trustie person with whome I shall be contented to talke and make answere as the case shall require assuring you that if any seruaunte of mine owne eyther man or woman or Chaplaine shoulde moue me to the contrary of my conscience I woulde not geue eare to them nor suffer the lyke to be vsed wythin my house And thus my Lorde wyth my hearty commendations I wishe vnto you and the rest as well to doe as my selfe From my house at Kinning hall the 22. of Iune 1549. Your assured frend to my power Mary A remembrance of certaine matters appoynted by the Counsaile to be declared by Doctor Hopton to the Ladie Maries grace for answer to her former letter which said Hopton was after shee came to her raigne B. of Norwiche Her grace wryteth that the lawe made by Parlament is not woorthy the name of a lawe meaninge the statute for the Communion c. You shall say thereto THe fault is great in any subiect to disallow a law of the king a Lawe of a Realme by long studie free disputation and vniforme determination of the whole Cleargie consulted debated and concluded But the greater fault is in her grace being nexte of any subiect in bloude and estate to the kings Maiestie her brother and good Lorde to geue example of disobedience being a subiecte or of vnnaturalnesse being his Maiesties sister or of neglecting the power of the crowne shee being by limitation of lawe nexte to the same The example of disobedience is most perilous in this time as shee can wel vnderstand her vnkindnesse resteth in the kinges owne acceptation the neglecting of the power before God is answereable and in the worlde toucheth her honour The executours shee sayth were sworne to king Henrie the eight his lawes You shall say It is true they were sworne to him his Lawes hys heires and successours which oth they duely obserue and should offend if they should breake any one iote of y e kings lawes nowe being without a dispensation by a lawe and herein her grace shall vnderstand that it is no lawe which is dissolued by a law Neither may her grace do that iniurie to the kinges Maiestie her brother to diminish his authoritie so farre that he may not by the free coÌ„sent of a â—arlament amend and alter vnprofitable lawes for the number of inconueniences which hereof mighte folowe as her grace with consideration may well perceiue Offence taken by the sending for of her officers You shall say If her grace consider the firste letters of that purpose they will declare our good meaning to her and our gentle vsage requiring the presence of her trusty seruant because shee might geue more trust to our message Her house is her flocke You shall say It is well liked her grace shoulde haue her house or flock but not exempt from the Kings orders neither may there be a flocke of the kings subiects but such as wil hear and folowe the voice of the king their shepheard God disaloweth it law and reason forbiddeth it pollicie abhorreth it and her honour may not require it Her grace deferreth her obedience to the kings lawe till his Maiestie be of sufficient yeares You shall say Shee coulde in no one saying more disallow the authoritie of the king the maiestie of his crowne and the state of the Realme For heerein shee suspendeth hys kingdome and esteemeth his authoritie by his age not by his right and title Her grace must vnderstande he is a King by the ordinaunce of God by descent of Royall bloude not by the numbering of his yeares As a creature subiecte to mortalitie hee hathe youthe and by Gods grace shall haue age but as a Kinge he hath no difference by dayes and yeares The Scripture plainly declareth it not only young children to haue ben kings by Gods speciall ordinaunce but also whiche is to be noted to haue had best successe in their raigne and the fauour of God in theyr proceedinges Yea in their first yeares haue they most purely refourmed the Church and state of ReligioÌ„ Therfore her grace hath no cause thus to diminish his maiesties power and to make him as it were no king vntil she thinke him of sufficient yeares Wherin howe much his maiestie may be iustly offended they be sorie to thinke Shee saith shee is subiecte to none of the Counsaile You shall say If her grace vnderstandeth it of vs in that acceptation as we be priuate men and not counsailours sworne to the kings maiesty we knowledge vs not to be superiors but if shee vnderstande her wryting of vs as Counsailors and magistrates ordained by his maiestie her grace muste be contented to thinke vs of authority sufficient by the reason of our office to chaleÌ„ge a