent man But in y t it is sayde that he taketh away the sinne of the world is shewed that he was God alleaging there for the confirmation of this part of his purpose the vulgare saying aboue sayde by me Solus Deus remittit peccata And the same proposition or an other equal with the same vseth Chrysostome in an Homely that is made vpon this text of Mathe. Math. 1. Vocabitur nomen eius Iesus c. His name shal be called Iesus for he shall saue his people from their sinnes Also Saint Chrysostome in opere imperfecto vpon this texte Vae vobis Scribae Pharisaei qui
well such as say that a man being buried in a gray Friers frocke shall so haue remission of the the third part of his sinnes as is graunted in a Bull vnto the sayd Religion and such like For as S. Augustine shall make with me in his book called Enchiridion after he hath confuted the opinioÌ„ of some that in the church of Christ liuing in mischiefe vngraciously taking therof no repentaunce did yet falsly deeme that they shoulde be saued through the clensing of purgatorye where hee concludeth thus Suche a thing after this life to be sayth he is not incredible but whether it be so or no a doubt may be therof moued or a question demanded The same wordes doth he agayn recite in a booke called Quaestiones ad dulcium or dulcitium I wotte not whether he is called and there he intreateth the same more copiously and would I might see the place once agayne To this agreeth S. Paule writing thus to the Cor. Omnes nos manifestari oportet coram tribunali Christi vt reportet quisque eapuae fiunt per corpus iuxta id quod fecit siue bonum siue malum For we must al appeare before the iudgement seat of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it be good or euill And againe where he writeth vnto the Hebrues I trow it be said in this wise Memores sitis vinctorum tanquam vna cum illis vincti Heb. 13. eorum qui affliguntur veluti ipsi quoque versantes in corpore Remember theÌ„ that are in bondes euen as though ye were bound with them be mindfull of them which are in affliction as if ye were also aflicted in the body To the 14. where you aske whether holy Martyrs Apostles Aunswere to the 14. article and Confessours departed from this worlde ought to be honoured called vpon and praied vnto I answere as touching the honouring of them with the very wordes of S. Augustine in his booke De Vera religione in his last leafe Praying to Saintes where he saith thus Non sit nobis religio cultus hom inum mortuorum Quia si piè vixerunt non sic habentur vt tales quaerant honores sed illum à nobis coli volunt quo illuminaÌ„te laetantur * Id est eiusdem meriti euius ipsi sunt participes meriti sui nos esse consortes honorandi sunt ergo propter imitationem non adorandi propter religionem Si autem malè vixerunt ubicunque sunt non sunt colendi Agayne a litle after the same he saith Nam idipsum actum est temporali dispensatione ad salutem nostram vt naturam humanam ipsa Dei virtus Dei sapientia incommutabilis consubstantialis patri coaeternus suscipere dignaretur per quam nos doceret id esse homini colendum quod ab omni creatura intellectuali rationali colendum est Hoc est ipsos optimos angelos excellentissima Dei ministeria velle credamus vt vnum cum ipsis colamus Deum cuius contemplatione beati sunt neque enim nos videndo angelum beati sumus sed videndo veritatem qua ipsosetiam diligimus Angelos his congratulamur Nec inuidemus ê™ ea paratiores vel nullis molestijs interpedieÌ„tibus perfruuÌ„tur sed magis eos diligimus quoniaÌ„ nos tale ali quid sperare a coÌ„muni domino iussi sumê° Quare honoramus eos charitate non seruitute nec eis templa construimus Nolunt enim se sic honorari a nobis Angels woulde haue no Temples builded to them quia nos ipsi cùm boni sumus templa suÌ„mi Dei esse nouerunt Rectè itaque scribitur homineÌ„ ab Angelo prohibitum ne se adoraret sed vnum Deum sub quo ille esset conseruus Thus saith S. Augustine handling the same matter a little after more at large The content of this vnto you I expound that knowe no Latine for I couet that all persons shoulde knowe both my thought in this and all maner of doing to the intent that of all persons I would haue true report and testimony what soeuer shal betide me Saint Augustine in these wordes would haue Men departed are not to be worshipped that we should worshippe no men departed be they neuer so good and holy for they seeke no such honour but would haue vs to worshippe God alone no nor yet no Aungell ne honour the same but onely the imitation of them following their good actes in our liuing as they followed our moste mercifull God whiles they were aliue not building Churches in the name or honour of them for they woulde haue no suche honour done vnto them it is to them no pleasure but contrariwise No the Aungels will not that we shoulde builde any Churches in reuerence of them but woulde that with them wee shoulde honour the originall marke and performer of all They refuse all honour sauing that whiche is called honor charitatis which is nothing els but to be loued Thus sayth Saint Augustine Whiche loue we shall testify in following their good actes by helping the poore or helpelesse with almes and mercy The best worshipping of Saintes is in following their good actes and dealing truely in worde and deede according to our state and calling both towardes God and man Which is no light matter to them that do consider the thing well But whosoeuer shall truely and duely follow that trade shall feele it I dare say as the burden of Christes Crosse was vnto him right weyghty and grieuous when he bare it to Caluarie sauing that we neede not to feare for he hath promised to bee with vs in tribulation to ridde vs from the same For the Prophete Dauid sayth Cum ceciderit iustus non collidetur Psal. 35. quia Dominus supponit manum suam That is to witte when a iust person beginneth to fall hee shall not be borne flatte downe to be broken for the Lord shall put his hand vnder him to reare him vp againe And in the Gospell he biddeth Venite ad me omnes qui laboratis onerati est is ego reficiam vos That is to say Come you vnto me all that do trauaile and are sore charged and I shall comfort or refresh you Take my yoke vppon you learning of mee that am softe and meeke minded Math. 11. and you shall finde ease thereby in your soules for my yoke is easy and my burden light See you here how he is euer ready to supporte them that for truth shall sustein the chargable and sore vexations put vpon them of the world which cannot endure the trueth to preuayle and the vntruth to be disclosed As touching inuocation that is to witte calling vpon them we haue in Scripture Inuocation how we should call vpon almighty God in all necessities or tribulations As in the Psalmes euery where as in
after the counsell of the wicked and hath not stande in the way of sinners ne sit in the chayre of pestilence Psal. 1. but hath hys will in the law of God and shall muse or be occupyed in it both day and night See howe the Prophete whiche I doubt not but hee knew as perfectly that will and pleasure of God as euer did any pope or generall couÌ„sell or whatsoeuer they were beside that ordeined long seruice to be sayd of Priestes testifieth them to be blessed that study and are exercised in the law of God both day and night that is to wit alwayes What is true godlynes oâ— pietye A great promise put of God to such blessed exercise which we may call right deuotion or true godlines For Paule defining godlynes sayth thus Pietas ad omnia vtilis est vt quae promissiones habeat praesentis vitae futurae 1. Tim. 4. That is to wit Godlynes is profitable vnto all things No promise of God for saying Mattens for that hath annexed thereto promises of this life present of the life to come But no such promise is made of God I am certayne to them that say dayly mattins Neither are we certayne by the word of God that we shal therfore be blessed of him no more then we are certayne The 15. Ooâ—s that for saying ouer the xv Oos euery day once through an whole yeare we shall apertly see our Lady to ayd vs afore our death as it is testified in the Scripture of the Primer Our Ladyes Psalter but not by Scripture of the Bible or that we shall haue a like benefite for saying of her Psalter vpon the ten beades that commeth from the crossed friers or vpon the fiue beades halowed at y e Charter house or fasting our Ladyes fast as men call it ne for fasting on the wednesday Fasting ouâ— Ladyes Faâ—â— as is shewed by a booke that is allowed to be printed and read of all men that lusteth for it is neither the new Testament ne the olde They are condemned you wote wel I perhaps shal haue a litle lesse fauor because I tell y e trueth freely for such thinges are called offensiue But would God that all persons so thinking Math. 15. would remember what aunswere Christ made vnto his disciples in the 15. of Math. wheÌ„ they came vnto him and warned him to beware saying You knowe that the Phariseis are offended hearing such wordes spoken I will leaue out Christes aunswere least I should be thought ouer free and plain in tarying or vttering of abusions and speake no further A like demaund with aunswere thereto annexed Luke 11. shall you finde in the 11. of Luke where Christ woulde not refrayne to speake any deale more easily Therefore I beseech them that deeme me God wotteth whether righteously or no sclaunderously to reuise the sayde places and theÌ„ councel me to do that shal be most expedient to folow if their charitie will so require Yet would I that all people should knowe that I do not reproue that saying of the xv Oos which so farre â—orth as my remembrance doth serue is a very good praier Fasting commeâ—ded or such like prayers ne would I that any person shuld think me to disalow any discret fastings for such not only present with you but euen from hence absent haue I commended in earnest speaking and so enteÌ„d to do by the assistaunce of Gods grace Neuertheles such vain promises I do abhorre as be with theÌ„ annexed with the vpholders of the same For such doe cause vaine confidence in the people withdrawing and seducing them from the right beleife of the Gospel which Christen men ought onely to build their faith vpon vnto new inuentions of vanitie S. Paul calleth such old womens tales where he writeth vnto Timothe bidding him to beware of them to throw them away The Prophete Dauid likewise doth accord therunto saying Beatus vir cuius est nomeÌ„ Domini spes eius non respexit in vanitates insanias falsas Psal. 40. Blessed quoth he is the mâ—n that hath in the name of God his affiaunce or hope and hath not looked backe to vanities and false dotages or madnesse And this I say againe that the Mattens saying hath no more promise of God made to the sayers Mattens saying instytuted by faÌ„tasie then hath the other aboue named for they were institute by the fantasie or mind of men and not by y e rule of scripture Neither do I thinke the priestes which wil truly follow the rule of God written in the Bible ought so to be charged or encombred with saying of them that they thereby should be hindered from y e study of that which to know belongeth principally both to their owne soules saluation and also to the discharge of their dutie and which God most highly of Priestes doeth require I meane the study of his Gospel whereby they them selues should be spiritually nourished and therafter should fede Christes flock the congregation of his people according to the saying of our Sauiour in Iohn I quoth he am the doore Ioh. 10. whosoeuer shall come in by me shal both come in and goe out and finde good pasture or feeding That is to saye who soeuer shall enter to be a pastour or Minister in Christes church or congregation by Christ shal both enter into contemplation of Gods glory declared aboundantly in scripture and after go forth and shew that same abroade to other for their wealth and edifying To this accordeth that is written in Luke whereas our Sauiour speaketh to all his Churche signified in the person of Saint Peter Peter quoth he I haue prayed that thy faith should not fayle and thou being conuerted goe then about to confirme thy brethren So that he would haue Peter stablished first in faith of his sure doctrine Luke 22. and then to go forth as he did to teache other to be grounded in the same likewise And thus ought all priests to be called Presbyteri which will be ministers in the Church for so biddeth S. Peter in his first Epistle in the last chapter saying thus I beseech the Priestes quoth he that are among you I my selfe being a priest and a witnes bearer of Christes afflictions and also a partaker of the glory which shal be reuealed see that you with all diligence doe feede the flock of Christ taking care of the same 1. Pet. 5. not as enforced thereto but willingly not desiring filthy lucre but with a louing minde neither as men exercising dominion ouer the children or inheritours of God but so that you be paternes or ensample giuers to the flocke See how he requireth of priestes that they should spend all their diligence to feede Christes flocke and to shew good ensample of liuing making no mention of long Mattens saying which then were not mentioned nor spoken of According to this it is written in your Decrees after
lawes binding men to the obseruance of them vnder pain of deadly sinne more then hath the king or the Emperour and to say soth I say as I haue said afore I thinke veryly that the Churche was more full of vertue before the Decrees or Decretals were made which is not very long agoe but in the time of Constantine if it be true that is reported in the Decrees Dist. 15. ca Canones generalium then it hath bene sith God repayre it and restore it again to the auncient puritie and perfection In the xxx where you do aske whether I beleeue that the Pope and other prelats and their deputies in spiritual thinges haue power to excommunicate Priestes and laye people that are inobedient and sturdy from entring into y e church and to suspend or let them from ministration of the Sacramentes of the same I thinke that the Pope and other prelates haue power to excommunicate both priests and lay men such as be rebellious against the ordinance of God and disobedient to his law for such are sundred from God afore the prelates do giue sentence by reason of their sinne and contumacie according as it is said in Esay by almighty God Esa. 59. Your sinnes quoth he do make diuision betwixt you and me And the Prelates by right iudgement should pronounce of sinners as they do find them and that is to pronounce such to be excommunicat of God and vnworthy to minister any Sacramentes or to be conuersant with Christen folke that will not amende 1. Cor. 5. For thus biddeth Paul 1. Corinth 5. If any amongest you called a brother shall be a whoremonger or a couetous person or a worshipper of images or Idolles or a rayler or a drunkard or an extortioner see that with such you eate no meate Such ought to bee put out of the Churche and not be suffered to come within it I am not certaine that Prelats haue any such power A doubte whether Prelates haue any such power to exclude any from the church Distin. 1. de consecra Dist. 1. de consecr And though they had I doubt whether charitie shoulde permit them to shew it forth and execute it without singular discretion For in Churches ought the word of God to be declared and preached through the whiche the sturdy comming thither and hearing it might soone be smitten with compunction and repentance and thervpon come to amendement This confirmeth well a lawe made in the Councel of Carthage which is this A Bishop ought to prohibite no person to come into the Church and to heare the word of God whether he be Gentile or Iewe or heretike vntil the masse time of them that are called Catechumini de Conse distinct 1. Moreouer where you speake of Prelates Deputies I thinke suche be but little behoueable to Christes flocke It were necessary and right Byshops deputies not behoueable that as the Prelates themselues wil haue the reuenewes tythes oblations of their benefices they them selues should labour and teache diligently the word of God therefore and not to shift the labor from one vnto an other til all be leaft pitie it is vndone Such doth S. Iohn call Fures latrones Theeues and murtherers although they make neuer so goodly a worldly shew outward and beare a stout porte This I saye that the Pope and other prelates haue power to excommunicate rebels against Gods ordinance and to suspend them froÌ„ receiuing or ministring the sacrament but I am not sure that they haue power to forefend them from out of Churches especially when Gods word is there preached vnles the sinners be so sore desperat that they scorne the same And I would that euery Prelate receauing his liuing of benefices Euery prelat beneficed persoÌ„ ought himselfe to discharg his cure without deputye or vicar should him selfe worke in the same specially in true preaching of Christes doctrine without winding his owne necke out of the yoke charging therwith other called deputies or Uicares Curates and suce lyke For God would haue euery man to get his liuing by sweate of his owne face that is to say by his labour according to his estate and calling And like as euery workeman is worthy his meate so contrariwise they that labour not vnlesse they be let by impotencie are worthy to haue no meate and much lesse to take of those to whom they do no seruice .50 or 40. pounde a yeare for wayting after none other thing then the Moone shining in the water The Canon law maketh clearely with the same Looke in the Decrees Cap. 21. quest 2. Capitulo precipimus and you shall finde plainly as I say ¶ In the xxxj where you aske whether faith only with out good workes may suffice vnto a man fallen into sinne after his Baptisme To the 31. â—â—â—icle 〈◊〉 onely 〈…〉 for his saluation and iustifying I say that it is the vsage of Scripture to say that faith onely doeth iustifie and worke saluation afore a man do any other good works and that is shewed by many authorities both of scripture also of many holy Fathers in a treatise called Vnio dissidentium which I would to Christ as it is in French and other languages we had it truly translated in English 〈…〉 to be 〈◊〉 in Englishe 〈…〉 not a 〈◊〉 iustified 〈◊〉 a iustified man maâ—â—th good workes And truely I do thinke in this matter like as is here shewed by many authorities of holy fathers that a maÌ„ falleÌ„ into sinne after Baptisme shal be saued through faith and haue forgiuenes by Christs passion although he doth no more good deeds therafter as when a maÌ„ hauing short lyfe lacketh leasure to exercise other deeds of mercy Notwithstanding true fayth is of such vertue and nature that when oportunity commeth it can not but work plenteouly deeds of charity which are a testimony and witnes bearers of a mans true faith This declareth S. Augustine vpon Iohn I trowe it is where he expoundtth this text Si diligitis me August in Ioâ—nnem precepta mea seruate If you loue me keepe my commaundementes .. Whereas within a little after he speaketh in this wise Opera bona non faciunt iustum sed iustificatus facit bona opera That is to say good workes make not a iust or righteous man but a man once iustified doth good workes ¶ In the xxxij where you aske whether a Priest marying a wife that without the dispensation of the Pope begetting also children of her without slaunder giuing To the 32. article do sinne deadly I say that he doth not so much offende as those which in Wales as I haue heard say and also in many partes beyoÌ„d the Sea or rather in all places do giue openly dispensations for money to Priestes to take concubines neither doth he offende so much as the purchasers of such dispensations for they on euery hand do clearly coÌ„mit fornication and aduoutry vtterly forefended by Gods law and
shal giue respite vntil a certaine day appointed So that in the meane while the suters may take deliberation thereof what is best to be done If after this they wil not thus rest at the day appointed shal they come forth into a common place and the great Bel of the Citie caused to be roÌ„g whereby the people shal be warned what they are about to do and the people assembled the Iudges shal in full chargeable lamentable wise charge the parties vnder vertue of their othe to make true relation of y e shal be demaunded So y t by reason of soberly fatherly exhortations made of the Iudges or Peeres of the Towne and perswasion of neighbours and for auoyding of Gods displeasure Iury and swearing well excluded out of Germanye and shame of men there is litle sute in courts if at any time any be made they be lightly stopped So that Iurie and swearing is well excluded and neede not much to be required This haue I shewed because it pitieth me to heare and see the contrary vsed in some of our nation The rash lenity in spirituall men causing men strayght wayes for euery light matter to sweare such also as name themselues spiritual men and should be head Ministers of the Church who incoÌ„tinent as any man commeth before them anone they cal for a book and do mone him to sweare without any longer respite yea they wil charge him by vertue of the contentes in the Euangely to make true relation of all that they shall demaunde him he not knowing what they will demaunde neither whether it be lawfull to shew them the truth of their demaundes or no For such things there be that are not lawful to be shewed As if I were accused of fornication none could be found in me or if they shold require me to sweare to bewray any other that I haue known to offend in that vice A man is not bound 〈◊〉 detect an other mans 〈◊〉 before â—â—dge in 〈◊〉 I suppose it were expedient to holde me stil not to folow their wil for it should be contrary to charitie if I should so assent to bewray them that I neede not and to whom perhappes though I haue known them to offend yet trusting of their amendment I haue promised afore to keepe their fault secret without any disclosing of the same Yea moreouer if suche Iudges somtime not knowing by anye due proofe that such as haue to do afore them â—â—we compâ—â—leth no man to bewray himselfe are culpable wil enforce them by an othe to detecte themselues in opening before them their harts in this so doing I can not see that men neede to condescende in their requestes For it is in the law but I wotte not certainly the place thus â—â—w punisheth no maÌ„ for thought Nemo tenetur prodere semetipsum that is to say No man is bound to bewray himselfe Also in another place of y e law it is written Cogitationis poenam nemo patiatur No man should suffer punishment of men for his thought To this agreeth the common Prouerbe that is thus Cogitationes liberae sunt à vectigalibus Tâ—oughtes 〈◊〉 free and 〈◊〉 to pay â—â—tole That is to say thoughtes be free and neede to pay no tole So that to conclude I thinke it lawfull at the commandement of a Iudge to make an othe to say the truth specially if a Iudge requireth an othe duely and in lawful wise or to make an oth in any other case conuenieÌ„t and that also for purgation of infamie No man is 〈◊〉 to 〈◊〉 himselfe by the lawe To the 42. article when any infamie is lawfully layd against a man ¶ In the xlij where you aske whether a Christen person despising the receite of the Sacramentes of confirmation extreame vnction or solemnising of Matrimony do sinne deadly I say like of the recite of them as I haue sayd before of the selfe thinges and none otherwise ¶ In the xliij where you aske whether I beleeue that S. Peter was Christes Uicare hauing power vpon earth to binde lose I say that I do not perceiue clearely what you meane by this terme Uicare To the 43. article For Christ neuer called Peter ne none other so in Scripture If you meane thereby that after the departing hence of Christ when he was risen from death in his immortall body and so styed into heauen whereas he remayneth sitting vpon y e right hand of his Father â—ear of â—â—rist that he so being away from hence S. Peter occupied his roume then I say it is not vntrue but Peter in a manner which I shal shew here vnder was his Uicar and like as Peter was his Uicar euen so was Paule and the other Apostles and the one no lesse then the other if it be true â—â—ter no â—â—re vicar of Christ â—â—n Paule 〈◊〉 other Apostles Math. 16. that S. Cyprian doth write whiche is also consenting to Scripture he sayth thus That Christe spake vnto Peter saying I say quoth our Sauiour that thou art Peter and vppon this rocke of stone shall I builde my congregation and the gates of hel shal not ouercome it To thee will I giue the keies of heauen what thinges thou shalt binde vpon earth the same shal be bounde also in heauen and what so euer thou shalt lose vpon earth shal be losed also in heauen And to him after his resurrection doth Christ say feed my sheepe And albeit that hee gaue equall power vnto all his Apostles after his resurrection and saith Cypria de simplicitate Prelatorum like as my Father sent me do I also send you Take you the holy ghost If you shal retayne to any man his sinnes they shal be retayned If you shal remitte to any man his sinne to him they shal be remitteâ— Neuerthelesse because he woulde declare vnitie Iohn 20. he ordayned by his authoritie the originall of the same vnitie beginning of one The other Apostles truely were the same that Peter was induced with equall partaking both of honor and authoritie or power Vnitye but the beginning commeth of one that the congregation shoulde be shewed to be one These are the wordes of Cyprian in a treatise that is called De simplicitate Praelatorum wherein you may see that Christ made all the Apostles of equal honour and like authoritie Notwithstanding because he would testifie the vnitie of his Church or Congregation he spake The only person of Peter declareth the vnity of the Church as it were alonely vnto Peter when he sayd feede my sheepe And I shall geue thee Peter the keyes of heauen but in so saying though the wordes seeme spoken to Peter onely yet they were spoken vnto him Peter heareth the person of the whole Church in that hee sustayned the generall person of all the Church being as it were a common speaker for the same So that in speaking to him Christ
infinite and interminable or vncircumscriptible so that it neither caÌ„ properly eyther ascende or descend being without all alterations and vnmutable or vnmooueable So that now his naturall body being assumpt from among vs Act. 3. and departed out of the worlde the same can no more returne from thence vnto the ende of the worlde For as Peter witnesseth Act. 3. Whome the heauen must contayne vntill the time that all things be restored which God had spoken by the mouthe of all his holy Prophetes since the worlde began And the same doth y e Article of our Creede teach vs which is From thence .i. from heaueÌ„ he shall come to iudge the quick and the dead 1. Tim. 6. Which time Paule calleth the appearing of oure Lord Iesus Christ. 1. Timoth. 6. Seeing then thys naturall body of our Sauiour that was borne of hys mother Marie being a Uirgine is all whole assumpt into heaueÌ„ and departed out of this world and so as sayth S. Peter He must remaine in heauen vntil the ende of the worlde which he calleth the time when all thynges must be restored This I say seene and beleeued according to our Creede and the Scriptures I caÌ„ not perceiue how the naturall body of hym can contrariwise be in the world and so in the Sacrament And yet notwithstanding is this true that the holy Sacrament is Christes body bloude as after shall be declared Doctors affirming the same But firste for the establishing of my former purpose that the naturall bodye of our Sauiour is so absent from thys worlde Testimonies out of the doctors and ascended to heauen that it can be here no more present vnto the generall dome I wold beseech your grace to consider the minde and sentence of olde holy Doctours in thys purpose or matter how agreably they testifie wyth that is tofore shewed Amongest whom we haue first S. Augustine wryting thus to Dardanus Proinde quod ad verbum attinet Creator est Christus Omnia enim per ipsum facta sunt Quod verò ad hominem c. Therefore as concerning the woorde Christe is the Creator all things are made by hym but as touching man August ad Dardanum Christe is a creature made of the seede of Dauid accordiâ—g to the flesh and ordained accordinge to the similitude oâ—â—enne Also because man consisteth of two thinges the soule and the flesh in that hee had a soule hee was pensiue and sorrowfull vnto death in that he had flesh he suffered death Neyther when wee call the sonne of God Christ wee do separate hys manhoode nor when we cal the same Christ the sonne of manne we doe separate his Godhead from him In that he was manne he was conuersaunt vppon the earth and not in heauen where hee nowe is when hee sayde no man ascendeth vp into heauen but he whych descended from heauen the sonne of manne whyche is in heauen Although in that respect that he was the sonne of God he was in heauen and in that he was the sonne of man he was yet in the earth and as yet was not ascended into heaueÌ„ Likewise in that respecte that he is the sonne of God he is the Lord of glory and in that he is the sonne of man he was crucified And yet notwythstanding the Apostle sayth And if they had knowen the Lord of glory they woulde neuer haue crucified him And by this both the sonne of man was in heauen and the sonne of God in that hee was man was crucified vppon earth Therefore as he might well be called the Lorde of glory being crucified when as yet that suffering did onely pertaine vnto the flesh so it might well be sayde Thys day thou shalt be with mee in Paradise when according to the humilitie of hys manhoode in his flesh hee lay in graue and according to his soule hee was in the bottome of hell that same day According to his diuine immutabilitie hee neuer departed from Paradise because he by his Godhead is alwaies euery wher Doubt you not therefore that there is Christ Iesus accordinge to hys manhoode from whence he shall come Remember it well kepe faithfully thy Christian confession for he rose from the dead he ascended into heauen he sitteth at the right hand of the father neyther will hee come from any other place then from thence to iudge the quicke and the deade And he shall come as the voice of the Angell beareth witnesse as he was seene to goe into heauen that is to say in the selfe same forme and substance of flâ—sh wherunto vndoubtedly hee gaue immortalitie but hee did not take away the nature therof According to this fourme of hys flesh he is not to be thought to be euery where And we must take heed that we doe not so affirme the diuinitie of his manhode that we therby take away the truthe of his body For it is not a good consequente that that thinge whych is in God shoulde so be in euerye place as God For the Scripture sayeth very truely of vs that in hym wee liue mooue and haue our being and yet notwythstanding wee are not in euery place as he is but * He meaneth Christ. that man is otherwise in God because that God is otherwise in man by a certayne proper and singular maner of being Act. 7. for God and man is one person and onely Iesus Christ is both In that he is God he is in euery place but in that he is man he is in heauen By whych wordes of holy Augustine your grace may euidently see that hee testifieth and teacheth the blessed bodye or flesh of Christ to be no where else then in Heauen For to it being assumpt or ascended into heauen God as hee sayeth hath geuen immortalitie but not taken awaye nature So that by the nature of that holy fleshe or bodye Christes body occupieth one place it must occupie one place Wherefore it followeth According to thys fourme that is to witte of hys fleshe Christe is not to be thought to be in euery place For if Christ should in hys humanitie be euery where diffused or spreade abroade so shoulde hys bodely nature or naturall bodye bee taken from hym And therefore hee sayeth For wee muste beware that we doe not so affirme the diuinitie of manne that we do take away the humanitie of his bodie But in that hee is God so is hee euery where according to my woordes before wrytten and in that he is manne so is he in heauen And therfore it is sayde For God and man is one person and onely Iesus Christ is both Hee in that he is euery where is God but in that hee is man he is in heauen And yet do we read agreeable to the same matter more largely in the same Epistle by these woordes Christum Dominum nostrum vnigenitum Dei filium equalem patri eundemque hominis filium quo maior est pater vt vbique totum praesentem esse
Counsell to the intent to haue it punished without fauor euen with the extremity of the law Item that none of the kings subiects shall reason dispute or argue vpon the sacrameÌ„t of the aulter vpon paine of losing theyr liues No man to dispute of the Sacrament goodes and cattels without all fauor onely these excepted that be learned in Diuinitye they to haue theyr liberty in theyr scholes and appoynted places accustomed for such matters Item that holy bread and holy water procession kneling Holy bread and holy water with other rites of the Church established and creeping on good Friday to the crosse and Easter day setting vp of lights before the Corpus Christi bearing of candles on Candlemas day Purification of women deliuered of child offering of Crisomes keeping of the foure offering dayes paying theyr tithes and such like ceremonyes must be obserued kept till it shall please the king to chaunge or abrogate any of them This article was made for that the people was not quieted and conteÌ„ted many of them with the ceremonies then vsed Finally all those Priestes that be maryed and openly knowne to haue theyr wiues Maryed priestes punished or that hereafter do inteÌ„d to marry shall be depriued of all Spirituall promotion from doyng any duety of a Priest and shall haue no manner of office dignity cure priuiledge profit or commodity in any thing appertaining to the Clergy but from thence forth shal be taken Difference to be taught betwene things commauÌ„ded of God and ceremonyes vncommaunded had and reputed as lay persons to all purposes and intentes and those that shall after thys proclamation marry shall runne in his graces indignatoÌ„ and suffer punishment and imprisonment at his graces will pleasure Item he chargeth all Archbishops Bishops Archdeacons Deacons Prouostes Parsons Uicars Curates other Ministers and euery of them in their own persons within their cures diligently to preach teach open and set forth to the people the glory of God trueth of his word and also considering the abuses superstitions that haue crept into the hartes and stomackes of many by reason of their fond ceremonies he chargeth them vpon payn of imprisonment at his graces pleasure Thomas Becket noted of stubbernesse not onely to preach and teach the word of God accordingly but also sincerely and purely declaring the difference betwene things commauÌ„ded by God and the â—ites and ceremonies in theyr church then vsed least the people therby might grow into further superstition Item for as much as it appeareth now clearely that Thomas Becket sometime Archbishop of Caunterbury stubbernely withstanding the wholesome lawes established agaynst the enormityes of the Clergy by the kynges highnesse noble Progenitour King Henry the second for the common wealth rest and tranquility of thys Realme of his froward minde fledde the Realme into FrauÌ„ce and to the Bishop of Rome maynteyner of those enormityes to procure the abrogation of the sayd Lawes whereby arose much trouble in this sayd Realme and that his death which they vntruely called Martyrdome happened vpon a rescue by him made and that as it is written he gaue opprobrious wordes to the Gentlemen which then counselled him to leaue hys stubbernenesse and to auoyde the commotion of the people risen vppe for that rescue and he not onely called the one of them bawde but also tooke Tracie by the bosome and violently shook hym and plucked hym in such maner that he had almoste ouerthrowne him to the pauement of the church so that vpon this fray one of theyr companye perceiuing the same strake him and so in the thronge Becket was slayne and further that his canonization was made onely by the Byshop of Rome because he had bene a champion to mayntayne his vsurped authority and a bearer of the iniquitye of the Clergy For these and for other great and vrgent causes long to recite the kinges Maiesty by the aduise of hys Counsell hath thought expedient to declare to hys louyng subiectes that notwithstanding the sayd canonization Tho. 〈◊〉 a rebell rather then a Sainct there appeareth nothing in his life and exterior conuersation wherby he should be called a Saynt but rather estemed to haue bene a rebell and traytor to his Prince Therefore his grace straytly chargeth and commaundeth that from henceforth the sayd Thomas Becket shall not be esteemed named reputed and called a Saynt but Bishop Becket and that his Images and Pictures thorow the whole Realme shal be pluckt downe and auoyded out of all Churches Chappels and other places and that from henceforth the dayes vsed to be festiuall in his name shall not be obserued nor the seruice office Antiphons Collectes prayers in his name read The canonization of Tho. Becâ—â—â— rased but rased put out of all the bookes that all their festiuall dayes already abrogated shal be in no wise solemnized but his graces ordinaunces and iniunctions therupon obserued to the inteÌ„t his graces louing subiectes shal be no longer blindly ledde abused to commit Idolatry as they haue done in tymes passed vpoÌ„ payne of his maiestyes indignation imprisoÌ„ment at his graces pleasure Finally his grace straightly chargeth and commaundeth that his subiects do keep and obserue all and singuler his iniunctions made by his maiesty vpon the payn therin conteined Here foloweth how religion began to goe backeward TO many which be yet aliue can testify these thinges it is not vnknowne how variable the state of ReligioÌ„ stood in these daies The variable changeâ— and mutations of religion in king Henryes dayes how hardly and with what difficulty it came forth what chaunces and chaunges it suffered Euen as y e king was ruled and gaue â—are sometime to one some time to an other so one while it went forward at an other season as much backeward agayne and sometime cleaâ— altered changed for a season according as they could preuayle which were about the king So long as Queene Anne liued the Gospell had indifferent successe After that she by sinister instigation of some about the king was made away the cause of the gospell began again to incline but that the Lord then stirred vp y e Lord Cromwell oportunely to helpe in that behalfe Who no doubt did much auayle for the encrease of Gods true Religion much more had brought to perfection The course of the Gospell interrupted by malicious enemyes if the pestilent aduersaryes maligning the prosperous glory of the Gospel by coÌ„trary practising had not craftily vndermined him and supplanted his vertuous procedings By the meanes of which aduersaries it came to passe after the taking away of the sayd Cromwel that the state of Religion more and more decayed during all the residue of the raygne of king Henry Among these aduersaries aboue mentioned y e chief captain was Steuen Gardiner bishop of Wint. who with his confederats and adherentes disdayning at the state of the L. Cromwel and at the
