strikers and my womanish backe to theyr burthens of reproofe and so in the strength of my God I truste to leape ouer the wall for his sweetenesse ouercommeth me dayly maketh al these poticary druggs of the world euen medicinelike in my mouth For the continuance wherof I beseech thee my deare fellow souldior make thy faythful prayer for me that I may with a strong and gladsome conscience finish my course and obtayne the reward though it be no whit due to my worke I am not content that you so often gratifie me with thankes for that which is none worthy but duty on my part small reliefe to you But if you would loue me so much that I might supply your lackes then would I think ye beleued my offers to be such as agreed with my hart And for the short charges ye speake of the meanes are not so pleasant if god who my trust is in will otherwise prepare but Salomō saith Al things haue here their time You to day I to morow so the ende of Adams line is soone ronne out The mightye God geue vs his grace that during this time his glory be not defaced through our weakenes Because you desire to shew your selfe a worthy souldiour if neede so require I will supply your request for the Scarfe yee wrote of that ye may present my handy worke before your Captayne that I be not forgotten in the odours of incense which our beloued Christ offereth for his owne to whom I bequeth both our bodies and soules Your owne in the Lord. F.E. Ouer and besides these letters the Bishops did also bring forth a supplication made by mayster Philpot vnto the high Court of Parliament whereof mention is made in the first of the two letters last mentioned the copy wherof doth here ensue as followeth To the King and Queenes Maiesties highnesse the Lordes spiritual and temporall and the commons of this present Parliament assembled IN most humble wise complayneth vnto this honorable Courte of Parliament Iohn Philpot Clarke that where there was by the Queenes highnesse a parliament called in the first yeare of her gracious raygne and after the olde custome a Couocation of the Clergy your suppliant then being one of the sayd Conuocation house and matters there rising vppon the vsing of the Sacramentes did dispute in the same knowing that there all men had and hath had free speach and ought not to be after troubled for any thinge there spoken and yet that notwithstanding not long after the sayd Parliament your sayd suppliant without any acte or matter was commaunded to prison to the kings Benche by the late Lord Chauncellour where he hath remayned euer sithens vntil now of late that my Lord the B. of London hath sent for your sayd suppliant to examine him being none of his Dioces vpon certayn matters wherein they would haue your Oratour to declare his conscience whiche the sayd bishop sayth hee hath authoritie to do by reason of an Acte of Parliament made in the first and second yeares of the king and queeenes Maiesties raignes for the reuiuing of three Satutes made agaynst thē that hold any opinion agaynst the Catholicke fayth whereby he affirmeth that euery Ordinary may Ex Officio examine euery mans conscience and for that your sayde Oratour hath and doth refuse that the sayd Bish. of London hath any authoritie ouer your sayd Oratour for that he is neyther Diocesane nor hath publyshed preached nor held any opinion against the Catholicke faith notwithstanding the said Bishop of London deteineth him in the Colehouse in the stockes without eyther bed or any other thing to lye vpon but straw and for that your sayde Oratour cannot appeale for his reliefe from the sayd Bishop to anye other Iudge but the same bishop may refuse the same by theyr law and therefore hath no succour and helpe but by this high Courte of Parliament for the explanatiō of the sayd Acte therefore it may please you that it may be enacted by the kinge and Queenes Maiesties the Lordes spirituall and temporall and the Commons of this present Parliament assembled and by the authoritie of the same that no Byshop nor Ordinary shall committe nor detayne in prison any suspect person or persones for the Catholicke fayth except he or they haue spoken written or done some manifest Act against the Catholicke fayth and the same to be lawfully proued agaynst euery such person and persons by the testimony of two lawfull witnesses to be brought afore the sayd person or persons so accused before he or they shal eyther be committed to prison or conuict for any such offence or offences the sayd former statute made in the sayd first second yeare of our said soueraigne Lord and Lady notwithstanding Whereby your sayde Oratour shal not only bee set at libertie diuers other mo remayning in prison but also the bloude of diuers of the Quueenes Maiesties true and faythfull subiectes preserued The condemnation of the worthy Martyr of God Iohn Philpot. THese bookes Letters Supplications and other matters being thus read the bishop demaunded of him if the booke intituled The true report of the disputation c. were of his penning or not Whereunto Philpot aunswered that it was a good and true booke and of hys owne penning and setting forth The bishops waxing now weary and being not able by any sufficient ground either of Gods worde or of the true ancient Catholicke fathers to conuince ouercome him fell by fayre and flattering speach to perswade wyth him promising that if he would reuoke his opinions and come home agayne to their Romishe and Babilonicall Church he should not onely be pardoned that which was past but also they would with al fauour and chearefulnes of hart receiue him agayne as a true member therof Whiche words when Boner saw would take no place hee demandeth of M. Philpot and that with a charitable affection I warrant you whether he had any iust cause to alledge why he shoulde not condemne him as an hereticke Well quoth M. Philpot your idolatrous sacrament which you haue found out ye would fayne defend but ye cannot nor neuer shall In the end the Byshop seeing hys vnmoueable stedfastnes in the trueth did pronounce openly the sentence of condemnation against him In the reading wherof when he came to these words Teque etiam tanquam haereticum obstinatum pertinacem impoenitentem c. M. Philpot said I thanke God that I am an hereticke out of your cursed Church I am no hereticke before God But God blesse you and geue you once grace to repent youre wicked doinges and let all men beware of your bloudy church Moreouer whiles Boner was about the middest of the sentence the bishop of Bath pulled him by the sleeue sayd My Lord my Lord knowe of him first whether hee will recant or no Then Boner sayd full like himselfe oh let me alone and so read forth the sentence And
Pope haue such power as he claimeth vntill such tyme as the lawes and customes of this Realme beyng contrary to his lawes be taken away blotted out of the law books And although there be many lawes of this Realme contrary to the lawes of Rome yet I named but a fewe as to conuict a Clarke before any temporall Iudge of this Realme for debt fellony murther or for any other crime which Clarkes by the Popes lawes bee so exempt frō the Kyngs lawes that they can be no where sued but before their ordinary Also the Pope by his lawes may geue all bishoprikes and benefices spiritual which by the lawes of this realm can be geuen but onely by the kyng and other patrones of the same except they fall into the lapse By the Popes lawes Ius patronatus shall be sued only before the Ecclesiasticall Iudge but by the lawes of the Realme it shall be sued before the temporall Iudge And to be short the lawes of this realm do agree with the Popes lawes like fire and water And yet the Kings of this realm haue prouided for their lawes by the premunire so that if any man haue let the execution of the lawes of this realme by any authority from the Sea of Rome he falleth into the premunire But to meete with this the Popes haue prouided for their lawes by cursing For whosoeuer letteth the Popes lawes to haue ful course within this realm by the Popes power standeth accursed So that the Popes power treadeth all the lawes and customs of this Realme vnder his feete cursing all that execute them vntil such tyme as they geue place vnto his lawes But it may be sayd that notwithstanding all the Popes decrees yet we do execute still the lawes and customes of this realme Nay not all quietly without interruption of the Pope And where we do execute them yet we do it vniustly if the Popes power be of force and for the same we stand excommunicate and shall do vntill we leaue the execution of our owne lawes and customes Thus we bee wel reconciled to Rome allowyng such authority wherby the Realme standeth accursed before God if the Pope haue any such authority These thynges as I suppose were not fully opened in the Parliament house when the Popes authority was receiued agayne within this realme for if they had I doe not beleeue that either the kyng or Queenes Maiesty or the noblest of this Realme or the Commons of the same would euer haue consented to receiue agayne such a forraine authority so iniurious hurtfull and preiudiciall as well to the crowne as to the lawes and customs and state of this Realme as whereby they must needes acknowledge themselues to be accursed But none coulde open this matter well but the Clergy and such of them as had red