superioritie not to rule by priuate affection but by Gods prouidence not to our estimation but to the kings honour and finally to encrease the kings estate with our counsaile our dignitie and vocation and we think her grace wil not forget the saying of Salomon in the 6. chapter of the booke of Wisedome to mooue a king to rule by counsaile and wisedome and to builde his estate vpon them Wherefore her grace must be remembred the kings Maiesties pollitike body is not made onely of hys owne Royall material body but of a Counsaile by whom his maiestie ruleth directeth and gouerneth hys Realme In the place of which Counsaile her grace is not ignorant that we be set and placed Wherfore the reputation she shal geue vs shee shall geue it to the kings honor that which shee shall take from vs shee shall take from his Maiestie whose maiestie wee thinke if it might take encrease of honour as God geueth a daily abundance it should receiue rather encrease from her beinge his Maiesties sister then thus any abatement Shee receiued maister Arundel and maister Englefelde You shall say All the Counsaile remembreth well her refusall to haue her house charged w t any more number alleaging the smal proportion for her charge and therefore it was thought to come of their earnest suite meaning to be priuiledged subiectes from the lawe then of her desire which refused very often to encrease her number Their cautel the king might not suffer to haue his law disobeied their countreis where they shoulde serue by them to be destitute and hauing bene seruantes to his maiestie the circumstances of their departure might in no wise be liked Shee refused to heare anye man to the contrarye of her opinion You shall say It is an aunswer more of will then of reason and therfore her Grace muste bee admonished neither to truste her owne opinion without ground neither mislike al others hauing grounde If hers be good it is no hurt if shee heare the worse If it be ill shee shall doe well to heare the better Shee shall not alter by hearing but by hearing the better And because shee shall not mislike the offer lette her grace name of learned men whome shee will and further
daily in oure schoole that therefore we learne things because we knowe theÌ„ not are not alowed to say we know not these things or we thinke they be not good therfore we wil not learne them Sister you must thinke nothing can commende you more then reason according to the which you haue bene hitherto vsed nowe for very loue we will offer you reason our selfe If you are perswaded in conscience to the contrarye of our lawes you or your perswaders shall freely be suffered to say what you or they can so that you will heare what shal be said againe In this poynt you see I pretermit my estate and talke with you as your brother rather then your supreme Lord and king Thus should you being as wel content to heare of your opinions as you are content to holde them in the end thanke vs as much for bringing you to light as nowe before you learne you are loth to see it And it thus muche reason with our natural loue shal not mooue you whereof we would be sorie then must we consider the other part of your fault which is the offence of our lawes For though hitherto it hath bene suffered in hope of amendement yet now if hope be none how shall there be sufferaunce Our charge is to haue the same care ouer euery mannes estate that euery man ought to haue ouer his owne And in your owne house as you would be lothe openly to suffer one of your seruauntes being next you most manifestly to breake your orders so must you thinke in our state it shal miscontent vs to permit you so great a subiecte not to keepe oure lawes Your nearnes to vs in bloud your greatnesse in estate the condition of this time maketh your fault y e greater The example is vnnatural that our sister shuld do lesse for vs then our other subiects The case is sclanderous for so great a personage to forsake our maiestie Finally it is too dangerous in a troublesome common wealth to make y e people to mistrust a faction We be yoÌ„g you thinke in yeeres to consider this Truely sister it troubleth vs somwhat the more for it may be this euil suffered in you is greater then we can discerne so we be as much troubled because we doubt whether we see the whole pearil as we be for that we see In deede we will presume no further then our yeres geueth vs y t is in doubtfull things not to trust our own wits but in euideÌ„t things we thinke there is no differeÌ„ce If you shuld not do as other subiects do were it not