kindes The sacrament in both kindes excluded is not necessary ad salutem by the law of God to all persons and that it is to be beleued not doubted of but that in the flesh vnder forme of bread is the very bloud with the bloud vnder forme of wine is the very flesh as well aparte as they were both together The 3. Article Thirdly that priestes after the order of priesthoode receiued as afore may not mary by the law of God The 4. Article Fourthly that the vowes of chastity or widowhead Aduisedly that is made aboue the age of 21. yeares priestes onely excepted by maÌ„ or woman made to God aduisedly ought to be obserued by the law of God and that it exempteth them from other libertyes of christen people which without that they might enioy The 5. Article Fiftly that it is meete and necessary that priuate Masses be continued and admitted in this english Church and congregation as whereby good ChristeÌ„ people By these benefites of priuate masses is ment the helping of soules in Purgatory ordering themselues accordingly do receiue both godly goodly consolations and benefites And it is agreable also to Gods law The 6. Article Sixtly that auricular confession is expedient and necessary to be retayned and continued The 6. Article vsed and frequented in the Church of God After thâ—se Articles were thus concluded and coÌ„sented vpon the Prelates of the Realme craftely perceiuing that such a foule violent act could not take place or preuayle vnlesse straight and bloudy penalties were set vpon them they caused through theyr acustomed practise to be ordeyned and enacted by the king and the Lordes spiritual and temporall and the commons in the sayd Parliament as foloweth The penalties vpon the 6 Articles That if any person or persons within this Realme of England or any other the kings dominions The penaltyes vpon the 6. articles after the xij day of Iuly next comming by word writing imprinting ciphring or any otherwise shuld publish preach teach say affirme declare dispute argue or holde any opinion that in the blessed Sacrament of the Altar vnder forme of bread and wine after the consecration therof there is not preseÌ„t really Transubstantiation the naturall body and bloud of our Sauiour Iesus Christ conceiued of the virgin Mary or that after the sayd consecration there remayneth any substaunce of bread or wine or any other substance but the substaÌ„ce of Christ god and maÌ„ or after the time abouesayd publish preach teach say affirme declare dispute argue or hold opinion that in y e flesh vnderforme of bread is not the very bloud of christ or that with the bloud of Christ vnder the forme of wine is not the very flesh of Christ aswell aparte as though they were both together or by any of y e meanes abouesayd or otherwise preach teach declare or affirme the said sacrament to be of other substance then is abouesayd or by any meane contemne depraue or despise the sayd blessed sacrament that then euery such person so offeÌ„ding their ayders comforters counsellers consenters and abâ—eters therein being therof conuicted in forme vnder written by the authority abouesayd should be deemed and adiudged heretickes Suffering without any abiuration and euery of such offence should be adiudged manifest heresy that euery such offender and offenders should therfore haue suffer iudgemeÌ„t execution payn paynes of death by way of burning without any abiuratioÌ„ benefite of the cleargy or Sanctuary to be therfore permitted had allowed admitted or suffered Losse of goodes and also should therfore forfeit and loose to the kinges highnesse his ayres and successors all his or theyr honors manors castles landes tenementes rentes reuersions seruices possessions all other his or theyr hereditaments goods and cattell Opinion against the Sacrament of the aultar made treason termes and freeholdes whatsoeuer they were which any such offence or offeÌ„ces committed or done or at any time after as in any cases of high treason The penalty of the last v. Articles And as touching the other v. articles folowing the penalty deuised for them was this The penalties of the last 5. articles That euery such person or persons which do preach teach obstinately affirme vphold mainteine or defend after the 12. day of Iuly the sayd yeare any thing contrary to the same or if any being in orders or after a vow aduisedly made did mary or make mariage or contract matrimony in so doing should be adiudged as felones and lose both life and forfeit goodes as in case of felony without any benefite of the clergye or priuiledge of the Church or of Sanctuary c. Item that euery such person or persons which after y e day aforesayd by word writing printing cyphring or otherwise did publish declare or holde opinion contrary to the 5. articles aboue expressed being for any such offeÌ„ce duely conuict or attainted for the first time besides the forfayt of all his goodes and cattell and possessions what so euer should suffer imprisonment of his body at the kings pleasure for the second time being accused presented therof conuict should suffer as in case aforesayd of felony Item if any within order of pristhood before the time of the sayd Parliament had maryed or contracted Matrimony or vowed widowhead the sayd matrimony should stand vtterly voyd and be dissolued Item that the same daunger that belonged to priestes marying theyr wiues shuld also redound to the womeÌ„ maryed vnto the Priestes Inquisition vpoÌ„ the 6. articles Furthermore for the more effectuall execution of the premises it was enacted by the sayd Parliament that full authority of Inquisition of all such heresyes fellonies and contemptes should be committed and directed down into euery shyre to certayn persons specially therunto appointed of the which persons three at least prouided alwayes the Archbishop or bishop or his Chauncellor or his Commissarie to be one should sitte foure times at least in the yeare A bloudy inquisition hauing full power to take information accusation by the depositions of any two lawfull persons at the least as well as by the othes of xij men to examine and inquire of all and singuler the heresyes fellonyes and contempts aboue remeÌ„bred hauing also as ample power to make proces agaynst euery person or persons indited presented or accused before them also to heare determine the foresayd heresyes fellonyes contempts and other offences as well as if the mater had bene presented before the Iustices of peace in their Sessions And also that the saide Iustices in theyr Sessions euery Steward or vndersteward or his Deputy in theyr law daies should haue power by y e othes of xij lawfull men to enquire likewise of all singular the heresyes fellonyes contemptes and other offences and to heare and determine the same to all effectes of this present Acte c. Prouided withall that no person nor persons therupoÌ„
Archb. of Canterbury y e third from Dunstane and fourth from Odo not onely the Priestes of England but also the Archbishop himself wer not yet brought to the beliefe of this transubstantiatioÌ„ but taught the very same doctrine of the sacrament theÌ„ whiche we doe nowe as most clearly appeareth both by the Epistles and Homelies of the foresayde Archbishop Elfricus whiche herunder for the more euidence Christ willing wee will annexe This Elfricus as sayth Capgraue in the life of Oswald bishop of Worceter was first Abbot of S. Alboâ—es and after made archbishop of Canterbury Aelfricus Archb. of Cant. ¶ Anno. 996. Capgraue in vita Oâ—waldi Episâ— Wigorn. about the yere of our Lord 996. in the time of king Etheldred of Wulfsinus B. of Scyrburne Elfricus also as witnesseth Wil. of Malmesbery in Vita Adelmi was Abbot of Malmesbery Furthermore the sayd Wil. of Malmesbery writing of Elfricus Archbishop of Caunterbury saith that he was before bishop of Welles and afterward archbishop of CaÌ„terbury So that Elfricus was Archbishop of Canterbury it is out of al ambiguitie W. Malmesberiens in vita Adelmi But whether Elfricus which was Abbot of whom we doe here intreate were the same Archbishop or not by this diuersitie of Capgraue Malmesbery it may be doubtful But whether he were or no to this our present purpose is not greatly materiall for so much as the said Elfricus Elfricus although they were diuers persons yet were they both in one age and liued in one time together Furthermore the same Elfricus of whome nowe we speake of what calling soeuer he was The writinges of Aelfricus authentike yet notwithstanding hee was of suche estimation and good liking in those dayes among the most learned that for his learnyng authoritie and eloquence hys writings were accepted and authorised among y e Chanons constitutions of y e Church in that time as hereby may appeare For where as the bishops and Priestes before the comming of William Conquerour had collected together a certayn booke of Canons and ordinaunces to gouerne the Clergie A booke of Canons in the Saxons tongue gathered out of generall and particular councels out of the bookes of Gildas out of the poenitentiall bookes of Theodorus Archbyshop of Canterbury out of the writings of Egbertus archbishop of Yorke out of the Epistles of Aleuinus as also out of the writynges of the olde Fathers of the primitiue Church c. among the same Canons Constitutions be placed these two Epistles of the sayd Elfricus here vnder folowing wherof the one was sent to Wulfsinus Bysh. of Scyrburne the other to Wulfstane Archb. of Yorke as yet are to be sene in ij bookes belongyng to the Library of the Church of Worceter Ex Archiuis Ecclesiae Wigo mensis the one written in the old Saxones tongue intituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other for the most part in Latine with this title Admonitio spiritualis doctrinae Which booke of Saxon Canons Constitutions belongyng sometyme to Wulfstane Byshop of Worceter was geuen by him as for a great iewell to the Church oâ— Worceter as by the same booke appeareth Moreouer besides this booke of Worceter aboue touched Ex archiuis ecclesiae ExonieÌ„sis there is yet extant also another like booke of Canons beloÌ„gyng to the Church of Exeter wherein the same two Epistles of Elfricus be conteined in the old Saxon toÌ„gue and also in Latine and prescribed yearely to be read to the Clerkes and Priestes of that Church Which booke in like maner was geuen to the Church of Exeter by Leofricus the first and most famous Bishop of that sea Of this Elfricus further is to be vnderstanded The bookes of Sermons translated by Aelfricus out of Latine into the Saxons speach that hee translated two bookes of 80. sermons out of Latin into the Saxon speach vsed then orderly to be read in Churches on sondayes other festiual dayes of the yeare as by his own words may appeare in the end of one of y e said books of sermons whose woordes be these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We let passe many good Gospels whiche he that lyst may translate For we dare not enlarge this booke muche further left it be ouergreat and so be a cause of lothsomnes to men through the bignes therof c. Also in an other place he confesseth the same of himselfe whose wordes in the preface before his grammer be these Ic AElfric Æ¿olde þa listlan boc aÆ¿endan to engliscum gereorde of ðam staef craefte ðe is gehaten grammatica syððan ic tÆ¿a bec aÆ¿ende on hund eahtatigum spellum 80. Sermons translated by Aelfricus into the English or Saxon tongue I Elfrike was desirous to turne into our English tongue from the arte of letters called grammer this little booke after that I had translated the two bookes of fourescore sermons c. Of his Epistles especially we read of foure which he wrote One to the monkes of Egnesham De consuetudine monachorum An other to Wulfstane Arch. of Yorke wherin is touched the matter of the Sacrament The thirde he wrote against priestes marriage 4. Epistles written of Aelfricus in the Saxon or English tongue to one Sygeferth with whom there was a certaine Anker abiding which defended the marriage of priests affirming it to be lawfull The fourth he wrote to Wulfsinus B. of Scyrburne touching the matter of the sacrameÌ„t In the which epistle he taking occasion by a certaine abuse in his time which was that priests on Easter day filled their housel boxe and so kept it for the space of the whole yeare till Easter came againe for sicke persons writeth vppon that occasion in these words as follow in his owne Saxons tongue A writing of Aelfrike to wulfstne The wordes of Aelfricus writteÌ„ to Wulfstne Bishop of Scyrburne agaynst transubstaÌ„tiatioÌ„ Man sceal healden þaet halige husel mid mycelre gymene ne forhealdan hit ac halgian oþen edniÆ¿e to sceocum mannum a. embe VII niht oððe embe XIIII night ê§ hit huru fynig ne sy forðon ðe eal sÆ¿a ê§ Ã°e on easterdaeg Æ¿aes gehadgod Ãaet husel is Cristes lichama na lichamlice ac gastlice Na se lichama ðe he on ðroÆ¿ode ac se lichama ðe he embe spraec ða ða h bletsode hlaf Æ¿in to husel anre nihte aer his ðroÆ¿unge cÆ¿aeþ be þam gebletsode hlaf ðis is min lichama eft be ðam halgan Æ¿ine ðis is min blode þe bið for manegum agoten on synna forgifenesse Vnderstandaþ nu ê§ se drighten ðe mihte aÆ¿endon ðone hlaf aer his ðroÆ¿unge to his lichaman ê§ Æ¿in to his blode gastlice þaet se ylca daeghÆ¿amlice bletsah ðurh sacerda handa hlaf Æ¿in to his gastlican lichaman and to his gastlican blode The same in English Men shal reserue more carefully that holy housell not reserue it to long but halow other
well geuyng drinke as bread c. And thirdly howsoeuer those places De fractione panis be taken yet it maketh little for them but rather against them For if the Sacrament were administred amongst them in fractione panis i. in breakinge of breade then must they nedes grauÌ„t that if bread was there broken Ergo there was breade Exod. 12. forasmuche as neither the accidences of bread without breade can be broken neither can the naturall body of Christ be subiect to any fraction or breakyng by the Scripture which sayeth The natural body of Chryst may not be broken Accidences no man can breake No bread is there to be brokeÌ„ Ergo there is nothing in the Sacrament broken And yee shall breake no bone of him c. Wherfore take away the substance of breade and there can be no fraction And take away fraction how then do they make a Sacrament of this breaking whereas neither the substance of Christes body neither yet the accidences wythout their substance can be broken neither agayne will they admit any bread there remaining to be broken And what then was it in thys their Fractione panis that they did breake if it were not Panis that is Substantia panis quae frangebatur To conclude if they say that this fraction of bread was a Sacramentall breaking of Christes bodye so by the like figure let them saye that the being of Christes naturall body in the Sacrament is a Sacramental being and we are agreed Item they obiecte further and say An other obiection agaynst both kindes that the churche vpon due consideration may alter as they see cause in rites ceremonies and Sacraments Aunswer The institution of this sacrament standeth vpon the order example commandement of Christ. Aunswere This order he tooke First he deuided the breade seuerally froÌ„ the cuppe and afterward the cuppe seuerally from the breade 1. Order 2. Example 3. commauÌ„dement Secondly this he did not for any neede on his behalfe but onely to geue vs example how to do the same after him in remembraunce of his death to the worldes ende Thirdly beside this order taken and example left hee added also an expresse commaundement Hoc facite Doe thys Bibite ex hoc omnes Drinke ye all of this c. Against this order example and commaundement of the Gospel no Church nor councell of men nor aungell in heauen hath any power or authoritie to change or alter according as we are warned If any bring to you any other Gospell beside that ye haue receiued holde him accursed c. Item an other Obiection Galat. â— An other obiection agaynst both kindes Act. â— And why maye not the Churche say they as well alter the fourme of thys Sacramente as the Apostles did the fourme of Baptisme where in the Actes S. Peter sayth Let euery one be baptised in the name of Iesu Christ. c. Aunswere Thys text sayeth not that the Apostles vsed thys fourme of baptising I baptise thee in the name of Christ. Aunswere c. but they vsed many times this manner of speache to be baptised in the name of Christe not as expressing thereby the formable words of baptising but as meaning this that they would haue them to become members of Christe The Apostles changeâ—â— the 〈◊〉 Baptiâ—â—â— and to be baptised as Christians entring into his baptism and not only to the Baptisme of Iohn and therfore althoughe the apostles thus spake to the people yet notwithstanding when they baptised any themselues they vsed no doubte the forme of Christ prescribed and no other Item among many other obiections they alledge certaine perils and causes of waight and importance as spilling sheding or shaking the bloud out of the cuppe or souring or els sticking vpon mens beardes c. for the which they say it is wel prouided the halfe communion to suffice Wherunto it is soone aunswered that as these causes were no let to Christ to the Apostles to the Corinthians and to the brethren of the Primitiue Churche but that in theyr publike assemblies they receiued al the whole Communion as well in the one part as in the other Mans 〈◊〉 sin in 〈…〉 owne 〈…〉 God so neither be the sayd causes so important nowe to adnull and euacuate the necessarye commaundement of the Gospell if we were as carefull to obey the Lorde as wee are curious to magnifie oure owne deuises to strayne gnattes to stumble at strawes and to seeke knottes in rushes whych rather are in oure owne phantasies growing then there where they are sought 〈…〉 Eccle. 〈…〉 Cap. 5. In summa diuers other obiections and cauillations are in Popish bookes to be found as in Gabriell the difference made betwene the laitie and Priests also the distinction vsed to be made betweene the Priestes communion and the laicall communion Where is to be vnderstand that when Priests were bidde to vse the laicall communion thereby was ment not receauing vnder one kinde as lay men doe nowe but to absteyne from consecrating and onely to receaue as the lay men then did Some also alledge certeyne speciall or particular examples as of the cuppe onely seruing for the bread or of the bread only sent to certeine sicke folke for the cuppe And heere they inferre the story of Sozomenus touching the woman in whose mouth the Sacrament of bread whiche she onely receaued without the cuppe was turned to a stone c. other alledge other priuate examples likewise of infants aged meÌ„ sicke persons men excommunicate phrentickes and madde men or men dwelling farre off from Churches All respects 〈◊〉 geue 〈◊〉 to the â—â—â—dience of the worde in mountaynes or wildernes c. All which priuate examples neither make any instance against the auncient custome of publicke congregations frequented from the Apostles time and much lesse ought they to derogate from the expresse and necessarye precept of the Gospell which saith to all men without exception Hoc facite c. Bibite ex hoc omnes c. The third Article Priuate Masses trentall Masses and dirige Masses as they were neuer vsed before the time of Gregory The 3. article vi C. yeares after Christ so the same do fight directly agaynste our christian doctrine as by the definition therof may wel appeare The Masse is a worke or action of the priest applied vnto men for meriting of grace Ex opere operato in the which Action the Sacrament is first worshipped Definition of the Masse and then offered vp for a sacrifice for remission of sinnes à poena culpa for the quicke and the dead Of this definition as there is no part but it agreeth with their owne teaching so there is no part thereof which disagreeth not from the rules of christian doctrine especially these as follow The first rule of Christian doctrine 1. The first rule is Sacramentes be instituted for some principall end and vse out of the which vse they are no sacraments
any man thinke that it is vncomely for his virgin to remayne ouer long vnmaried and if neede so require let him doe what he thinketh good he sinneth not let them mary And agayne both be good he saith but yet the one to be better he concludeth saying Therefore he that ioyneth in Matrimony his virgin doth wel but he that doth not doth better Which agreeth wel with the text aboue speaking of both kindes as well the man as the woman where he sayth If thou take a wife thou sinnest not and if the virgin take a husband she sinneth not If therfore it be no sinne for the man to take a wife nor for the virgine to take a husband after the apostles mynd neither doth diminish theyr felicity but rather encrease it for as much as both do well so both be blessed we then which take wiues for our infirmity what doe we sinne in hauing them Or if the apostle do suffer permit to euery man for the auoyding of fornication to haue his wife we then which come of the same lumpe or masse taking our sinnefull flesh of the sinnefull flesh of Adam are not able otherwise to conteine why are we not permitted for y e same cause by the same permissioÌ„ to haue likewise our wiues but are enforced to forsake them being maryed Wherfore either do you permit vs folowing the apostle to haue our wiues or els teach vs that we come not of the same masse 〈◊〉 is perâ—â—tted to 〈◊〉 infirmity 〈…〉 are 〈◊〉 as other men be Ergo 〈◊〉 ought to be permitted to Priests also either els shew vs that the same sufferauÌ„ce permission is not grauÌ„ted to vs by the Apostle which is graunted to other Which cause peradueÌ„ture you wil thus pretend that this sufferance was graunted of the Apostle not to the clergy or to any of our order but only to lay meÌ„ Which cannot well be defended neyther by the wordes of the Apostle nor by any circumstaunce of his Epistle for as much as there is no certayne distinction or denomination either of persoÌ„s or degrees or professions there meÌ„tioned neither doth he make any difference either in names or offices of men either of them which wrote vnto him either of those persons of whom he wrote or els of those to whoÌ„ he answereth but onely in general to the whole church of the Corinthians as he himself in the beginning of his Epistle purporteth in these wordes Paule called the Apostle of Iesus Christ 1. Cor. 1. by the will of God Sosthenes his brother to the church which is at Corinth such as be sanctified in Christ Iesus called sayntes with all that inuocate the name of the Lord. c. And after a few other wordes which here for breuityes sake we omit as not being greatly to the purpose pertinent thus he inferreth These premisses being then wel considered we besech you to haue regard compassioÌ„ of our infirmity most humbly desiring you not to oppresse vs with this violence For as we haue sufficiently before proued no man ought to be coÌ„strayned vnto continency agaynst his wil neither is thys kindâ— of vertue commaunded of God to any man of necessity 〈◊〉 continencye is no vertue but onely of voluntary deuotion to be offred vnto the Lord as he himselfe speaketh in the Gospell All men can not receiue this saying but to whom it is geuen Whereunto he gently exhorteth them that can take it saying He that is able to receiue this let him receiue it c. Wherefore for distinctions sake Moyses is not himselfe commauÌ„ded to cloth Aaron and his sonnes with breeches as in these wordes going before Math. 15. Thou shalt cloth with these Aaron thy brother and his sonnes with him c. But he thus sayth Thou shalt make linnen breches that they theÌ„selues may couer the filth of theyr flesh That they themselues sayth he may couer the filth of theyr flesh Thou sayth he shalt make the breches for the bishop and his sonnes thou shalt teach the rule of chastity thou shalt exhort them to absteine from the company of theyr wiues which shall do the priestes office Yet laying vpon none violently the sayd yoake of continency but whosoeuer shal be priests and shal serue the aulter shall of their owne accord surcease from the vse of matrimony which when they shall do of theyr owne voluntary consent shall take vpon them the purpose of coÌ„tinency to serue the aulter then shall the grace of God be present which as it did apparell those other priestes aforesayd with attyre for theÌ„ conuenient so shall it instruct these aboundantly how they ought to liue and to teach And this sence well agreeth with the text that foloweth saying And when thou shalt wash the father and his sonnes with water â—â—od 29. thou shalt take the garmentes that is the strayt coat the tunicle the brestlappe and put them vpon Aaron gird them to him with a brodered girdle of the Ephod Then thou shalt put the myter vpon his head and shalt put the holy crowne vpon the miter and thus shall he be consecrated Also thou shalt bring his sonnes and put coates vpon them and shalt gird them with girdles both Aaron his sonnes and shalt put bonettes on them and the Priestes office shal be theirs for a perpetuall law Thus then you see a commaundement of receiuing the linnen breches of Moyses Wherby it playnely appeareth The place of Moyses Exod. â—9 applyed that Aaron and his sonnes first did apparrell themselues with this kind of apparell and so entred in to be washed inducted annointed coÌ„secrated by the hands of Moyses By the which we are playnely taught that the yoke of continency is not to be inforced vpon any man against his will but is to be receiued of God with a proÌ„pt a deuout will Which thing also Dyonisius Areopagita that godly wise man the Disciple of S. Paule and ordeined of hym B. of Athenes in a certayne Epistle of his sent to Pymtus B. of the Gnasians in which he toucheth many things of mariage and chastity as is in y e Ecclesiastical history rehearsed doth admonish the sayd Pymtus and prayth him that he will lay no grieuous burthens vpon the neckes of the Disciples neither inferre any necessity of compelled chastity vpon the brethren whereby the infirmity of some of theÌ„ might be in daunger Ex histor Tripartita And Pymtus answering to Dyonisius agayn sheweth himself willing to embrace the senteÌ„ce of his wholesome couÌ„cell The same also did Paphnutius the diuine chaste bishop who in y e couÌ„cell of Nice as the Tripertite history doth shew vs when the fathers which there were present went about to restrayne Priestes from mariage he rising vp amongst theÌ„ moued with the zeale of mans infirmity desired theÌ„ that they would not so doe but rather to leaue it vnto the voluntary discretioÌ„ of euery man least
Alane Cope and Abell amoÌ„gest other which dyed in kyng HeÌ„ries dayes in the like Popish quarell that is for the like treason agaynst their Prince beyng in all to the number of 24. extolleth theÌ„ not onely in wordes but with miracles also vp to the height of heaueÌ„ amoÌ„g the crowned Martyrs Traytors made Martyrs Saints of God To the whiche Cope because in this hast of story I haue no laysure at this present to geue attendauÌ„ce I shall wayt atteÌ„dauÌ„ce the Lord willing an other tyme to ioyne in this issue with him more at laysure In the meane time it shall suffice at this present to recite the names onely of those 24. rebelles whom he of his Popish deuotioÌ„ so dignifieth with the pretensed title of Martyrs The names of which Monkish rebels be these here folowyng Iohn Houghton Robert Laurence Aug. Webster Reynald of Syon Iohn Hayle Iohn Rochester Iac. Wannere Iohn Stone 24. neither good martyrs to god nor good subiects to the king Iohn Trauerse William Horne Powell Fetherstone Abell Beside these were other ix Cartusian Monkes which dyed in the prison of Newgate To the whiche number if ye adde M. More and the Byshop of Rochester the summa totalis commeth to 24. whom the sayd Cope vniustly crowned for Martyrs But of these more shall be sayd the Lord willyng hereafter Thus hauyng discoursed the order of the vi Articles with other matter likewise folowyng in the next Parliament concernyng the condemnation of the Lord Cromwell of Doct. Barnes and his felowes c. Let vs now proceedyng further in this history coÌ„sider what great disturbaunce and vexation ensued after the settyng forth of the sayd Articles through the whole Realme of EnglaÌ„d especially amongest the godly sorte Wherein first were to be mentioned the straite and seuere commissions sent forth by the kynges authoritie to the Byshops Chauncelors Officials to Iustices Maiors Bailiffes in euery shyre Great disturbaÌ„ce in England after the 6. articlâ—â— and other Commissioners by name in the same commissions expressed and amongest other especially to Edmund Boner Byshop of London to the Maior Shiriffes and Aldermen of the same to enquire diligently vpon all hereticall bookes and to burne them also to enquire vpon such persons whatsoeuer culpable or suspected of such felonies heresies contemptes or transgressions or speakyng any wordes contrary the foresayd Act set forth of the sixe Articles Read before pag. 1101. The tenour of whiche Commissions beyng sufficiently expressed in auncient Recordes and in the Bishoppes Registers and also partly touched before pag. 1101. therfore for tediousnesse I here omit onely shewyng forth the Commission directed to EdmuÌ„d Boner Byshop of London to take the othe of the Maior of London and of others for the execution of the Commission aforesayd The tenour wherof here foloweth ¶ The Commission for takyng the othe of the Maior of London and others for the execution of the Acte aforesayd HEnry the eight by the grace of God kyng of England and of Fraunce defender of the fayth Lord of Ireland and in earth supreme head of the Church of England vnto the Reuerend father in Christ Edmund Boner Byshop of London Commission directed to Edm. Boner bishop of London from the king and to his welbeloued the Byshops Chauncellour health Know ye that we haue geuen you ioyntly and seuerally power and authoritie to receaue the othes of William Roche Maior of London Iohn Allen Knight Raffe Warren Knight Rich. Gresham Knight Roger Chomley Knight Sergeant at Law Iohn GreshaÌ„ Michael Dormer Archdeacon of London the Byshops CoÌ„missary and Officiall Robert Chidley Gwy Crayford Edward Hall Robert Broke and Iohn MorgaÌ„ and euery of them our CoÌ„missioners for heresies and other offences done within our Citie of London and Dioces of the same accordyng to the tenour of a certaine schedule hereunto annexed And therfore we commauÌ„de that you receiue the othes aforesayd and when you haue receaued them to certifie vs into our Chauncery vnder your Seales returnyng this our writ T. meipso at Westminster the 29 of Ianuary in the 32. yeare of our reigne What the othe was of these Commissioners whereunto they were bounde read before pag. 1101. * A note how Boner sat in the Guildhall in Commission for the vi Articles And of the condemnyng of Mekins VPon this commission geuen vnto EdmuÌ„d Boner he commyng to the Guildhall with other CoÌ„missioners The story of Rich. Mekins condemned by Boner to sit vpoÌ„ the Statute of the vi Articles begaÌ„ eftsoones to put in execution his authoritie after a rigorous sort as ye shall heare And first he charged certaine Iuries to take their oth vpon y e Statute aforesaid who being sworne had a day appointed to geue their Uerdicte At the which day they indited sundry persons which shortly after were apprehended brought to Ward who after a while remaynyng there were by the kyng his Counsaile discharged at the Starre chaÌ„ber without any further punishment Not loÌ„g after this Syr Wil. Roche being Maior Boner with other CoÌ„missioners sat at the Guildhall aforesayd before whom there were a certaine number of Citizens warned to appeare and after the Commission read the sayd parties were called to the booke and when v. or vi were sworne one of the sayd persoÌ„s beyng called to the booke Boner seemed to mislike and sayd Stay a while my Maisters quoth he I would ye should consider this matter well that we haue in hand whiche concerneth the glory of God the honor of the kyng and the wealth of the Realme and if there be any here amoÌ„g you that doth not consider the same it were better that he were hence then here TheÌ„ commoned the Commissioners with Boner about that man so that at length he was called to the booke and sworne not all together with his good will When the ij Iuries were sworne Boner taketh vpon him to geue the charge vnto the Iuries and began with a tale of Anacarsis by which example he admonished the Iuries to spare no persons Rich. Mekins presented by Boner of what degree soeuer they were And at the end of his charge he brought forth to the barre a boy whose name was Mekins declaryng how greuously he had offended by speaking of certaine wordes agaynst the state and of the death of Doct. Barnes produced into the sayd Court ij witnesses which were there sworne in the face of y e Court So a day was assigned vpoÌ„ which the Iuries aforesayd should geue vp their Uerdict at which day both the Commissioners the sayd Iuries met at Guildhall aforesayd Then the Clarke of the peace called on the Iuries by their names when their appearaunce was taken W. Robins Iurer Boner bad them put in their presentmentes TheÌ„ sayd the foreman whose name was W. Robins of that Iury. My Lord with a low curtesy we haue found nothyng At which wordes he fared as one in an agony sayd Nothyng haue ye