the Popes lawes whereby the Pope had made hymselfe as it were a God These seeke to maintaine the Pope whom they desired to haue their chiefe head to the intent they might haue as it were a kyngdome and lawes within themselues distinct from the lawes of the crowne and wherewith the crowne may not meddle and so being exempted from the lawes of the Realme might liue in this Realme lyke lordes and kings without damage or feare of any man so that they please their high and supreme hed at Rome For this consideration I weene some that knew the truth held their peace in the Parliament whereas if they had done their duties to the crowne whole realme they should haue opened their mouths declared the truth and shewed the perils and daungers that might ensue to the crowne and realme And if I should agree to allow such authoritie within this Realme whereby I must needes confesse that your most gracious highnes and also your realme should euer continue accursed vntill ye shall cease from the execution of your own lawes and customs of your realme I could not thinke myselfe true either to your highnesse or to this my naturall countrey knowyng that I do know Ignorance I know may excuse other men but he that knoweth how preiudiciall and iniurious the power and authoritie which he chalengeth euery where is to the crowne lawes and customes of this realme and yet wil allow the same I cannot see in any wyse how he can keepe his due allegeaunce fidelitie and truth to the crowne and state of this realme An other cause I alledged why I could not allow the authoritie of the Pope which is this That by his autoritie he subuerteth not onely the lawes of this realme but also the lawes of God so that whosoeuer be vnder hys authority he suffreth them not to be vnder Christes religion purely as Christ did commaund And for one example I brought foorth that wheras by gods lawes all christian people bee bounden diligently to learne his worde that they may know how to beleeue and liue accordingly for that purpose he ordeined holydayes when they ought leauyng apart al other businesse to geue themselues wholy to know and serue God Therefore Gods will commandement is that when the people be gathered together that Ministers should vse such language as the people may vnderstand and take profite thereby or els hold their peace For as an harpe or lute if it geue no certaine sounde that men may know what is striken who can dance after it for all the sound is in vayne so is it vayne profiteth nothyng sayth almighty God by the mouth of S. Paule if the priest speake to the people in a language which they know not For els he may profite hymselfe but profiteth not the people saith S. Paul But herein I was answered thus that Saint Paule spake onely of preachyng that the preacher should speake in a tong which the people did know or els his preaching auaileth nothing but if the preaching auaileth nothing beyng spoken in a language which the people vnderstand not how should any other seruice auaile them beyng spoken in the same language And yet that S. Paule ment not onely of preachyng it appeareth plainly by his owne words For he speaking by name expressely of praying singyng and thanking of God and of all other thynges which the priestes say in the Churches whereunto the people say Amen whiche they vse not in preaching but in other diuine seruice that whether the Priests reherse the wonderfull workes of God or the great benefites of God vnto mankynd aboue al other cretures or geue thanks vnto God or make open professiō of their fayth or humble confession of their sinnes with earnest request of mercy and forgeuenes or make sute or request vnto God for any thing then all the people vnderstāding what the priests say might geue their mynds and voyces with them and say Amen that is to say allowe what the priests say that the rehearsall of Gods vniuersall workes and benefites the geuyng of thanks the professiō of fayth the confession of sinnes
realme of England then the king For as I said before it was ordeined for the conseruation of the libertie of the whole realme and to exclude the vsurped authoritie of the B. of Rome And therfore no K. or Queene alone could renounce such title but it ought if they wold haue it taken away be taken away orderly and formally by acte of Parliament sufficiently called and summoned For the naturall and right way to loose vndoe things is to dissolue them by that meanes they were ordeined And so it most manifestly appeareth that all their doings from the beginning to the end were and be of none effect force nor authoritie but all that they haue done hath ben meere tyrannie O most maruelous prouidence of almighty god that alwayes and in all thinges doth that is best for the welth of his people O most mighty power that so sodenly ouerthroweth the counsails of the wicked and bringeth their deuises to naught O infinite mercy that so gently dealeth with his people that hee saueth them whome hee might most iustly destroy O most ioyfull most mery and neuer to be forgotten Hopwednesday in which it hath pleased thee O God to deliuer thy church this realm and thy people from so horrible tyrannie No tongue can expresse no penne can endite no eloquence can worthely set out much lesse exornate these thy meruailous doings No no hart is able to render vnto thy goodnes sufficiēt thanks for the benefites we haue receyued Who could euer haue hoped this most ioyfull tyme Yea who dyd not looke rather for thy most sharpe visitation and vtter destruction of this Realme as of Sodome Gomorra and Hierusalem But we see and feele good Lord that thy mercy is greter then all mens sinnes and farre aboue all thy workes And albeit there is no Christian and natural Englishmā woman or child eyther present or that shall succeede vs which is not or shall bee pertaker of this most exceedyng mercy and wonderfull benefite of almighty God therefore is bound continually to prayse and thanke hym yet there is not one creature that is more bound so to do then you noble Queene Elizabeth For in this horrible tiranny and most cruell persecution your grace hath bene more hunted for then any other Diuers tymes they haue taken you sometyme haue had you in strong hold secluded from all liberty sometime at libertie but not without most cruell Gaolers custody and many tymes they determined that without iustice ye should be murthered priuily They thought if your grace had bene suppressed they shoulde haue fully preuailed If ye had bene destroyed their doyngs for euer should be stablished If ye had bene taken out of the way there were none left that would or coulde vndoe that they ordeined But he that sitteth on high and laugheth at their madnesse would not suffer that the malicious purposes most cruell deuised iniustice should haue successe He tooke vpon hym the protection of you He only hath bene your Ieoseba that preserued you from this wicked Athalia He onely was the Ioiada that destroyed this cruell Athalia Hee onely hath made you Queene of this Realme in steade of this mischieuous Marana No earthly creature can claime any piece of thanke therefore no mans force no mans counsail no mans ayd hath bene the cause thereof Wherfore the greater his benefites hath bene toward you the more are you bounde to seeke hys glory and to set forth his honour Ye see his power what he is able to do he can alone saue and hee can destroy hee can pull downe and he can set vp If ye feare hym seeke to do his will then will he fauour you and preserue you to the end from all enemies as he did king Dauid If ye now fall from him or iuggle with hym looke for no more fauour then Saule had shewed to hym But I haue a good hope that both his iustice and benefites bee so printed in your hart that ye will neuer forget them but seeke by all meanes to haue the one and to feare to fall into the other I trust also your wisedome will not onely consider the causes of this late most sharpe visitation but also to your vttermost power endeuour to out roote them And forasmuch as besides this infinit mercy poured on your grace it hath pleased his deuine prouidence to constitute your highnesse to be our Debora to be the gouernesse and heade of the bodye of this Realme to haue the charge and cure thereof it is requisite aboue all things as well for his glory and honour as for your discharge quietnesse and safety to labour that the same body now at the first be cleansed made whole and then kept in good order For as if the body of man be corrupted and diseased he is not able to manage his thinges at home much lesse to doe any thing abroad so if the body of a Realme be corrupt out of order it shal neither be able to do any thing abroad if necessitie should require nor yet prosper in it selfe But this may not be done with piecing patching coblyng botching as was vsed in tyme past whilest your most noble father and brother raigned For as if a man cut of one hed of the serpent Hidra and destroy not the whole body many will growe in stead of that one and as in a corrupt body that hath many diseases if the Phisition should labour to heale one part and not the whole it will in short tyme breake out a fresh so vnlesse the body of a Realme or common wealth be cleane purged from corruption all the perticular lawes and statutes that can be deuised shall not profite it We need no forraine examples to prooue it looke vpon this Realme it selfe it will plainely declare it And as it is not enough to cleanse the bodye from his corruption but there must be also preseruatiues ministred to keep it from putrefaction for naturally of it selfe it is disposed to putrifie so after the body of a realme is purged vnles there be godly ordinances for the preseruation thereof ordeined and duely ministred it will returne to the olde state For this body which is the people is vniuersally naturally disposed to euill and without compulsion will hardly do that is his duety This must your grace do if ye mynd the aduancement of Gods glory your owne quietnesse and safetie and the wealth of this your politike body And they be not hard to bring to passe where goodwill will vouchsafe to take to her a little payne The Realm will soone be purged if vice and selfloue be vtterly condemned It will be in good state preserued if these three things Gods word truely taught and preached Youth well brought vp in godly and honest exercises and Iustice rightly ministred may bee perfectly constituted And without this foundation let men imagine what it pleaseth them the spiritual house of God shal neuer be well framed or builded nor