euident that therin you shuld not be a good subiect Were it not plaine in that case that you should vse vs not as your soueraigne Lord Againe if you shoulde be suffred to breake our lawes manifestly were it not a comfort for others so to do and if our lawes be broken contemned where is our estate These things be so plaine as we could almost haue iudged them sixe yeares past And in deede it greeueth vs not a little that you whych shoulde be our most comfort in our yong yeres should alone geue vs occasion of discomfort Thinke you not but it must needes trouble vs and if you can so thinke you oughte sister to amend it Our natural loue towards you without doubt is great therfore diminish it not your self If you wil be loued by vs shewe some token of loue towardes vs that we say not with the Psalme Mala pro bonis mihi reddiderunt If you will be beleeued when by wryting you confesse vs to be your soueraigne Lord heare that which in other things is often alleaged Ostende mihi fidem tuam ex factis tuis In the answere of your letter to our counsaile we remember you sticke only vpon one reason deuided into two partes The first is that in matters of religion your faith is none other but as all Christendome doth confesse The next is you wil assent to no alteration but wish things to staÌ„d as they did at our fathers death If you meane in the firste to rule your faith by that you call Christendome and not by this Church of England wherein you are a member you shal err in many poynts such as our fathers yours wold not haue suffered whatsoeuer you saye of the standing still of thinges as they were leaft by him The matter is too plaine to write what may be gathered and too perillous to be concluded against you For the other part if you like no alteration by our authoritie of things not altered by oure father you should doe vs too great an iniurie We take our self for the administration of this our common wealthe to haue the same authoritye which our father had diminished in no part neither by example of scripture nor by vniuersal lawes The stories of Scripture be so plenteous as almost y e best ordered church of the Israelites was by kings yonger then we be Well sister we will not in these things interprete your wrytings to the worste loue and charitie shall expound them But yet you must not therby be bolde to offend in that whereunto you see your wrytings might be wrested To conclude we exhort you to do your duetie and if any impediment be thereof not of purpose you shall finde a brotherly affection in vs to remedy the same To teache you and instruct you we wil geue order and so procure you to doe your duetie wilâ—ingly that you shall perceiue you are not vsed meerely as a subiect and onely commaunded but as a daughter a scholler and a sister taught instructed and perswaded For the which cause when you haue considered this our letter we pray you that wee may shortly heare from you To the kings most excellent Maiestie MY duetie moste humbly remembred to your maiestie please it the same to vnderstande that I haue receiued your letters by maister Throgmorton this bearer The contents wherof doeth more trouble me then any bodily sicknesse though it were euen to the death and the rather for that your highnesse doeth charge me to be both as a breaker of your lawes and also an encourager of others to do the like I most humbly beseeche your Maiestie to thinke that I neuer entended towards you otherwise then my duty compelleth me vnto that is to wish your highnesse all honour and prosperitie for the which I do and daily shal pray And where it pleaseth your maiestie to wryte that I make a chaleÌ„ge of a promise made otherwise then it was meant the trothe is the promise coulde not be denied before your maiesties presence at my laste waiting vpon the same And althoughe I confesse the grounde of faith wherunto I take reason to be but an handmaid my conscience also hath and doth agree with the same yet touching that promise for so much as it hath pleased your maiestie God knoweth by whose perswasion to wryte it was not so meanr I shal most