offering or setting vp of lightes or candles should be suffered in any Church but onely to the blessed Sacramentes of the aulter it is lately come to our knoweledge that this our good intent and purpose notwithstandinge the shrines coueringes of shrines and monumentes of those thinges do yet remayne in sundry places of this Realme muche to the sclaunder of our doinges and to the greate displeasure of almighty God the same being meanes to allure our subiectes to theyr former hipocrisye and superstition Shrines and monumentes of Idolatry abolished by the king and also that our Iniunctions be not kept as appertayneth For the due and speedye reformation whereof we haue thought meete by these our letters expressely to will and commaund you that incontinent vpon the receite hereof you shall not onely cause due search to be made in the Cathedrall Church for those thinges and if any shrine couering of shrine table monument of myracles or other pilgrimages do thâ—â—e continue to cause it to be so taken awaye as there remayne no memory of it but also that you shall take order with all the Curates and other hauing charge within your Dioces to doe the semblable and to see that our Iniunctions be duely kept as apperteyneth without fayling as we trust you and as you will aunswere for the contrary Geuâ—n vnder our Signet at our towne of Hull the fourth day of October in the 33 yeare of our raigne Furthermore the next yeare after this ensuing which was 1543. in the moneth of February followed an other Proclamation geuen out by the kinges authority wherein the Popes Lawe forbidding white meates to be eaten in Lent was repealed and the eating of such meates set at liberty for the behoofe of the kinges subiectes The copy of which Proclamation I thought here good also to be remembred ¶ A Proclamation concerning eating of white meates made the 9. of February the 34. yeare of the reigne of the kinges most Royall maiesty FOr as much as by diuers and sundrye occasions as well Heringes Linges Saltfish Samond Stockefish as other kindes of fishe bene this yeare scant and also enhaunced in prices aboue the olde rate and common estimation of theyr valour so that if the kinges louing subiectes should be enforced onely to buy and prouide Hering and other salt store of fish for the necessary and sufficient sustentation and maynteynaunce of theyr householdes and families all this holye time of Lent according as they haue bene wont in times past to do and should not be by some other conuenient meanes relieued therein the same might and should vndoubtedly redound to their importable charge and detrimeÌ„t and for so much as his highnes considereth howe this kinde and maner of fasting that is to say to absteyne from mylke butter egges cheese and other white meates is but a meere positiue Law of the Church and vsed by a custome within this Realme and of none other force or necessitie but the same may be vpon considerations and groundes altered and dispensed with from time to time by the publicke authoritye of kinges and princes when so euer they shall perceiue the same to tend to the hurt and damage of their people The kinges highnesse therefore most graciously considering and tendering the wealth and commoditye of his people hath thought good for the consideratioÌ„s oboue rehearsed to release and dispense with the sayd law and custome of absteining from white meates this holy time of Lent and of his especiall grace and mere motion geueth and graunteth vnto all and singuler his subiectes within this his Realme of Englande Wales Callis Cuisnes Hammes and in all other his graces dominions free liberty faculty and licence to eat all maner of white meates as milke Egges butter Cheese and such like during the time of this Lent without any scruple or grudge of conscience any Law Constitution vse or custome to the contrary notwithstanding Wherein neuerthelesse his highnesse exhorteth and in the name of God requireth all suche his faythfull subiectes as may will or shall enioy this his sayde graunt or faculty that they be in no wise scrupulous or doubtfull thereof â—or abuse or turne the same into a fleshly or carnall liberty buâ— rather endeuour themselues to theyr possible powers with this libertye of eating of white meates to obserue also that fast which God most specially requireth of them that is to say to renounce the world and the deuill with all theyr pompes and workes and also to subdue and represse theyr carnall affections the corrupt works of the flesh according to theyr vow and profession made at the Font stone for in these poyntes specially consisteth the very true and perfect abstinence or fasting of a Christian man thus to endure and coÌ„tinue from yeare to yeare till the kinges highnesse pleasure shall by his maiestyes proclamation be published to the contrary The trouble and persecution of foure windsore men Robert Testwood Henry Filmer Anthony Person apd Iohn Marbecke persecuted for righteousnesse sake and for the Gospell COmming nowe to the Storye and tyme of the foure Windsore men troubled and persecuted for the true testimony of Gods word whereof three were martyred and sacrificed in fire the fourth which was Marbecke had his pardon first I haue to shâ—w the original of their troubles in seuerall partes secondly the maner and order of theyr death as they suffered together which was an 1544. thirdly to answere partly in purgation of my selfe against certayne clatterers which haue hitherto taken theyr pleasure in railing against my former edition of Acts and monuments for mistaking y e name of Marbecke whoÌ„ in one place I reported to haue ben burned albeit in the ende of the story correcting my selfe agayne I declare hym not to haue bene burned Wherefore to stoppe the brawlyng mouthes of such quarellers I thought here to set foorth the ful narration both of the said Marbecke and of his fellows in truth as I trust none of them shal haue iust cause to quarel thereat The originall of Testwoods trouble Persecuters Persecuted The Causes M. Ely Symons a Lawyer D. London St. Gardiner B. of Winchester Wrisley Southarne Treasurer of Exceter D. Bruerwood Chauncellor of Exeter M. Knight Winchesters Gentleman D. Oking D. Capon B. of SaruÌ„ Sir Wil. Essex knight Sir Tho. Bridges knight Sir Humfrey Foster knight M. Franklen Deane of Windsor M. Fachel of Reding Bucler the kings Attorney Testwoode receaued into windsore Filmers brother Hyde a Iurate dwelling beside Abington Rob. Ockam a Lawyer Rob. Testwood Henry Filmer Anthony Person Iohn Marbecke Rob. Benet Sir Phillip Hobby his wife Sir Tho. Cardine his wyfe M. EdmuÌ„d Harman M. Thom. Weldone Snobal his wife of the kings chaÌ„ber D. Heynes Deane of Exeter At Windsore Ann. 1544. The first beginning of Testwoodes troubles IN the yere of our Lord 1544. there was one Robert Testwood dwelling in the city of London who for his knowledge in Musicke had so great a
of y e canon law as well Prouinciall as Synodall so according to their discretions to set establish an order of ecclesiasticall lawes suche as should be thought by the king and them cōuenient to be receiued and vsed within this realm Which statute as it is most needfull for the gouernement of the Church of England so would God it had bene brought to perfection In this yere touching matters of histories we read no great thing worthy of memory Anno. 1545. but onely of two persons Ioh Athee I. Haywood Of which two we find first I. Athee to be indicted by the kings writ Iohn A the recanted for certayne words agaynst y e sacramēt which words in the indictmēt are specified to be these that he would not beleue in y e thing whiche y e knaue priest made neither in that which Longs wife selleth but onely in God y t is in heauen And when it was told him that God through his word could make it flesh bloud he answered so he might do if he would turne it into a chickins leg meaning the sacrament of the aulter The same yere also folowed y e recantation of Io. Heywood The recantation of Iohn Heywood who although he was tached for treasō for denying the kings supremacy yet vsing y e clemency of y e king vpon his better reformatiō amēdment made an open solēne recantation in y e face of all the people abandoning renoūcing the Popes vsurped supremacy cōfessing of the king to be chiefe supreme head gouernor of this church of England al forein authority iurisdictiō being excluded The tenor effect of whose recantation here foloweth * The recantation of Iohn Haywood I Am come hyther at this time good people willing and of mine own disirous sute Anno. 1544. to shew and declare vnto you briefely First of all the great and inestimable clemency and mercifulnesse of our moste soueraigne and redoubted Prince the kinges Maiesty the which his highnesse hath most graciously vsed towardes me a wretch moste iustlye and worthely condempned to dye for my manifolde and outragious offences haynously and trayterously committed agaynst his maiestye and his lawes For wheras your maiestyes supremacy hath so often bene opened vnto me both by writing and speaking if I had grace either to open mine eies to see it or mine eares to heare it to be surely and certaynely grounded and established vpon the very true worde of God Yet for lacke of grace I haue moste wilfully and obstinately suffered my selfe to fall to suche blindnes y t I haue not onely thought y t the bysh of Rome hath bene and ought to be taken the chiefe and supreame head of the vniuersall Church of Christ heare in earth but also like no true subiect conceiled and fauored such as I haue knowne or thought to be of the opinion For the which moste detestable treasons and vntruthes I heare most humbly and with all my hart first of all aske the kinges maiesty forgeuenesse and secondarily of the world beseeching all these that either now doe or hereafter shall heare of these my great transgressions to take this mine example for an instruction for them to call for grace that they therby be stayd from falling at any time in such miserable blindnesse and folly Moreouer here afore God and you good Christian people I do vtterly withall my hart recāt reuoke all mine aforesayd erronious and trayterous opinions And as my conscience now doth force I protest that euē wyth my hart I firmely thinke and vndoubtedly beleue that the Byshop of Rome neyther now hath nor at any time hath had or can haue by any law of God or man any more authoritye without the precincte of his owne countrye about him then any other Bishop hath within his owne dioces Wherby I assuredly take the abolishing of the pretensed and vsurped power or authority of the Byshop of Rome out of this Realme to be done iustly and truely by the law of God And also I take our soueraigne Lord the kinges highnesse to be supreme head immediatly next vnder Christ of the Church of England and Ireland and all other his graces dominions both of the spiritualty temporalty And I confesse not onely that his maiesty so is by the law of God but also his progenitours kinges of thys Realme so hath bene and his highnesse heyres and sucessors kinges of this Realme so shall be Thus haue I shewed you my minde as well as I can but neither so well as I would nor so full as I should namely cōcerning the multitude of mercy which my most gracious prince hath shewed toward me not onely for sauing my body after worthy cōdēnatiō to death as is aforesayd but also for sauing my soule frō perishing if my body had perished before the receiuing of such wholesome councell as I had at his highnes most charitable assignement And of this confession declared vnto you I say as farre forth as I can I hartely pray you all to beare me record and most entyrely to pray almighty God for the long and most prosperous estate of our soueraigne Lord the kinges Maiesty in all his affayres and procedings By me Iohn Heywood Memorandū quod supra scripta assertio siue recātatio fuit facta publice emissa per prenominatum Iohannem Heiwood die dominica Sexto viz. die Iulij An. Millessimo Quingentessimo Quadragesimo quarto apud crucem paulinam tempore Concionis ibidem In this yeare of our Lord. 1545. as there was no other thing done in England worthy to be noted so now the order of story here requireth by the course of yeares next to infer the discourse of the troubles and persecutions which happened in Scotland agaynst M. George Wysard and diuers other good men of the same country about the same yeare of our Lord. 1545. and somewhat before But because now we are come to the latter ende almost of K. Henryes raygne we will make an ende the Lord willing with a few other English storyes perteyning to that time that finished so to set vpon those matters of Scotland ioyning them whole together The tractation whereof thou shalt see good reader in the latter end and closing vppe of this kinges raigne * Kerby and Roger Clarke of Suffolke Martyrs COmming now to the yeare of our Lord. Ann. 1546. 1546. first passing ouer the Priest whose name was Saxye which was hanged in the Porters lodge of Stephen Gardiner Bishoppe of Winchester and that as it is supposed not without the consent of the sayd Bishop and the secret conspiracy of that bloudy generation to passe ouer also one Henry with his seruaunt burned at Colchester I will now proceede to the story of Kerby and Roger Clarke of Mendessham who were apprehended at Ipswiche ann 1546. the saterday before Gang monday and brought before the Lord Wentworth with other Commissioners appointed there to sit vpon theyr examinations
and excellent lady Queene Katherine Parre Anno 1546. the laste wife to king Henrye The storie wherof is thys About the same time aboue noted whych was about the yeare after the king returned from Bullein he was informed that Queene Katherine Parre at that time his wife was very much geuen to the reading and study of the holy scriptures Queene Katherine Parre that she for that purpose had retained diuers well learned and godly persons to instruct her throughly in the same w t whom as at al times conuenient she vsed to haue priuate conference touching spiritual matters so also of ordinarie but especially in Lente euery day in the after noone for the space of an houre The religious â—eale of Queene Katherine toward Godâ— word one of her sayd Chaplains in her priuie Chamber made some collation to her and to her Ladies and Gentlewomen of her priuie Chamber or other that were disposed to heare in which sermons they oft times touched suche abuses as in the churche then were rife Which things as they were not secretely done so neyther were their preachings vnknowen vnto the Kynge Wherof at the first and for a great time he semed very wel to like Which made her y e more bold being in deed become very zealous toward the Gospell and the professors therof â—ranckly to debate with the king touching Religion and therein flatly to discouer her selfe oftetimes wishing exhorting and perswading the king The exhortation of Queene Katherine to the king that as hee had to the glorye of God and hys eternall fame begonne a good and a goolye woorke in banishinge that monsterous Idolle of Rome so he would throughly perfite and finish the same cleansing and purging hys Churche of Englande cleane from the dregges therof wherin as yet remained great superstition The king toward his latter â—nd waxed more impacient And all be it the king grewe towardes hys latter ende very sterne and opinionate so that of fewe he could be content to be taught but worst of all to be contended wyth all by argument notwythstanding towardes her he refrained hys accustomed manner vnto others in like case vsed as appeared by great respectes either for the reuerence of the cause whereunto of hym selfe he seemed well inclined if some others coulde haue ceased from seeking to peruert hym or els for the singular affection which vntill a verye smal time before hys death he alwayes bare vnto her For neuer handmaide soughte wyth more carefull diligence to please her mistresse then shee did with all painfull endeuor apply her selfe by all vertuous meanes The vertuous inclination of Q. Katherine toward the king in all thynges to please hys humour Moreouer besides the vertues of the minde shee was endued wyth very rare giftes of nature as singular beautie fauour and comely personage being thynges wherein the King was greatly delyghted and so enioyed shee the kings fauour to the great likelihoode of the setting at large of the Gospell within this Realme at that time hadde not the malicious practise of certain enemies professed against the truth which at that time also were very great preuented y e same to the vtter alienating of the kings mind from Religion and almost to the extreme ruine of the Queene and certaine others with her if God had not maruelously sucâ—oured her in that distresse Enemyes conspirers agaynst the Gospell The conspirers and practisers of her death were Gardiner B. of Winchester Wrisley then Lord Chauncellor and others more aswell of the kings priuie chamber as of his priuie councell These seeking for the furtheraunce of theyr vngodly purpose to reuiue stirre vp and kindle euil and pernicious humours in their Prince and soueraigne Lord to the intent to depryue her of thys great fauour which then she stoode in wyth the king which they not a litle feared would turne to the vtter ruine of their Antichristian secte if it shoulde continue and thereby to stoppe the passage of the Gospell and consequently Queene Katherine a patronesse of Gods truth .. hauing taken away her who was the only Patronesse of the professours of the trueth openlye wythout feare of checke or controlment wyth fire and sworde after theyr accustomed maner to inuade the small remainder as they hoped of that poore flocke made theyr wicked entrie vnto this theyr mischieuous enterprise after thys manner following The kinges Maiestie as you haue hearde misliked to be contended with all in any kinde of argument This humour of hys although not in smaller matters yet in causes of Religion as occasion serued the Queene would not sticke in reuerent termes and humble talke entring wyth him into discourse with sound reasons of Scripture now and then to contrary The whych the Kyng was so well accustomed vnto in those matters that at her handes he tooke all in good part or at the least did neuer shew countenance of offence thereat The king sometyme contraâ—y to the king in argument which did not a litle appall her aduersaries to heare and see During which tyme perceyuing her so throughly grounded in the kings fauour they durst not for theyr liues once opeÌ„ their lips vnto the king in any respect to touch her either in her presence or behind her backe And so long shee continued this her accustomed vsage not onely of hearing priuate sermons as is sayde but also of her free conference with the king in matters of Religion without all perill The king waâ—eth sickly and difficult to please vntill at the last by reason of his sore leg the anguish whereof began more and more to encrease he waxed sickly and therwithall froward and difficult to be pleased In the tyme of this his sicknes he had left his accustomed maner of comming and visiting the Queene therefore she according as she vnderstoode him by such assured intelligence as shee had about him to be disposed to haue her company sometimes being sent for other sometymes of her selfe would come to visite him either at after dinner or after supper as was most fit for her purpose At whiche tymes shee woulde not fayle to vse all occasions to moue him according to her maner zelously to proceede in the reformation of the Church The king beginneth to mislyâ—â—â— of the Queene The sharpenes of the disease had sharpened the kinges accustomed pacience so that he began to shew some tokens of misliking and contrary vnto his maner vpon a day breaking of that matter hee tooke occasion to enter into other talke which somewhat amazed the Queene To whome notwithstanding in her presence he gaue neither euill word nor countenance but knit vp al arguments w t gentle wordes and louinge countenaunce and after other pleasant talke shee for that time tooke her leaue of his maiesty Who after his maner bidding her farewell sweete hearte for that was his vsuall terme to the Queene licenced her to depart At this visitation chaunced the Bishop of
ere this time But to let this matter of syr George Blage passe wee will now reduce our storie againe to Anne Askew and her fellowe Martyrs who the same weeke were burned and could finde no pardon Anno 1546. Then the Catholicke fathers when they had broughte this christian woman wyth the residue as aboue hath ben declared vnto theyr rest they being now in their ruffe and triumph like as the Phariseis when they hadde broughte Christ to his graue deuised w t themselues howe to keepe him down stil to ouertreade truth for euer Whereupon consulting with certaine of the Counsell they made oute a straight and harde proclamation authorised by the kinges name for the abolishing of the scripture al such English bookes which might geue any light to the setting foorth of Gods true word and grace of the Gospel the copie and tenour of which Proclamation is this as followeth A Proclamation for the abolishing of English bookes after the death of Anne Askew set forth by the king An. 1546. the 8. day of Iuly THe kings most excellent Maiestie vnderstanding howe vnder pretence of expounding and declaring the truthe of Goddes Scripture A proclamation for the abolishing of Englishe bookes diuers leud and euil disposed persons haue taken occasion to vtter and sow abroade by bookes imprinted in the English tongue sondry pernitious and detestable errours heresies not onely contrary to the lawes of this realme but also repugnant to the true sence of Gods law and his word Nay rather for the ignorance and lack of Gods Scripture many haue taken occasion of error heresies â—ntollerable by reason whereof certaine men of late to the destruction of their owne bodies soules and to the euill example of others haue attempted arrogaÌ„tly and malitiously to impugne the truth and therewith trouble the sober quiet and godly Religion vnited and established vnder the kings Maiestie in this his realme his highnesse minding to foresee the daungers that myght ensue of the sayd bookes is enforced to vse hys generall prohibition commaundement and proclamation as followeth First that from henceforth no man woman or person of what estate The new â—estament of Tindals of Couerdals translation in Englishe forbidden condition or degree so euer he or they be shal after the last day of August next ensuing receiue haue take or keepe in his or their possession the text of the newe Testament of Tyndalles or Couerdales translation in English nor any other then is permitted by the Acte of Parliament made in the Session of the Parliament holden at Westminster in the 34. or 35. yere of his maiesties most noble raigne nor after the sayd day shall receiue haue take or keepe in his or their possession any maner of bookes prynted or wrytten in the English tongue which be or shal be set forth in the names of Frith Tindal Wickliffe Ioy Roy Basil Bale Barnes Couerdale Englishe bookes in Scripture reâ—â—rayned Turner Tracy or by any of them or any other booke or bookes containing matter contrary to the sayde Acte made An 34 or 35. but shall before the last day of August next coÌ„ming deliuer the same English booke or bookes to his maister in that housholde if hee be a seruaunt or dwell vnder any other and the maister or ruler of the house suche other as dwell at large shall deliuer all such bookes of the sortes aforesaid as they haue or shal come to their haÌ„ds deliuered as afore or otherwise to the Maior Bailiffe or chiefe Constable of the towne where they dwell to be by them deliuered ouer openly within 40. daies next folowing after the said deliuerie to the Shiriffe of the shire or to the Byshops Chancellour Commissary of the same diocesse to the entent the said Bishop Chauncellour Commissary and Shiriffe and euery of them shall cause them incontinently to be openly burned which thing the kinges Maiesties pleasure is that euery of them shall see executed in most effectuall sort â—urning of â—cripture â—ookes and of their doings thereof make certificate to the kings Maiesties most honourable Councell before the 1. of October next comming And to the intent that no man shall mistrust any daunger of such penall statutes as be passed in this behalfe for the keeping of the sayd bookes the kings Maiestie is most graciously contented by this proclamation A baitâ— to bâ—ing in bookes to pardon that offence to the sayd time appoynted by this proclamation for the deliuery of the said bokes and commaundeth that no Bishoppe Chauncellor Commissarie Maior Bailiffe Shiriffe or Constable shall be curious to marke who bringeth foorth such bookes but only order burne them openly as is in this proclamation ordered And if any man after the last day of August next comming shall haue any of the sayde bookes in his keeping or be proued and conuinced by sufficient witnesse before 4. of the kings most honourable counsail to haue hidden theÌ„ or vsed theÌ„ or any copy of any of them or any parte of theÌ„ wherby it shuld appeare that he willingly hath offeÌ„ded the true meaning of this proclamation the same shall not onely suffer imprisonment and punishment of his body at the kings maiesties will and pleasure The penaltye limited but also shall make suche fine and raunsome to his highnesse for the same as by his Maiestie or 4. of hys graces said counsaile shal be determined c. Finally his Maiestie straightly chargeth and commandeth that no person or persons of what estate degree or condition so euer he or they be from the day of this proclamation presume to bring any maner of English booke concerning any maner of Christian religion printed in the parties beyonde the seas into this realme to sell geue or disâ—â—ibute any English booke printed in outwarde parties or the copie of any such booke or any part thereof to any persone dwelling within this his graces realme or any other hys maiesties dominions vnlesse the same shal be specially licenced so to doe by his highnesse expresse graunâ— to be obtained in writing for the same vppon the paines before limited and therewithall to incurre his maiesties extreeme indignation For so much as it is hath alwayes bene the common guise and practise of the popes church to extinct condemne and abolish all good bookes and holesome treatises of learned men vnder a false pretence of errors heresies The vntrue dealing of the Papistes in gathering heresies where none is wherof examples aboundantly maye appeare in this historie aboue Now for the better triall hereof to see and trie the impudent shamelesse vanitie of these Catholicke ClergimeÌ„ in mistaking falsifying deprauing blaspheming and slandering where they haue no cause against al right honest dealing yea against their own knowledge conscience and manifest verity of Gods worde I shall therfore desire the attentiue Reader before we passe any further to consider expend here 2. things by the way First what opinioÌ„s
sayd Chronographer writeth also of M. Bucer falsely affirming vpon his information that he should deny at his death Christ our Messias to be come When not onely D. Redman whiche preached at his buriall but also all English men whiche knew the name of Bucer did know it to be contrary So was it laid against one Singleton Chapplein some time to Queene Anne Bullen Singleton malicioâ—â—â— sclaunderâ—â— and 〈◊〉 of 〈◊〉 that he was the murderer of Packington and afterward that he was a styrrer vp of sedition coÌ„motion who also suffered as a traytor for the same Where in very deed the true cause was for nothing els but for preaching the Gospell vnto the people whose purpose was euer so farre of from styrring sedition that he neuer once dreamed of any such matter as he himselfe declared and protested to one R. Lante his scholer who is yet aliue and can testify the truth hereof But this is no new practise amongest the Romish Bishops whereof enough hath bene sayd before in the story of Syr Ioh. Oldcastle and Syr Roger Acton c. An other like practise of such malicious slaunder wee finde also in one Meriall a Brickleyer Meriall falsly 〈◊〉 and 〈◊〉 reported 〈◊〉 the Papiâ—â— whose name w t hys abiuration remayneth yet in the Registers of the Byshop of London The story is this and not vnworthy to be remembred In the yeare of our Lord. 1534. whiche was about the first beginning of Queene Anne Bullen at what time Purgatory and such trompery began to grow in contempt Stokesly Bishop of London made a sermon in the Shroudes vpon the Sonday before May day Bish. Stokesleis sermon in 〈◊〉 shroudes Where he preaching in the commendation and vertue of Masses declared to the people that for a little cost if they procured Masses to be sayd wiues might deliuer their husbandes and husbandes their wiues out of the bitter paynes of purgatory At thys sermon besides many other was Thomas Meriall a zelous fauourer of Gods word who being on the watche on May euen made relation of these wordes of the Byshop vnto the company about him amongest whom then was one Iohn Twyford a furious papist and who had y e same time the setting vp of the stakes in Smithfield wherat the good Saintes of God were burned This Twyford whiche then kept a Tauerne and had an old grudge agaynst y e sayd Meriall for striking his boy hearing these words Twyford the 〈◊〉 tormentâ—â— of the maâ—â—tyrs that suffered 〈◊〉 Smithfielâ— allured home to his house certain persons to the number of x. Whose names were these Blackwell Laurence Wilson Thomas Clarke Iohn Duffild W. Kenningham Thomas Hosier Worme a cutler Alen Ryse with an other whiche was the tenth Besides these he procured also secretly M. ChaÌ„bers Clerke whose name was Bright And when he had craftily ouercome them w t wyne made them to report what worâ—es he listed and which they knew not theÌ„selues the Clerkes by and by receaued y e same in writing WherupoÌ„ this article was gathered agaynst Meriall that he should holde and affirme that y e passion of Christ doth not help theÌ„ which came after him but onely them which were in Limbo before False acesation also that he should say y t his wife was as good as our Lady UpoÌ„ this writing of the Notary he was immediately brought to bishop Stokesly and therby y t depositioÌ„ of these x. false witnesses wroÌ„gfully accused and also for the same should haue be condemned had not Doct. Barret the same tyme byd him speake one word which he knew not as the sentence was in reading whereby y e condemnation was stayd and he put to doe open penaunce and to beare a Fagotte Notwithstanding the sayd Meriall sware before the Byshop that he neuer spake nor ment any such words as there was sayd vnto him but onely recited the wordes of the bishops sermoÌ„ reporting the same in the person of the bishop and not his owne Whiche also was testified to bee true by the othes of 3. other to witte W. ToÌ„son Gregory Newman and W. Witte who being in the foresayde watch the same time did take vpon theyr oth before the Bishop that hys wordes were no other but as is aboue declared Which 3. witnesses at the second edition hereof were also liuing w t the wife of the foresayd Meriall who woulde then also be sworne that the same is true Where as contrary the other x. persons be al gone and none of them all remayning Of whome moreouer the most of all the sayd x. came to a miserable end where as the other 3. which testified the truth w t Meriall being liuing at the 2. editioÌ„ hereof did see the ende of all the other And as for Twyford which was the executioner to Fâ—â—th Bayfild Baynham Teukesbury Lambert Gods 〈…〉 vpon 〈…〉 and other good men he died rotting aboue the grouÌ„d that none could abide him and so came to a wretched end Ex testimon vxoris Meriall W. Tomson Greg. Newman W. Wit c. Of thys malycious and peruerse dealinge of these men contrary to all truth honesty in defaming them for hereticks Pope Leo. 10. The 〈◊〉 of 〈…〉 which in deed are none with opprobrious railing to slaunder their cause which is nothing els but the simple truth of Christes gospel who so listeth to search further if these examples hitherto recited do not suffice let hym read the story of Merindol Angrogne pag. 945.955 Let him consider the furious Bull of Pope Martine pag. 625. The like slaunderous Bull also of Pope Leo x. with the â—dict of Charles the Emperour agaynst Luther Also let hym suruey the railing stories of Surius the Monke of Colen the booke of Osius of Lindus the Chronologie of Genebrardus the story of Cochleus agaynst the Hussites and the Lutheranes with the Preface of Conradus Brunus the Lawyer prefixed before the same wherein he most falselye and vntruely rayling agaynst these Protestantes whom he calleth heretickes chargeth them to be blasphemers of God contemners of God and men Church robbers cruell false lyers crafty deceiuers vnfaythfull promise breakers disturbers of publicke peace and tranquility corrupters and subuerters of commoÌ„ weales and all els that naught is Examples of false accusation In much like â—ort was Socrates accused of his countrymen for a corrupter of the youth whoÌ„ Plato notwithstanding defendeth Aristides the iust lacked not his vniust accusers Was it not obiected vnto S. Paule that hee was a subuerter of the law of Moyses Act. 21. Rom. 3. and that we might do euill that good might come thereof How was it layd to the Christian Martyrs in the primitiue Churth for worshiping an Asses head and for sacrificing of Infantes pag. 54 And to come more nere to these our latter daies you heard likewise how falsely the Christian congregation of french Read afore pag. 5â— men gathered together in the night at Paris
as theyr hed and superior and in that he doth obey them taketh vpon him the office or ministery committed vnto him he confesseth thereby that he hath a societie and fellowship w t them but no rule nor impery ouer them as he writeth in his epistle Peter hath 〈◊〉 with 〈◊〉 apostles 〈◊〉 no rule 〈◊〉 the â—â—â—stles But if none of these examples were euident or manifest the onely epistle to the Galathians were sufficieÌ„t to put vs out of all doubt where as S. Paule almost thoroughout two whole chapters doth nothing els but declare and affirme himselfe to be equall vnto Peter in the honour or dignitie of the Apostleship For first of all he reherseth how he went vp to Ierusalem vnto Peter not to the intent to professe any homage and subiection vnto him but onely to witnesse with a common consent and agreement vnto all men the doctrine which they taught that Peter did require no such things at his hand but gaue vnto him the right side or vpper hand of the fellowship that they might iointly together labour in the vineyard of the Lord. 〈◊〉 equal 〈◊〉 Peter Moreouer that he had no lesse fauour and grace amongst the Gentils then Peter had amongst the Iewes and finally when as Peter did not faithfully execute hys office and ministerie he was by him rebuked Peter became obedient vnto his correction All these things do euidently proue that there was equalitie betweene Paule and Peter and also that Peter had no more power ouer the residue of the Apostles then he had ouer Paule The which thing S. Paule euen of purpose doth intreat of lest that any man should preferre Peter or Iohn before hym in the office of Apostleship which were but his companions not Lordes ouer one a other WherupoÌ„ theâ—â— places of scripture work this effect y t I cannot acknowledge Peter to be superior or hed ouer other Apostles neyther y e Pope over other bishops But I acknowledge confesse Christ to be the only head of the church the foundation and high priest therof the which with one only oblation hath made perfect for euermore all those which are sanctified Christ the onely â—ead of the Church And I boldly doe affirme and say with S. Gregory that whosoeuer calleth himselfe or desireth to be named or called the head or vniuersal priest or bishop in that his pride he is the forerider or predecessor of Antichrist for so much as thorough his pride he doth exalt himselfe aboue all others Furthermore where as they alledge out of the olde law the high priesthood and the supreme iudgemeÌ„t which God did institute and ordaine at Ierusalem I aunswer therunto that Christ was that high bishop Vniuersall Byshop spoken agaynst by Gregory vnto whome the right and title of priesthood is now transported and referred Neither is there any man so impudent which will take vpon hym to succeed in the place or degree of hys honour For so much as this priesthood doth not consist only in learnyng but in the propitiation and mercy of God The highe priesthood in the olde lawe 〈◊〉 not proue Peter or the Popes supremacye which Christ hath fulfilled by his death and in the intercession by the which he doth nâ—w intreat for vs vnto hys father Whereas also they do alledge out of the 16. chapter of Mathew thou art Peter and vpon this rocke c. If they do thinke that this was perticularly spoken vnto Peter S. Cyprian and S. Augustine shall sufficiently aunswere them that Christ did it not for this purpose to preferre one man aboue all the residue but that thereby he might commend and set forth the vnitie of the church for so â—ayth S. Cyprian in the person of one man The place of Mathew thou aâ—te Peter and vpon this rocke Math. 16. expounded God gaue vnto him al the kayes that he might therby signify the vnity of theÌ„ all For euen as Peter was euen the very same were all the residue beyng endued with like fellowship of honour and dignity But it was conuenient that it should take his originall of one that the church of God might be manifested to be one only Saint Augustines wordes are these Cypriane if the mistery of the church were not in Peter the Lorde would not haue sayde vnto hym I wyll geue vnto thee y e kaies of the kingdome of heauen If this were spoken vnto Peter the church hath them not If the Church haue them Then Peter when he receyued the kayes did figurate the whole church Agayne when as they were all demaunded and asked only Peter answered Thou art Christ. Then was it sayd vnto him I will geue vnto thee the kaies as though that he alone had receyued the power of bindyng and loosing for like as he alone spake that for them all Augustine so he as it were bearing the person of that vnity receiued the same with them all Therfore one for them all because he is vnited vnto them all Another argument they doe gather vppon the wordes which Christ spake vnto Peter Thou art Peter and vppon this rocke will I builde my church The which wordes are not found to be spoken vnto any other of the apostles The which argument shal easily be dissolued if we did vnderstand know why Christ did geue Peter that name which otherwise was called Simon In the first chapter of Iohn Christ speaketh thus vnto hym Thou shalt be called Cephas the which by interpretation signifieth Peter in that point hauing respect vnto the constant confession of Christ which he had made lyke as God changed the name of Abraham who at the first was called Abram because he should be a father of many nations then euen as Abraham took his name of y e multitude which should come forth of his seede so likewyse Peter tooke his name of the constaunt confession of Christ which in deed is the true rocke wherupon y e church is builded and not Peter himselfe No otherwise then Abraham which was not the multitude it selfe whereof he tooke his name Besides this the church should be stayed or builded vpon ouer weak a foundation if it should haue Peter for the ground or foundation thereof who beyng amased and ouercome with the words of a little wench did so constantly deny Christ. Nowe therfore I thinke there is no man but that doth vnderstand how these Romishe builders do wrest the scriptures hether and thether like vnto the rule or squire do apply them accordyng to their wils to what end and vse they theÌ„selues thinke good Furthermore in that they doe alledge out of the xx chapiter of Iohn feede my sheepe it is ouer childish and argument for to sheepe is not to beare rule and dominion ouer the whole Church besides all this as Peter had receiued coÌ„maundement of the Lord An other obiection papisticall resolued so doth he exhort all other Bishops to feed their flocke in