Apostle s. Paul wryting to two Bishops Timothie and Titus setteth oute vnto vs a perfecte description of a true Bishop wyth all the properties and conditions belonging to the same vnto the which exemplare it shall be harde in these straunge daies to finde the image of any Bishop correspondent yet for example sake let vs take thys Archbishop of Canterburie and trie him by the rule thereof to see either howe neere hee commeth to the description of S. Paule or els howe farre off he swarueth from the common course of other in his time of his calling The rule of S. Paule is to be found first 1. Timothie 3. also in his Epistle to Titus chap. 1. in these woordes A Bishoppe must be faultlesse as becommeth the Minister of God Not stubburne nor angrie no drunkard no fighter not geuen to filthy luker but harberous one that loueth goodnesse sober minded righteous holy temperate and such as cleaueth vnto the true word and doctrine that he may be able to exhort c. Unto this rule and touchstone to lay now the life and conuersation of this Archb. we will first begin wyth that which is thus wrytten A Bishop must be faultlesse as becommeth the Minister of God Like as no man is without sinne and euery man carieth with him his especiall vice fault so yet neuerthelesse the Apostle meaneth that the Bishop and minister must be fautlesse in comparison of the common conuersation of men of the world which seeme more licentiously to liue at their owne liberties and pleasures then the bishop or minister ought to doe hauing small regard vnto good example geuing which a bishop and minister most carefully ought to consider least by hys dissolute life the woord of God be sclandered euill spoken of Which thing to auoide and the better to accomplish thys precept of the Apostle this woorthy man euermore gaue him selfe to continuall studie not breaking that order that he in the Uniuersitie commonly vsed that is by 5. of the clocke in the morning at his booke and so consuming that time in studie and praier vntill 9. of the clocke he then applied himselfe if the Princes affaires did not call hym away vntill dinner time to heare suters and to dispatche suche matters as appertained vnto his speciall cure and charge coÌ„mitting his temporall affaires both of his housholde and other forraine businesse vnto his officers So that such things were neuer impediments neither to hys studie nor to his pastoral charge which principally consisted in reformation of corrupt religion in setting foorth of true and sincere doctrine For the most parte alwaies being in Commission he associated himselfe with learned men for sifting and boulting out of one matter or other for the commoditie and profite of the Church of Englande By meanes wherof what for his priuate studie he was neuer idle besides that he accounted it no idle poynte to bestow one houre or twaine of the day in ouer reading such woorkes and bookes as daily came from beyond the seas After dinner if any suters were attendant he woulde very diligently heare them and dispatch them in such sort as euery man commended hys lenitie and gentlenesse althoughe the case required that some whiles diuers of them were committed by him to prisone And hauing no suters after dinner for an houre or thereabout he would play at the Chests or behold such as could play That done then againe to his ordinarye study at the which commonly he for the most part stoode and seldome sate and there continuing vntill 5. of the clocke bestowed that houre in hearing the common prayer and walking or vsing some honest pastime vntill supper time At supper if he had appetite as many times he would not suppe yet would he sit downe at the table hauing his ordinarie prouision of hys mâ—sse furnished with expedient companye he wearing on his haÌ„ds his gloues because he would as it were therby weane himself froÌ„ eating of meat but yet keping the company with such fruitful talke as did repast much delight the hearers so that by this meanes hospitalitie was well furnished and the almes chest well maintained for reliefe of the poore After supper he would consume one houre at the least in walking or some other honest pastime and then againe vntill 9. of the clocke at one kinde of study or other So that no houre of the day was spent in vaine but the same was so bestowed as tended to the glory of God the seruice of the Prince or to the commoditie of the Church Which his well bestowing of his time procured to him most happely a good report of all men to be in respecte of other mennes conuersation fautlesse as it became the Minister of God That a Bishop ought not to be stubberne Secondly it is required That a Bishop ought not to bee stubberne With which kinde of vice without great wrong thys Archbyshop in no wise oughte to be charged whose nature was such as none more gentle or sooner wonne to any honest sute or purpose specially in such things wherin by hys woord wryting counsell or deede he might gratifie either any gentle or noble manne or doe good to anye meane person or els relieue the needy and poore Onely in causes pertaining to God or his Prince no man more stoute more constant or more harde to be wonne as in that part hys earnest defence in the Parliament house aboue three dayes together in disputing against the six articles of Gardiners deuice can testifie And thoughe the King would needes haue them vpon some politicke consideration to goe forwarde yet hee so handled himselfe aswell in the Parliament house as afterwardes by wryting so obediently and with suche humble behauioure in woordes towardes hys Prince protesting the cause not to be his but almighty Gods who was the authoure of all truthe that the King did not onely well like hys defence willing hym to departe out of the Parliament house into the Counsaile chamber whilest the Acte should passe and be graunted for safegard of hys conscience which he wyth humble protestation refused hoping that his Maiestie in processe of time woulde reuoke them againe but also after the Parliament was finished the King perceiuing the zealous affection that the Archbishop bare towardes the defence of hys cause whiche many wayes by Scriptures and manifolde authorities and reasons he had substantially confirmed and defended sent the Lorde Cromwell then Uicegerent with the two dukes of Northfolke and Suffolke and all the Lordes of the Parliament to dine wyth hym at Lambeth Where it was declared by the Uicegerent and the two Dukes that it was the Kinges pleasure that they all shoulde in hys highnesse behalfe chearish comfort and animate him as one that for his trauaile in that Parliament had shewed hymself both greatly learned and also discrete and wise and therefore they willed hym not to be discouraged for any thyng that