no woodden God but onely that God whiche is in heauen and so with a merry and ioyfull countenance she went to the stake desiring the executioner to see the stake to be fast that it fall not then taking the powder and laying it to her brest she gaue her neck willingly to be bound with an ardent prayer commending her selfe to the hands of God Whē the time came that she should be strāgled modestly she closed her eyes bowed down her head as one that would take a sleepe which done the fire then was put to the wood and she being strangled was burned afterward to ashes in stead of this life to get the immortall crowne in heauen an 1527. Ex Pantal. * Petrus Flistedius and Adolphus Clarebachus put to death at Colen IN the number of these Germane Martyrs Petrus Flistedius Adolphus Clarebachus Martyrs are also to be comprehended Peter Flisteden and Adolphe Clarebach two mē of singuler learning hauing rype knowledge of Gods holy word Which two in the yere of our Lord. 1529. for that they did dissent frō the papistes in diuers poyntes specially touching the supper of the Lord and other the popes traditions ceremonies after they had endured imprisonment a yeare and a halfe by the commaundement of the Archb. and Senate were put to death and burned in Colen not without the great griefe lamentatiō of many good Christians The bloud of Martyrs spilt to stoppe the sweating sicknes at Colen all the fault being put vpon certayne Diuines which at that time preached that the punishment death of certayne wicked persons should pacify the wrath of God which then plagued Germany grieuously with a new and straunge kinde of disease For at that season the sweating sicknes did mortally rage and reign throughout all Germany Ex Commenta Ioan. Sled Lib. 6. ¶ A Preface to the Table folowing IF thou well remember in reading this booke of storyes louing reader it was before mentioned declared pag. 842. how in the yeare of grace 1501. certayne prodigious markes and printes of the Lordes passion as the crowne crosse nayles scourges speare were sene in Germanye vpon the garmēts of men womē Which miraculous ostent passing y e ordinary course of natural causes as it was sent of God no doubt to foreshew the great terrible persecution which afterward fell in the countrey of Germany and other regions besides for the testimony of Christ so if the number names of all those good men womē which suffered in the same persecution with theyr actes doings should be gathered cōpiled together it would aske a long time a large volume Notwithstanding partly to satisfy the history which we haue in hand partly also to auoyd tedious prolixity I thought briefely to cōtract the discourse therof drawing as in a compendious Table the names of the persecutors of the Martyrs which suffered and the causes wherfore in as much shortnes as I may referring the full tractation of their liues doyngs to those writers of theyr owne countrey where they are to be read more at large And to keep an order in the same Table as much as in such a cōfused heape of matters I may according to the order and distinctiō of the countryes in which these blessed Saintes of Christ did suffer I haue so diuided the order of the Table in such sort as first to begin with them that suffered in Germany then in Fraunce also in Spayne with other forrein countries mo The Dutche Martyrs The French Martyrs The Spanish Martyrs The English Martyrs shewing only the names with the principall matters of them referring the rest to the further explication of their owne Storywriters from whence they be collected The which Table being finished my purpose is Christ willing to returne to the full history of our owne matters Martirs which suffred here in England ¶ A Table of the names and causes of such Martyrs which gaue theyr liues for the testimony of the Gospell in Germany Fraunce Spayne Italy and other forreigne Countryes since Luthers tyme In which Table first is contayned within the first space betweene the lines the Persecutours next the Martyrs and thyrdly the causes ¶ The Martyrs of Germany ¶ Of diuers which suffered in Germany for the witnesse of the Gospell partly some rehearsall is made before as of Voes and Esch of Sutphen Iohn Castellanne Pet Spengler with a certayne Godly Minister and an other simple man of the countrey mentioned in Oecolampadius Also of them in Diethmar and Prage of M. George of Hala Gaspar Tambert Georgius of Vienna Wolfgangus Schuch Iohn Huglius George Carpenter Leonard Keyser Wendelmuta P. Flistede Adol Clarebach and other moe The residue folow in order of this Table here to be shewed Persecutors Martyrs The causes Charles the Emperour Nicholas of Antwerpe Martyr Two seruauntes of a Butcher did apprehend One Nicholas of Antwerpe At Antwarpe An. 1254. The Curate of Melza by Antwarpe had vsed to preach to a great number of people without the towne The Emperour hearynge thereof gaue leaue to take the vppermost garment of all thē that came to heare and offered 30. gilders who so would take the