rehearsed Besides these two there was none els in all king Edwardes raigne Tho. Dobbe inprisoned and in prison dyed that dyed in any maner cause of religion but that one Thom. Dobbe who in the beginning of this kinges raigne was apprehended for speaking agaynst the idolatry of the masse and in the same prison died as in story here ensueth to be sene This Thomas Dobbe being a studeÌ„t and a maister of Arte in Cambridge was brought vp in the colledge called S. Iohns Colledge and felowe of the same where he increased in the studye of good letters among his equals very forward of nature and disposition simple and modest of zeale toward God ferueÌ„t pacient in iniuries Doues as Philosophers naturally do write haue no gall iniurious to no man of much like sort condition as in Doues which without all bitternes of gal are more apt to receiue iniury then to worke wrong to any At length this godly man intending with himselfe and addicting hys mynde to the Christian state of Matrimony resorted to a certayn mayden not farre of where he dwelt For the whiche cause he was greatly molested and wickedly abused by iij. of that Colledge whose names were Hutchinson Pindare and Tailer who with theyr malicious handlyng scornful dealing opprobries rebukes and coÌ„tumelies so much vexed the vertuous simplicity of y e man that they neuer left him till at length they weryed him out of the Colledge Who there hauing no rest nor quietnes by reasoÌ„ of the vnreasonable and viruleÌ„t handling of his aduersaries was compelled to seek some other place wherin to settle himself Up on the occasion wherof comming vp to LoÌ„don it chauÌ„ced him to passe through Paules Church wheras it happned that at the Southside of the Churche at the same tyme there was a Priest at Masse more busy then wel occupied being at the eleuation as he passed by The yong man repleat with godly zeale pitying the ignorance and idolatry of the people in honoring that so deuoutly which the priest lifted vp was not able to forbeare but opening his mouth turning to the people he exhorted them not to honor the visible bread as God which neither was God nor yet ordeined of God to be honored c. with such other wordes mo of christian information For which cause straight way he was apprehended by the Maior and after accused to the Bishop of CauÌ„terbury was committed to the CouÌ„ter theÌ„ in Bredstreete where he not long continued but fallyng into a sicknes how or wherupon I can not tell shortly vp on the same chauÌ„ged this mortall life Whose pardoÌ„ notw tstanding was obteined of the Lord Protector and shoulde haue bene brought him if he had coÌ„tinued And thus much concerning Thomas Dobbe and other Ouer and besides I finde that in the first yeare of the raygne of King Edward which was an 1547. there was one Iohn Hume seruaunt to Maister Lewnax of Wresell apprehended accused and sent vp to the Archbish. of CauÌ„terbury by the sayd M. Lewnax his Mayster Margaret Lewnax his mistres for these Articles 1 First for denying the Sacrament as it was then called of the aultar to be the reall flesh and bloud of Christ. 2 For saying that he would neuer vale his bonet vnto it to be burned therefore 3 For saying that if he shoulde heare Masse he shoulde be damned For this was he sent vp by his maister and mistres aforesayd with speciall letters vnto the Archbishop requiring him seuerally to be punished by the law for the same But because I finde no execution folowing thereupon I therfore passe ouer this story of him These thinges premissed when this vertuous godly yong prince endued as you haue heard with speciall graces from God was now peaceably stablished in his kingdome and had a couÌ„sell about him graue wise and zelous in Gods cause especially his vncle y e duke of Somerset he then most earnestly likewise desired as well the aduauncement of the true honor of almighty God and the planting of his sincere religion as also the vtter suppressioÌ„ and extirpation of all idolatry superstition hipocrisy and other enormities and abuses throughout his realmes and dominions therefore folowing as is afore expressed the good example of king Iosias he determined forthwith to enter into some reformation of Religion in the Church of England And forasmuch as at his first entry notwithstanding his fathers good beginning in abolishing the vsurped power of Antichrist he yet fouÌ„d most of his lawes greatly repugning agaynst this his zealous enterprise he therefore purposed by the aduise of his sayd wise honorable Counsell of his owne regall power and authority somewhat to prosecute his godly purpose vntill such time as by consent of the whole estate of parliameÌ„t he might establish a more free perfect and vniforme order therin Wherupon intending first a generall visitation ouer al the bishopricks within his realm therby as wel to vnderstaÌ„d Order 〈◊〉 by K. 〈◊〉 for 〈…〉 â—â—â—ligion as also to redresse the abuses in the same he chose out certayn wise learned discrete and worshipful personages to be his Commissioners in that behalfe and so deuiding them into seuerall companies Learneâ— preacheâ— appoynâ—â—â— by King Edwarâ— assigned vnto them seueral Diocesses to be visited appoynting likewise vnto euery company one or two godly learned preachers which at euery Session shoulde in theyr preaching both instruct the people in the true doctrine of the Gospell of Christ in all loue and obedience to the same and also earnestly dehorâ—e them from theyr olde superstition and wonted Idolatrye And that they might be more orderly directed in this their Commission there were deliuered vnto them certayn Iniunctions ecclesiasticall orders drawne out by the kings learned counsell the which they should both enquyre of also commaund in his maiesties behalfe to be thenceforth obserued of euery person to whoÌ„ they did seuerally appertayne within theyr sondry circuites In the which amongst other things it was first enioined that all Ecclesiasticall persons should themselues obserue and cause to be obserued of other Ecclesiaâ—â—â—â—call 〈◊〉 must 〈◊〉 against 〈◊〉 Popes 〈…〉 all such Statutes as were made for the abolishing of the Bishop of Romes vsurped power and establishing of the kings supreme authority and that they should euery one foure times in the yeare at the least in theyr publick sermons declare vnto y e people that the one being most arrogaÌ„tly vsurped against the word of God was now iustly taken away and the other according to y e very true meaning of the same worde was of most loyall duety onely to be obeyed of all his graces subiectes And agayne that euery the aforesayd ecclesiastical person hauing cure shoulde preach Sermonâ— quarterâ—â— be made or cause to be preached w t in theyr seueral cures one sermon euery quarter of y e yere In the which they should sincerely set forth the woorde of God exhort the people vnto
offend and be thereof in forme aforesayd lawfully coÌ„uicted then he shuld for the same 3. offence suffer imprisonment during his life If any such person or persons aforesaid so offending had not any benefice or spiritual promotion y t then he shoulde for his first offence suffer imprisonment by the space of vi monthes without bayle or maynprise and for his second offence imprisonment during hys life Which request or rather actuall agreement of y e lordes and commons of the Parliament beyng once vnderstoode of the kyng was also soone ratified and confirmed by hys regall consent and authoritie and therupon the sayd booke of common prayer was presently imprinted and commaÌ„ded to be exercised throughout the whole Realme and dominions thereof accordyng to the tenure and effect of the sayd Statute Moreouer in the same Session of the sayd ParliameÌ„t it was enacted and established by the authoritie thereof that for as much as great horrible and not to be rehearsed inconueniences had from tyme to tyme risen amongst the priests ministers and other officers of the clergy through their compelled chastitie Lawes and 〈…〉 againâ—t 〈…〉 and by such lawes as prohibited them the godly and lawfull vse of mariage that therefore all and euery law and lawes positiue canons constitutions and ordinances theretofore made by the authoritie of man onely which did prohibite or forbid mariage to any ecclesiasticall or spirituall person or persones of what estate condition or degree so euer they were or by what name or names they were called which by gods law may lawfully marry in all and euery article braunche and sentence concernyng onely the prohibition for the mariage of the persons aforesayd should be vtterly voyd and of none effect And that all maner of forfaitures paynes penalties crimes or actions Mariage of Priestes â—et â—ree which were in the sayd lawes conteyned and of the same dyd follow concernyng the prohibition for the mariage of the sayd Ecclesiastical persons shuld be thencefoorth also clearely and vtterly voyde frustrate and of none effect By occasion whereof it was thenceafter ryght lawfull for any Ecclesiasticall person not hauyng the gift of chastitie most godly to liue in the pure and holy estate of matrimony according to the lawes worde of God But if the first Iniunctions statutes and decrees of the Prince were of many but slenderly regarded with muche lesse good affection were these especially the booke of common praier of diuers now receiued yea and that of some of them Edmund Boner B. of London which had alwayes before in outward shew willingly allowed the former doings as appereth most plainly amongst others by Boner the B. of London Who although by his former letters other mandates he seemed hitherto to fauour all the kings proceedings yet did he at that present notwithstanding both the first statute for the stablishing of the Communion and the abolishyng of all priuate masses and also this Statute of the ratifieng and confirming of the booke of Common prayer still suffer suÌ„dry idolatrous priuate masses of peculiar names as the Apostles masse the Lady masse and such lyke to be dailye solemnly sung within certaine perticular chappels of hys cathedral church of Paules cloking them with the names of the apostles communion and our Ladies communion not once findyng any fault therewith vntill such tyme as the Lordes of the Counsaile hauyng intelligence thereof were fayne by their letters to commaund hym to looke better thereunto And then beyng therewith somewhat pricked forwards perhaps by feare he was content to direct hys letters vnto the Deane and Chapter of his cathedrall church of Paules thereby requesting them forthwith to take such order therein as the tenure of the Counsailes sayd letters therwithall sent vnto them did import Which both two letters I haue for the more credite here followyng inserted ¶ A Letter directed from the Kings Counsaile to Edmund Boner B. of London for abrogating of priuate Masses namely the Apostles Masse within the church of S. Paule vsed vnder the name of the Apostles Communion 〈◊〉 other 〈…〉 progating priuate Masses AFter harty commendations Hauing very credible notice that within that your cathedral church there be as yet the Apostles masse and our Ladies masse and other masses of such peculiar name vnder the defence nomination of our Ladies communion and the Apostles communion vsed in priuate chappels and other remote places of the same and not in the Chauncell The Apoâ—â—les 〈…〉 Paul contrary vnto the kings maiesties proceedings the same beyng for the misuse displeasing to God for the place of Paules in example not tollerable for the fondnes of the name a scorne to the reuerence of the communion of the Lords body and bloud we for the augmentation of gods glory and honour and the consonance of his maiesties lawes and the auoyding of murmure haue thought good to will command you that from henceforth no such masses in this manner be in your church any longer vsed but that the holy blessed communion according to the acte of Parliament be ministred at the high aultar of the church and in no other places of the same only at such tyme as your high masses were wont to be vsed except some number of people desire for their necessary businesse to haue a communion in the mornyng and yet the same to bee executed in the Chauncell at the high aulter as it is appoynted in the booke of the publike seruice without cautele or digression from the common order And herein you shal not onlye satisfie our expectation of your conformitie in all lawfull things but also auoyd the murmure of sundry that be therwith iustly offended And so we bid your Lordship hartely farewell From Richmond the 24. of Iune an 1549. Your louing friendes E. Somerset W. Saint Iohn Ed. Montague R. Rich. Chan. Fra. Shrewsbury W. Cecill ¶ To my right worshipfull friendes and most louyng good brethren M. Deane of Paules with all the Canons Residentaries Prebendaries Subdeanes and Ministers of the same and euery of them with speede RIght worshipfull with most harty commendations So it is this Wensday the xxvi of Iune goyng to dynner Boners letter to the Deane and Chapter of Paules I receaued letters from the kynges Counsell by a Pursiuaunt and the same I doe send now herewith vnto you to the intent you may peruse them well and proceede accordyngly praying you in case all be not present yet those that be now resident and supplying the places may in their absence call the company together of the Church and make declaratioÌ„ hereof vnto them Thus committyng you to God right well to fare Written with speede this xxvi of Iune at one of the clocke Your louyng brother Ed. London Ouer and besides all this the Lord Protectour wyth the residue of the kings priuie and learned Counsel assemblyng together in the Starre chamber about the same mater that is for the aduancement and setting forward of the kings so godly
your Prince and King by almightye God if any wise we coulde aduaunce Gods honour more then we doe we would doe it and see that ye become subiectes to Gods ordinances obeying vs your Prince and learne of them which haue authoritie to teache you whiche haue power to rule you and will execute our iustice if we be prouoked Learne not of them whose fruits be nothing but wilfulnes disobedience obstinacie dissimulation and destruction of the realme For the masse we assure you no small studie nor trauell hath bene spent by al the learned Clergy therein 4. The Masse and to auoyde all contention it is brought euen to the verye vse as Christ left it as the apostles vsed it as holy fathers deliuered it in dede somwhat altred from y t the Popes of Rome for their lucre brought to it And although ye may hear the contrary of some Popish euil men yet our maiestie which for our honour may not be blemished nor stained assureth you that they deceiue you abuse you and blowe these opinions into your heads for to finish their owne purposes And so likewise iudge you of confirmation of children and let them answeare you this one question Thinke they that a child christened Confirmation is damned because it dieth before bishopping They be confirmed at the time of discretion to learne that they professed in the lacke therof by Baptisme taught in age that which they receiued in infancie Baptisme 〈◊〉 without any Bishoping and yet no doubt but they be saued by Baptisme not by confirmation made Christes by Christening and taught howe to continue by Confirmation Wherfore in the whole marke good subiects how our doctrine is founded vpō true learning and theirs vpon shamelesse errors To cōclude beside our gentle maner of information to you what soeuer is contained in our booke either for baptisme sacrament Masse Confirmation and seruice in the church is by our parlament established by the whole clergie agreed yea by the bishops of the realme deuised further by Gods word confirmed And how dare ye trust yea how dare ye geue care without trembling to any singuler person to disallow a Parliament a subiect to perswade against our maiestie a man of his single arrogancie against the determination of the Bishops and all the clergie anye inuented argument against the word of God But nowe you our subiects we resort to a greater matter of your blindnes of your vnkindnes a great vnnaturalnes such an euill that if we thought it had not begon of ignorance and continued by persuasion of certaine traitors amongst you which we thinke few in number but in their doings busie Anno 1549. we coulde not be perswaded but to vse our sword and doe iustice and as we be ordained by God that is to redresse your errors by auengmēt but loue and zeale yet ouercommeth our iust anger but howe long that will be God knoweth in whose hand our hart is and rather for your owne causes being our Christened subiectes we would ye were perswaded then vanquished informed then forced taught then ouerthrowen quietly pacified then rigorously persecuted The rebells require the 6. Articles Ye require to haue the statute of the 6. articles reuiued and knowe ye what ye require or knowe yee what ease ye haue with the losse of them They were lawes made but quickly repented too bloudy they were to be borne of oure people and yet at the first in deede made of some necessitie Oh subiects how are ye trapped by subtile persons we of pitie because they were bloudy tooke them away and you nowe of ignorance will aske them againe You knowe full well that they helped vs to extende rigour and gaue vs cause to draw our sword very often they were as a whetstone to our sworde for your causes we left to vse them And since our mercie mooued vs to wryte our lawes wyth milke equitie how be ye blinded to aske them in bloud But leauing this maner of reasoning and resorting to the truth of our authoritie we let you witte the same hath bene adnulled by our parlament The 6. Articles taken away by Parliament with great reioyce of our subiects and not now to be called by subiectes in question Dare then any of you with the name of a subiecte stand against an acte of parliament a lawe of the whole realme What is our power if lawes shoulde be thus neglected Yea what is your suretie if lawes be not kept Assure you most surely y t we of no earthly thing vnder y e heauē make such a reputation as we doe of this one thyng to haue our lawe obeyed and this cause of God which we haue taken in hande to be thorowly maintained from the which we will neuer remooue a heares breadth A notaple zeale and a princely word of a king nor geue place to any creature liuing much lesse to any subiecte but therein will spende our owne royall person oure crowne treasure realme and all our state whereof we assure you of our highe honour For heerein in deede resteth our honoure heerein standeth our kingdome heerein doe all kinges knowledge vs a king And shall any of you dare breathe or thinke against our honor our kingdome or crowne In the end of thys your request as we be geuen to vnderstand ye would haue them stand in force vntill our full age The kinges age To this we thinke if ye knew what ye spake ye wold neuer haue vttered y e motion nor euer geuen breath to such a thoughte For what thinke you of our kingdome Be we of lesse authoritie for our age Be we not your king nowe as we shal be or shall ye be subiects hereafter and now are ye not Haue not we the right we shal haue If ye woulde suspend and hang our doings in doubt vntill our full age ye must first know as a king we haue no differēce of yeres nor time but as a naturall man and creature of God wee haue youth by his suffrance shall haue age we are your rightful king your liege Lord your king annoynted your king crowned the soueraign king of England not by our age but by Gods ordinance not only when we shal be 21. of yeares A king possesseth his crowne not by yeares but by Gods ordinaunce but when we were of 10. yeares We possesse our crowne not by yeares but by the bloud and discente from our father king Henry the eight You are our subiects because we be your king and rule we will because God hath willed It is as great a fault in vs not to rule as in a subiect not to obey If it be considered they which moue this matter if they durst vtter them selues would deny our kingdome But our good subiects know their prince and will encrease not diminish his honor enlarge not abate hys power knowledge not defer his kingdome to certaine yeares al is one to speake against our crowne
haue the truth knowne Say you so to me quoth the Byshop I thanke you Well I could say somewhat to you also were it not in the place ye be but let it passe As for my matter Boner I feare it not it is not so euill as you make it for I haue your owne handwriting for my discharge whiche when I shall see time I shall shew foorth My hand quoth the Secretary Let me see it Secretary Smyth Boner Secretary Smyth Boner 〈◊〉 M. Boner Articles â—â—â—liuered 〈◊〉 agaynst Boner let it be read openly So it shal said the Byshop when I see tyme. Then sayd M. Smith you do vse vs thus to be seene a cunning Lawyer In deede quoth the Byshop I knewe the law ere you could reade it With that Secretary Peter willed the Byshop to proceede in reading of his aunsweres who so dyd and when he had finished Latymer deliuered vp a writing in paper vnto the Archbyshop and the rest of the Commissioners who then sayd vnto the Byshop of London heere be certayne Articles which we intend to minister vnto you The Byshop therewith sayde do you minister them of your office or at the promotion of these men Boner poynting to Latimer Hoper for I perceaue they gaue theÌ„ vnto you Secretary Peter Nay sayd Secretary Peter we will minister them vnto you ex officio mero and thereupon tooke an othe of the Byshop de fideliter respondendo Boner reâ—uireth â—espite to â—unswere Who desiring a copie of the Articles required also a competent time to be geuen vnto him to make aunswere therevnto To whom Secretary Peter replied saying My Lord heere be certaine of the Articles touching your owne fact which you may aunswere vnto forthwith Secretary Peter as whether you wrote your Sermon or not before you preached it Whereunto the Byshop aunswered Boner that he wrote it not but he drewe certaine notes of it Then whose counsell sayd he and aduise vsed you in making your Sermon Secretary Peter To which he also aunswered that he had therein vsed his own counsell bookes Boner and yet my Chapleins quoth he be much suspected for my doings in many things and sometimes I for theirs when there is no cause why These wordes ended the Commissioners assigned him Monday the 16. of September then nexte to appeare before them and to make his full aunsweres vnto all the Articles ministred vnto him by them this daye the contentes whereof are as foloweth ¶ The forme and tenour of the Articles ministred vnto the Byshop of London by the Kyngs Commissioners MOnday the xvj of September the Archbish. associated with the Bishop of Rochester Secretary Smith and Doctor May Deane of Paules sat iudicially within his Chappill at Lambeth before whom there and then appeared the Byshop of London according as he was assigned in the last Session at which time he exhibited vnto the Commissioners in 〈…〉 his answeres vnto the last former Articles But before the same were there read the Archbyshop sayd vnto him that his 〈◊〉 aâ—â—sweres made y e 13. of September vnto the denuncâ—aâ—â—â—â— were very obscure therwith also conteined much matter of slaunder agaynst Latimer and Hooper and much vntruth and therfore they desired there to purge themselues Whereupon Latimer first obeâ—â—ing leaue to speake sayd that the Byshop of LondoÌ„ had most falsely vntruely and vncharitably accused him â—aying to his charge many fayned and vntrue matters in his former aunsweres to the denunciation and such as he should neuer be able to proue For whereiâ— his sayd aunswere he alleadged that Hugh Latimer and Iohn Hooper with other heretickes conspiring agaynst him did the first day of September after the Bishoppes Sermon assemble themselues together vnlawfully against the sayd Bishop that saying of his was most vntrue For neyther that day nor yet before that day nor vntill certayne dayes after he euer knew or spake with Hooper And as touching hys owne preaching there openly accused by the Byshoppe he sayd he neuer helde taught or preached any thing concerning the blessed Sacrament otherwise then he ought to do nor otherwise then according to the Scriptures true Catholicke fayth of Christes Church and therefore offered himselfe to be tryed by the Archbishop or other suche learned men as it should please the Kings Maiesty or the said Commissioners to appoynt and farther to suffer to be haÌ„ged drawne and quartered if the Byshoppe coulde iustly proue true the thinges that he had there shamefully layde to his charge Then M. Hooper vpon like 〈◊〉 obteined sayd to this effect This vngodly man pointing to the Bishop hath most vncharitably and vngodly accused me before your grace this audience and hath layd to my charge that I am an hereticke Whereas I take God to recorde I neuer spake read taught or preached any heresy but only the most true and pure word of God And where he sayth I frequeÌ„t the company of heretickes I doe muche maruell of his so saying for it hath pleased my Lord Protectours Grace my singuler good Lord and Mayster and my Ladyes Grace to haue me with them and I haue preached before them and much vsed theyr company with diuers other worshipfull persons and therefore I suppose this man meaneth them And farther where as he sayth that I haue made hereticall bookes agaynst the blessed Sacrament of the body and bloud of Christ calling it Mathematicall I perceiue that this man knoweth not what this word Mathematicall there meaneth and therefore vnderstandeth not my booke which I take God to my Iudge I haue made truely and sincerely and according to his holy word and by the same his holy worde and Scriptures I am alwayes shall be ready to submit my selfe to your Graces iudgemeÌ„t and the superiour powers to be tryed with many suche more wordes of like importance Which ended the Archbishop to shorten this matter asked the bishop how he could proue that Hooper and Latimer assembled together agaynst him the first of September as he had alleadged seing they now denyed it and therfore willed him to aunswere forthwith thereunto The Byshop then aunswered that hee woulde duelye proue it so that he might be admitted to do it according to lawe and with that hee pulled out of his slieue certayne bookes saying I haue this Uarlets bookes whyche hee made agaynst the blessed sacrament which you shal heare Then as he was turning certayne leaues thereof Hooper beganne agayne to speake but the Byshop turning hymselfe towardes him tauntingly sayd put vp your pypes you haue spokeÌ„ for your part I wil meddle no more with you and therewith read a certayn sentence vpon the book Wâ—ich done he sayd Lo here you may see his opinion and what it is At which wordes the people standing behind and seeing his vnreuerent and vnsemely demeanor and raylyng 〈◊〉 people 〈…〉 to 〈◊〉 fell sodenly into great laughing Whereat the Bishop being
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
Lorde the Mayor of London with all his worshipfull brethren my very deare and worshipfull friends with speede RIght honourable with my very humble recommendations where I haue perceyued of late and heard with myne eares what vyle beastes and heretickes haue preached vnto you Boners letâ—ter to the Lord 〈◊〉 and Aldeâ—â—men of LoÌ„â—don or rather lyke themselues prated and rayled agaynst the most blessed Sacrament of the aultare denying the veritie and presence of Christes true bodye and bloude to be there geuyng you and the people libertie to beleeue what ye lyst teachyng you detestably that fayth in this behalfe must not bee coacted but euerye man to beleeue as he will by reason whereof least my presence and silence myght vnto some haue bene seene to haue allowed their hereticall doctrine and geuyng credite vnto them betraying my flocke of the Catholicke sorte ye knowe I departed yesterday from the hereticke praters vncharitable charitie and so could haue wished that you and all other that bee Catholicke should haue done Boner would noâ— tarye M. Hooperâ— Sermon leauyng those there with hym that be alreadye cast away and will not be recouered For your tarying with him still shall not onely hurt your selfe in receauyng hys poysoned doctrine but also shall geue a visage that their doctrine is tollerable by reason that ye are contented to heare it and say nothing agaynst it And because I cannot tell when I shall speake with you to aduertise you hereof therefore I thought good for myne owne discharge and yours thus muche to wryte vnto you requiryng and praying you agayne and agayne in Gods behalfe for myne owne discharge that ye suffer not your selues to bee abused with suche naughtie Preachers and teachers in hearyng theyr euill doctrine that ye shall perceyue them to goe about to sowe And thus our blessed Lord long and well preserue you all with this noble Citie in all good rest godlinesse prosperitie Written in hast this Monday mornyng the xvi of September 1549. Your faythfull Beades man and poore Bishop Edmund Boner This Letter beyng read the Secretary demanded of hym whether he wrote it not To whome he would not otherwyse aunswere but that he would still adhere and stand vnto hys former recusations and appeales Boner difâ—ferred till the next Fryday 〈◊〉 from that till tewsdâ—â— after Whiche the commissioners seyng determined to continue this case in state as it was vntill Friday then next followyng betwene the houres of viij and ix of the clocke before noone assignyng the bishop to be there at the same time and place then to heare a finall decree of this matter he still protestyng as before ¶ The seuenth Session or appearaunce of Boner vppon Tewsday the first of October before the Kynges Commissioners at Lambeth VPpon Friday the Commissioners for diuers vrgent causes lettyng them The 7. Sâ—â—â—sion or apâ—pearaunâ—â— of Boneâ— dyd not sit in Commission accordyng to their appoyntment but deferred it vntill Tewsday the first of October then next followyng Upon which day the Bishop appearyng before them the Archbishoppe declared vnto hym that although as vppon Friday laste they had appointed to pronounce their finall Decree and Sentence in this matter yet forasmuch as they thought that that Sentence although they had iust cause to geue it should haue bene very sore agaynst hym they had not onely deferred the same vntill this day but mindyng to be more friendly to hym then he was to hymselfe The 〈◊〉 wordes 〈◊〉 the Coâ—â—missioneâ— to Boneâ— and to vse more easie and gentle reformation towardes hym had also made such sute and meanes for hym that although hee had grieuously offended the Kinges Maiestie and verye disobediently behaued himselfe yet if he would in y e meane while haue acknowledged his fault and haue bene contented to make some part of amends in submittyng hymselfe accordyng to hys bounden duety he should haue fouÌ„d much fauour so the Sentence should not haue bene so sore and extreme against him as it was like now to bee for which they were very sory especially to see the continuaÌ„ce of such stubburn disobedience wherby they were theÌ„ more inforced to geue such sentence against hym Anno 1549. The Bishop nothing at all regarding this gentle and friendly admonition and fauour but persisting still in hys woonted contumacie drew foorth a paper wheron he read these wordes followyng I Edmund bishop of London brought in as a prisoner by hys keeper one of the Marshalsey here before you my Lord of Canterbury and your pretensed Colleagues doe vnder my former Protestations heretofore by me made before you and remaining in your Acte declare that this my presence here at this tyme is not voluntary nor of myne owne free will and consent but vtterly coacted and agaynst my will and that beyng otherwyse sent for or brought before you then I am that is as a prisoner I would not beyng at libertie haue come or appeared before you but would haue declined and refused to make any appearaunce at all but would haue absented my selfe from you as lawfully and well I might haue done standing to vsing and enioying all and singular my lawfull remedies and defences heretofore vsâ—d exercised and enioyed especially my prouocation and appellation heretofore interponed and made vnto the Kinges most excellent Maiestie to whom eftsoones Ex abundanti I haue both prouoked and appealed and also made Supplication vnto as appeareth in these writings which vnder Protestation aforesayd I do exhibite and leaue here with the Actuarie of this cause requiryng hym to make an Instrument thereupon and the personnes here present to beare record in that behalfe especially to the intent it may appeare I do better acknowledge the kings Maiesties authoritie euen in his tender and yong age prouoking and appealyng to his Maiestie as my most gracious soueraigne and supreme head 〈…〉 king with submission to his highnes as appeareth in my appellation and other remedies for my tuition and defence then other some I doe meane you my Lord of Caunterbury and your sayd pretensed Colleagues which by law and good reason ought to haue deferred and geuen place vnto such prouocation appellation and Supplication as heretofore lawfully haue bene by me interponed and made vnto his Maiesties most royall person and authoritie in this behalfe As soone as the B. had read these wordes he did deliuer as well that paper as also two other vnto the Actuarie the one conteining an appellatioÌ„ and the other a supplication vnto the kings Maiestie which appellation beginneth thus In the name of God Amen Wherein first he shewed how naturally euery creature declineth gladly froÌ„ that thing which goeth about to hurt it and also seeketh helpe remedy to withstand such hurts and iniuries Further he shewed that it is found by experience to be hurtfull and daungerous to trust hym that once hath hurt and beguiled least he might adde more rather then to take ought from Moreouer he shewed