the helpe of the B. of Winchester Steuen Gardiner they found a new meanes to put hym to an vtter confusion deuising that he came home from examination in such glorious pompe by the hyewayes side in the woods adjoynyng that 500. persones met hym then with bankettyng dishes to welcome hym home stirryng the people rather to an vprore and a commotion then to keepe them in any quiet obedience when in very deed contrary to this surmise as God would on this side Rochester a myle or two for auoyding all such lyght glorious talke with any of hys familiars or acquaintaunce he of purpose left the hye way and came through the woods all alone aboue 18. myles together on foote so weried and megered for want of sustenance that when he came into my house at Chartham he was not well able to stand or speake for fayntnesse and thurst This malicious tale beyng reported vnto the Kinges hyghnesse his Maiestie was so sore agrieued therewith that hee sente for the Archb. of Caunterbury willyng hym to cause Turner to be whipt out of the countrey By meanes whereof the Archbishop of Caunterbury sent agayne for Turner I hearyng thereof made incontinently report by my letters with suche vehemencie proouyng it meere malice that the Archb. vnderstāding the truth pacified agayne the kings maiesties wrath Home commeth Turner once agayne to his Cure without blotte Which so wroong the Papistes in that they could not preuayle that they thought it all in vayne any further to attempt against hym concernyng any accusation for matters in Kent the Archb. of Canterbury beyng his Ordinarie Well yet woulde they not thus leaue him vndiscredited Then was there other new matter deuised howe that he had preached erroneous doctrine in other countries before he came into Kent laying to his charge that he had both translated the Masse into English and said or ministred the same and that he had preached agaynst Purgatory Pilgrimages and praying for the dead c. By meanes whereof he was now conuented before the whole counsaile by the B. of Wint. Who sent Siriacke Petite Gentleman for hym whiche brought hym vp to London bound as I heard say and beyng examined before the sayd Bish. of Winchester and other was committed to warde for a season In the which meane tyme the Archbishop of Caunterbury beyng in Kent about the triall of conspiracie purposed agaynst hymselfe by the Iustices of the Shiere and the Prebendaries of Christes church Turner is now sent downe to the Archbishop to the entent he should recant that doctrine which long agoe he in other places out of Kent had preached to the vtter subuersion and defacyng of all that he had most godly and earnestly here in Kent taught both to the glory of God and the furtheraunce and settyng foorth of the Kinges highnesse proceedynges If hys Maiestie wyll thus permit learned honest men thus dayly to bee ouercrowed and troden vnder foote with a sort of tyrannous or rather trayterous Papists who cannot abide to heare his Maiesties supremacy aduaunced nor the sincere worde of God preached it were better for men to dwell amongest the Infidels and miscreaunts then in England What reason is this that Turner should recant here in Kent the doctrine which in other Countreys he hath taught to the woundyng and ouerthrowyng most desperately of fiue hundred mens consciences and aboue I dare say who lately by hys sincere preachyng haue embraced a right good opinion both of the Kyngs supremacy and also of the reformed religion receyued All good subiectes may well lament the kynges Maiesties estate in this behalfe that no man may dare to be so bold to aduaunce hys highnesse title but that euery ignoraunt and malicious Papist shall spurne against hym seekyng his vtter vndoyng and that by the ayde of papisticall Iustices set in authoritie I beseech your worships to pardon me of my rude homely termes They herein deserue worse if worse may bee deuised For what honest man can beare with this that so noble a Princes eares shall be thus impudently abused with manifest lyes and fables as this one is of Turners commyng home in such a triumph as they craftily and falsely had deuised It is easilye to bee espied what they meane and goe about that the Prince beyng alyue dare take in hand so vncurteously to abuse both the gentle nature of the Prince and his godly preacher the aduancer and extoller of hys iust authoritie What thinke your worships they would attempt if hys Maiestie were at Gods mercy as God forefend that euer any of vs should see that day without better reformation that can thus dally with hys highnesse blindyng hys eyes with mistes whylest he lyueth and raigneth amongest vs in most prosperitie As for my Lord of Cant. dare nothyng doe for the poore mans deliuerie he hath done so much for hym already And hys grace hath told me playnely that it is put into the Kyngs head that he is the mainteiner and supporter of all the heretikes within the realme nor will not permit me nor my neighboures to resort vnto the Counsaile for his purgation whilest he was at Chartham sauyng onely I haue obtained this at his hand that I may become a suter in writyng to my friends and good Maisters in the court for hys deliuerie And therefore it is right worshipfull that I haue nowe taken penne in hand thus to discourse and open our miserie vnto you concernyng the extreme handling of this honest poore man Maister Turner that if it may possibly be broght to passe by your godly wisedome that the poore man may bee released and discharged of hys recantation you cannot doe to God and your prince a more acceptable seruice in my poore opinion For otherwyse if he should be driuen to recant as I am sure he wyll sooner dye both Gods cause and the kyngs shall suffer no small detriment amongst hys poore louyng subiects here For if there be no better stay for the maintenaunce of these godly preachers the Kyngs authoritie concernyng his supremacy shall lye poste alone hidden in the Acte of Parliament and not in the hartes of his subiectes If they can bryng to passe that Turner may recant to the defacyng of his good doctrine preached here then haue they that for which they haue thus long trauailed And yet in effect shall not Turner recant but king Henry the 8. in Turners person shal most odiously recant to the woundyng of all mens consciences here If the kynges Maiestie do not esteeme his authoritie geuen to his highnesse by Gods word and his Parliament it were wel done that the preachers had good warnyng to talke no more to the people thereof then thus to be tossed and turmoiled for doyng their duties by the members of Antichrist And now to the entent that they might effectually for euer slander Turners doctrine here they haue indited hym for offending agaynst the vj. Articles this last Sessions by the witnesse
I am no hereticke Cooke Yes quoth he For M. Read told me that then wast the rankest hereticke of all them in the Kynge◠Benche Iackson I sayd I knew him not Cooke No quoth he Yes hee examined thee at the kinges Benche Iackson I aunswered him and sayd he examined fiue other but not me Cooke Then answer me what sayest thou to the blessed sacrament of the Aultar tell me Iackson I answered it is a diffuse question to aske me at the first dash you promising to deliuer me Cooke What an hereticke is this quoth he Iackson I sayd it is easier to call a man hereticke then to proue him one Cooke Then he sayd what Church art thou of Iackson What church quoth I I am of the same church that is builded on the foundation of the Prophetes the Apostles Iesus Christ being the head corner stone Cooke Thou art an hereticke quoth he Iackson Yea quoth I how can that be seeing that I am of that Church I am sure that you will not say that the Prophetes and Apostles were heretickes Cooke No quoth he But what sayst thou to the blessed sacrament of the Aultar agayne Tell me Iackson I aunswered hym and sayde I finde it not written Cooke No quoth he Keeper away with him Iackson Yet I taryed there longe and did talke wyth hym and I said Sir I can be content to be tractable and obedient to the word of God Cooke He aunswered and sayde to me that I knewe not what the word of God meant nor yet whether it wer true or not Iackson I aunswered and sayd to hym yes that I do Cooke Wherby quoth he Iackson Hereby sayde I. Our sauioure Christ sayth Searche the Scriptures for in them you thinke to haue eternall lyfe For they be they that testifie of me Cooke This is a wise proofe quoth hee Iackson It is so quoth I What say you then to these wordes that the Prophet Dauid sayd What soeuer hee be that feareth the Lord he will shewe him the way that hee hathe chosen his soule shall dwell at ease and his seede shall possesse the land The secretes of the Lorde are amonge them that feare hym and he sheweth them his couenaunt c. Cooke Well quoth he you shall bee ridde shortly one way or other Iackson Thē I said to him my life lyeth not in mans handes therefore no man shall do more vnto me then god will suffer him Cooke No quoth he Thou art a stubborne naughty fellow Iackson You cannot iudge of me quoth I excepte you did see some euill by me Cooke No quoth he Why may not I iudge thee as well as thou and thy fellowes iudge vs and call vs Papistes Iackson Why quoth I that is no iudgement but Christ sayth If you refuse me and receiue not my worde you haue one that iudgeth you The word that I haue spokē vnto you now shall iudge you in the last day Cooke I pray thee tell me who is the head of the congregation Iackson I aunswered and sayd Christ is the head Cooke But who is head in earth Iackson I sayd Christ had members here in yearth Cooke Who are they quoth he Iackson They quoth I that are ruled by the worde of God Cooke You are a good fellow quoth he Iackson I am that I am quoth I. Cooke Then he sayd to my keeper haue him to prison agayne Iackson I am contented with that quoth I and so we departed I aunswered no further in this matter because I thought he shoulde not haue my bloud in a corner But I hope in the liuing God that when the time shall come before the congregation I shall shake theyr building on an other maner of fashion For they build but vpon sande and their walles be daubed with vntempered morter and therefore they cannot stand long Therefore good brothers and sisters be of good cheare for I trust in my God I and my other prison fellowes shall goe ioyfully before you praysing God most hartily that we are coūted worthy to be witnesses of his truth I pray you accept my simple aunswere at this time commyttyng you vnto God Of this Iohn Iackson besides this his foresayde aunsweres and examination before Doctor Cooke one of the Commissioners no more as yet came vnto our handes ¶ The