Prieste Afterwarde when the people were gathered and the Curate not there thys Nicholas stepped vp in place and preached Wherefore hee beinge apprehended by these two seruauntes of a Butcher was put in a sacke and drowned by the Crane at Antwerpe 1524. Margarete daughter of Maximiliā Ioannes Pistorius Martyr Princes of Holland M. Montane M. Rosemund M. Anchusanus Inquisitours M. Iodocus Loueryng Vicare of Mechlin Ioan. Pistorius a learned man of Holland and partly of kynne to Erasm Roterod An. 1524. The storye of Pistorius is largely sette foorth by Gnapheus First he was a Priest then he maryed after that he preached commyng from Wyttenberge Hee spake agaynst the Masse and pardons and agaynst the subtile abuses of Priests He was committed vnto prisō with 10. malefactors whom he did cōfort to one being halfe naked and in daunger of colde he gaue his gowne Hys father visiting him in prison did not dissuade him but bad him bee cōstant At last he was cōdemned and disgraded hauing a fooles coate put vppon him His fellow prisoners at his death song Te Deum Commyng to the stake he gaue hys necke willingly to the band wherwith he was first strangled and then burned saying at his death O death 1. Cor. 15. where is thy victory Sabastian Braitestein Abbot Mathias Weibell Scholemaister In Sueuia An. 1525. For sayinge somewhat agaynst the Abbots first Masse and agaynst carying about the reliques Mathias Wiebell Martyr through the procurement of the Abbotte he was hanged by Campidonium in Sueuia Certayne noble men after the cōmotion of the countrymen in Germany A certayne godly Priest An. 1525. This Priest beyng commaunded to come and geue good counsell to 16. countrymen that shoulde be beheaded A Priest Martyr
him and he was comforted and they beganne to sing As they were in the fire the maister stādyng vprighte to the stake shifted the fire frō him to his seruaunt being more carefull for hym then for himselfe and when he saw him dead he bowed downe into the flame so expired Ex Crisp. alijs  Hugonius Grauier a Scholemayster and minister after of Cortillon in the County of Newcastle At Burge An. 1552. At Burge in Bresse a dayes iourney from Lyons Hugh Grauier martyr this Grauier was burned He comming from Geneua to Newcastle there was elected to be Minister But first hee going to see hys wyues frends at Mascon there as he was commyng away out of the towne was taken vppon the Brydge wyth all hys company and in the ende hee willing the women and rest of the companye to laye the fault in him for bringing them out was sentēced to be burnt notwithstanding y e Lords of Berne sent theyr Heraldes to saue his life also that the Officiall declared him to bee an honest man to holde nothing but agreeing to the scriptures Ex Ioan Crisp. lib. 3. Tignacius the gouernour or deputy of Lyons Buatherius Officiall to the Archb. of Lyons Clepierius Chamberlayne Thre orders of Friers Iudge Melierus Doct. Cunubanus a gray frier Iudge Vilard Primatius Officiall Cortrerius Iudge Martiall Alba. Petrus Scriba Bernard Seguine Charles Faber Peter Nauihere At Lyons An. 1553. These 5. Students V. studentes martyrs Martiall Alba. after they head remayned in the Uniuersitye of Lausanna a certayn time Petrus Scriba Bernard Seguine consulted among themselues being all French men to return home euery one to hys countrey to the intent they mighte instructe theyr parentes other theyr friendes in suche knowledge as y e Lord had geuen them So taking theyr iourney frō Lausanna Charles Faber Peter Nauihere firste they came to Geneua wher thei remained a while Frō thence they wēt to Lyons Where they sitting at the table of one that mette them by the way and desired them home to his house were apprehended and led to prison where they continued a whol yeare that is from the first day of May to the 16. of the sayd moneth agayne As they were learned and well exercised in the scriptures so euery one of thē exhibited seuerally a learned confession of his fayth and with great dexterity through the power of the Lordes spirite they confounded the Friers with whō they disputed especially Peter Scribe or Scriuener and Seguine They were examined sonderly of the Sacrament of the Lordes body of Purgatory of confession and Inuocation of freewill and of the supremacy c. Although they approued their cause by good scripture and refuted theyr aduersaryes in reasoning yet right being ouercome by might sentence was geuen and they burned in y e said towne of Lions Being set vpon the cart they began to sing psalmes As they passed by the