Winchesters story And though I haue not here withal so fully expressed all his letters answeres preachinges examinations defensions exhibites attestations with the depositions of all suche witnesses as he could and did produce for the most aduantage of hys owne cause with such notes also and collections gathered vpon the same as here I might and as before I haue don I must intreate y e reader to cōsider first y e greatnes of this volume which would not well beare the tedious tractatiō thereof and secondly to content himself in resorting to our first history The Notes and collections hereof read in the first edition fol. 862. where not onely he may peruse the whole discourse of this bishops doinges set foorth at large but also may briefely read in a few summarye notes collected the whole course of his doctrine and Iudgement touchyng what poyntes of religion he did consent and agree or not agree vnto pag. 862. And thus an end of Winchester for a while til we come to talke of his death hereafter Whome as wee number amongest good Lawyers so is he to be reckoned amongest ignoraunt and grosse Diuines Winchester a good lawyer yet but a naughty diuine and a worse Bishop proud Prelates and bloudy persecuters as both by his cruell life and Pharisaicall doctrine may appeare especially in the article of the Sacrament and of our iustification and Images and also in crying out of the Paraphrase not considering in whose person the things be spoken but what the Paraphrast vttereth in the person of Christ or of the Euangelist and not in his own that he wrasteth vnto the author and maketh thereof heresie and abhomination The like impudency and quarrelling also hee vsed agaynst Bucer Luther Peter Martyr Cranmer almost agaynst all other true Interpreters of the Gospell So blinde was his iudgement or els so wilfull was his mind in the truth of Christs doctrine that it is hard to say whether in him vnskilfulnes or wilfulnes had greater predomination But agaynst this doct Gardiner we will now set and match on the cōtrary side D. Redman Winchester as vnskilfull as wilfull for so much as he departing this transitory life the same present yeare 1551. commeth now by course of history here to be mentioned Who for his singular life and profounde knowledge being inferiour in no respect to the sayde Gardiner D. Redman set to match Steuen Gardiner shall stand as great a frend in promoting the gospels cause as the other seemeth an enemy by all maner of wayes to empayre and deface the same For the more assured declaratiō whereof we will hereto adioyne the Lorde willing the learned communication betweene the said Doct. Redman lying in his deathbed and M. Wilkes mayster Alexander Nowell Doct. Yong and other witnesses moe Whereof the sayd M. Wilkes thus recordeth speaking in his owne person and his owne wordes as followeth A note of the communication that I Richard Wilkes had with maister Doctor Redman being sicke at Westminster but of good memory 2. Nouemb. 1551. in the presence of M. Yong an other whō I did not know and 2. of M. Doct. Redmans seruants the one called Elias and the other vnknowne I The foresayd Richard Wilkes comming to Doct. Redman lying sicke at Westminster and first saluting him after my ordinary duetye wished him health both in soule body not doubting moreouer The communication and confession of D. Redman in his deathbed but he did practise the godly counsaile in himselfe which he was wont to geue to other being in his case and thankes be to God said I who had geuen him stuffe of knowledge to comfort himself w tall To whom he answering again said in this wise God of all comfort geue me grace to haue comfort in hym and to haue my mind wholy fixed in him M. Yong I sayd Amen Thē I cōmoned w t him of his sickenes the weaknes of his body and said y t though he were brought neuer so low yet he if it were his pleasure that raised vp Lazarus could restore him to health agayne No no saith he that is past and I desire it not but the will of God be fulfilled After this or a little other like communication I asked if I mighte be so bolde not troubling him to knowe hys mynde for my learning in some matters and poyntes of religion He sayd yea and that he was as glad to common wyth me in such matters as with any man And then I sayde to hys seruauntes I trust I shall not trouble hym No said Ellis his seruaunt my L. of London M. Nowel and other haue communed with him and he was glad of it Then sayd M. Redman no you shall not trouble me I pray God euer geue me grace to speake the truth and hys truth and that which shall redound to his glory and send vs vnitie in his Church and we sayd Amen I sayde he shoulde do much good in declaring his faith and I would be glad to knowe his minde as touching the Sacrament of the body and bloud of Christ. Communicatiō touching the Sacramēt of the Lordes Body bloud He sayd as man is made of two partes of the body and the soule so Christ would feede the whole man but what sayth he be the wordes of the text Let vs take the words of the Scripture and he rehearsed the text himselfe thus Accepit Iesus panem Christ tooke bread Wherein hys wyll was to institute a Sacrament Accipite commedite Take eate Here he told the vse of it What did he geue them Hoc est corpus meum Question Whether Christ be present in the Sacrament Vnitio he calleth it his body Then I asked him of the presence of Christ. He said Christ was present with his sacrament and in those that receaued it as they ought And there was Mira vnitio a wonderfull vnion for that word was named betwixt Christ and vs as S. Paul saith Vos estis os ex ossibus eius caro ex carne eius Ye be bone of his bones and flesh of his flesh Question Whether Christ be present corporally naturally and really in the Sacramēt Corporally that is truely so Christ is there otherwise not Quest. Whether Christ be there flesh bloud bone The which vnion was ineffable Then I asked him what he thought of the opinion that Christ was there corporally naturally and really He aunswered if you meane by corporally naturally and really that he is there present Verè I graunt Then I asked how he thought of that which was wont commonly to be spoken that Christ was there flesh bloud bone as I haue heard the Stewards in their Leets giue charge when the 6. articles stoode in effect and charge the Inquest to enquire that if there were any that would denie that Christ was present in the Sacrament of the aultar in flesh bloud and bone they should apprehend them He said that was too grosse
kings Maiesties person his realme and subiectes No worde hetherto sent from the Lords to the Lord Protector what they required of him to doe Reasonable coÌ„ditions offered by the Lord Protector you shall finde vs agreeable to any reasonable conditions that you will require For we doe esteeme the kings wealth and tranquillitie of the realme more then all other worldly things yea more then our owne life Thus praying you to send vs your determinate answer heerein by M. Secretarie Peter or if you will not let him go by this bearer we beseeche God to geue both you and vs grace to determine this matter as maye be to Gods honour the preseruation of the king and the quiet of vs all which may be if the fault be not in you And so we bid you most heartily fare well From the kings maiesties Castle of Windsore the 7. of Octob. 1549. Your Lordships louing frend E. Somerset After these letters receiued and the reasonable condition of the Lorde Protectour and yet not much regarded of the Lordes they persisting still in their pretended purpose tooke this aduise first to keepe themselues in the Citie of London as strong as they might and therfore calling vpon the Maior and the Aldermen they willed them in any case to prouide a good and substantiall watch by nyght A solemne watch commauÌ„ded in London and a good warde by day for the safegard of their Citie and the portes and gates thereof which was consented vnto and the CoÌ„panies of London in theyr turnes warned to watch and warde accordingly Then the sayd Lordes and Counsailours demaunded of the Lorde Maior and hys brethren 500. menne to ayde them to fetche the Lorde Protectour out of Windsore from the king but therunto the Maior answeared The Citye of London pressed with 500. mâ—n to fetch the L. Protector The aunswere of the Lorde Maior to the Lordes The Lordes assembled in the L. Maiors house that he could graunt none aide without the assent of the common Counsaile of the citie wherupon the next day a common councell was warned But in this meane time the said Lordes of the Counsaile assembled theÌ„selues at the Lorde Maiors house of London who then was Syr Henrye Amcottes Fishmonger and W. Locke Mercer and sir Iohn Aileph Sheriffes of the said citie and there the said Counsaile did agree and publishe a Proclamation foorthwith agaynst the Lorde Protector the effect of which Proclamation was as followeth 1 First The effect of the proclamation seâ— out agaynst the Lord Protector that the Protector by his malitious and euill gouernment was the occasion of all the sedition that of late happened within the realme 2 The losse of the kings peeces in France 3 That he was ambitious and sought his owne glorye as appeared by building of most sumptuous costly houses in the time of the kings warres 4 That hee esteemed nothinge the graue Counsell of the Counsailours 5 That he sowed diuision betwene the Nobles the gentlemen and the commons 6 That the Nobles assembled themselues together at LondoÌ„ for none other purpose but to haue caused the protectour to haue liued wythin limites and to haue put such order for the suretie of the kings maiestie as appertained whatsoeuer the Protectours doinges were whyche they sayd were vnnaturall ingrate and traiterous 7 That the Protectour sclaundered the Counsaile to the king and did that in him lay to cause variaunce betweene the king and the nobles 8 That hee was a great traitor and therefore the Lordes desired the citie commons to aid them to take hym from the king And in witnes and testimonie of the contents of the said Proclamation the Lordes subscribed theyr names whych were these The Lorde Rich Lord Chauncellour The Lord S. Iohn Lord great maister president of the Counsaile The Lord Marques of Northampton The Earl of Warwike Lord great Chamberlaine The Earle of Arundel L. Chamberlaine The Earle of Shrewsburie The Earle of South-hampton Wriothesley Sir Thomas Cheyney knighte treasurer of the kings house and Lord Warden of the Cinque portes Syr Iohn Gage knight Constable of the Tower Syr Wil. Peter knight Secretarie Syr Edwarde North knight Syr Edwarde Montague chief Iustice of the common place Syr Rafe Sadler Syr Iohn Baker Syr Edw. Wootton Doctour Wootton Deane of Cant. Syr Rich. Southwell After the foresaide Proclamation was Proclaimed the Lordes or the most parte of them continuing and lying in London came y e next day to the Guild hal during the time that the Lord Maior and their brethren sate in their Court or inner chamber The Lordes comming into the Guild hall and entred and communed a long while with the Maior and at the last the Maior and his brethren came foorth vnto the common Counsaile where was read the kings letter sent to the Maior and citizens commaunding them to aid him with a thousand wel appoynted men out of their citie and to send the same with all speede to his Castle at Windsore Thys Letter by name was directed to Syr Henrye Amcottes knighte Lorde Maior to Syr Roulande Hyll knight Maior electe and to the Aldermen and common Counsaile of the Citie of London The daye and Date of the Letter was the sixte of October in the thirde yeare of his raigne being assigned with the hand of the King and of the Lorde Protectour the contentes of which letter for the satisfaction of the reader are heere to be seene in maner and forme as followeth EDWARD By the King TRustie and welbeloued we greete you wel Wee charge and commaunde you most earnestly to geue order with all speede for the defence and preseruation of that our citie of London for vs The Copy of the kinges letter sent to the L. Maior Aldermen and Citizens of LoÌ„don in the behalfe of the L. Protectour and to leuy out of hande and to put in order as many as conueniently you maye well weaponed and arraied keeping good watch at the gates and to sende vs hither for the defence of oure person one thousand of that our Cittie of trustie and faithfull men to attend vpon vs and our most entirely beloued vncle Edward Duke of Somerset Gouernour of our person and Protector of our Realmes dominions and subiects well harnessed and with good and conuenient weapon so that they do make their repaire hither vnto vs this night if it be possible or at the least to morow before noone and in the meane time to doe what as appertaineth vnto your duetie for ours and our sayd vncles defence against all such as attempt any conspiracie or enterprise of violence against vs our sayd Vncle as you knowe best for our preseruation and defence at thys present Geuen vnder our Signet at our Honor of Hampton Court the sixte of October the thirde yeare of oure raigne You shall farther geue credite to our trustie and welbeloued Owen Cleydon the bearer heereof in all such things as hee shall further declare vnto you
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
sanguinem 〈…〉 ad iudicium suum 〈…〉 And in the persons of Christ he sayeth likewise Qui non 〈…〉 in quo ego non maneo ne se dica◠〈◊〉 existimeâ— manducare corpus meum aut sanguinem meum bibere Ambrose auoweth the same by these woordes Qui discordat a Christo non manducat carnâ—m eius nec bibit sanguinem etsâ— tantae rei Sacramentum accipiat â—â—brosius In like maner wryteth Prosperus â—â—â—â—perus Qui discordat a Christo nec carnem Christi edit nec sanguinem bibit etsi tantae rei Sacramentum ad iudicium suae praesumptionis quotidiè acciprat â—â—gustinus And therfore S. Augustine sayth Mali Sacramentum habent reâ—â— autem Sacramenti non habent Thus by the woordes of God by reason and by the old fathers it is plaine that sinnefull men eate not the bodye of Christ receiue they the Sacrament neuer so ofte Whiche thing coulde not be if in the Sacramente there remained nothing but the body of Christ. The Sacramente in the Scriptures is named Fractio paâ—is the breaking of bread whiche to say the trueth were but a colde breaking if there remained no breade to breake but certaine phantasies of white and round Yet where as they with wordes crossinges blessinges breathings leapings and much a do can scarsly make one God they haue suche vertue in their fingers that at one crosse they be able to make 20. Gods for if they breake the Sacrament euery portion yea euery mite must needes be a God After the Apostles time there arose vppe heretickes whych sayde that Christ walking here amongst men bodely vpon the earth had no very body but a thing like a body and so therewith dimmed mennes light Against whom the old fathers vsed these arguments Christ increased in growing fasted hungred eate wept sweat was weary and in coÌ„clusion died had all other properties of a very body wherfore he had a body I will vse the same kinde of reasoning It feedeth Agaynst transubstantiation it tasteth like bread it looketh like bread the litle sely mouse taketh it for bread and to be short it hath all the properties and tokens of bread Ergo it is bread The old fathers wheÌ„ there remained anye parte of the Sacramente more then was spent at the Communion they vsed to burne it and of it there came ashes But there is nothing in the Sacrament that can turne to ashes Reasons proprouing bread in the SacrameÌ„t but onely bread for I thinke they burned not Christes body to ashes Ergo in the Sacrament there remaineth bread Henry the Emperour the 6 of that name was poysoned in the hoste and Uictor the Bishop of Rome in the Chalice But poyson can not hang in Gods body and bloude Wherefore there remayneth breade and wine What needeth many wordes in a matter so euident If you demaund either Gods word or the doctours and the auncient wryters or your reason or your eyes or nose or toung or fingers or the Cat or the Ape or the Mouse all these agree in one and aunswere together there is bread wherefore if yoâ— reâ—ecte so many and so constant witnesses and so well agreeing in their tale specially being such as will lie for no mans pleasure I will appeale from you and take you as no indifferent iudge If all these witnesses suffice you not I wil call the sacrament it selfe to record It crieth vnto you and plainely doth aduertise you what you should thinke of it I am it sayth grated wyth y e tooth I am conueied into the belly I perish I can endure no space I canker I suffer grene mould blew mould red mould I breede wormes The Sacrament geueth witnes that it is breade I am kept in a boxe for feare of battes if you leaue me out al night I shal be deuoured before morning for if the mouse gette mee I am gone I am bread I am no God beleeue them not This crieth the sacrament daily and beareth witnesse it selfe Cust. The deuill on such like reasons and therfore I will neuer trouble my braines to make you aunswere But if it be true that you haue sayde why is the Sacrament so well of Christ himselfe as of hys Apostles and the olde fathers called the body of Christ Veri Because it is no straunge thynge in Scripture so to speake as I haue declared before But wil you stand to S. Augustines arbitrement in the matter Cust. To no man sooner Veri S. Augustine in an Epistle to his frende Bonifacius The cause why the scripture calleth the Sacrament the body of Christ. geueth a good cause why the Sacramente although it be not the body of Christ is notwithstanding called the bodye of Christ. His wordes be these Si Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent omâ—iâ—o Sacramenta non essent Ex hac autem similitudine plerumque â—arum reâ—m nomina accipiunt Ergo Augustinus ad Bonifacium Epist 23. secundum quendam modum Sacramentum corporis Christi corpus Christi est Sacramentum sanguinis Christi sanguis Christi est If Sacraments had not a certaine similitude of those things wherof they be sacraments then were they no Sacramentes Of the which similitude many times they take their name Wherefore after a certaine manner the Sacrament of the body of Christ is the body of Christ and the Sacrament of the bloud of Christ is the bloud of Christ. c. And vpon the 23. Psalme he wryteth likewise Augustine in Psal. 23. Christus quodâ—mmodo se ferebat in manibus suis cum diceret Hoc est corpus meum Christ after a certaine manner and fashion as it were did beare himselfe in his owne handes when he sayde This is my bodye In manner he sayeth and after a fashion not in very dede Again when faithful menne receiue the Sacrament they thinke not of the breade nor marke the wine An other causâ— why the Scripture calleth the Sacrament the body of Christ. Rom. 6. but they looke farther beholde the very body of Christ spread vppon the Crosse and his very bloud poured downe for their sakes So in Baptisme men regarde not greatly the water â—ut accounte them selues washed wyth the bloude of Christ So sayeth S. Paule What so euer we bee that are Baptised wee are washed in the bloude of Christ. Wherefore to the faithfull receiuers you may say that the water of Baptisme is the bloude of Christe and the breade and wine the body and bloud of Christ for to them it is no lesse then if the natures were altered and chaunged Whyche thynge you maye very well learne of Chrysostome whose woordes are these Mysteria omnia interioribus oculis consideranda sunt hoc est spiritualiter Interiores autem oculi postquam panem vident creaturas transuolant neque de illo pane à pistore cocto cogitant Chrisost. in Ioan. Hom. 46. sed
three Masses on Christmas day for in his time there was no Masse Hugo de S. Victor An. 140. about the yeare of our Lord 510. And after the said himne was augmented by Hillarius Pictauiensis with those words that follow Laudamus te c. singing it first in his owne church which was Anno. 340. And afterward brought into other Churches by Pope Symmachus An. 510. as is aforesayd Dominus vobiscum with the aunswere Oremus and the Collectes Dominus vobiscum with the answer of y e people although we haue no certayne author named by whom it came Yet this is certayn that it was deduced out of the Greek churche into the latin as may appeare by the Liturge of Chrisostome and Basilius if the liturgie be rightly ascribed vnto them also by Origene and other auncient writers by whom it may seeme that the liturgy or masse as they call it did first begin with Dominus vobiscum and then sursum corda after that Gratias agamus domino deo nostro and so folowing vpon the same verè dignum iustum est c. To the which beginning of the Canon other additioÌ„s after were put vnto by others as ye shal heare by the Lordes grace hereafter more at large Hugo de S. victore writeth that this prayer was taken out of the auncient salutation of Booz saluting his haruest folkes And out of the booke of Paralip Where the prophet saluteth Azan the king with his company about him saying Dominus vobiscum Honorius writeth thus Praesbiter cuÌ„ salutatione veteris testamenti Episcopus cum salutatione noui testamenti salutat populum quia dignius est nouum quam vetus testamentum i. As the Prieste saluteth the people with the wordes of the olde Testament Dominus vobiscum So the Bish. vseth the wordes of the new testament saying pax vobiscum c. Concerning the Collectes Walfrâ—dus writeth that as they be diuers and vncertayne so they were made of diuers and sondry authors as euery of them thought it congrue Hugo de S. victore affirmeth that chiefly they were made by Gelasius and Gregorius Why they were called collects W. Durandus and Micrologus shew the cause for that in the city of Rome they sayd them ouer the people collected together in the station day therfore they were called collectae ¶ The Graduall with Alleluya Tracte Sequenties â—onorius 〈◊〉 1. cap. â—â— The Responsorie which is called the Graduall beyng wont to be song at the steps going vp with alleluya Honorius saith that Ambrose made them but Pope Gregory ordeined them to be receiued Upon festiuall dayes the Sequencies which were wont to be song were chiefly composed by an Abbot called Nokkerus de S. Gallo And by Pope Nicholas commaunded to be song in the Masse The graduall the people were wont to sing when the Bishop was about to go vp to the pulpit or some higher standing where the word of God might be the better and more sensibly heard at his mouth reading the Epistle and the Gospell ¶ The Epistle and the Gospell The reading of the Epistle and the Gospell although it was not vsed in the Apostles time â—ugo de S. 〈◊〉 yet it seemeth to bee of auncient continuaunce as Hugo sayth Primis temporibus ab Epistola Pauli missa incipiebatur post quam sequebatur Euangelium sicut nunc i. In former time the Masse begon first with the Epistle of S. Paule after which Epistle theÌ„ folowed the Gospell as also now c. Walafridus sayth it is vncerteine who first ordered disposed them so to be Some attribute them to Hierome some to Damasus some to Telesphorus aforesayde This is certayne that Pope Anastasius ordeined to stand vp at the hearing of y e Gospell read 〈…〉 â—onorius 〈◊〉 summa 〈◊〉 1. cap. 88. about the yeare of our sauiour .406 Petrus Ciruelus writeth thus Legimus circa annos Christianae Salutis .500 fere iam institutas Epistolas in officio missali c. About 500. yeares almoste the Epistle sayth he was first brought into the masse Honorius lib. 1. Epistolam Euangelium Alexander Papa legi ad missam coÌ„stituit Hieronimus autem praesbiter lexionariuÌ„ Euangeliarium vt hodie habet Ecclesia collegit Sed Damasus Papa vt nunc moris est legi censuit Alexander sayth he appoynted the Epistle and the Gospell to be read at Masse The translation and the disposition of them in that order as they stand Hierome the Priest collected but Damasus would them to be read in the Churche 〈◊〉 Ibid. so as the vse is now Betwixt the Epistle and the Gospell the olde Canons of the Spanyardes did forbid any Hymne or Canticle to be songe in the order of the Masse which now by the Romish order is broken ¶ The Creede The Creede was made by the Synode of Constantinople Honor. but by Damasus the Pope ordeined to be song at y e Masse And where some affirme that it was brought in by Pope Marcus about the yeare of our Lord .340 to reconcile these two together peraduenture thus it may be takeÌ„ that the one brought in the Creede or Symbole of Nicene counsell the other appoynted the Creede of Constantinople as is sayd ¶ The Offertory After this Ex Rabano lib. 1. cap. 33. De institu Cleric oblations were wont to bee offered of the people to the Priest and the Offertorye to be songe of the quere ☞ Of these oblations speaketh Irenaeus Pro diuersis sacrificiorum ritibus simplex oblatio panis vini fidelibus sufficiat c. In stead of the sondrye rites of sacrifices let the simple oblation of bread and wine suffice the faythfull Ireneus lib. 4. cap. 18. Item Walafrid omnis populus intrans ecclesiam debet sacrificare sicut docet ordo institutionis ecclesiasticae i. Euerye person entring in the Church must doe sacrifice Walafrid in expositione ordinis Rom. as the order of Ecclesiastical institution doth teach what order this was it is declared in ordine Romano by these wordes populus dat oblationes suas id est panem vinum primo masculi deinde faeminae nouissimè vero sacerdotes Diaconi offerunt sed solum panem hoc ante altare i. The people geue euerye one his oblacions that is bread and wine first the men then the women after them Priestes and Deacons offer but bread onely c. Likewise Bucardus testifieth the same In synodo Matiscon decretum est vt in omnibus Dominicis diebus Burchardus lib. 5. cap. 32. alijsque festiuitatibus oblatio ab omnibus qui ad Missam conuenerint vtriusque sexus offeratur in Ecclesia singulas oblationes offerentes finita missa oblationes a praesbitero accipiant i. In y e Sinod Matiscon it was ordeined that euerye sonday and festiuall day oblation was made of al the people which came to the masse or liturgy both men
of England and B. of Winchester Doct. Poynet beyng put out but also that Boner was restored to his bishoprike agayne The tâ—â—e preaching â—â—shop â—â—splaâ—ed and D. Ridley displaced IteÌ„ D. Day to the bishoprike of Chichester Iohn Scory beyng put out Item D. Tonstall to the bishoprike of Duresme Item D. Heath to the bishoprike of Worcester and Iohn Hooper committed to the Fleete Item D. Uesiâ— to Exceter and Miles Couerdale put out These things beyng marked and perceiued great heauinesse and discomfort grew more and more to all good mens hartes but contrary to the wicked great reioysing In which discord of minds and diuersitie of affections was now to be seene a miserable face of things in the whole commoÌ„ welth of England They that could dissemble tooke no great care how the matter went But such whose consciences were ioyned to truth perceiued already coales to bee kindled which after should be the destruction of many a true Christian man as in deed it came to passe In the meane while Queene Mary after these beginnings A Parliament Summoned remoouyng from y e Tower to Hampton Court caused a Parliament to bee suÌ„moned against the x. day of Octob. next ensuing wherof more is to be sayd hereafter Ye heard before how diuers Bishops were remooued and other placed in their roumes amongest whome was D. Ridley B. of London a worthy man both of fame and learnyng This D. Ridley in tyme of Queene Iane had made a Sermon at Paules crosse so commaunded by the Counsaile Bishop Ridley preacheth 〈◊〉 Queene Maryes 〈◊〉 declaryng there hys mynde to the people as touching the Lady Mary and disswading them alledging there the incommodities and inconuenieÌ„ces which might ryse by receiuyng her to be their Queene prophesieng as it were before that which after came to passe y t she would bryng in forraine power to raigne ouer them besides the subuertyng also of Christian Religion then already established shewyng moreouer that the same Mary beyng in hys Diocesse he accordyng to his duetie beyng then her Ordinary had trauailed much with her to reduce her to this Religion and notwithstandyng in all other poyntes of ciuilitie she shewed her selfe gentle and tractable yet in matters that concerned true fayth and doctrine she shewed her selfe so stiffe and obstinate that there was no other hope of her to be conceyued but to disturbe and ouerturne all that which with so great labours had bene confirmed and planted by her brother afore Shortly after this Sermon Queene Mary was proclaymed whereuppon hee speedily repairyng to Fremingham to salute the Queene had such colde welcome there that beyng dispoyled of all his dignities he was sent backe vpon a lame halting horse to the Tower After hym preached also Maister Rogers the next sonday M. Rogers preacheth entreatyng very learnedly vppon the Gospell of the same day This so done Queene Mary seyng all things yet not goyng so after her mynd as she desired deuiseth wyth her Counsaile to bring to passe that thyng by other meanes which as yet by open lawe she could not well accomplish directing forth an Inhibition by Proclamation that no man should preach or read openly in churches the word of God besides other thynges also in the same Proclamation Inhibited the copye whereof here followeth ¶ An inhibition of the Queene for preaching Printyng c. THe Queenes highnes well remembryng what great inconuenience and daungers haue growen to this her highnes Realme in tymes past August 18. thorough the diuersitie of opinions in questions of religion An inhibition of the Queene for preaching and printing and hearyng also that now of late sithence the beginnyng of her most gracious Raigne the same contentions be agayne much reuiued thorough certayne false and vntrue reportes and rumors spreade by some lyght and euyll disposed personnes hath thought good to doe to vnderstand to all her highnes most louyng subiectes her most gracious pleasure in manner followyng First Q. Mary beginneth to set forth her popish religion Religion here grounded vppon the Queenes will her Maiestie beyng presented by the onely goodnesse of God setled in her iust possession of the Imperiall Crowne of this Realme and other Dominions thereunto belongyng cannot now hide that religion which God and the world knoweth she hath euer professed from her infancie hitherto Which as her Maiestie is mynded to obserue and maintaine for her selfe by gods grace during her tyme so doth her highnesse much desire and would be glad the same were of all her subiectes quietly and charitably embraced And yet she doth signifie vnto all her maiesties louyng subiects that of her most gracious disposition clemency her highnesse myndeth not to compell any her sayde subiects thereunto vnto such tyme as further order by common assent may be taken therein forbiddyng neuertheles all her subiects of all degrees at their peryls to mooue seditions or stirre vnquietnes in her people by interpreting the Lawes of this Realme after their braynes and fantasies but quietly to continue for the tyme tyll as before is sayd further order may be taken and therfore willeth and straitly chargeth and commaundeth all her sayd good louyng subiects to lyue togethers in quiet sort and Christian charitie leauyng those new found diuelish termes of Papist or heretike and such lyke and applying their hole care study and trauaile to lyue in the feare of God exercising their conuersations in such charitable godly doyng as their lyues may in deed expresse that great hunger and thirst of Gods glory and holy worde Termeâ— of Papist and Hereticke forbidden which by rash talke wordes many haue pretended and in so doing they shal best please God and lyue without daungers of the lawes and maintaine the tranquillitie of the Realme Wherof as her highnes shall be most glad so if any man shall rashlye presume to make any assemblies of people or at any publike assemblies or otherwyse shall go about to stir the people to disorder or disquiet shee myndeth according to her dutie to see the same most surely reformed punished accordyng to her highnes lawes And furthermore forasmuch also as it is well knowen False surmise against true preachers Printers and players that sedition and false rumours haue bene nourished and maintayned in this Realme by the subtletie and malice of some euill disposed persons which take vpon them without sufficient authoritie to preach to interprete the word of God after their owne brayne in churches and other places both publike and priuate Here was the head of Winchester also by playing of Enterludes and printyng of false fond bookes ballades rymes and other lewd treatises in the English tongue concernyng doctrine in matters now in question and controuersie touchyng the high poyntes and mysteries of christen religion which bookes ballades rymes and treatises Preachyng Printyng Readyng and playing of Enterludes restrayned are chiefly by the Printers and Stationers set out to sale to her graces
he doth communicate to vs hys owne nature Ex exâ—â—â—plari 〈◊〉 Cranmer descriptoâ— and so is Christ made one with vs carnally and corporally because he tooke our nature of the Uirgine Mary And Hillary doth not onely say that Christ is naturally in vs but that we also are naturally in him and in the father that is that we are partakers of their nature which is eternitie or euerlastingnes For as the worde receiuing our nature did ioyne it vnto himselfe in vnitie of person and did coÌ„municate vnto that our nature the nature of his eternitie Naturallâ— expoundâ—â— that is 〈◊〉 bodyes to participatâ— the naturâ— propertâ— of Christ holy iâ—â—mortall bâ—â—dy that like as he being the euerlasting word of the Father had euerlasting life of the Father euen so he gaue the same nature to hys flesh Likewise also did he communicate with vs the same nature of eternitie which he and the father haue and that we should be one with them not onely in wil loue but that we should be also partakers of y e nature of euerlasting life West Hilary where he saith Christ coÌ„municated to vs his nature he meaneth y t not by his natiuity but by y e sacrament Cranmer He hath communicated to vs his flesh by hys natiuitie West We haue communicated to him * Then 〈◊〉 Christ a sinfull flesh our flesh when he was borne Cran. Nay he communicated to vs his flesh wheÌ„ he was borne and that I will shew you out of Cyrill vppon this place Et homo factus est West Ergo Christ being borne gaue vs his flesh Cran. In his natiuity he made vs * That is made vs partakers the propeâ—â—ties life iâ—â—nocencye resurrectioâ— of his bodâ— D Chadâ—â— agayne dâ—â—â—puteth Hillar 8. 〈◊〉 Trinitate partakers of his flesh West Write Sirs Cran. Yea write Ched This place of Hilary is so dark that you were compelled to falsifie it in your booke because you coulde not draw it to confirme your purpose If Christ haue taken verily the flesh of our body and the man that was verely borne of the Virgin Mary is Christ and also wee receaue vnder the true mistery the fleshe of his body by meanes wherof we shal be one for the father is in Christ and Christ in vs how shall that be called the vnitie of will when the naturall propertie brought to passe by the Sacrament is the Sacrament of vnitie we must not speake in the sence of man or of the worlde in matters concerning God neither must wee peruersly wrast anye straunge or wicked sence out of the wholesome meaning of the holy scripture through impudent and vile contentioÌ„ Let vs read those thinges that are written and let vs vnderstand those thinges that wee read and then wee shall performe the duetie of perfect fayth For as touching that naturall and true being of Christ in vs except wee learne of him wee speake foolishly and vngodly that thing that we doe speake For he sayth My flesh is meate in deede and my bloud is drinke in deede He that eateth my fleshe and drinketh my bloud abideth in me and I in him As touching the veritie of his fleshe and bloud there is left no place of doubt for now both by the testimonie of the Lord and also by our fayth it is verily flesh and verily bloud Here you haue falsified Hillary Thus 〈◊〉 was their talke in Englishe Seing M Cranmeâ— had twyâ—â— veré 〈◊〉 once verâ— they had cause to 〈◊〉 greeued 〈◊〉 that they were 〈◊〉 to 〈◊〉 a knot in rushe for you haue set verò sub mysterio for verè sub mysterio we receiue truly vnder a mystery Hillary thrise reporteth verè sub mysterio and you interprete it twise verè sub mysterio but the third tyme you haue verò for verè Cran. Assuredly I am not guilty of any deceite herein It may be that the copy which I followed had Sub vero mysterio i. vnder a true mysterye although touching y e sense it differeth little God I call to witnesse I haue alway hated falsifieng and if you had laisure and lust to heare false citations I could recite vnto you vj. hundred West Here shall be shewed you two copies of Hilary the one printed at Basill the other at Paris Cran. I suppose that D. Smiths bookes hath vero Weston Here is Doctour Smith let him aunswere for hymselfe M. Smith M. Doctor what say you for your selfe speake if you know it ¶ Here Doctor Smith eyther for the truth in hys booke alledged or els astonied with Doctor Westons hasty calling stayd to answer For he onely put of his cappe and kept silence West But your owne booke printed by Wolfe your owne Printer hath vero Cran. That Booke is taken from me which easily myght haue ended this controuersie I am sure the booke of Decrees hath vero Cole Now you admit the booke of Decrees when it maketh for you Cran. Touching the sence of the matter there is little difference The chaunge of one letter for an other is but a small matter West Noâ—s Pastor as you know signifieth a Byshop and Pistor signifieth a Baker But Pastor shal be Pistor a Bishop shall be a Baker by this your chaunge of one letter If verè and vero doe nothing chaunge the sence Cran. Let it be so that in Pistor and Pastor one letter maketh some difference Yet let Pistor be either a Baker or maker of bread ye see here the change of a letter and yet no great difference to be in the sence Young This disputation is taken in hand that the truth myght appeare I perceiue that I must goe an other waye to worke then I had thought It is a common saying againste hym that denyeth principles we must not dispute Therfore that we may agree of the principles I demaund whether there be any other body of Christ then his instrumentall body Cran. There is no naturall body of Christe but his organicall body Young Againe I demande whether sence reason ought to geue place to faith Cran. They ought Yong. Thirdly whether Christ be true in all his wordes Cran. Yea he is most true and trueth it selfe Yong. Fourthly whether Christ at his supper mineded to doe that which he spake or no Cran. Dicendo dixit non fecit dicendo sed fecit Discipulis Sacramentum That is In saying he spake but in sayinge hee made not but made the sacrament to his disciples Yong. Answer according to the truthe whether did Christ that as God and man 〈◊〉 Yonges â—â—ophisticall 〈◊〉 whych he spake when he sayde This is my body Cran. This is a sophistical cauillation go plainly to work There is some deceite in these questions You seeke subtlenesse leaue your craftie fetches Young I demaunde whether Christe by these woordes wrought any thing or no Cran. He did institute the Sacrament Yong. But answere whether did he worke any thing Cran. He did worke in instituting the