examination of Iohn Newman Martyr which is to be referred to his story before pag. 1683. IOhn Newman was first apprehended in Kente dwelling in the towne of Maydestone and there was examined before D. Thornton Suffragan and others at Tenterden From thence he was brought to Boner and there condemned with M. Denley and Pachyngham and burned at Saffron Walden as is before storyed But because his examinations and aunsweres before the Suffragan came not then to my handes I thought here in this place to bestow them rather then they shuld vtterly be suppressed And first what his aunswere was by writing to the sayd Suffragan after his apprehension you shall heare by the tenour of his owne wordes as follow IT may please you to vnderstande that for the space of all the time of king Edwardes raigne we were dilligently instructed with continuall sermons made by such men whose faythe wysedome learning and vertuous liuing was commended vnto all men vnder the kinges hande and seale and vnder the handes of the whole Counsell These men taught dilligently a long tyme perswading vs by the allegations of Gods word that there was no transubstantiation nor corporall presence in the sacrament Their doctrine was not beleued of vs sodainly but by their cōtinuall preaching and also by our continuall prayer vnto god that we might neuer be deceiued but if it were true that GOD would incline our hartes vnto it and if it were not true that wee might neuer beleue it We wayed that they laboured with Gods word and we asked the aduise of our frendes neyther could wee finde that they preached false doctrine We considered also as wee did learne that the kinges Grace and his Counsell and the most part of al the whole realme beleued as they taught because no man preached the contrary Also we knowe that the preachers were commaunded by the king and the lawes of the Realme to preach vnto vs such doctrine as was to the authoritie of Gods word agreable and no other And by their dilligent setting forthe of it by the kinges commaundemente and the whole consent of the whole Counsell and by the authoritie of the Parliament we embrased it and receiued it as a very infallible trueth taught vnto vs for the space of vii yeares Wherefore vntill such time as our consciences are otherwise taught and instructed by Gods word we cannot with safegard of our consciences take it as manye suppose at this time And we trust in God that the Queenes mercifull highnesse neither yet her most honourable Counsell will in a matter of fayth vse compulsion nor violence because faythe is the gift of God and commeth not of man
was I caryed away vnto my lodging and so ended the second day of mine appearaunce whiche was the Friday in Whitson weeke and then was I appoynted to appeare agayne on the monday following Howbeit vppon what occasiō I know not it was deferred vnto the Wednesday which was Corpus Christi Euen His talke with the Earle of Sussex sir William Woodhouse and the Bishops chaplaines IN the meane time the Byshop sent two of his chaplens to me with whome I had communication about the reall presence and after long reasoning to fro concerning this poynt at length I droue them to this issue whether they did confesse that Christ in the selfe same bodye whiche was conceiued of the virgin Mary and wherein he suffered and rose agayne do in the selfe same body naturally substancially and really sit at the right hande of God the father without returne from thence vntill the daye of the generall iudgement or not Whereunto they aunswered Yes truely sayd they we confesse it hold it and beleeue it Then I agayne demaunded of them whether they did affirme after the wordes pronounced by the minister ther to remayne flesh bloud bones heare nayles as is wonte most grossely to bee preached or not And they with great deliberation aunswered that they did not onely abhorre the teaching of such grosse doctrine but also would detest thē selues if they should so thinke At which two principall poyntes wherein they fully confirmed my doctrine which I euer taught I was not a little comforted and reioyced but marueilously encouraged Wherupon I demaunded againe of them what maner of body they then affirmed to be in the Sacrament Forsooth sayd they not a visible palpable or circumscriptible bodye for that is alwaies at the fathers right hande but in the sacrament it is inuisible and can neither be felt seene nor occupy any place but is there by the omnipotēcie of Gods woorde they knowe not howe And for this they brought in S. Augustine although of them not truly vnderstanded yet would they admit none other sense then their owne but would take vppon them to confirme it with Martine Luther Melanchthon Bucer and Caluine so that I perceiuing their obstinacie in that behalfe gaue them ouer for that time afterwardes talked with Doctour Barret whome I also found of the same iudgement in that behalfe For sayd he if ye shoulde dissent from the Fathers of the Primatiue churche in thys behalfe of which S. Augustine is one ye shall be counted to die out of the fauour of God Well all this their obstinacie and blasphemous errours imprinted and deepely weighed in my minde I gaue them al ouer and the more quietly to bring them to confesse that openly whiche they vnto me had graunted priuately I graunted them according to the scriptures and my former protestation a presence although not as they supposed After all this came there vnto me the honorable Earle of Sussex and that gentle knight sir William Woodhouse wyth great perswasions vnto whome I sayd after long talke that I woulde doe all that I might sauing my conscience whiche I woulde in no wise pollute and no more I haue as knoweth God by whome all menne must be iudged * His last appearance before the Bishop NOw to come to my last appearaunce after I was before the Bishop presented he forthwith demaunded of me whether I were resolued as hee had hearde say To whom I aunsweared that euen as alwayes I had sayde before that euen so I was now Unto whom by low bowing my knee I gaue my due reuerence and the rather for that the honorable Earle of Sussex was there Wherewith some which would be counted great Gospellers were contrary to all Christianitye sore offended Then I sayde that what soeuer lawes were set forth for the establishment of Christes true religion that according to the doctrine of Christes holy Apostles the faithful fathers of the primitiue church I did not only obey them but most earnestly imbrace and beleue them Yea and yet to the further blynding of theyr eyes I sayd that yf any thing could iustly be proued by gods holy worde by me heretofore preached or taught vntruly either for lacke of learning slide of tongue or of ignorāce yet by better knowledge whē it shall iustly be tryed examined by the same I shall not refuse the thing perfectly approued to reuoke the same Prouided alwayes the word of God herein to be iudge Al this spake I as God knoweth to keepe them from suspecting that which I went about and that they should haue none occasion to iudge me of obstinacy Then sayd I moreouer Al you must of force confesse that the doctrine by me heretofore preached had besides the authority of Gods eternall veritye the authority of two most noble mighty princes with the aduice and counsel of al the Nobility and Clergy of the same and that with great deliberation from time to time with open disputations in both the Uniuersities enacted also by parlament with the consent of the whole body and Commons of the same and that without any resistance or gainsaying established as a religion most pure perfect most earnestly and sincerely preached by the principall Bishops and Doctors and that before the kinges maiesties person I as one being called to that office did the like with all the rest and in the zeale of God wyth a pure conscience did set forth the same as the onely absolute truth of God and the iust and most true procedings of my soueraigne Lord and king and I had then my head at that present euen where it now standeth betwixt myne eares altogether applying the same to apprehende wyth all dilligence that which then was established and taught as the onely and absolute truth and a thing vnto me most desirous and well liking without my desire to heare the contrary till now through this my captiuitie I am compelled to heare the contrary part speak who are euen here present and which my Lord sent vnto me Of whom after long disputations priuately to and fro before this time had betwixt vs at length I haue heard by them a cōtrary doctrine which I neuer before had heard and therefore must confesse myne owne ignoraunce in the same For quoth I after I had inforced these men here present meaning the Bishops two Chapleynes to confesse Iesus Christes naturall body with his full complete members in the due order and proportiō of a perfect mans body to be present at the right hand of God the father and that wtout returne from thence vntill the last iudgement and also that after the woordes pronounced by the Priest there remaineth no suche grosse presence of flesh bloude bones heare and nailes as was wont to be preached but that after I had demaunded of them what maner of body they affirmed to be present they saide A body inuisible by the omnipotencie of Gods word which neither can be felt nor seene nor