market place one of thē with a loud voyce saluted the people with the words of the last chap. to the Heb. The God of peace which brought again frō death the great pastor of the sheep in the bloud of the eternall Testament c. Comming to the place first the 2. youngest one after an other went vp vpon the heap of wood to the stake there were fastened and so after them the rest Martiall Alba being the eldest was the last who likewise being stripped of his clothes and brought to the stake desired this petitiō of the gouernor which was that he might go about his felowes tied at the stake and kisse them Which being graunted he went and kissed euery one saying farewel my brother Likewise the other foure following the same example bad each one farewel my brother With that fire was commaunded to be put vnto thē The hangman had tyed a rope about al theyr necks thinking first to strangle them but theyr faces being smered with fat and brimstone the rope was burnt before they were strangled So the blessed Martyrs in the midst of the fire spake one to an other to be of good cheare and so departed Ex Crisp Pantal. c. ¶ Theyr examinations briefely touched The Frier Thou sayst frend in thy confession that the Pope is not supreme head of the Church Supremacy I will proue the contrary The Pope is the successor of S. Peter Ergo he is supreame head of the Church The Martyr I deny first your antecedent The Frier The Pope sitteth in the place of S. Peter Ergo he is the successor of S. Peter The Martyr I will graunt neither of both First because that he which succeedeth in the roome of Peter ought to preach and teach as Peter did Which thing the pope doth not The head of the Church Secondly although he did so preach as Peter did he might wel folow the example of Peter yet should he not therefore be the head of the Church but a member onely of the same The head of menne and Aungels whom God hath appoynted is Christ alone Ephe. 1. sayth S. Paule The Frier Although Christ be the head of the whole church militant and tryumphant yet his vicar here in earth is left to supply his roome The Martyr Not so for the power of his Diuinitye being so great to fill all things he needeth no Uicar or deputy to supply his absence The Frier I wil proue that although Christ be king both of heauen and earth yet he hath here in earth many vicars vnder him Regiment ciuile Regiment spirituall to gouerne his people The Martyr It is one thing to rule in the ciuill state another thing to rule spiritually For in ciuill regiment we haue kinges princes ordeined of God by the scriptures for the obseruation of publicke society In the spirituall regiment and kingdome of the Church it is not so Then another Frier Thou sayest that S. Peter is not the head of the church I will proue he is Our Lord sayd to Peter Thou shalt be called Cephas Which Cephas is as much to say in latine as head Iohn 1. Cephas Ergo Peter is head of the Church The Martyr Where finde you that interpretation S. Iohn in his first chap. doth expoūd it otherwise Thou shalt be called Cephas y t is as much saith he as Petrus or stone Then the iudge Uilardus calling for a new testament turned to the place and found it to be so Wher upon the Frier was vtterly dashed and stood mute The Frier Thou sayst in thy confession that a man hath no free will I wil proue it It is written in the Gospel how a man going from Hierusalem to Iericho Luke 10. fell among theeues was spoyled maymed left halfe dead c. Thomas of Aquine expoundeth this parable to meane free wil which he sayth is maymed yet not so but y e some power remayneth in mā to work The Martyr This interpretation I do refuse and denye The
wished and greatly groned for in tymes past of many godly learned men so much more ought wee nowe to reioyce and geue God thankes seeyng these dayes of reformation which God hath geuen vs. If Iohn Husse or good Hierome of Prage or Iohn Wickliffe before them both or William Brute Thorpe Swynderby or the Lord Cobham if Zisca with all the company of the Bohemians if the Earle Raymundus with all the Tholossians if the Waldoys or the Albingensis with infinite other had bene eyther in these our times now or else had seene then thys ruyne of the Pope and reuealing of Antichrist which the Lord now hath dispensed vnto vs what ioye and triumph would they haue made Wherefore now beholding that thyng which they so long tyme haue wished for let vs not thinke the benefite to be small but render therefore most humble thankes to the Lorde our God Who by his mightie power and brightnes of