to the first proposition nor of the worlde Therefore this proposition or cōclusion is framed after an other maner of phrase or kinde of speeche then the Scripture vseth Againe it is very obscure and darke by meanes of sundry wordes of doubtfull signification And being taken in the sence whych the Schoolemen teache The proposition put foorth in 〈…〉 and at thys time the church of Rome doth defend it is false and erroneous and plaine contrary to the doctrine which is according to godlinesse The explication How farre the diuersitie and newnes of the phrase in all this first proposition is from the phrase of the holy Scripture and that in euery part almost it is so plaine euident to any that is but meanely exercised in holy wryte that I neede not now especially in this company of learned men to spend any time therein except the same shal be required of me hereafter First The first doubt· there is a doubtfull sense in these woordes by the vertue of Gods word For it is doubtful what word of God this is whether it be that which is red in the Euangelists or in Paul or any other And if it be that which is in the Euangelists or in S. Paule what that is If it be in none of them then how it may be knowen to be Gods worde of such vertue y t it should be able to worke so great a matter Againe there is a doubte in these woordes of the Priest whether no man may be called a Priest 2. Doubt in the word priest but he whych hath authoritie to make propitiatorie sacrifice for the quicke and the deade and howe it may be prooued that thys authoritie was committed of God to any man but to Christ alone It is likewise doubted 3. Doubt in the word sacrificing after what order the sacrificing Priest shall be whether after the order of Aaron or els after the order of Melchisedech For as farre as I know the holy scripture doth allow no moe West Let thys be sufficient D. Weston interrupteth him in his explication Rid. If we lacke time at this present there is time enough heereafter West These are but euasions or starting holes You consume the time in vaine Rid. I can not start farre from you I am captiue bound West Fall to it my maisters Smith That whych you haue spoken may suffice at thys present Rid. Let me alone I pray you for I haue not much to say behinde West Goe forwarde Rid. Moreouer there is ambiguitie in thys word really whether it be to be taken as the Logicians terme it 4. Doubt in the word really transcendenter that is most generally and so it may signifie any manner of thing which belongeth to the body of Christ by any meanes after which sort we also graunt Christes body to be really in the sacramente of the Lordes Supper as in disputation if occasion be geuen shall be declared or whether it be taken to signifie the very same thing hauing body life and soule which was assumed taken of the worde of God into the vnitie of persone In which sence sith the body of Christ is really in heauen because of the true manner of his body it may not be sayde to be here in the earth There is yet a further doubtfulnesse in these words 5. Doubt in the words of formes of bread wine vnder the formes of breade and wine whether the formes be there taken to signifie the onely accidental and outward shewes of bread and wine or there withall the substantial natures therof which are to be seene by their qualities and perceiued by exterior sences Now the error and falsenes of the proposition The proposition erroneous after the sense of the Romishe Church Transubstantiation not founded in scripture after the sense of the Romish church and scholemen may hereby appeare in that they affirm the bread to be transubstantiated and chāged into the flesh assumed of the word of God and that as they say by the vertue of the woorde whych they haue deuised by a certaine number of woordes and cannot be founde in any of the Euangelistes or in Paule and so they gather that Christes bodye is reallye contained in the sacrament of the aultar Which position is grounded vpon the foundation of transubstantiation The Analogie of the sacramēts is the similitude and likenes whiche they haue with the thinges they represent which foundation is monsterous against reason and destroieth the Analogie or proportion of the sacraments and therfore this proposition also which is builded vpon thys rotten foundation is false erroneous and to be counted as a detestable heresy of the Sacramentaries West We lose time Rid. You shall haue time inough West Fall to reasoning You shall haue some other day for this matter Rid. I haue no more to say concerning my explication If you will geue me leaue and let me alone I wil but speake a woord or two for my confirmation West Go to say on The confirmation of the foresaid answere Fes THere oughte no Doctrine to bee established in the church of God Confirmation of his aunswere which discenteth from the word of God from the rule of faith and draweth with it many absurdities that cannot be auoided ti But this doctrine of the first proposition is such no. Ergo Argument it ought not to be established and maintained in the Church of God The Maior or first part of my argument is plaine and the Minor or second part is prooued thus This doctrine maintaineth a real corporal and carnal presence of Christes flesh assumed and taken of the woorde to be in the Sacrament of the Lordes Supper that not by vertue grace onely but also by the whole essence and substance of the body and flesh of Christ. The reall presence of Christes body disagreeth from the scriptures But such a presence disagreeth from Gods word from the rule of faith and cannot but drawe wyth it manye absurdities Ergo the second part is true The first part of thys argument is manifest and the second may yet further be confirmed thus West Thus you consume time which might be better bestowed on other matters D. Weston agayne interrupted D. Ridley Maister Opponent I pray you to your arguments Smith I will heere reason with you vppon transubstantiation which you say is contrary to the rule and Analogy of faith The contrary whereof I proue by the Scriptures and the doctors But before I enter argumentation wyth you I demaund first whether in the 6. chap. of Iohn there be any mention made of the sacrament or of the reall presence of Christ in the sacrament Rid. It is againste reason that I shoulde bee impeached to prosecute that which I haue to speake in this assembly being not so long but that it may be comprehended in few woordes West Let him reade on Rid. First of all this presence is contrary to many
places of the holy Scripture 7. Inconueniences come of the reall peesence Secondly it varieth from the articles of the faith Thirdly it destroyeth and taketh awaye the institution of the Lordes supper Fourthly it maketh precious thinges common to prophane and vngodly persones for it casteth that whyche is holy vnto dogs and pearles vnto swine Fiftly it forceth men to maintaine many moÌ„struous miracles without necessitie and authoritie of Gods worde Sixtly it geueth occasion to the heretickes which erred concerning the two natures in Christe to defend their heresies thereby Seuenthly it falsifieth the sayings of the godly fathers it falsifieth also the Catholike Faith of the Church whyche the Apostles taught the martyrs confirmed and the faithfull as one of the Fathers sayeth doe retaine and keepe vntill this day Wherefore the second parte of mine argument is true The probation of the antecedent or former part of this argument by the partes thereof THis carnall presence is contrary to the worde of God as appeareth The 7. inconueniences declared by partes Iohn 16. I tell you the trueth It is profitable to you that I goe away for if I goe not away the comfortour shall not come vnto you Actes 3. Whome the heauens must receaue vntill the time of restoring of all thinges which God hath-spoken The first inconuenience Math. 9. The children of the Bridegrom cannot mourne so long as the Bridegrome is with them But nowe is the time of mourning Iohn 16. But I will see you againe and your heartes shall reioyce The reall presence against the scripture Iohn 14. I will come againe and take you to my selfe Math. 24. If they shall say vnto you behold here is Christ or there is Christe beleeue them not for wheresoeuer the deade carcase is thither the Eagles will resort 2. The real presence agaynst the Articles of the fayth It varyeth from the articles of the faith He ascended into heauen and sitteth on the right hande of God the Father From whence and not from any other place sayeth S. Augustine he shall come to iudge both the quicke and the deade 3. It destroyeth the institution of the Lordes supper It destroyeth and taketh awaye the institution of the Lordes supper which was commaunded onely to be vsed and continued vntill the Lorde himselfe shoulde come If therefore he be nowe really present in the body of his flesh then must the supper cease For a remembraunce is not of a thing present but of a thing past and absent And there is a difference betwene remembraunce and presence and as one of the Fathers sayeth A figure is in vaine where the thing figured is present It maketh precious things common to prophane and vngodly persons constraineth men to confesse many absurdities 4. It prophaneth thinges holy and precious gendreth absurdities For it affirmeth that whoremongers and murtherers yea and as some of them hold opinion the wicked and faithles mise rattes dogs also may receiue the verye real and corporal body of the Lord wherin the fulnes of the spirite of light and grace dwelleth contrary to the manifest wordes of Christ in sixe places sentences of the sixt chap. of S. Iohn It confirmeth also and maintaineth that beastly kinde of crueltie of the Anthropophagi that is the deuourers of mans flesh for it is a more cruel thing to deuoure a quicke man Anthropophagi are a kinde of brutishe people that feed on mans flesh then to slay him Pie He requireth time to speake blasphemies Leaue your blasphemies Rid. I had little thought to haue hadde such reprochefull woordes at your handes West All is quiet Goe to the arguments M. Doctor Rid. I haue not many moe things to say West You vtter blasphemies with a most impudent face leaue off I say and get you to the argument Rid. It forceth men to maintaine many monstrous myracles wythout all necessitie and authoritie of Gods worde 5. It maintayneth monstrous myracles without â—â—â—cessitiâ— For at the comming of thys presence of the body and flesh of Christ they thrust away the substaunce of breade and affirme that the accidents remayne without any subiect and in the stead thereof they place Christes body wythout hys qualities and the true maner of a bodye And if the Sacrament be reserued so long vntill it mould wormes breede some say that the substance of bread miraculously returneth againe and some deny it All the 〈◊〉 that foloâ—â—eth 〈◊〉 read because the prolocutâ—â— made post hast to the argument By this deâ—uise of 〈◊〉 comitance the Papistâ— imagine 〈◊〉 much to receaued vnder 〈◊〉 kinde as both 6. It geueâ— occasion to heretickes 7. It falsifiâ—eth the saâ—â—inges of 〈◊〉 old doctor Other some affirme y t the real body of Christ goeth downe into y e stomacke of the receiuers doth there abide so long only as they shall continue to be good but another sort hold that the body of Christ is caried into heaueÌ„ so soone as the formes of bread be brused wyth the teeth O works of miracles Truely most truly I see that fulfilled in these men whereof S. Paule prophecied 2. Thess. 2. Because they haue not receiued the loue of the trueth that they might be saued God shall sende them strong delusions that they shoulde beleeue lies and be all damned which haue not beleeued the truth This grosse presence hath brought foorth that fonde phantasie of concomitaunce whereby is broken at this day and abrogated the commandement of the Lord for the distributing of the Lordes cuppe to the laitie It geueth occasion to heretickes to maintaine and defend their errours as to Martion which sayd that Christ had but a phantasticall bodye and to Eutiches which wickedly confounded the two natures in Christ. Finally it falsifieth the sayings of the godly fathers and the Catholicke faith of the church which Vigilius a Martyr and graue wryter sayeth was taught of the Apostles confirmed wyth the bloude of Martyrs and was continually maintained by the faithful vntil his tyme. By the sayings of the fathers I meane of Iustine Irenee Tertullian Origene Eusebius Emisene Athanasius Cyrill Epyphanius Hierome Chrysostome Augustine Vigilius Fulgentius Bertram and others most auncient fathers All those places as I am sure I haue read making for my purpose so am I well assumed that I coulde shewe the same if I myght haue the vse of mine owne bookes whiche I will take on me to doe euen vpon the pearill of my life and the losse of all that I maye lose in thys world But now my brethren thinke not because I disalow that presence which this first proposition maintaineth as a presence which I take to be forged phantasticall and besides the authoritie of Gods worde pernitiously broughte into the Church by the Romanistes that I therefore go about to take away the true presence of Christes body in his Supper rightly and duely ministred The true presence of Christes bâ—â—dy in the Supper
is where iudgements be partiall and parties be addicted there all thinges turne to victorie though it be neuer so meane and simple as in this disputation might well appeare For first of the Opponents part neither was there almost any argument in true moode figure rightly framed neither could the answearers be permitted to say for them selues and if they answeared any thing it was condemned before they began to speake Againe such disturbaunce and confusion more like a conspiration then anye disputation without al forme and order was in the schooles during the time of their answering that neither could the answearers haue place to vtter their minds neither would the Opponents be satisfied with any reasons CoÌ„cerning the which disturbaunce of that misruled disputation you shall heare what M. Ridley himselfe reporteth by his owne description in maner as foloweth The reporte and narration of M. Ridley concerning the misordered disputation had against him and his felow prisoners at Oxford B. Ridleyes report of the misorder of this disputation I Neuer yet sithence I was borne saw or heard any thing done or handled more vainely or tumultuously then the disputation which was with mee in the Schooles at Oxforde Yea verely I coulde neuer haue thought that it had ben possible to haue founde amongest men recounted to be of knowledge and learning in thys Realme any so brasen faced and shamelesse so disorderly and vainely to behaue themselues more like to Stageplayers in Enterludes to set forth a Pageant then to be graue Diuines in Schooles to dispute The Sorbonical clamours which at Paris I haue seene in time past when Popery most raigned might be worthely thought in coÌ„parison of this thrasonical ofteÌ„tation to haue had muche modestie And no greate maruaile seeing they which should haue beene Moderatours and Ouerseers of others and whych shoulde haue geuen good ensample in woordes and grauitie they themselues aboue all other gaue worste ensample and did as it were blow the trompe to the rest to raile rore rage and cry out By reason wherof good christen reader manifestly it may appeare that they neuer sought for any truth or verity but onely for the glory of the worlde and their owne bragging victorie No veritie but glory sought for in this disputation But least by the innumerable railings reprochful tauÌ„ts wherwith I was baited on euery side our cause yea rather Gods cause his churches should be euill spoken off and slandered to the world through false reportes and vntrue ensamples geuen out of oure disputation and so the veritie might sustaine some damage I thought it no les then my duety to wryte mine answeres to the intent y t who so euer is desirous to know the truth thereof may by this perceiue as well those things which were chiefly obiected as summarily that which was answered of me vnto euery of them How be it good Reader I confesse this to be most true that it is vnpossible to set foorth either all that was God knoweth tumultuously and confusedly obiected of their partes being so many speaking many times all together so thicke that one coulde not well heare an other either all that was answeared on my behalfe to theÌ„ so sondry and diuers Opponents Moreouer a great parte of the time appoynted for the disputations was vainly coÌ„sumed in opprobrious checks and reuiling tauntes with hissing and clapping of hands and that in the English tongue to procure the peoples fauour wythall All which things when I with great grief of heart did beholde protesting openly that suche excessiue and outragious disorder was vnseemely for those schooles and men of learning and grauitie and that they which wer the doers and stirrers of suche things did nothing else but bewray the slendernesse of theyr cause and theyr owne vanities I was so farre off by thys my humble complaynt from doing any good at all that I was enforced to heare suche rebukes checkes and tauntes for my labour as no persone of any honestie wythout blushing coulde abide to heare the like spoken of a moste vile varlet against a moste wretched Russian At the firste beginning of the Disputation when I should haue confirmed mine answeare to the firste proposition in fewe wordes D. Ridley could not be suffered to read for hindered protection and that after the maner and lawe of Schooles afore I coulde make an ende of my firste probation which was not very long euen the Doctors themselues cried oute hee speaketh plasphemies hee speaketh blasphemies And when I on my knees besoughte them and that heartily that they woulde vouchsafe to heare me to the ende whereat the Prolocutour being mooued cryed out on hie Let him reade it let him reade it yet when I began to reade it agayne there followed immediately such showting such a noyse and tumult and confusion of voyces crying blasphemies blasphemies as I to my remembraunce neuer hearde or read the like excepte it be that one whych was in the Actes of the Apostles stirred vp of Demetrius the siluer Smith and other of hys occupatioÌ„ crying out against Paule Greate is Diana of the Ephesians great is Diana of the Ephesians and except it be a certaine disputation whych the Arrians had against the Orthodoxes and suche as were of godlye iudgemente in Aphryca where it is sayde that suche as the President and rulers of the Disputation were suche was the ende of the disputations All were in a hurly burly and so great were the sclanders which the Arrians cast out that nothing could quietly be heard This wryteth Uictor in the second booke of his Hystorie The which cries and tumultes of them agaynst mee so preuailed that wild I nild I They 〈…〉 the 〈◊〉 Aprill 14 I was enforced to leaue of y e reading of my probations although they were short If any man doubt of the truth hereof let the same aske any one that was there and not vtterly peruerted in Poperie and I am assured hee will say I speake the least But to complaine of these things further I will cease And further speaking of thys disputation hee concludeth with these wordes And thus was ended thys moste glorious disputation of the most holy Fathers sacrificers Doctours and Maisters which fought most manfully as yee may see for theyr god and goodes for theyr faith and felicitie for theyr countrey and kitchin for theyr beautye and belly with triumphant applauses and fauour of the whole Uniuersitie After the disputation of maister Latimer ended whych was the 18. day of April the Friday following whych was the 20. day of the sayde moneth the Commissioners sate in saint Maries Church as they did the Saterday before and Doctor Weston vsed particularly disswasions wyth euery of them and woulde not suffer them to answeare in anye wise but directly and peremptorily as his woordes wâ—re to say whether they woulde subscribe or no. And firste to the Bishop of Canterbury he said he was ouercome in disputations whome the Byshop aunsweared
Tower hill where hee vttered these woordes M. Wiats words touching the Lady Elizabeth touching the Lady Elizabeth and the Earle of Deuonshyre Concerning sayd he what I haue sayd of other in my examination to charge any other as partakers of my doings I accuse neyther my Lady Elizabeths grace nor my Lord of Deuonshyre I can not accuse them neyther am I able to say that to my knowledge they knew any thing of my rising And when Doctour Weston tolde him that his confession was otherwise before the Counsell he aunswered that which I said then I sayd but that which I say now is true Uppon the Tuesday beeing the xvij of Aprill Syr Iames Croft and Maister Winter Aprill 17. Sir Iames Croft M. Winter Sir Nichoâ—las Throgmorton were brought to the Guild hall with whom also the same time and to the same place was brought sir Nicholas Throgmorton and there arraigned of treason for that he was suspected to be of the conspiracie with the Duke of Suffolke the rest agaynst y e Queene where he so learnedly and wisely behaued him selfe as well in clearing his owne case as also in opening such lawes of the Realme as were then alledged agaynst him that the Quest which was charged with his matter could not in conscience but finde him not gilty The Queâ—â—â— troubled 〈◊〉 Sir Nichoâ—las Throgmorton for y t which the said xij persons of the Quest being also substantiall meÌ„ of the Citie were bounde in the summe of 500. poundes a peece to appeare before y e Queenes Counsell at a day appointed there to answere such things as should be laid against theÌ„ for his acquiting Which Quest appeared accordingly before the Counsell in the Starre chamber vppon Wednesday being the xxv of Aprill and S. Markes daye Aprill 25. From wheÌ„ce after certaine questioning they were coÌ„mitted to prison Emanuell Lucar maister Whetstone were committed to the Tower and the other ten to the Fleete As concerning the condemnation of Thomas Archbyshop of Cant. of Doctour Ridley and M. Latymer which was the xx of this moneth of Aprill also of their disputations because we haue sayd enough before it shall not neede now to bestow any further rehearsall thereof The Friday next following after the condemnation of them the xxvij of Aprill Lord Thomas Gray L. Thomas Gray beheâ—â—ded Aprill 27. Aprill 28. the late Duke of Suffolkes brother was beheaded at Tower hil Upon the Saterday beeing the xxviij of Aprill Syr Iames Croft and Maister Winter were agayne brought to the Guild hall where Sir Iames Croft was arraigned and condemned and because the day was farre spent Maister Winter was not arraigned Upon the Thursday being the xvij of May William Thomas was arraigned at the Guild Hall W. Thomas condemneâ— May. 17. and there the same day condemned who the next day after was hanged drawne and quartered His accusation was for coÌ„spiring the Queenes death which how true it was I haue not to say This is certaine that he made a right godly ende and wrote many fruitefull exhortations Letters and Sonets in the prison before his death In the moneth of May it was so giuen out and bruitted abroad A certaine disputation intended to be had at Cambridge that a solemne disputation should be holden at Cambridge as ye heard before in Maister Ridleys letter page 1396 betwene M. Bradford M. Saunders mayster Rogers and other of that side and the Doctours of both the Uniuersities on the other side like as had bene in Oxford before as you haue heard Whereupon y e godly Preachers which were in prison hauing word therof albeit they were destitute of their bookes neither were ignorant of the purpose of the aduersaries and how y e cause was preiudicate before also how the disputations were coÌ„fusedly haÌ„dled at Oxford neuerthelesse they thought not to refuse the offer of disputatioÌ„ so that they might be quietly and indifferently heard and therefore wisely pondering the matter with themselues by a publicke consent directed out of prison a declaration of their minde by writing the vij day of May. Wherein first as touching the disputation although they knew that they should do no good wheras all things were so predetermined before yet neuertheles they would not deny to dispute The preachers in prâ—â—son refuse not to dispute before indifferent Iudges so that the disputation might be either before the Queene or before the Counsaile or before the ParlameÌ„t houses or else if they might dispute by writing for else if the matter were brought to the Doctours handling in their owne scholes they haue sufficient proofe they sayd by the experience of Oxford what little good will be done at Cambridge and so coÌ„sequently declaring the faith and doctrine of their Religion and exhorting the people withall to submit themselues with all patience and humilitie either to the will or punishmeÌ„t of the higher powers they appealed in the end from them to be theyr Iudges in this behalfe and so ende their protestation the copie and contents whereof I thought not vnfit here to be inserted * A copie of a certayne declaration drawne and sent out of prison by Mayster Bradford Mayster Saunders and dyuers other godly Preachers concerning theyr disputation A declaratiâ—on of the godly preachers written and senâ— abroad out of prison and doctrine of their Religion as followeth BEcause we heare that it is determined of the magistrats and such as be in authoritie especially of the Clergye to send vs speedely out of the prisons of the kings Bench the Fleet the Marshalsey and Newgate where presently we are and of long time some of vs hath ben not as rebelles traytors seditious persons theeues or transgressours of any lawes of this realme inhibitions Proclamations or commaundements of the Queenes highnes or of any of y e Councels Gods name be praysed therfore but alonely for the conscience we haue to God and his most holy word truth vpon most certayne knowledge because we say we heare that it is determined we shal be sent to one of the vniuersities of Cambridge or Oxford there to dispute with such as are appointed in that behalfe A 〈◊〉 of a preâ—enâ—ed 〈…〉 at Cambridge in that wee purpose not to dispute otherwise then by writing except it may be before the Queenes highnes and her Counsell or before y e Parlament houses and therfore perchaunce it will be bruted abroad that we are not able to mayntaine by the truth of Gods word and the consent of the true and Catholicke Church of Christ the doctrine we haue generally and seuerally taught and some of vs hath writteÌ„ set forth wherthrough the godly and simple may be offended somwhat weakened we haue thought it our bounden dutie now whilest we may by writing to publish and notifie the causes why we will not dispute otherwise then is abouesayd to preuent the offences which might come thereby First because it is euidently knowne vnto the whole
a mercy of the Antichristian church of Rome To rise to the Pope is to fall from Christ. whyche I vtterly refused that the rising which he spake off was a very fall into errour and false doctrine Also that I had and woulde be able by Gods grace to prooue that all the doctrine which I had euer taught was true and catholike and that by the scriptures and the authoritie of the fathers that liued 400. yeres after Christes death He aunsweared that should not might not nor ought not be graunted me for I was but a priuate man Whatsoeuer is once concluded in a Parliament ought not to be reformed afterward by no doctrine nor the word of God by the Bishop of Winchesters diuinitie might not be heard against the determination of the whole realme Should quoth he when a Parliament hathe concluded a thinge one or anye priuate person haue authority to discusse whether they had done right or wrong No that may not be I aunswered shortly that all the lawes of men myght not neither coulde rule the worde of God but that they all must be discussed and iudged thereby and obey therto and my conscience nor no christian mans could be satisfied with such lawes as disagreed from that worde and so was willing to haue said much more but the L. Chauncellor began a long tale to very smal purpose concerning mine answer to haue defaced me that there was nothing in mee wherefore I should be heard but arrogancie pride and vainglory I also graunted mine ignorauncy to be greater then I coulde expresse or then he tooke it but yet that I feared not by Gods assistance streÌ„gth to be able by wryting to performe my word The Bishop of Winchester iudgeth M. Rogers by his own disease neither was I I thanked God so vtterly ignorant as he would make me but all was of God to whom be thanks rendred therfore Proud man was I neuer nor yet vaine glorious Al the world knew wel where and on which side pride arrogancie and vaineglory was It was a poore pride y t was or is in vs God it knoweth Then sayde hee that I at the first dashe condemned the Queene and the whole realme to be of the churche of Antichrist and burdened me highly therewithall I aunsweared that the Queenes maiesty God saue her grace would haue done wel enough if it had not ben for his counsel He sayde the Queene wente before him and it was her owne motion I said with out faile I neither could nor I wold euer beleeue it Then sayde D. Aldrise the bishop of Carlile that they the bishops woulde beare him witnesse D. Aldresse witnesseth with the B. of Winchester Yea quoth I that I beleeue well and with that the people laughed For that day there were many but on the morrow they had kept the dores shut and would let none in but the Byshops adherentes and seruauntes in maner yea and the firste day the thousand man came not in Then master Comptroler and Secretary Bourne woulde haue stande vppe also to beare witnesse and did I sayd it was no great matter and to say the truthe I thought that they were good helpers thereto them selues but I ceased to say any more therein knowyng that they were too strong and mighty of power and that they should be beleued before me yea and before our sauior Christ and all his Prophets and Apostles thereto in these daies Then after many words he asked me what I thought concerning the blessed sacrament The opinion of M Rogers 〈…〉 sacrament of the body â—f Christ required and stoode vp and put off his cap al his felow bishops of which there were a great sort new men of whom I knew few whether I beleeued in the sacrament to be the very body and bloude of our sauiour Christ that was borne of the virgin Mary and hanged on the crosse really and substantially I aunswered I had often tolde him that it was a matter in which I was no medler and therfore suspected of my brethren to be of a contrary opinion Notw tstanding euen as the most part of your doctrine in other poyntes is false and the defence therof onely by force and crueltie so in thys matter I thinke it to be as false as the rest For I cannot vnderstand really and substantially to signifie otherwyse then corporally Act. 3. but corporally Christ is only in heaueÌ„ and so cannot Christ be corporally also in your sacrament And here I somewhat set out hys charitie after thys sorte My Lord quoth I ye haue dealt with me most cruelly For ye haue set me in prison without law and kept me there now almost a yere and a halfe Cruelty shewed withouâ—â— cause For I was almost halfe a yere in my house where I was obedient to you God knoweth and spake w t no man And now haue I bene a full yeare in Newgate at great costes and charges M. Rogers a yeare and a half in durance hauing a wife and 10. children to finde and I had neuer a penie of my liuings which was against the lawe Hee answeared that D. Ridley which had geuen them me was an vsurper and therfore I was the vniust possessour of them Was the king then an Usurper quoth I which gaue D. Ridley the Bishoppricke Ste. Gardiner calleth kyng Edward an vsurpâ—r Yea quoth he and began to sette out the wrongs that the king had done to the B. of London and to himself also But yet I do misuse my termes quoth he to call the King vsurper But the word was gone out of the aboundance of the heart before and I thinke that he was not very sorye for it in hart I might haue sayd more coÌ„cerning that matter but I did not I asked hym wherefore he set me in pryson He said because I preached against the Queene I aunsweared that it was not true and I woulde be bound to prooue it and to stand to the triall of the law that no man should be able to prooue it M. Rogers imprisoned against all law and right and thereupon woulde set my life I preached quoth I a sermon at the Crosse after the Queene came to the Tower but therein was nothing said against the Queene I take witnesse of al the audience which was not small I alleaged also that he had after examination let me goe at libertie after the preaching of that Sermon Yea but thou didste read thy lectures after quoth hee against the commaundement of the Counsell That did I not quoth I lette that be prooued and let me die for it Thus haue ye now against the law of God man handled me neuer sent for me neuer conferred with me neuer spoke of any learning till now that ye haue gotten a whip to whip me with a sword to cut off my necke if I will not condescende vnto your minde Thys charitie doth all the world vnderstand I might and
woulde haue added if I coulde haue bene suffred to speake that it had ben time enough to take away mens liuings and thereto to haue prisoned them after that they had offended lawes For they be good Citizens that breake not lawes and worthy of praise and not of punishment M. Rogers punished before any law was brokâ—n But theyr purpose is to kepe men in prison so long vntil they may catche them in their lawes and so kill them I could would haue added the example of Daniel which by a crafty deuised law was cast into the Lions den Item I might haue declared that I most humbly desired to be set at libertie sending my wife to him with a supplication being great with childe with her 8. honest women or therabout to Richmond at Christmas was a 12. monthe whiles I was yet in my house Item I wrote two supplications to him out of Newgate M. Gosnold laâ—â—ured for M. Rogers and sent my wife many times to hym M. Gosnolde also that worthy man who is nowe departed in the Lord laboured for mee and so did diuers other worthy men also take paines in the matter These things declare my Lorde Chancellors Antichristian charitie which is that he hathe and doth seeke my bloud and the destruction of my poore wife and my ten children This is a short summe of the wordes which were spoken the 28. day of Ianuarye at after noone after that Maister Hooper had bene the first M. Cardmaker the second in examination before me The Lorde graunte vs grace to stand together fighting lawfully in hys cause till wee be smitten downe together if the Lords wil be so to permitte it For there shall not a haire of our heades pearish againâ—â— hys will but with his will Whereunto the same Lorde graunt vs to be obedient vnto the ende and in the end Amen Sweete mighty and mercifull Lord Iesus the sonne of Dauid and of God Amen Amen let euery true Christian say and pray Then the clocke being as I gessed aboute foure the L. Chauncellor sayde Great meâ—â—cy of Winchest no lesse then the Foxe hath to the chickenes the Wolfe to suck the bloud of Lambes that he and the Churche must yet vse charitie with me what maner of charitie it is all true christians do well vnderstand as to wit the same that the foxe doeth with the chickens and the wolfe with the Lambes and gaue me respite til to morow to see whether I would remember my selfe wel to morrow and whether I would returne to the catholike churche for so he calleth hys Antichristian false churche againe and repent and they woulde receiue me to mercy I sayde that I was neuer oute of the true Catholicke Church nor would be but into hys churche woulde I by Gods grace neuer come Well quoth he then is our church false and Antichristian The Popes church is the churcâ— of Antichryst Yea quoth I. And what is the doctrine of the sacrament False quoth I and cast my handes abroade Then sayd one that I was a player To whom I answeared not for I passed not vpon his mocke M. Rogers warned to appeaâ—e the next day Come againe quoth the Lord Chancellour to morrow betweene nine and ten I am ready to come againe whensoeuer ye cal quoth I. And thus was I broughte by the shiriffes to the Counter in Southwarke Maister Hooper going before me and a great multitude of people being present so that we hadde much to doe to goe in the streates Thus much was done the 28. day of Ianuarie THe second day which was the 29. of Ianuary we were sent for in the morning about 9. of the clocke M. Roger M. Hooper brought agayne before the Chauncellour and by the Shriffes fetched from the Counter in Southwarke to the Church againe as to wit to S. Mary Oueries where we were the daye before in the after noone as is sayde And when Maister Hooper was condemned as I vnderstoode afterward then sent they for me Then the Lorde Chauncellour sayd vnto me Rogers quoth hee here thou wast yesterday and wee gaue thee liberty to remember thy selfe this night whether thou wouldest come to the holy catholicke church of Christ agayne or not Tell vs nowe what thou haste determined Gardinerâ— wordes to M. Rogers whether thou wilt be repentant and sory and wilt returne againe and take mercy My Lorde quoth I I haue remembred my selfe right wel what you yesterday laid for you Aunswere of M. Rogerâ—s to the Bâ—â—hop of Wâ—nâ—hester and desire you to giue me leaue to declare my minde what I haue to say thereunto and that done I shall answere you to your demaunded question When I yesterday desired that I myght be suffered by the Scripture and authoritie of the firste best M. Rogers nâ—t suffered here to defend himsâ—â—â— by wrytinâ— and purest Churche to defende my doctrine by wryting meaning not onely of y e primacie but also of all the doctrine that euer I had preached ye answered me that it might not nor ought not to be grauÌ„ted me for I was a priuate person and that the parlament was aboue the authoritye of all priuate persons therfore the senteÌ„ce therof might not be found faultie and valureles by mee being but a priuate persone And yet my Lorde quoth I I am able to shewe examples that one man hath come into a generall Councell and after the whole had determined and agreed vppon an act or article that some one maÌ„ comming in afterward hath by the word of God declared so pithely that the counsel had erred in decreeing the sayd Article Wâ—ole Coâ—â—celâ—s turned by priuate perâ—ons that he caused the whole Counsell to chaunge and aulter their Acte or Article before determined And of these examples sayde I I am able to shewe two I can also shewe the authoritie of S. Augustine that when hee disputed with an hereticke 〈◊〉 Maâ—entium lib. â— cap. 14. hee woulde neyther himselfe nor yet haue the heretike to leane vnto the determination of two former Councels of the whyche the one made for him and the other for the hereticke that disputed against him but sayd that he would haue the scriptures to be their iudge which were coÌ„mon and indifferent for them both and not proper to either of them Item I could shewe sayde I the authoritye of a learned Lawyer Panormitanus whiche saith that vnto a simple laye man that bringeth the woorde of God with hym there ought more credite to be geuen then to a whole Councell gathered together By these thinges will I prooue that I ought not to be denied to say my minde and to be heard against a whole Parlament bringing the worde of God for me and the authoritie of the olde Churche 400. yeares after Christ all be it that euery man in the Parliament had willingly and without respect of feare and fauor agreed therunto which thing I doubte not a little off