friers and the studentes of Paris 328 Contention of the Archbyshoppes who should sit on the right hande of the Cardinall 228 Contention betwene the Friers of Fraunce the Prelates of Paris 392 Contention betweene Boner and Winchester 1089.1090 Contention betwene king Henry 1. Anselme Archbishop of Caūterbury about doing homage to the king 192 Contention betweene the Archb. of Caunterbury the Monkes about trifles 236.237.239 Contention betweene the Kyng of Englande and the Monkes of Caunterburye for choosing the Archbishop 238 Contention betwne the french king and king Iohn 255 Contention betweene the Pope and king Iohn about the consecrating of an Archb. 220.251.241 Contention betweene the Pope and Friderike the Emperour for the election and depriuation of Bishops 298. Contention of the Archb. of Cant. and Yorke who should sit on the right hand of th◠Cardinal 265 Contention and schisme in the popes church 272 Conspiracies of Pope Innocent against Frederike the Emperor 297. Concubines permitted of the Pope for money 862 Constantinople taken by the Turks 742 Conquests in England 171 Conradus Hager 390 Constantius his worthy commendations his fauour to the Christians 81 Constantinus Magnus borne in Englande .108 first christened Emperour his fauour to the christians 101.102.103 Constantine his donation prooued to be false .105 his liberalitie in geuing to the church .104 his liberalitie to schooles and pitie to the poore ibid. his graunt for the Popes supremacie prooued false .115 hee kisseth the woundes of them that suffered for Christes sake ibid. Constantines law for the Popes election suspected and examined 4 Constantinus imbracing christian bishops 781 Constantine writeth to Sapores in fauour of the Christians .99 his Epistle to his subiects in the East 102 Conuocation of S. Frideswide in Oxford 444 Conuocation in Paules in Londō 1410 Councel of Cloneshoe with the decrees there enacted 128 Councels of the Popes one burne an others decrees 146 Councel of Constance against Wicliffe his articles and bookes 449 Councell of Constance a sacrilegious councell 1150. Councell of the prelates of Prage agaynst the gospellers 589 Councell and the church aboue the Pope 671.672 674. Councell of Nice falsified by the Pope 4. Councels generall called by Emperours 1068 Councell at Thetford in England with the acts therof 125 Councels may and do erre 1117 Councell aboue the Pope 670. Councell of Basill dissolued 700 Councels called by the Emperors without the Pope 676 Councell of Nice constituted other bishops equall in authority to the Pope 10. Councel of Carthage .6.4 had great contention about the Popes supremacie 10.11.12 Councell wicked what harme it doth 68 Councell of Winchester 172. Councell of Laterane 168 Councell of Frankford 373. Councell of Pise 553 Councell of Brixia agaynst Pope Hildebrand 181 Councell of Ratisbone 865 Councell of priestes against Henry Sutphen 875 Councel of Laterane inuented trāsubstantiatiō and established the same for a true and infallible doctrine 1152.1149 Councell of London with the acts thereof 174 Councell of Trecas with the decrees of the same 196 Concilium Gangrense Constantinopolitanum 1135 Councell of Rome vnder Hildebrand against priests 1164 Councell of Winchester agaynste priests mariage 1167 Councels in the primitiue Churche concluded that none should appeale to Rome out of their owne prouinces 1055 Councell of Constance .593 Prelates there assembled ibid. their orders and decrees .593 they deny the communiō in both kynds .596 their outrage against Iohn Hus. 606 Concilium Lateranense 205 Councell of the nobles agaynst the bishop of Ely he is deposed clothed in womens apparell bayted of women complaineth of the K. and the nobles 247 Councell of Rhemes with the acts thereof 198. Councell of Laterane hatched the egge of transubstantiation 253 Councel of Constance decreed that the Pope should be subiect to the Councell 673 Councell of king Henry the 8. deuided in religion 1201 Councell of Rome where an Oule appeared before the Pope 592 Councell of Constance condemneth Iohn Hus burneth his bones 464. Councell of Basill with the determinations therof 668 Councell of Luserne with the constitutions thereof 867 Councels fathers and histories their testimonies agaynst Images 2130.2131 Cooe martyr his story and martirdome 1707.1708 Cope aunswered for reprouing this booke of Actes Monumentes 580.582.583 Cooper of Watsam in the Countye of Suffolke Carpenter falselye slaundered of certeyne wordes accused thereof arrayned condemned and put to death for the same by the bloudy Papistes 2099.2100 Cornelius a Romayne first baptised of all the Romaynes 20 Cornelius Martyr Byshoppe of Rome his story constancy accusatiō for writing to Cyprian his martyrdome 64.65.66 Cornelius Bongey Martyr 1714 Corneford Martyr his story and martyrdome 2053 Corne vpon the grounde tythed to the Pope 273 Cornemonger his trouble and persecution 642 Cornewall a Tanner murthered for the Gospell by the bloudsucking Papistes 1669 Corruption growne in the Church by much peace 76 Corpus Christi feaste inuented by whom 507.351 Coronation of Pope Felix the fifte 690 Cotes Bishop of Chester a cruell persecuter of Christ in his members 1565 Cotten martyr his story and martyrdome 2042 Couentry Martyrs 975 Couentry persecuted for the Gospell 776.777.778 Couētry how and by whom made free with libertyes aperteyning thereto 165 Cowle of S. Fraunces remitting the 4. part of penance 1001 Court of the pope translated to Auion in Fraunce 351 Court of the king aboue the Popes Court or Bishops consistory 473 Couerdale writ for into Englande by the king of Denmarke 1529 1530 Couering of the aulters 1404 Coxe a popishe Promoter sodenly dyed 2101 C R. Cranmer sent Ambassadour to dispute aboute the mariage of the king 1121. made Archb. of Canterbury ibid. Cranmer withstandeth the sixe articles in the Parliament house 1136 Cranmer with the Lady Iane arreigned of treason in the Guilde Hall Cranmer quit of treason .1418 Cranmer Ridley Latimer sent to Oxforde to dispute .1428 condemned all three together 1403. Cranmer charged wrōgfully with falsifying the Doctors and Fathers his answere in clearing of himselfe 2135 Cranmer Godfather to king Edward Lady Elizabeth 1054 Crampe ringes of Winchesters 1350 Craishfield Martyr his story examination condemnation and Martyrdome 2009.2010.2011 Cradle for Queene Maryes child with verses therupon 1597 Creame and oyle 53.60 Creed who brought into the masse 1402 Cressens a Philosopher procurer of Iustinus death 44 Crescentius Cardinall President of the Councell of Trent hys terrible and fearefull end 2106 2107 Crome committed to the Fleete 1467 Crowne of Englande not of suche great reuenewes as the Popes were out of the same 289.389 Croniclers reproued of errours in theyr Cronologies 577 Crompe his story 443 Crow miraculously preserued vpon the seas with his new Testament 1913 Crosse appeared to Cōstantine the great in the ayre 85 Crosse of golde borne before the Pope 137 Crosse how to be honored 567 Crosse not to be worshipped 85 Crosse bearing cause of great strife betwene the Arbishop of Caunterbury and the Archbishoppe of Yorke 227.228 Crokhay a Godly woman troubled
presence in the Sacrament may haue a double sense Equiuocation in the word really How the body of Christ may be sayd to be really and how not really in the Sacrament â— Questions vnder one The Papistes Protestantes in graunting the presence do agreeâ— onely in the maner of being they differ How Christes body is effectuously receaued in the SacrameÌ„t How Christ may be graunted to be really in the SacrameÌ„t and how not What change is in the Sacramentall bread Sacramentall mutation The substaunce of bread and wine in theâ— Sacrament not chaÌ„ged ComparisoÌ„ betweene the Sacrament of the CommunioÌ„ and of Baptisme What difference the Catholicks put betweene the Sacrament of the CoÌ„munion and Baptisme Aunswere to the 3. Article Propitiatory sacrifice of the masse is a derogation to Christes passion Vnbloudy sacrifice Answere to the 4. Article D. Ridley assigned to appeare agayne the next day M Latimer 〈…〉 the 〈◊〉 The order of M. Latiâ—â—◠〈◊〉 The oratioÌ„ 〈◊〉 Lincolne 〈◊〉 M. Latimer But this Church 〈◊〉 standing on the truth of Gods word 〈…〉 the 〈◊〉 of man How you 〈◊〉 the 〈◊〉 your owne actes can beare witnes The Popes authoritye 〈…〉 Latimer * Qui tradidâ—runt metioâ—â—naius peccaâ—â—m habent sayth Christ. Perswasions vsed to M. Latimer 〈…〉 to the vnitye of the Popes Church Reasons to perswade the flesh but not 〈◊〉 conâ—cience M. Latimer hath leaue to sit downe Answere of M. Latimer to the B. of Lincolne The vniuersall Church hath not his foundation onely in Rome â—rgâ—ment Christ bad Peter regere gouerne his peâ—ple Ergo the Pope 〈…〉 Rex to reigne 〈◊〉 Kinges and Emperours Regere 〈…〉 to regere 〈◊〉 voluntateÌ„ Deut. 21. Cliâ—ping of Gods Scriptures by the Catholickes The author of this booke was D. Brookes which there was in the commission Brookes B. of Glocester speaketh The Catholicks how vnreasonable they are in their vsing of men The Catholicks alleage the Scriptures but take not all The protestatioÌ„ of M. Latimer 1. Article The body of Christ in the Sacrament receiued by spirite grace M. Latymer agaynst the grosse and carnall being of christ in the Sacrament 2. Article What chaunge is in the bread and wine in the Sacrament not in the nature but in the dignitye of representing Substance of bread wine in the Sacrament vnchanged Difference betweene Christs holy bread the Popes holy bread 3. Article 4. Article â— Article The next 〈…〉 October 1. D. Ridleys appearanâ—e 〈…〉 the 〈◊〉 The words 〈◊〉 M. 