broughte in the Bishop of Rome and sette him in his olde authoritie beginneth to set vp abbeis againe hath made the mariage of priestes vnlawfull hath tourned the English seruice into Latine againe hath set vp the Masse againe w t like baggage and pulled downe the holy Communion and all this is done by consente of Parliament If the Acts of Parliament made in king Henries time in K. Edwards had theyr foundatioÌ„ vpon Gods word where vpon all positiue lawe ought to be grounded then these which are stablished in the Quenes time being cleane contrary to the others as they are not warranted by gods woorde so are they wicked and therfore to be both spoken and wrytten against of all menne as well of priuate as of publique persons If your Actes my Lord Chancellour which you haâ—e lately coyned I call them yours because ye only beare the swinge deuise and decree what yee list all other men are forced to followe be good and according to Gods woord then the former Actes were naught whych thing ye seeme to say in vtterly taking of them away and setting vp of the contrary if the former were nought why then did ye consent vnto them and confirme them to be good by your voluntarie and aduised wryting as it appeareth and will to the worldes ende in your Booke de vera Obedientia where you prooue the Queene a Bastard and the bishop of Rome to be an vsurper and to haue no authoritie in the Realme of Englande Yee must needes confesse that the moste parte of your Actes of Parliament in these latter dayes haue bene according to the fantasies of a fewe King Henry in his time established by Parliament in a manner what he listed and many thinges that might well haue bene amended In Kinge Edwardes dayes the Duke of Somersette and Northumberlande bare a great stroke in thyngs and did not all things syncerely Euen so since the Quene that nowe is came to the gouernement of the realme al things are ordered by your deuise and head and the whole Parliament house is ledde as you list by reason whereof they are compelled to condescende to thinges both contrarye to Gods manifest woorde and also contrary to theyr owne consciences so great is your crueltie For to bryng youre wicked purposes to passe and to establish your Antichristian kingdome whych I truste the Lorde wyth the breathe of hys mouthe will spedely blowe ouer yee haue called three Parliamentes in one yeare and an halfe that what you coulde not compasse by subtill perswasion ye might bring to passe by tyrannical threatning for if yee hadde not vsed cruell force in your doinges yee had neuer broughte to passe suche thinges as this daye yee haue to the vtter defacing and abolishing of Gods true religion and to the casting away and destruction of your naturall Countrey so much as in you lieth And as it is moste true that Actes of Parliament haue in these latter dayes bene ruled by the fantasies of a fewe and the whole Parliament house contrary to their minds was compelled to consent to such things as a few had conceiued So it muste needes be graunted that the Papistes at all times were moste readie to apply them selues to the present worlde and like menne pleasers to follow the fantasies of suche as were in authoritie and turne with the estate which way so euer it tourned Yea if the estate should chaunge ten times in one yeare they woulde euer be ready at hande to chaunge with it and so folowe the crie and rather vtterly to forsake God and be of no religion then that they would forgoe lust or liuing for God or for religion King Henrie by Parliamente accordinge to Goddes woorde putte downe the Pope the Clergie consented and all men openly by othe refused this vsurped supremacie knowing by Gods worde Christ to be head of the churchâ— and euery Kinge in hys Realme to haue vnder and nexte vnto Christe the chiefe Soueraigntie King Edward also by Parliament according to Gods woorde sette the marriage of Priestes at libertie abolished the Popish and idolatrous masse chaunged the Latin seruice and sette vp the holy Communion the whole Cleargie consented heereunto many of them set it foorth by then preaching and all they by practising confirmed the same Notwythstanding now when the state is altered and the lawes chaunged the Papisticall cleargie wyth other like worldlinges as menne neither fearing God neyther flying worldly shame neither yet regardinge their consciences othes or honestie like wauering weather Cockes tourn rouÌ„d about putting on harlots foreheades sing a newe song and crie wyth an impudent mouth Come a-againe come againe to the catholicke churche meaning the Antichristian church of Rome which is the Synagogue of Sathan and the very sincke of all superstition heresie and Idolatrie Of what force I pray you may a man think these Parliamentes to be which scantly can stand a yere in strength Or what credite is to be geuen to these law makers which are not ashamed to establish contrary lawes and to condempne that for euill which before the thing in it selfe and the circumstances remaining al one they affirmed and decreed to be good Truelye yee are so readye contrarye to all ryghte to chaunge and turne for the pleasure of manne that at the lengthe I feare GOD wyll vse you lyke chaungelings Anno 1554. Aprill and both tourne you foorth of his kingdom and out of your owne countrey Yee charge the Gospell preachers with the vndoyng of thys realme nay it is the turning papists whych haue not onely sette a sale theyr Countrey like Traitours but also troubled the simple people so that they canne not tell what they may beleeue For that which they affirmed and preached to be newe doctrine in King Edwardes dayes nowe they crie against it as it were moste abhominable heresye This fault I trust yee shall neuer finde at our hands Therefore to conclude that whiche I purposed for somuche as the Actes of Parliament of these latter times are one contrary to an other and those which yee nowe haue stablished in your time are contrary to Gods most manifest woorde as is the vsurped supremacie of the Byshoppe of Rome the Idolatrous Masse the Latine Seruice the prohibiting of lawfull marriage which Sainte Paul calleth the Doctrine of Deuilles wyth many suche other I say it is not onely lawfull for any priuate man which bringeth Gods woorde for hym and the authoritie of the primatiue and best Churche to speake and wryte against such vnlawfull lawes but it is hys duetie and he is bounde in very conscience to doe it Which thyng I haue prooued by diuers examples before and nowe will adde too but one other which is wrytten in the fifth of the Actes where it appeareth that the high Priestes the Elders Scribes and Pharisies decreed in their Councell and gaue the same coÌ„maundement to the Apostles that they should not preache in the name of Christe as yee haue also forbidden
his learning in the law therby faythfully to execute his office according to iustice and none otherwise Item in the xiiij Article of the sayde surmised Information it is vntruely declared that through the vnlawfull sequestration of the fruites of the Benefices of Langatok and Lanuihangell Cundy and the vndiscreete handlyng of the sayd Byshoppe there were raysed a great number of people to the great daunger of the Inhabitantes theraboutes Trueth it is that the sayd Byshoppe vpon good and Lawefull considerations and specially for that the Kynges Maiestye should be truely aunswered of his first fruites and Tenthes of the sayd Benefices he did lawfully and as he was bounde to doe sequester the sayde fruites in the Kinges Maiestyes name and by his authority and committed the custodye thereof for a time vnto two honest men to the effect aforesaid and none otherwise without any occasion of tumult or gathering of the people through his default or folly Item whereas it is alleadged in the xix article of the information that the Byshop did celebrate Matrimonye in his owne person without receiuing or Ministryng the Communion to the persons maryed it is true for that the sayd Byshop had trauayled xiiij long wealche myles and not able to celebrate the holye Communion fasting and for other reasonable and lawefull causes him mouing did in a Chappell within the house of Syr Thomas Ioanes Knighte one of the Kinges honourable Counsell of the Marches of Wales solemnise Matrimony betwixt Mayster Griffith Ryce and the Daughter of the sayd Syr Thomas Ioanes without either receiuing the holy Communion hymselfe or Ministring the same to the persons maried being as then not disposed so to do it lawfully and godly without any such superstitious knockinges or blessinges or other vncomely gestures as is deduced in that article Item touching the contentes of the residue of all the sayd articles conteined in the sayde information the sayde Bishop partly for the auoyding of tediousnes and partly for that some of them be vntrue and mere false some other generall obscure friuolous vayne and of none effect but of malice and euill will contrary to truth conceaued leaueth them particularly vnaunswered vnto Item the sayd Bishop alledgeth that he hath not by al the time that he hath bene Byshop vsed any superstitions or Papistry as it is vntruelye surmised agaynst him but hath and doth to the vttermost of his power witte and cunning set forth maynteine preach and teache the true doctrine of the Gospell and such laudable doctrine as hee ought to do by the kinges Lawes Iniunctions and proceedinges and for such a teacher he hath bene and is commonly knowne named reputed taken and accepted notoriously And where the sayde Chauntour and George perceyued theyr depositions to be insufficient they required and hadde Commission into the Countrey to examine further Witnesses which they executed very parcially and vnlawfully as is alleadged in the Byshops exceptions aboue mentioned And whereas to the sayd Raulins Lee were awarded two seuerall Commissions they by fauour of the officers and for sparing of costes conioyned both in one had iij. months to make returne as appeareth by the copy of their commission which hereafter followeth ¶ A copy of the Commission awarded downe into the Countrey for the examination of Witnesses EDwardus sextus dei gratia Angliae Franciae Hyberniae rex fidei defensor in terra Ecclesiae Anglicanae Hyberniae supremum caput dilectis fidelibus suis Georgio Harbert militi Thomae Iones militi Iohanni Wogan militi ac dilectis sibi Dauid Vaughan Owino ap Owen armigeris salutem Sciatis quod nos de fidelitatibus prouidis circumspectionibus vestris plurimum fidentes assignauimus vos quatuor tres ac duos vestrum ac tenore praesentium damus vobis quatuor tribus vel duobus vestrum plenam potestatem autoritatem capiendi recipiendi depositiones examinationes quorumcunque testium ex parte Hugonis Rawlins Clerici Thomae Leghe de super quibusdam articulis per ipsos Hugonem Thomam Leghe consilio nostro exhibitis praesentibus inclusis Necnon depositiones examinationes in scriptis redigendas Et nos de huiusmodi examinationibus depositionibus cum sic per vos quatuor tres vel duos vestrûm captae fuerint in Cancellariam nostram in crastino AsceÌ„sionis domini proxime futurae vbicunque tuÌ„c fuerit sub sigillis vestris quatuor trium vel duorum vestrum clausis certificandum remittentes nobis tunc articulos praedictos vna cum hoc breui Et ideo vobis mandamus quod circa pâ—aemissa diligenter intendatis cum effectu Teste me ipso apud Westmon 9. die Martij Anno regni nostri sexto Marten DUryng all this tyme of the examination of the witnesses the sayd Bishop was stayed at London vpon the allegation of the sayd aduersaries which was that if the sayd B. should depart into his dioces he would let them of their prooues And at the returne of their commission it was signified vnto the Counsail what a great number of witnesses they had examined viz. sixe score and vij which sounded very hamons in the counsailes eares And about three weekes after Publication of theyr witnesses was graunted and after that it was a fortnight or the B. could get a copy written of their depositions because the booke therof is so huge and monstrous Then the Bishop desired tyme First to enquire of what condition the persones were that had witnessed agaynst hym and to make exceptions and matters to iustifie direct contrary and to haue a commission for the proofe thereof which was then graunted And now it is obiected that the Bishop was appoynted so to trauell with the expedition of hys matter that he should haue sued out his Commission and haue made returne therof at Alhallowtide last past but there was no such decree put in writyng And it was not possible for the Bishop to doe it in so short a time these causes considered which he would not auoid as followeth First it was the latter end of Iuly ere he came home to S. Dauids where he began his visitation which before was appointed Secondly he was by force of law constrained to aunswer at the barre daily during all the tyme the great Sessions at Carmarthen in defence of hys iust cause agaynst the pretensed matter of premunire which his aduersaries of meere malice hath procured agaynst hym Thirdly the said aduersaries to molest hym further did priuily packe a quest of ignorant persons of no reputation and indited hym vpon the words of Raulins information as appeareth by a copy of the inditement entending thereby to make the matter sound more hainous notwithstanding y t the same cause dependeth before the kings high counsaile vndetermined Fourthly hee was appointed by the Commissioners before his departure from London to pay two hundreth pound which was arrerages into the court of first fruits and tenths at
your selues in all your aduersities stay your selues in him who hath promised not to leaue you as fatherles and motherles children without any comfort but y t he wil come to you like a most gentle merciful Lorde He will continually stand by you in all your troubles assisting helping and succoring you at all times I wil be with you sayth he vnto the ende of the world And cleaâ—e you fast vnto him which was incarnate liued wrought taught died for your sinnes yea rose againe from death ascended into heauen for your iustification RepeÌ„t ye of the life that is past and cease from sinne and from hence forward liue as much time as remaineth in the flesh not after the lusts of men but after the will of God To do good distribute forget not Fast and pray busily as euery man hath receiued the gift minister the same one to an other as good ministers of the manifold graces of God that God in all things may be glorified through Iesus Christ to whome be praise and dominion for euer and while the world standeth Amen Yours George Marsh. An other Letter An other â—etter of G. Marsh to â—ertayne 〈…〉 in the congregation THe same grace and peace dearely beloued in Christe doe I intirely desire and wish vnto you which the Apostle S. Paule wisheth to all them vnto whome he did write and send hys Epistles then which 2. things no better can be wished and desired of God Grace is throughout all the Epistles of Paule taken for the free mercy and fauour of God wherby he saueth vs freely without any deseruings or workes of the lawe In like maner peace is taken for the quietnes and tranquillitie of the conscience being throughly perswaded that through the only merits of Christes death and bloudshedding there is an attonement and peace made betweene God and vs so that God will no more impute our sinnes vnto vs Grace Peace what it is nor yet condemne vs. Dearely beloued I wil not be negligent to put you alwaies in remembraunce of things though that yee knowe them your selues and be also established in the present truthe notwithstanding I thinke it mete as long as I am in this tabernacle to stirre you vp by putting you in remembraunce Wherefore I beseeche you brethren and exhort you in the Lord Iesus that ye encrease more and more eueÌ„ as ye haue receiued how ye ought to walke and to please God And as Barnabas that good man full of the holy ghost 〈◊〉 exhorâ—eth to 〈◊〉 fastnes 〈◊〉 the Gospell exhorted the AntiochiaÌ„s with purpose of hart cleaue ye continually vnto the Lord. And stand fast be not moued froÌ„ the hope of the Gospell whereof God be thanked ye haue had plenteous preaching vnto you these yeares past by the faithfull Ministers of Iesus Christ Leiuer Pilkenton Bradford Saunders and others like Leyuer Pilkenton â—radford â—aunders which now when persecution ariseth because of the worde doe not fall away like shrinking children and forsake the truthe but are prest and ready for your sakes which are hys mysticall body to forsake the chiefe principall delites of this life and some of them in geuing place to the outragious tyrannie of the world to forsake their liuings frends natiue land and other chiefe pleasures of this life and to commit themselues to painefull exile 〈…〉 for the â—ospell in â— â—â—ryes 〈◊〉 that if it please God Christ may come againe out of Egypt And other some are ready to fulfil their ministerie vnto the vtmost that is to witte with their painfull imprisonmentes and bloudshedding if neede shall so require to confirme and seale Christes Gospell whereof they haue bene ministers and as S Paul sayth not onely to be cast into prison but also to die for the name of the Lord Iesus Be ye not therefore ashamed of the testimonie of our Lorde Iesus neither be yee ashamed of vs which are his prisonners but suffer ye aduersitie with the gospel for which worde we suffer as euil doers euen vnto bonds but the word of God is not bound with vs. Therefore we suffer all things for the elect sake that they also may obtaine the saluation which is in Christ Iesu with eternall glory wherefore stand ye fast in the faith and be not moued from the hope of the Gospell and so shall ye make vs euen wyth ioy to suffer for your sakes and as the Apostle sayeth To fulfill that which is behinde of the passions of Christ in our flesh for his bodies sake which is the congregation Saint Paul doth not here meane that there wanteth any thinge in the passion of Christe which may be supplied by man for the passion of Christ as touching his owne person is that most perfecte and omnisufficient sacrifice wherby we are all made perfect as many as are sanctified in his bloud but these his words ought to be vnderstande of the elect and chosen in whome Christ is and shall be persecuted vnto the worldes ende The passion of Christ then as touching his mysticall body which is the Church shall not be perfecte till they haue all suffered whome God hath appoynted to suffer for his sonnes sake Wherefore stablish your selues and be of good comfort be not mooued in these afflictions knowing that we are appoynted therunto For on your partes nothing caÌ„ be greater consolation inwarde ioy vnto vs in our aduersitie then to heare of your faith and loue and that yee haue a good remembrance of vs alwaies praying for vs as we doe for you as the Apostle wryteth of the Thessalonians saying The condition of a true Pastor Nowe are we aliue if ye stand stedfast in the Lorde for good shepheardes doe alwayes count the welfare and prosperous estate of Christes flocke to be their owne for while it goeth well with the congregation it goeth wel with them also in whatsoeuer affliction or aduersity they be but when they see the churche in any pearill or weakenesse then be they wearie of their owne liues then can they haue no rest nor ioy Who is weake sayeth S. Paule and I am not weake Who is offended and I do not burne But this affection is not in them that seeke their owne luker and glory And for asmuch as the life of man is a perpetual warfare vpon earth let vs run with ioy vnto the battell that is set before vs A christian mans lyfe is a warfare vpon earth like good warriours of Iesus Christ please him who hath chosen vs to be soldiors not like shrinking children faint and fall away from the truth nowe in time of aduersitie and tribulation wherewith all that wil liuely godly in Christ Iesu must be tried euen as golde siluer is prooued in the fire The Church is ' euer forewarned before afflictions and whereof all the scriptures haue geuen vs so much forewarning For God is woÌ„t for the most part to warne his
with coâ—â—rage Cast you selues on Christ who careth for you Kepe company with him now stil to the ende he is faithfull and wil neuer leaue you nor tempt you further then hee will make you able to beare yea in the middest of the temptation hee will make an outscape Nowe pray vnto him heartely be thankefull of his indignation reioyce in hope of the health you shall receiue and be mindefull of vs whych are in the vawarde and by Gods grace trust in Christ to be made able to breake the Ise before you that you followynge may finde the way more easie God graunte it may so be Amen Amen Out of prison by your brother in Christ Iohn Bradford To Maistresse Wilkenson ALmighty God our most louing father increase in your heart my good mother deare maistresse in the Lord his true knowledge and loue in Christe A letter M. Bradfâ—â—â— to 〈◊〉 Wilkinsâ—â— to y e encouraging and comforting of your faith in these stormy dayes as necessary vnto vs so profitable if we perâ—iste vnto the ende which thing God graunt to vs. Amen My righte dearely beloued I knowe not what other thing to wryte vnto you then to desire you to be thankfull vnto the Lord in that amongst thee not many of your calling and state it pleaseth him to geue you his rare blessing I meane to keepe you from all the filthe wherewyth onâ—e Countrey is horribly defiled Thys blessing assuredly is rare as you see But nowe if he shall blesse you with an other blessing which is more rare I meane to cal you foorth as a Martyr and a witnesse against this filth I hope you will become double thankefull For a greater token commonly we haue not to iudge of our election and saluation next to Christe and faith in him then the crosse especiallye when it is so glorious as on this sorte to suffer any thing The 〈◊〉 a great of Electâ—â—â— but chiefly losse of this life which in deede is neuer founde til it be so lost except the graine of wheate fall and be dead it remaineth fruitlesse You know how that he which was rapt into the third heauen and did knowe what he wrote doeth say That as the corne liueth not except it be dead and cast into the earth 1. Cor. â—â— so truely oure bodies And therefore the crosse shoulde so little feare vs that euen death it selfe shoulde altogether be desired of vs as the Tailour which putteth off oure ragges and araieth vs with the Royall Roabes of immortalitie incorruption and glory Great shame it shoulde be for vs â—om 8. that all the whole creatures of God shoulde desire yea grone in their kinde for our libertie and wee our selues to loath it as doubtlesse we doe if for the crosse yea for death it selfe we with ioy swallow not vp all sorrow that might let vs from following the Lordes calling and obtaining the Lordes prouidence whereby doubtles all crosses and death it selfe doth come and not by hap or chance In consideration whereof right deare Mother that this prouidence stretcheth it selfe so vnto vs and for vs that eueÌ„ the hair of our heads are numbred with God not one of them to fall to our hurte surely we declare our selues very faint in faith if we receiue not such comfort that we can willingly offer our selues to the Lord and cast our whole care vpon his backe honouring him with this honour that he is and euer will be carefull for vs and all we haue as for hys deare children Be therfore of good cheare euen in the middest of these miseries be thankful to the Lord and prepare your selfe for a further triall which if God sende you as I hope so do you beleeue that God therein wil help comfort you and make you able to bear whatsoeuer shall happen And thus much hauing this oportunitie I thoughte good to wryte praying God our father to recompence into your bosome all the good that euer you haue done to mee especially and to many others both in this time of trouble and alwaies heeretofore Your owne in the Lord Iohn Bradford An other letter wrytten to certaine godly persons encouraging them to prepare them selues with pacience to the crosse GRatious God and moste mercifull Father for Iesus Christes sake thy dearely beloued sonne graunte vs thy mercy grace wisedome and holy spirite to counsaile comforte and guide vs in al our cogitations woordes and woorkes to thy glorye and our euerlasting ioy and peace for euer Amen In my last letter you might perceiue my coniecturing to be no lesse towards you then now I haue learned But my dearely beloued I haue learned none other thyng then before I haue told you would come to passe if ye cast not away that which ye haue learned I do appeale to both your consciences whether herein I speake trueth as well of my telling though not so often as I might and should God forgeue mee as also of your learning Nowe God will trie you to make others to learne by you that whych ye haue learned by others and by them which suffred thys day ye might learne if already yee had not learned that life and honour is not to be set by more then Gods commandement They in no poynt for all y t euer their ghostly fathers could do hauing doctour Death to take their part would consent or seeme to consent to the popish masse and papisticall God otherwise then in y e daies of our late king they had receiued And this their faith they haue confessed with their deathes to their great glorye and all our comfortes if we follow them but to our confusion if we starre backe from the same Wherfore I beseeche you to consider it as well to praise God for them as to goe the same way with them if God so will Consider not the things of this life whyche is a verye prison to all Gods children but the things of euerlasting life which is our very home But to the beholding of thys geare â—â—ample of 〈…〉 goe with 〈…〉 ye must open the eyes of your mind of faith I shuld haue sayde as Moses did which set more by trouble wyth Gods people then by the riches of Egypt and Pharaos Court Your house home and goodes yea life and all that euer yee haue God hath geuen you as loue tokens to admonish you of his loue to win your loue to him againe Nowe will he trie your loue whether ye set more by hym then by his tokens or no. If ye for his tokeÌ„s sake that is for your home house goods yea life will goe w t the world least ye should loose them then be assured your loue as hee can not but espie it to be a strumpets loue â— strumpet 〈◊〉 more her 〈◊〉 then by â—ouer so will he cast it away with the world Remember that he which will saue his life shall loose it if Christ be true but he which aduentureth yea
not to be bodyly in the Sacrament Ioh 19. Iohn 17. whom he raysed from death euen Iesus which deliuered vs from the wrath to come c. Also Iohn 16. I went out from the father and came into the world Again I leaue the world and go to the father c. Iohn 17. Now I am not in the world and they are in the world and I come to thee And these places of the Scripture with other mo prooueth plainly to them that haue eares to heare that Christes body that was borne of the Uirgin Mary is in heauen and not in the Sacramentall bread and wyne and therefore it is idolatry to worship them c. Agaynst auricular confession To this fift Article I aunswer that I do beleue as I haue aforesayd that auricular confession is not good as it is now vsed Touching my sinnes wherein I haue offended God I must seeke to hym for remission therof for our Sauiour Christ sayth in the xj of S. Mathew Come vnto me all ye that labour and are laden Mathew 11. I will ease you c. The riotous sonne Luke xv sayth I will arise and go to my Father and will say to him Luke 15. Father I haue sinned agaynst heauen and before thee and am no more worthy to bee called thy sonne c. Psal. 31. Psalme 31. I sayd I will knowledge myne offences and accuse my selfe vnto the Lord and so thou forgauest me the wickednesse of my sinne c. Iob. 13. But I will reproue myne own wayes in hys sight Iob. 13. He shal make me whole and there may no hypocrite come before hym Syrach 34. sayth Who can be clensed of the vncleane Sirac 34. And there was but one of the x. Lepers that were clensed that came to Christ to geue hym thanks He asked for the other ix But if I haue offended my neighbour I must reconcile my self to my neighbour Remission of sinnes to be sought onely at the handes of Christ. and if I be a notorious sinner after the first second admonition it ought to be declared to the congregation and the Minister of the congregation hath power by the word to excommunicate me and I am to bee taken as a Heathen person not for a day or xl dayes but vnto such tyme as I do openly in the congregation knowledge my fault then the minister hath power by the word to preach to me or them the remission of our sins in the bloud of Iesus Christ as it is written in the 13. of the Acts of the Apostles Math. 18. Other confession I know none To this 6. Article I the sayd Iohn Denley haue aunswered in the fift c. To this 7. Article I answer that as touchyng the sacrament of Baptisme which is the christenyng of childreÌ„ as it is altered and chaunged for S. Iohn Baptist vsed nothyng but the preachyng of the word and the water as it doth appeare wheÌ„ Christ required to be baptised of him and others also which came to Iohn to be baptised as it appeareth Math. 3. Mark 1. Luke 3. and Act. 8. the chamberlaine sayd See here is water Act. â— what letteth me to be baptised It appereth here that Phillip had preached vnto him for he sayd here is water We do not read that hee asked for any creame or oile not for spettle nor coniured water nor coniured waxe nor yet crysome nor salt for it semeth that Phillip had preached no such thyngs to hym for he would as wel haue asked for them as for water the water was not coniured but euen as it was afore Also Act. x. TheÌ„ answered Peter Acteâ— â— Acteâ— â— Can any man forbid water that these shold not be baptised c. Actes 16. And Paule and Silas preached vnto hym the word of the Lord and to all that were in his house he took them the same houre of the night and washed their wounds so was he baptised and al they of his houshold straight way Where ye see nothyng but preachyng the word the water The lyke also is to be sayd of the rest of the ceremonies of your Church To the 8. Article I answer shortly The Râ—â—â—â—bow as good a Sâ—â—crameâ—◠〈◊〉 some of 〈◊〉 Popish â—â—â—cramentâ— that there bee Sacraments no mo but two Baptisme and the Sacrament of the body bloud of Christ except ye will make the rainbow a sacrament for there is no sacrameÌ„t but hath a promise annexed vnto it To the 9. Article I doe aunswer you that ye haue my mynd written alredy For it was found about me wheÌ„ I was taken and also ye know my mynd in the 4. Article plainly expressed concernyng the bodily presence for christes body is in heauen will not be conteyned in so small a piece of breade And as the wordes which Christ spake are true in deede so must they also bee vnderstanded by other of the Scriptures whiche Christ spake hymselfe and also the Apostles after hym And thus I make an ende c. By me Iohn Denley The Martyrdome of Maister Iohn Denley Then cruell D. Story beyng there present commanded one of the tormentors to hurle a fagot at hym whereupon beyng hurt therewith vpon the face that hee bled agayne he left his singyng and clapt both his hands on his face Truly quoth D. Story to him that hurled the fagot thou hast mard a good old song The sayd Iohn Denley beyng yet still in the flame of the fire put his hands abroad and sang againe yelding at the last his spirit into the hands of God through his sonne Iesus Christ. After the Martyrdome of M. Denley at Uxbridge which was the 8. of August suffered also not long after Patrike Pachingham at the same towne of Uxbridge about the 28. of the sayd moneth This Pachingham was charged of Boner as ye heard in the x. article before for hys behauiour shewed in the Bishops chappell who at y e masse tyme there staÌ„ding would not put of his cap which was taken for an haynous offence The said Pachingham also beyng much laboured by Boner to recant protested in these wordes to the B. that the church which he beleeued was no catholike church but was the church of Sathan therfore he would neuer turne to it c. Furthermore as touching the other which was Ioh. Newman Pewterer dwellyng at Maidstone in Kent he was burned the last of August at Saffron Walden in the Countie of Essex whose examinatioÌ„ and confession of his fayth and beliefe for the which he was cruelly burnt and persecuted here vnder followeth ¶ The examination of Iohn Newman Martyr IOhn Newman first was apprehended in Kent dwellyng in the towne of Maidstone and there was examined before Doctor Thornton Suffragane and others at Tenterden From thence he was brought to Boner and there condemned with M. Denley and Pachingham and burned at Saffron Walden as is before storied But because his