〈…〉 to B. 〈…〉 B. Ridley refuseth to put of his cap to the Pope or to them which come froÌ„ the Pope The last examination of Bishop Ridley The wordes of the B. of Lincolne The place of S. Austen again repeated Totus mundus c. Aunswere of D. Ridley to the place of S. Austen as before How the Catholickes vse to alledge the Doctours A place of Cyrillus alledged by Melancthon Scripture bookes burned at Oxford * Argumentum á contrario sensu ex Cyrillo contra â—udaeoâ— * Altars be erected in Christes remembrance in Britayne Ergo Christ is come Altars be now plucked downe in Britayne Ergo Christ iâ— not come Aunswere This argument is not a sensu contrario For erecting of altars in the Antecedent and plucking downe altars in the consequent be not contrary In the Antecedent Cyril meaneth the table or els the celebration of the Lordes Supper in his remembrance In the consequent by plucking downe of altars is ment the taking away of places and monumentes seruing not to the Lordes Supper but to Idolatry whereby the true table of the Lordes Supper in his remeÌ„brance may be erected agayne * B. White blasphemously calleth the bord of the Lordes Supper an Oyster table The articles read agayne to M. Ridley B. Ridley not suffred to reade his owne aunswere Note the extreme dealing of these catholicke men The deputies durst not read out the writing of Bishop Ridley To the 1. article To the 2. Article The words of exhortation of Brookes Bishop of Glocester to M. Ridley B. Ridley vntruely charged with singularity The determination of the Church is only that whereupon our catholicke men do ground theyr fayth A briefe answere of B. Ridley to B. Brokes taâ—le D. Weâ—ton 〈…〉 Sentence of 〈◊〉 â—ead 〈◊〉 D. â—â—â—ley 〈…〉 of M. Latimer before the Commissioners The Bishop of Lincolnes wordes to M. Latimer M. Latimer short with the Commissionerâ— The Catholicke Church and the Romish Church be two thinges Cyprians counsell in truth no deliberation to be taken M. Latimers question to the Bishops Whether is more lyke the sea of Rome which persecuteth or the little flocke which is persecuted to be the â—rue Church c. The cause of the Martyrs of the primitiue tyme and of the Martyrs of the latter tyme aâ—l one The Image of the Church before Christes comming compared with the Church after his comming The Articles agayne propouÌ„ded to Maister Latimer Maister Latimer againe aunswereth with Protestation as before The very body of Christ receaued in the Sacrament by the spirite grace Aunsweres to 2. 3. articles M Latimer will not deny his Maister Christ. Condemnation read agaynst M. Latimer The Papistes false in their promises M. Latimer appealeth to the next generall Councell truly called in the Lordes name but that Councell is long a comming October 15. The talke betweene D. Brookes B. of Glocester and D. Ridley vpon his degradation No mercy to be had without consenting to iniquitye Answere oâ— D. Ridley to Bishop Brookes O worthy champion of Christes Church With that their caps went of but D. Ridley held on his cap. B. Ridley commaunded to silence when otherwise he could not be reuinced B. Ridley refuseth to put on the surples B. Ridley inueyeth agaynst the Bishop of Rome and his foolish apparrell The surples here is called a foolish apparrell Maister Edridge geueth counsell that B. Ridley should be gagged A prayse of Bertrams 〈◊〉 vpon the Sacrament Note the charitye of the Papists B. Ridleys 〈◊〉 put from her house by B. Boner A supplication of B. Ridley to Queene Mary in the behalfe of certayne poore mens leases This Bishop was D. Boner If to succour the widow and fatherles is pure vndefiled religion as Saint Iames sayth Then is Boner and his religion filthy and abominable which doth such wrâ—â—g to the widow and fatherles Notwithstanding these godly and iust â—equeâ—tes no Iustice could be had vntill that now of late some of these shamefull iniuries by order of law haue beâ—ne redressed The life of M. Ridley such as coulâ— not with any notorious crime be charged The wordes of a certayne warden or head of a Colledge D. Ridley biddeth gestes to his mariage Mistres Irish a great Papist before weepeth for D. Ridley B. Ridley careles of his death The order and maner of B. Ridley and M. Latimer going to the stake D. Ridley and M. Latimer brought together to the stake The behauiour of D. Ridley M. Latimer at the
marked men Carnall obiections aunswered An other worldly obiection aunswered A lesson 〈◊〉 trust to the Lord who is alwayes a helpe in extremitye of neede Examples of Gods ready helpe in extreme perils Examples of gods deliuerance Actes 23. 〈◊〉 11. Dâ—n Ibid. Martyrdome an high honour Apocalip 11 Math. 16. Marke 8. Heb. 1â— Apoc. 2◠〈…〉 without Gods â—oresight Math. 10. The death of Steuen Gardiner enemy to Gods word Nouember The vices of Winchester described Winchester not worthy the title of a learned man The mutability of Steuen Gardiner in religion Touching the 〈◊〉 of Winchesâ—er at Louane reade the letter of 〈◊〉 to Câ—spine Ste. Gardiner especially hunteth for the life of Lady Elizabeth Q. Elizabeth preserued M. Bridges Liuetenâ—nt the Lordes organe in sauing the Lady Elizabethes lyfe Tho. Arundell Archbishop of Canterbury Math. 16. Diuers iudgements of Christ. Man can do nothing of himselfe Disagreement amongest men of law Disagreement among Philosophers Disagreement among simple people Simon signifieth obedience Ionas signifieth a doubt Obedience Simplicitye Learning without humilitye neueâ— findâ—th Christs schoole Humilitye the Poâ—ter of Christs schoole The office of Christ declared To beleeue Christ thorowly Note here Winchester The Sacrament was ordeyned to keepe vs in the perpetuall fauour of God Winchesters dayly sacrifice * Note here Winchester coÌ„trary to himself for before he sayd the Sacrament was ordeyned to keepe vs in the fauor of God now he sayth it is to keepe vs in remembrance of his passion What Winchester thinketh of the Church of England What Winchester thinketh of the Masse Winchester allowed the Sacrament in both kindes The opinion of Winchester of chauÌ„try Masses * Whether ye did or not let Q. Maâ—yes time iudge Note â—â—â—â—chester 〈◊〉 not 〈…〉 for 〈◊〉 to bring 〈◊〉 to heaâ—â— to take â—â—way 〈◊〉 or to 〈…〉 * As 〈◊〉 was in deede Masseâ— Scala 〈…〉 craftelâ— speake â—â—gaynst 〈◊〉 abuse of the Masse 〈◊〉 agaynst the Masse Winchâ—â—â—er agaynst 〈◊〉 Winchâ—â—â—â—â— alloweth the Proclamation set forth 〈◊〉 receauinâ— in both kindes It was a constitution prouinciaâ—l of Peckaâ— to receauâ—â— in both kindes in Ecclesijs maioribuâ— in smalle Churche it was thought not so expedient Math. 16. Iohn 1. Outwarâ— confessinâ— wiâ—hout â—â—â—ward teaching is inough Petrus what it signifiâ—â—â— Note 〈◊〉 Wincheâ—â—â—â— here sayâ—â— that vpoâ— the conâ—â—â—â—sion of 〈◊〉 the Church is builded SteueÌ„ Gardiner agaynst the Popes supremacye Winchesters 〈◊〉 of 〈◊〉 Ceremoâ—â—â—â— how when they 〈◊〉 Ceremonies 〈…〉 not to 〈◊〉 Ceremonies Winchester 〈…〉 the 〈…〉 of Images beâ—â—g 〈…〉 Idolâ—â—â—â— Two maner of reformationâ— one where the thinges cannot be taken away but the abuse the other where both the things and the abuse may be taken a way To take away all Images lyeth in the liberty of the rulers In abusing of Images to Idolatry because sufficient to take away Images why did Winchester hold with them before if it be not cause sufficient why doth he nâ—w graunt to the taking of them away being no more wantonly abused then they were before time Taking away of Palmes and Candels B. Gardiner speaketh according to his vnconstant conscience Winchester liketh well the communion B. Gardiner liketh well K. Edwardes proceedinges B Gardiner misliketh the Preachers in K. Edwardes tyme and why B. Gardiner compareth Preachers to Postes carrying truth in their letters and lyes in their mouthes B. Gardiner misliketh the breaking of a Vowe of chastitye B. Gardiner against mariage of Priestes B. Gardiner agrâ—â—ing to reformation of religioÌ„ how farre and wherein Places in B. Gardiners bookes and Sermons expressed where he impugneth the Popes supremacye Read in the first impression of Actes and Monumentes The head men of Enquest Wynchester Vehement Pithy Earnest 〈…〉 Pope Wynchester caused 〈…〉 to writtâ—â— agaynst the Pope Winchester 14. yeares preached agaynst the Popes authoritye Winchester Ceremonyes Wynchester agaynst Images abused Winchester agaynst Monkes Fryers Winchester agaynst the going 〈◊〉 of S. Nicholas c. Wynchester agaynst Chauntrey Obites Wynchester would not that a man should be addicted to dayes howers number tyme and place c. Wynchester liketh the CoÌ„munion Wynchester liketh the booke of common seruice Wynchester exhorteth to come and heare the homilies read Wynchester caused Cardinal Poole to be expelled France Wynchester sworne and forsworne Wynchester 〈…〉 with 〈…〉 Gospel 〈◊〉 in popery with 〈◊〉 Papiâ—â—s neyther with himselfe Simâ—licitation 〈…〉 Vid. 