spake vnto all other the Apostles vnto whome also he gaue all the same authoritie that he gaue vnto Peter as you may see both in these wordes of Cyprian and also the same is clearely shewed out of S. Augustine in diuers places August de Agone Christiano but no where more playnly in a few wordes then in a treatise called de Agone Christiano To this accordeth well that is writteÌ„ of Paule Gal. 2. Ab his qui videbantur aliquid esse quales aliquando fuerunt nihil mea refert c. Gal. 2. Of those Apostles quoth Paule which seemed to be of authoritie I was not taught what they were in tyme passed it skilleth me nothing God regardeth not the exterior appearaunce of man neuerthelesse they whiche appeared to be of price shewed me no learning nor gaue me no counsell But contrary when they had seene that the Gospell of vncircumcision was committed vnto me like as the Euangely of circumcision was vnto Peter for hee that was mightier then Peter concerning the Apostleship toward the Iewes was mighty also in me toward the Gentiles Therfore when Iames Peter and Ioh. which appeared to be as pillers knew the grace geuen me they gaue vnto me and Barnabe their right handes in signes of fellowship to be their partners so that we shoulde exercise the office of Apostles among the Gentiles as they dyd among the Iewes Wherein you may clearely see that Paule tooke no instruction of them whiche seemed to be in hygh authoritie and that Peter Iames and Iohn which were noted principals tooke Paule and Barnabas to be theyr mates and fellowes Which they woulde not haue done I suppose if they had knowne Apostles mates and fellowes togeather that God had granted to theÌ„ a prerogatiue singular to excell Paule and to be his soueraigne but according to the prerogatiue of God granted they might safely haue shewed it and enioyed y e same like as they did reioyce in other benefites graunted to them of God to be ministers in his churche for the edifying of the same and as S. Iohn calleth himselfe the Disciple loued of his maister Iesus and testifieth how that vnto him Christ hanging vpon the Crosse did commit his blessed mother Moreouer if these three Apostles Iames Peter and Iohn should haue by humilitie left out to make mention of their prerogatiue Obiection discussed when they tooke Paule and Barnabas into their fellowship yet is it to be thought that Paule which vseth neuer any inordinate arrogancie writing the wordes aboue sayd for the magnifying of his owne priuiledge and authority geuen him of God woulde not haue suppressed and passed ouer their primacie vnspokeÌ„ of with whome hee maketh here comparison for then it might be thought he were enuious and to pyke away authority froÌ„ other to himselfe vnlawfull that cannot so be Moreouer he saith a little after the wordes afore rehearsed Hierome that he reproued S. Peter euen before his face Wherupon S. Hierome expounding the same Epistle saith as I remember that Paule woulde not haue bene bolde so to do Paule equall to Peter except he had knowne himselfe equall to Peter In the words also of Paule aboue written this might be noted as seruing to my purpose that Peter had no preeminence or primacy aboue the other for Iames is named afore hym which Paule would not haue done Apostles equall together without any difference of superyoritye Iames named before Peter I thinke knowing Peter to be Iames superiour Therefore he making no such variety in order put Iames afore saying And Iames Peter and Iohn that appeared the principals quoth he gaue vnto me and to Barnabe their right handes in signe of fellowship Yet notwithstanding Paule loued good order I suppose as wel as any y t now are which contendeth so sore for superiour rouins preeminencie claiming to be y e Apostles successours I wold it were so much for the common wealth of Christen people Contention about superiority whence it proceedeth Act. 11. as it is suspect that they do it for vayne glory and worldly lucre According to this shal you find Acts xj where is shewed thâ—rafter Peter by instinct of the holy Ghost had gone vnto one of the Gentiles called Cornelius a pety Captaine hauing the gouernaunce of an hundreth men teaching him the wayes and doctrine of Christ and Baptising him and other with him assembled being like as he afore was Paganes the Apostles and other Christen brethren that were in Iewry Emperours geue more obeysance to the Pope theÌ„ euer did the Apostles vnto Peter hearing thereof when Peter came to Hierusalem they which held vpon Circumcision made none obeysaunce vnto him albeit I thinke verily he had more holines then euer had any other Pope as the Emperor is fayne to do to y e Pope at his coronation falling downe to kisse the Popes feete or to hold the Popes styrrup while he mounteth vpon his horseback Difference betwene Peter and the Pope according to the forme of law written I am not certaine whether in the Decrees or els the Decretalles or in both rather for such ordinaunces are inuiolable worthy to be principally recorded but they reasoned sore disputed both against S. Peter Peter was conteÌ„t to be charged of the brethren and also his doing saying you haue gone amongst them that you ought not haue had to do with ne to haue medled among them y t are men vncleane The Pope requireth his feet to be kissed of Emperours because they are vncircumcised yea that is more you haue eate dronke with them Peter mildly and coldly made aunswer againe rehearsing all the maner of his doing in order shewing that he was so instruct to doe by mightie and cleare reuelations of God not by his owne fantasie and pleasure Which aunswere being heard the other that afore had made sore obiections against him which were both of the Apostles Peter vicar of Christ no more then other Apostles and other Christen brethren were content holding their peace without any more complaining and gaue glory therfore to God saying Then God hath graunted also vnto the Gentiles to take repentaunce and so to come to eternall lyfe Where in you may see that the other Apostles were as bold with Peter as before is shewed of Paule to dispute against him Neither were they therefore by Peter reproued of inobedience He did not allege any preemineÌ„ce or authoritie to rebuke them for their complaining as one wold say why should you that are my sheepe control me that am the head of the church and your pastor or Christs general vicare hauing both iurisdiction temporal and spirituall with such other like but shewed them it was the will of God that he had done going to the Gentiles to tel them of eternal life which God pleased to giue to them as well as to the Iewes In token wherof the holy ghost did sensibly come among them and
Walepol Williel Wastel Hugone Wastel Ric. Bercar Henr. Maueysin Ioanne Bercar Rob. de Ponte Williel Picot alijs 5. An other euidence touching the same SCiant praesentes futuri quòd ego Mathaeus de Raclisde dedi ScriptuÌ„ Mathei de Raclide fact Henrico de Denardiston Clerico Aliciae vxori eius de terris in parua Bradley in Com. Suff. concessi hac praesenti carta mea confirmaui Henrico de Denardiston Clerico Amiciae vxori eius haered assignat dict Henrici vnam peciam terrae arabilis cum omnibus suis pertinent siue habeatur plus siue minus prout iacet in villa de parua Bradley in campo vocato Cronudonbrede inter terram Ricard de Hanuyle ex vna parte terram dict Henrici de Denardiston ex alia parte vnam caput abuttat super viam vocatam Lebreddich aliud caput super terram Ricar de Hanuyle antedict Habend tenend praedictam peciam terrae cum omnibus suis pertinent de capitali Domino feodi cuicunque vel quibuscunque praedictus Henr. praedictam peciam terrae cum omnibus pertanent dare vendere vel assignare voluerit liberè quietè iurè benè in pace haereditariè in perpetuuÌ„ faciendo capitali Domino â—â—odi seruitia inde de iure debita consueta Et ego praedict Mathaeus heredes mei praedictam peciam terrae cum omnibus suis pertinent vt praedictum est praedict Henr. Aliciae hered assignat dict Henr. contra omnes gentes warrantizabimus in perpetuum In cuius rei testimonium huic praesenti cartae sygillum meum apposui His testibus Ricard de Hanuyle Ioanne de Stonham Dated An. R. Edw. R. 2.8 which was An. â— 1315. Ioanne Godfrey Williel Wastel Clement de Bures alijs Datum apud paruam Bradley die Lunae in quindena Sancti Michaelis Anno Regni Regis Edwardi filij Regis Edwardi octauo 6. An other euidence touching the same SCiant praesentes futuri quod ego Richardus de Louerhal de parua Bradley dedi concessi Scriptum Rich. 〈…〉 de Deâ—â—â—diston Clerico Aliciae 〈◊〉 eius de 〈◊〉 in parâ—a Bradley predict This deeâ—â— seemeth by the 〈◊〉 to be made An. R. Edw R. 2.10 As D. 1317. which 〈◊〉 about 〈◊〉 yeares 〈◊〉 Anselme hac praesenti carta mea confirmaui Henr. de Denardiston Clerico Amiciae vxori eius haered dict Henr. vnam peciam terrae meae arabilis siue habentur plus siue minus prout iacet in villa de parua Bradley in campo vocato Peterfeld inter terram Henrici Cosin ex vna parte terram Thom. Bercar ex alia parte vno capite abbuttante super crostam Williel Attegaene alio capite super le Ouerhallmede Habend tenend dictam peciam terrae cum omnibus pertinent de capitali Domino feodi praedict Henr. Aliciae hered dict Henr. cuicunque quibuscunque dictam peciam terrae dare veÌ„dere vel assignare voluerint liberè quietè iure benè in pace hereditariè in feodo in perpetuum facieÌ„do eidem capitali Domino feodi seruitia inde de iure debita Et consueta Et ego praedict Ricar hered mei praed peciam terrae praed Henr. Aliciae hered dict Henr. suis assignat contra omnes gentes warrantizabimus in perpetuum In cuius rei testimonium huic praesenti cartae sigillum meum apposui His testibus Ricar de Hanuyle Ioanne Godfrey Ioanne de Stonham Willielâ— Attegrene Roberto Petipas Williel Aleyne alijs Datum apud paruam Bradley die dominica proxima post festum Paschale Anno Regni Regis Edwardi filij Regis Edwardi 10. 7. An other euidence touching the like matter SCiant praesentes futuri quòd Ego Clemens de Cloptone concessi dedi Scriptum Clemeâ—â—â— de Clopâ—â—â—â— fact Ioaneâ— de Bosco de Cowling Clerico basiliae vxori eius de terris in Cowling 〈◊〉 Suff. hac praesenti carta mea confirmaui Ioanne de Bosco de Coulynge Clerico Basiliae vxori eius haeredibus praed Ioannis tres acras terrae cum omnibus suis pertinentijs in Coulynge siue sit ibi maius siue minus prout simul iacent inter terram domini Roberti de Aspal ex parte vna terram quódam Ioannis le Pogeys ex alia vno capite abuttante super viam communem alio super terram quondam praedict Ioannis Pogeys Habend tenend praedict tres acras terrae cum omnibus â—uis pertinent praedict Ioanni Basiliae hered praedict Ioannis de capitalibus Domini feodi illius per seruitia inde debita de iure consueta Et ego praedictus Clemens heredes mei praedictis Ioanni Basiliae haered praedict Ioannis totam praedictam terram cum omnibus suis pertinentijs contra omnes gentes in perpetuum warrantizabimus In cuius rei testimonium huic praesenti chartae sigillum meum apposui His testibus Dated R. Edw. R. â— â—3 whiche was Ann. D. 1320. Thoma de Caldebeke Ricard Farewell Ioanne de Schelford Roberto Godfrey Rogero le Porter Williel le Paumer Datum apud Coulynge die dominica proxima post festum Sancti Lucae Euangelistae Anno Regni Regis Edwardi filij Regi Edwardi tertiodecimo ¶ All the Originals of these seuen seuerall peeces of Euidences y e true copyes whereof are here before inserted and last recited at this present videlicet this 23. of NoueÌ„ber in the yeare of our Lord. 1575. are in the custody and do remayne among the Euedences M. Iohn Hunt hath 7. peeces of Euidences for priestes maryage in his custody and writinges of Iohn Hunt of Esse alias Ashen in the Countie or Essex Esquire and are pertayning and belonging to his Mannor of Ouerhall alias Parua Breadley aforesayd in the County of Suffolke At whose handes they are easily at this present and long time I trust after the writing of this historye shall remayne to be seene of good record if any man eyther be desirous of y e sight thereof or doubtfull of the truth of the same Although these Instrumentes and Euidences aboue here specified be of themselues euident playn enough so that no man can reasonable obiect any thing to the contrary yet to stop the mouthes of all suche wranglers and cauillers who being satisfied with no truth wil here peraduenture take some occasion vpon this word Clericus so oftentimes named in these Euidences aforesayd to obiect y t this word may as well be taken for other Obiections conteyning the word Cleriâ—us râ—solued as for Priestes therefore to preuent the cauilling obiections of such thys shal be briefly to reply thereunto that in the coÌ„mon lawes of this realme in all giftes or feoffmentes made to any spirituall person vnles he be some graduate of Diuinitie in y e schooles the sayde spirituall person is named by no other terme
but by y e word Clericus as by diuers places as well in the printed bookes as in old Registers and writings of the Lawyers as well in the common law as Statute law remayneth of Recorde very euident to be seene Some special notes wherof as well for the ease of the Reader in the search of the same as also for the further satisfying of some who peraduenture shall want the bookes I thought good here to exhibite in forme and tenour as foloweth Certaine notes how this word Clericus is taken in the Lawe bookes Stat. de Mâ—rlebri An. 52. 〈◊〉 3. 〈◊〉 â—7 SI Clericus aliquis pro reatu vel crimine aliquo quod ad CoronaÌ„ pertineat arestatus fuerit postmodum per praeceptum domini regis in BalliuÌ„ traditus vel replegiatus extiterit ita quòd hi quibus traditus fuerit in Ballium eum habeant coram Iusticiarijs non amercientur de caetero illi quibus traditus fuerit in Ballium nec alij plegij sui si corpus suum habeaÌ„t coram Iusticiarijs licet coram eis propter priuilegium clericale respondere noluerit vel non potuerit propter Ordinarios suos An other Note Rex antecessores sui a tempore cuius contrarij memoria non existit vsi sunt quòd Clerici suis immorantes obsequijs dum obsequijs illis intenderint 〈…〉 2. in 〈…〉 8. ad residentiam in suis beneficijs faciendam minime compellantur nec debet dici tendere in praeiudicium Ecclesiasticae libertatis quòd pro Rege republica necessarium inuenitur An other Note Clericus ad Ecclesiam confugiens pro felonia pro immunitate Ecclesiastica obtinenda si asserit se esse Clericum regnuÌ„ non compellatur abiurare sed legi regni se reddens gaudebit Ecclesiastica libertate iuxta laudabilem consuetudinem regni hactenus vsitatam An other Note Appellatori in forma debita tanquam Clerico per Ordinarium petito libertatis Ecclesiasticae beneficium non negabitur In cap. 16. In the Statute intituled Articuli Cleri made onely for the benefite of the Clergie An. R. Edwardi R 2. nono are diuers notes to like effect But what nedeth many arguments for the proufe hereof The Statutes and law bookes of this Realme are very full of them in diuers and many places besides the presidents for the forme of geuing of benefices whereof none are capable but such as are spiritual men of the Clergie wherein they are not called or termed by any other title or terme in the Latin tong â—â—ericus in 〈◊〉 law 〈◊〉 taken for a Priest then Clerici for the most part not in the kyngs owne graunt or the Lord Chauncellours or any other subiectes of his as very well appeareth both by diuers olde wrytten Presidents whych haue bene shewed vnto me also by the formes of presentations collected set foorth for the instruction of such as are ignoraunt or not very perfite in the order of them in a Printed booke called The booke of sundrie Instrumentes In whyche fourme in the sayd booke the words in the kings graunt be these Rex Reuerendissimo in Christo. c. ad Ecclesiam Parochialem de N. vestrae diocaesis modo per mortem vltimi incumbentis ibidem vacantem ad nostram donationem pleno iure spectantem dilectum Capellanum nostrum A.B. ClericuÌ„ intuitu charitatis vobis praesentamus mandamus vti dictum A. Capellanum nostrum ad praefatam Ecclesiam admittere eumque Rectorem eiusdem instituere cum suis iuribus c. But if the presentation be from a Knight an Esquier or a Gentleman then these words Capellanum nostrum are alwayes left out as in the sayd booke apeareth in this sort Reuerendo in Christo patri c. A.B. de N. ad Ecclesiam de N predictam vestrae dioc modo per mortem T.D. vltimi incumbentis ibidem vacantem ad meam praesentationem pleno iure spectantem dilectum mihi in Christo Iacobum P. Clericum vestrae paternitati praesento humiliter rogans quatenus prefatum I. ad dictam Ecclesiam admittere ipsumque in Rectorem eiusdem Ecclesiae institui induci facere velitis cum suis Iuribus pertinentijs vniuersis c. As in the saide booke is more at large to be sene or perused Thus I doubt not louing reader but by these so plaine Euidences aboue prefixed thou hast sufficiently to vnderstand that thys violent restrainte of Priestes lawful Mariage wythin this Realme of England is of no suche long reach and antiquitie as hath bene thought of many and al by reason of ignoraÌ„ce of hystories and course of times So that briefly as in a Summary Table to comprehende that whole effect hereof First about the yeare of our Lord. 946. to the profession of single life 〈◊〉 46. and displacing of mariage began to come into exaÌ„ple here in England Pâ—iestes marâ—â—ge how 〈◊〉 when it 〈◊〉 first 〈◊〉 excluded out of â—â—â—rches by reason of s. Benets monks which then began to encrease hereabout the time of King Edgar and especially by the meanes of Oswald bishop of Yorke Odo and Dunstane Archbishops of Canterburie and Ethelwolde Bishop of Wint. so that in diuers Cathedral churches and bishops Seas monkes with theyr professed singlenes of life crept in maried Ministers which were then called secular Priestes with their wiues out of sondry Churches were dispossessed not from wyues but onely from their places and yet not in all Churches but onely in certaine wherof read before page 198. â— 1067. Not long after that about the time of Pope Nicolas 2. An. 1060. of Alexander and Hildebrande came into y e sea of Canterbury an other Monke called Lanfranke who also being a promoter of thys professed chastitie made the Decree more generall that all Prebendaries being maried in anye Churches shoulde be displaced yet the Priestes in Townes and villages shoulde not be compelled to leaue theyr maried wiues vnlesse they would Last of all folowed monkish Anselme an 1106. by whoÌ„ was made this law of Winchester aforesayd that Priests Archdeacons Deacons subdeacons whiche had wyues spiritual liuing shoulde be put from them both ¶ 1166. and also that none after shuld be admitted to their orders but shuld first professe single life that is to liue without wiues And thus much concerning priestes mariage forbidden Let vs adde moreouer to these euidences aboue rehearsed for more confirmation of the ancient vse and liberty of priests mariage an other testimonie or two out of like ancient records with like plaine wordes declaring vnto vs howe the matrimony of Priests before the time of Lanckfranke aforesaid was no straunge example in the Church and first we wil inferre the words of an old Martyrologe pertaining to the Recordes of Canterburie The wordes of whych Martyrologe be these Ex antiq Martyrilogio Ecclesiae Cant. LAnfrancus Archiep. reddidit Ecclesiae S. Andreae Liuingus
the French and that we do withhold wages from the souldiours and other such tales and letters they doe spreade abroade of the which if any one thing were true we would not wish to liue the matter now being brought to a marueilous extremitie such as we wold neuer haue thought it could haue come vnto especially of those men towardes the kings maiestie and vs of whom we haue deserued no such thing but râ—ther much fauour and loue But the case being as it is this to require and pray you to hasteÌ„ you hither to the defence of the kings maiestie in such force and power as you may to shew the parte of a true Gentleman and of a very frende the which thing we truste God shall rewarde and the kinges Maiestie in time to come and we shall neuer be vnmindefull of it too We are sure you shal haue other letters from them but as ye tender your duety to the kings Maiestie we require you to make no stay but immediately repair with such force as yee haue to his highnesse Castle of Windsore and cause the rest of such force as yee may make to followe you And so we bid you right heartily farewel From Hampton Court the sixt of October Your Lordships assured louing frend Edward Somerset An answere to the L. Protectors letter TO this letter of the Lorde Protectoure sent the sixte of Octob. the L. Russel returning answere againe vppon the eight of the sayde moneth first lamenteth the heauie dissention fallen betwene the Nobilitye and him which he taketh for suche a plague as a greater could not be sent of almighty God vpon this Realme being the next way saith he to make of vs conquerors slaues like to induce vpon the whole realme an vniuersal calamitye thraldome vnlesse the mercifull goodnes of the Lorde do helpe some wise order be taken in staying these great extremities And as touching the Dukes request in his letters for as much as he heard before of this broile of the Lords feared least soâ—e conspiracie had ben meant against the kings person he hasted forwarde with such company as he coulde make for the surety of y e king as to him appertained Now perceiuing by the Lordes letters sent vnto him the same sixte day of Octâ— these tumults to rise vpon priuate causes betwene him and them he therfore thought it expedient that a conuenient power should be leuied to be in a readines to withstand the worste what perils soeuer might ensue for the preseruation both of the king state of the realm from the 〈◊〉 of forraine enemies and also for the staying of bloudshed if any such thing should be intended betwixt the partes in the heate of thys faction And this hee thinking beste for discharge of his allegeance humbly beseecheth his grace to haue y e same also in speciall regard and consideration first that the kings Maiestie be put in no feare that if there be any such thing wherein he hath geuen iust cause to them thus to proceede hee will so conforme him selfe as no such priuate quarels do redound to the publike disturbance of the Realme certifying moreouer the Duke that if it were true whyche he vnderstandeth by the letters of the Lordes y t he should send about proclamations and letters for raising vp of the commons he liked not the same Notwithstanding hee trusted well that his wisedome woulde take such a way as no effusion of bloud should follow And thus muche being contained in his former letters of the eight of October in his next letters againe wrytten the 11. day of Octob. the said Lord Russel reioysing to heare of the most reasonable offers of the Lord Protectour made to the Lordes The contents of the second aunswer of the L. Russell to the Lord Protector wryteth vnto him promiseth to doe what in the vttermost power of him and likewise of sir W. Harbert ioyned together with him doe 〈◊〉 to worke some honorable reconciliation betwene him them so as his sayd offers being accepted satisfied some good coÌ„clusion might ensue according to their good hope expectation Signifying moreouer that as touching the leuying of men they had resolued to haue the same in readinesse for the benefite of the realme The gooâ— L. Russell a solicitor for peace betweene the Lord Protector and the Lordes to occurre all incoÌ„ueniences whatsoeuer either by forraine inuasion or otherwise might happen so hauing their power at hand to drawe neare wherby they might haue the better oportunitie to be solicitours and a meanes for this reformation on both parties c. And thus much for answer of the Lord Russel to the Lorde Protectours letters But nowe to the matter againe of the Lordes who together with the Earle of Warwike vppon what occasion God knoweth being assembled at London The Lordes of the Coâ—â—â—ell assembled against the Lorde Protectour as ye heard against the Lorde Protector when the king with his counsaile at Hampton court heard therof first Secretarye Pâ—ter with the kings message was sent vnto them whome the Lords notw tstanding detained still with them making as yet no answer to the message Wheâ—upon the L. Protectour wryteth to them in this maner as followeth A letter of the Lorde Protectour to the Counsaile at London The Lord Protectoâ—s lâ—tter to the Lordes of the Counsaile at London MY Lordes we commend vs most hartily vnto you wheras the kings Maiestie was infourmed that you were assembled in such sorte as you doe and nowe remaine and was aduised by vs and such other of his Counsaile as were then heere aboute his persone to send M. Secretarie Peter vnto you with such message as whereby mighte haue ensued the suretie of hys Maiesties persone with preseruation of his realme and subiects the quiet both of vs and your selues as maister Secretarye can well declare to you his maiestie and we of his Counsaile heere doe not a litle maruel that you stay still with you the sayd M. Secretarie haue not as it were vouchsafed to send aunswer to his Maiestie neyther by him nor yet any other And for our selues we doe much more maruell and are right sory as both wee and you haue good cause to be to see the manner of your doinges bentâ— with violence to bring the kings Maiesty and vs to these extremities Which as we doe intende if you wil take no other way but violence to defend as nature and our allegeaunce doeth binde vs to extremitye of death and to put all to Gods hand who geueth victory as it pleaseth him so that if any reasonable conditions and offers woulde take place as hetherto none hath bene signified vnto vs froÌ„ you nor we do not vnderstand what you do require or seeke or what you do meane that you do seek no hurt to the kings Maiesties person as touching all other priuate matters to auoid the effusion of Christian bloud and to preserue the
No body being reall naturall and organical and not spirituall can be in many places at once ri Christes body in the Sacrament was in the Apostles handes and mouthes at one time which were manye places son Ergo Christes body in the sacrament was not a reall naturall and organicall body but spirituall Cust. In deede you haue driuen me into the straites before I was ware of you and I knowe not howe I may escape your handes honestly But the best refuge that I haue is thys that I will not beleeue you Veri I desire you not to geue credence to me Beleeue the worde of God yea beleue your owne beliefe for they bothe witnesse againste you that Christes body is taken vp into heauen and there shal remaine vntil he come to Iudge Cust. Tush what speake you of the word of God There be many darke sayings therein which euerye man can not attaine to Veri I graunt you there be certaine obscure places in the scripture Custome medleth but little with Scripture yet not so obscure but that a man wyth the grace of God may perceiue for it was wrytten not for Aungels but for men But as I vnderstand Custome medleth but litle with Scripture How say you by S. Augustine S. Hierom S. Ambrose what if they stand on our side Cust. No no I know them well inough Veri So wel as you know them for all old acquaintance if they be called to witnesse they will geue euidence against you For S. Augustine commonly in euery of his bookes but chiefly in an Epistle to his frende Dardanus declareth that Christes body is placed in one roume August ad Darâ—anum I maruell you be not nearer of his counsel His words are these Noli dubitare ibi nunc esse hominem Christum Iesum vnde venturus est Memoriterque recole fideliter crede Christianam confessionem quoniam resurrexit ascendit in coelum sedet a dextris Dei patris nec aliundè quam indè venturus est ad viuos mortuosue iudicandos Et venturus est in eadem corporis substantia cui immortalitatem dedit naturam non abstulit Secundum hanc formam non est putandus vbiue diffusus Cauendum enim est ne ita diuinitatem astruamus hominis vt humanitatem amittamus Dei i. Do not dout the man Iesus Christ to be there froÌ„ whence he shall come And remember well and faithfully beleeue the Christian confession that he is risen ascended into heauen sitteth at the righte hande of God the father and from thence shal come from no other place to iudge the quicke and the dead And shall come in the same substaunce of body to the which he gaue immortality and tooke not the nature from it After this forme he is to be thought not to be dispersed in all places for we must beware so to defend his Diuinitie that we destroy not his humanitie And in an other place of the same Epistle Vna persona Deus homo vtrumue est vnus Christus August ibid. Vbiue per id quod Deus in coelo autem per id quod homo Likewise vpon the 14. Psalme Donec saeculum finiatur sursum est Dominus sed etiam hic nobiscum est veritas Domini Corpus enim in quo resurrexit in vno loco esse oportet August in Psal. 14. veritas autem eius vbique diffusa est i. While the world shall last the Lorde is aboue and also the veritye of the Lorde is with vs. For the body wherein he rose againe must be in one place But the verity of him is euery where dispearsed In like manner wryteth Damasus an olde Byshop of Rome in his Credo Damasus Deuictis mortis imperijs cum ea carne in qua natus passus est resurrexit ascendit in coelum manente eadem natura carnis in qua natus passus est S. Ambrose wryting vppon the 10. chapter of Luke recordeth the same Ergo nec supra terram nec in terra nec secundum terram quaerere debemus Dominum si volumus inuenire Non enim supra terram quaesiuit qui stantem ad Dei dextram vidit Ambros. in 10. cap. Luc. Maria quaerebat in terra tangere Christum non potuit Stephanus terigit quia quaerebat in coelo i. Wherefore neither aboue the earth nor vppon the earth nor according to the earth we oughte to seeke the Lorde if we wil finde him For he did not seeke hym aboue the earth which did see him sitting at the right hande And Marie sought vppon the earth to touch Christ and coulde not Steuen touched hym because he soughte hym in heauen S. Hierome in an Epistle to Marcella prooueth that the bodye of Christe must needes be contained in some place for he sayeth Veri Dei est vbiue esse veri hominis alicubi esse i. The property of God is to be euery where Hierâ—◠〈◊〉 Marcellâ— the propertie of man is to be in one place The same Hierome in an other place calleth it a foolish thing to seeke for him in a narowe place or in a corner which is the lyghte of all the worlde Stultum est eum paruo in loco vel abscondito quaerere qui totius mundi est lumen i. Foolishnesse it is in a smal place or in a hidde corner to seeke hym which is the lyghte of all the whole worlde Origine sayeth likewise Audiendi non sunt qui Christum demonstrant in aedibus i. Hieron They are not to be heard which shewe Christ in houses The same also recordeth Beda wryting vpon these woordes of Christe Now a litle while shal you see me He speaketh in Christes person Therefore sayeth he shall you see me but a little while after my resurrection because I will not still abide in the earth bodily Originâ— but in the manhoode which I haue taken will ascende vp to heauen Beda in cap. Ioaâ— What needeth more woordes All the olde fathers witnesseth the same You may by these soone iudge the rest Nowe to retourne to the matter seeing that the woorde of God in many and sundrye places the Credo and the abridgement of the faith seeing all the olde fathers doe constantly agree in one that the body of Christ is ascended into heauen and there remaineth at the right hande of the father and cannot be more then in one place I doe conclude that the Sacrament is not the body of Christ The Sacâ—â—â—ment is 〈◊〉 the reall◠〈◊〉 of 〈◊〉 and why first because it is not in heauen neyther sitteth at the Fathers right hande moreouer because it is in an hundreth thousande boxes where as Christes bodye filleth but one place Furthermore if the bread were turned into the body of Christe then woulde it necessarily followe that sinners and vnpenitent persones receiue the body of Christ. Cust. Marie and so they do For Paule saith plainly that they receiue
the body of Christ to their owne confusion Veri No not so These are not Paules woordes but hee sayeth Who so eateth of this bread and drinketh of thys cuppe vnworthely eateth and drinketh his owne condemnation The wicâ—â—â— receiue 〈◊〉 the body 〈◊〉 Christ. not iudging the bodye of the Lorde Heere hee calleth it in playne woordes breade And althoughe the Sacramente be very bread yet doeth the iniurie redounde to the body of Christ. As if a man breake the kynges Mace or treade the broade Seale vnder his foote although hee haue broken and defaced nothynge but siluer and waxe Yet is the iniurie the Kinges and the doer shall be taken as a Traitour Ambrosâ—â—â— Saint Ambrose declareth the meaninge of Saint Paule by these woordes Reus est corporis Domini qui poenas dabit mortis Christi quoniam irritam fecit mortem Domini The cause of the ordinance therof was the remembraunce of the death of Christe which who so forgetteth receiueth the Sacrament to their condemnation Augustiâ—â— That same witnesseth S. Augustine For the Sacrament sayeth he is an outwarde token of loue and charitie For like as many graines of come are become one pece of bread euen so they that receiue it ought to be one Then sayeth hee Mysterium pacis ac vnitatis nobis Christus in mensa sua consecrauit Quid accepit mysterium vnitatis non seruat vnitatem non mysterium accepit pro se sed testimonium contra se. Hee that readeth the Gospel wherein is declared the passion and death of Christe The plaâ—â— of S. Pauâ—â— of receiuâ— vnworthâ— expound and liueth contrary to the Gospell shall doubtlesse be the more giltie of the death of Christe because hee heareth and readeth the word of God and regardeth it not In a certaine countrey the maner is that when the Gospell is read the king shall stand vp with a naked sword in his hand declaring therby that he beareth his sword in defence of the Gospell But if he himselfe oppresseth the Gospell he beareth the sword against himself for the Gospel shal turne to his iudgement and condemnation So wil Christ so much more extremely punish a manne which knowing him selfe to be wicked and without repentance and therefore none of the flocke of Christe yet notwithstanding will impudently creepe into the company of Christian men receiue the Sacramentes with them as though he were one of the nomber And this meant S. Paule by the vnworthy receiuing of the Sacrament of Christes body Wherefore a man maye vnworthely take the Sacrament and be giltie of the death of Christe although he receiue not Christes body into hys mouthe chawe it with his teeth But what if I prooue that euerye Massing priest is giltie of the body and bloud of Christ Cust. I dare say you can not prooue it Veri But if I do prooue it will you beleeue me Cuâ—t I may well inough for it is impossible to doe it For Priestes commonly are confessed before they go to Masse and how can they then take the Sacrament vnworthely Veri â—â—â—fessioÌ„ In deede confession if it be discretely vsed is a laudable custome and to the vnlearned man and feeble coÌ„science so good as a Sermone But notwythstanding because it was neuer neither commaunded of Christ nor receiued of the Apostles â—â—brosius nor much spoken of the olde Doctours it can not make much for y e due receiuing of the Sacrament But how like you these woordes of S. Ambrose Is indignè sumit qui aliter sumit quam Christus instituit i. He taketh it vnworthely that taketh it otherwise then Christ ordained it Custome This liketh me very wel But what gather you of it Veritie This will I gather The Massing Priest taketh the Sacrament otherwise then Christ either commaunded or taught Ergo he taketh it vnworthely and so consequeÌ„tly to his condemnation Cust. That is not so for he doth altogether as Christ commaunded him Veritie That shall appeare For Christ commaunded it to be done in his remembraunce the Priest doth it in remembraunce of dead men 〈◊〉 Priest 〈◊〉 the 〈…〉 as 〈…〉 it vnworthely Christ tooke breade and left it breade the Priest taketh bread and coniureth it away Christ tooke bread and gaue thankes the Priest taketh bread and breatheth vppon it Christe tooke bread and brake it the Priest taketh bread and hangeth it vppe Christ tooke breade and dealt to hys Apostles the Priest because hee is an Apostle him selfe taketh breade and eateth it euery whitte alone Christ in a Sacrament gaue his owne body to be eaten in faith the Priest for lacke of faith receiueth accidences and dimensions Christ gaue a Sacrament to strengthen mens faith the Priest geueth a sacrifice to redeeme mens soules Christ gaue it to be eaten the Priestes giueth it to be worshipped 〈◊〉 â—â—tweene Christs orâ—â—nance 〈◊〉 Priestes 〈…〉 And to conclude Christe gaue bread the Priest sayth he geueth a God Here is difference inough betwene Christ and the Priest Yet moreouer Christ at his Supper spake his woordes out and in a plaine tounge the Prieste speaketh nothing but Latine or Greeke which tounges he ofttimes perceiueth not and much he whispereth least any other poore man should perhaps perceiue him So it commeth to passe that the Prieste knoweth no more what hee himselfe sayeth then what he doeth This you may see that the Massing Prieste receiueth the Sacrament of Christes body farre otherwise then euer Christ minded and so therfore vnworthely and to his condemnation Nowe if you thinke your selfe satisfied I wil returne to my former question and prooue more at large that Christes body can not be 〈◊〉 of the wicked which thing must necessarily ensue if the breâ—de were turned into the body of Christ. Christ in the 6. of Iohn speaking of the eating of his body saythâ— He that eateth of this bread shall liue for euer Whereof I gather thus But sinnefull men take the Sacrament to theyr condemnation and liue not for euer Ergo in the Sacrament they receiue not the body of Christ. Againe Christe sayeth He that eateth me shall liue for my sake Heereof I conclude thus But impetinent personnes can not liue for Christes sake Moreouer Christes bodye must be receiued and not wyth the mouth Gregorius as Gregorie recordeth saying that it is eaten wyth the teethe of the soule not of the body as I haue aboue more largely declared But wicked and impenitent persons lacke faith Wherefore they can not eate the bodye of Christe Againe Christes body can not be deuided from his spirite but wicked men haue not the spirite of God Ergo they haue not Christes body Heereunto agreeth all the old wryters affirming constantly that the vnfaithful he no meete vessâ—lles to receiue the body of Christe â—â—gust 〈…〉 S. Augustine sayth Qui non manet in Christo in quo non manet Christus 〈…〉 non manducat carnem Christi nec bibit eius