〈◊〉 17 â— A mouse may eate Christes body sayth the Mayster of Sentence A mouse cannot eate it sayth Winchester Within him that is within his soule The Masse taketh his satisfaction by the deuotion of the Priest people and not of the thing offered 1. Proposition Contradiction 2. Proposition Contradiction 3. Proposition Contradiction 4. Proposition Contradiction 5. Proposition Contradiction 6. Proposition Contradiction 7. Proposition Contradiction 8 Proposition Contradiction 9. Proposition Contradiction 10. Proposition Contradiction 11. Proposition Contradiction 12. Proposition Contradiction 13. Proposition Contradiction 14. Proposition Contradiction 15. Proposition Contradicâ—tion 16. Propâ—â—sition Contradâ—â—tion 17. Proposition Contradiction Notes declaring wherein Winchester graunted to the Spiritus all vse of the Sacrament TransubstaÌ„tiation first spoken of Alledged out of the booke of D. Turner intituled The reseuer of the Romish Foxe One vsurper well compared with an other * Note here blasphemous Winchest preferring the words spoken by 〈◊〉 before Christes doctrine The B. of Winchester Maister of Ceremonyes The B. of Winchester 〈…〉 the 〈…〉 of K. 〈…〉 towards him Winchester â—â—â—iable in 〈◊〉 B. Gardiner defendeth his booke Devera obediedtia of Louane Winchester counted for an excommunicate and a schismaticke at Louane Nouember 30. M. Webbe George Roper Gregory Parke Martyrs The appearance of M. Webbe before the B. of Douer Aunsweres of M. Webbe to the Bishops articles George Roper leapeth at the stake George Roper stoode in the fier like a roode The martirdome of Webbe Roper Parke at Canterbury December 13. William Wiseman dead in â—ollars tower and cast into the fieldes Iames Gore Martyr dyed in Colchester prison Decemb. 20. â—he history of M. Iohn Philpot Martyr Iohn Philpot a Knightes sonne student of law in New Colledg in Oxford Iohn Phiâ—â—pot weâ—â— ouer to Italy Iohn Philpot indanger by an Italian Fryer The returne of Iohn Philpot into England Iohn Philpot Archdeacon of Winchester This Doct. Poinct Byshop of Winchester fled afterward into Germany and there deceaâ—â—d An. 15â—7 Iohn Philpot 〈◊〉 Gardâ—â—â—â— Boneâ—â— The M. Philpot hauing publicke leaue spake in the Conuocation Ergo he must be committed to Lolardes Tower by D. Storieâ— Logicke Iohn Philpot charged further by the Commissioners then the law would beare Now commeth in the Butchers axe M. Philpot requireth to see their commissioÌ„ Philpot wil not disseÌ„ble agaynst his conscience The 2. examination of Iohn Philpot before thâ— Commissioners Iohn Philpot depriued of his Archdeaconâ—y without any lawe Whether an heretick suspected may without ordinary processe be depriued of his liuing by his ordinary before his death by what
and thing sigâ—â—â—fied Both the sigâ—â— and the thing signified in 〈◊〉 respectes 〈◊〉 the Sacrament Ye say ye seekâ— not his lyfe and yet ye 〈◊〉 to aunswere 〈◊〉 that ye aske 〈◊〉 be his death The protestatioÌ„ of Iohn Philpot before the Lordes Two thinge wherein the Clergy deceâ—ueth the whole realme The Papistes haue neytherâ— the Sacrament of the Lordes body nor the true Church Papistes vnto 〈◊〉 vsurpe the name of the Church M. Philpot offereth himselfe to stand against 10. of the best learned in the realme in proofe of his cause The Popes Catholickes when they haue no iust reason wherewith to perswade they fall to rating to charge men with stubbernes Psalme 8. Scriptures alledged How the letter killeth and whom 2. Cor 3. Iohn 6. 1. Cor. 6. 1. Cor. 2. M. Philpots request to the Lordes Iohn Philpot wil not be iudged by his aduersaryes but by the hearers so far as they shall iudge by Gods worde The true order of iudgement vsed in the primatiue Church B. Boner bewrayeth his owne ignoraunce B. Boner dare not fetch out his booke â— Boner â—â—â—â—pheth 〈◊〉 the 〈◊〉 〈◊〉 a Iudge 〈…〉 law 〈…〉 the â—earing of 〈◊〉 oâ—â—â—â—wise 〈◊〉 â—greeâ—â—â—â— to the wordâ—s so 〈◊〉 the 〈◊〉 no power to â—dge the â—â—aning of Gods word â—â—â—trary to ◠〈◊〉 â—â—â—ection of the Lord 〈◊〉 why the wordes 〈◊〉 the scripâ—â—â— aâ—e not 〈◊〉 be taken â—his is my body Aunswere to B. Boners â—â—iâ—ction The place 〈…〉 â—he bread 〈◊〉 I will true is my 〈◊〉 c Aâ—nswere 〈◊〉 the Lord â—iches obâ—â—ction Papistes â—ater cosins â—â— the Capemaiâ—es 〈◊〉 hath neyther 〈…〉 150. B. Bonerâ— vnâ—euerent and blasphemous speaking of God The omnipotâ—â—cye pretended in vayne Christ in the Sacrament really present to the receauer What he calleth really B. Boner to weake for Iohn Philpot. The Lordes fall to drinking Lord Rich biddeth M. Philpot drinke Chadsey beginneth to dispute with M. Philpot. * 1. Vntruth * 2. Vntrth. 4. Vntruthes of Chadsey at onâ— clappe * 3. Vntruth * 4. Vntruth M. Philpot answereth D. Chadsey Iohn Philpot interrupted in his aunswere Prayse be to the Lord for so he hath Chadsey proueth the Sacrament by the 6. of Iohn * So is there twise Ego too and yet but one naturall body Iohn Philpot aunswereth with protestation A question of Iohn Philpot. Blasphemy to say that these wordes onely this is my body make a reall presence Cypri lib. â— Epistol 3. These wordes blesse take and eate be as substanciall pointes of the Sacrament as this is my body Hereof reade more in the examinations of M. Bradford M. Doctor taken with the maner The wâ—rds of Chrâ—â—â— this is 〈◊〉 body â—â—â—cept a 〈◊〉 speake 〈…〉 body Sacraments without their vse be no Sacramentes The Sacrament of the Lords body without receauing is no Sacrament As Baptisme â—â— no baptisme but to the child 〈◊〉 is 〈◊〉 and not 〈◊〉 the 〈◊〉 by so 〈◊〉 Sacrament of the body is no Sacrament but to them that worthely receaue My Lor◠〈◊〉 better 〈…〉 Capon 〈◊〉 in 〈◊〉 Sacraâ—â—â—â— M. Philpot standeth vpon his conscience the feare of God B. Boner proceedeth Ex officio with Maister Philpot. 2. Vntruthes in the Bishops articles Iohn Philpot chalengeth the priuiledge of his ordinary ryght Spiritual things are not subiect to temporall powers and therefore the temporall commissioners had no power to remoue him into an other mans dioces A man is not baptised into his godfathers fayth nor his godmothers fayth but into the fayth of Christes church Iohn Philpot proueth his church to be from Christ. No rule better then Antiquity Vniuersalitie Vnitie to proue the true fayth Church of the Protestantes Because you dare not S. Cyprian meaneth euery church to haue his owne gouernour not all churches to be vnder one Cypri lib. 1. Epist. 3. The place of S. Ciprian explaned The Bishop of Rome no more head of the Church then the B. of LondoÌ„ Peter had no more authoritye ouer the church then euery one of the Apostles Peter beareth but a figure of the Church B. Boners diuinity lieth much in the ciuill lawe Cyprian The place of Cyprian expounded B. Boner goeth to the Parlament M. D. 〈◊〉 The 〈◊〉 of 〈◊〉 Peter 〈◊〉 my 〈◊〉 In Nice counsell 〈◊〉 B. o◠〈◊〉 was no 〈…〉 The scholer of Oxford shrinketh away The 〈◊〉 side notable to proue the Church to be the holy catholick church 3. Blind coniectâ—â—â— out of 〈◊〉 epistle of Austen to 〈◊〉 prouing the Sea of Rome to be supreaâ—e head The 〈…〉 Bishop from 〈…〉 tyme. The 〈…〉 may be cal The â—cope of S. Augustines argument is 〈…〉 the Church of Rome therfore 〈…〉 in the doctrine because it hath 〈…〉 Bishops from the Apostles but 〈…〉 Donatistes to be schismatickes 〈…〉 Churche of Rome continuing 〈…〉 the doctrine of the Apostles 〈◊〉 still succession of 〈◊〉 the Apostles tyme yet they 〈…〉 the vnitye of that Churche 〈…〉 other Churche of their owne The Argument is this 〈…〉 from that Churche which 〈◊〉 succession of Bishops 〈…〉 Apostles and keepeth the 〈◊〉 still in fayth and doctrine is 〈◊〉 the vnitye of the Churche and to 〈…〉 The Donatistes doe so from the Church 〈◊〉 hauing no iust cause of doctrine 〈◊〉 to doe 〈◊〉 the 〈…〉 〈…〉 to their dinner afterward as they haue as iâ— they had eaten neuer a bit of meate before Iohn Philpot refuâ—eth to aunswerâ— but in open iudgement Iohn Philpot commaunâ—ed to be set in the stockes in the Colehouâ—e An other dayes talke of the Bishop with Iohn Philpot and other prisoners Iohn Philpot denyeth to come before the Bishop for feare of some priuy practise Iohn Philpot brought to the Bishop by violence Note here the iust dealinges of these Bishops This Bishop of Lincolne was D. White Iohn Philpot being Archdeacon excommunicated B. White for preaching falâ—ed doctrine Matter made of a knife sent to Iohn Philpot in a Pigs belly Articles agayne put to Iohn Philpot. B. Boner of mere power and authoritye pronounceth himselfe to be Philpots Ordinary False articles fayned aâ—aynst Iohn Philpot. B. Boner taken with an vntruth Other prisoners called in to beare witnes agaynst Iohn Philpot. The prisoners refuse to be sworne agaynst M. Philpot. B Boner agayne doth agaynst the lawe Note how the Bishops make Anabaptistes B. 〈◊〉 seeketh 〈◊〉 An other priuate talke or coÌ„ference betweene him and the Bishop B. Boner vewing his Colehouse He meaneth SteueÌ„ Gardiner Bishop of Winchester Good couÌ„sell geuen to B. Boner Iohn 〈…〉 a cloâ—e tower ioyning to Paules Church The 8. 〈◊〉 of â— Philpot. Articles 〈◊〉 Philpot 〈…〉 M. Philpot. B. Boner doth without order oâ— lawe The 9. examination of Iohn Philpot before the Bishop and his Chapleyns Iohn Philpot still standeth to his former plea to aunswere before his owne Ordinary Iohn Philpot will not heare his articles read Talke of the Sacrament This argument in the 2 figure concluding affâ—â—matiuely doth not holde by Logyke The Bishop being brought to a narrow straite