his word Antichrist longe hyd and now reueled hath reuealed this great enemie of his so manifestly to the eyes of all men who before was hid in the Church so coulourably that almost few Christians could espye him For who would euer haue iudged or suspected in hys mynde the Byshop of Rome commonly receyued and beleeued almost of all men to be the Vicare and Vicegerent of Christ heere in earth to be Antichrist and the great aduersary God whome S. Paule so expresly prophesieth of in these latter dayes to be reuealed by the brightnes of the Lords commyng as all men now for the most part may see is come to passe Wherefore to the Lord and Father of lightes who reuealeth all things in hys due tyme be prayse and glory for euer Amen The ende of the seauenth Booke The eyght Booke continuing the hystorie of English matters appertayning to both states as well Ecclesiasticall as Ciuill and Temporall Martyrs of Couentrye Persecuters Martyrs The Causes Symon Mourton the bishops Somner The bishop of Couentry Frier Stafford Warden Maistres Smith Rob. Hatchets Archer Haukins Tho. Bond. Wrigsham Landsdale Martyrs Maistres Smyth widow Rob. Hatchets a shomaker Archer a shomaker Hawkins a shomaker Tho Bond a shomaker Wrigsham a Glouer Landsdale an Hosier At Couentry An. 1519. THE principall cause of the appreheÌ„sion of those persons was for teaching their children and familie the Lordes prayer and tenne Commaundementes in English for which they were vpon Ashwednesday taken and put in prison some in places vnder the grounde some in chambers and other places about till Friday following Then they were sent to a Monasterye called Mackestocke Abbey sixe miles from Couentry During which time their children were sente for to the Gray friers in Couentry before y e Warden of the sayd friers called Frier Stafford Who straitly examining them of their beliefe and what heresie their fathers had taught them charged theÌ„ vppon payne of suffering suche deathe as their fathers should in no wyse to meddle any more with the Lords prayer The Lordes prayer in Englishe foâ—byddeÌ„ of the Papists the Creede and Commaundements in English Which done vpon Palmesonday the fathers of these children were broughte backe agayne to Couentry and there the weeke next before Easter were condemned for relapse because most of them had borne fagots in the same Citie before to be burned Onely Maistres Smith was dimissed for that present and sent away And because it was in the euenyng beyng somewhat darke as she should go home the foresayd Symon Mourton the Somner offered him selfe to goe home with her Now as he was leadyng her by the arme and heard the rattelyng of a scrole within her sleeue yea sayth he What haue ye here And so tooke it from her espyed that it was the Lordes prayer the Articles of the fayth Maistres Smith coÌ„deÌ„ned for hauing the Lords prayer in Englishe the x. Commaundementes in Englishe Which when the wretched Somner vnderstood ah serrha sayd he come as good now as an other tyme so brought her backe agayne to the Byshop where she was immediately condemned and so burned with the vj. men before named the fourth of Aprill in a place thereby called the litle parke An. 1519.  Robert Silkeb At Couentry An. 1521. IN y e same nuÌ„ber of these CoueÌ„try men aboue rehearsed was also Robert Silkeb Anno. 1521. who at the apprehension of these as is aboue recited fled away Robert Silkeb Martyr and for that tyme escaped But about two yeares after he was taken agayne brought to the sayd Citie of Couentry where he was also burned the morowe after hee came thether whiche was about the xiij day of Ianuary An. 1521. Thus when these were dispatched immediatly the Sheriffes went to theyr houses and tooke all their goodes and cattell to theyr owne vse not leauyng their wiues and children any parcell therof to helpe themselues with all And for somuch as the people began to grudge somewhat at the crueltie shewed and at the vniust death of these innocent Martyrs the Byshop with his Officers and Priestes caused it to bee noysed abroad by their Tenauntes seruantes and fermers y t they were not burned for hauyng the Lordes prayer and commaundementes in English but because they did eate fleshe on Fridayes and other fastyng dayes Which neither could he proued either before their death or after nor yet was any such matter greatly obiected to them in their examinations Testimony of this storye The witnesses of this history bee yet aliue whiche both saw them and knew them Of whom one is by name mother Halle dwelling now in Bagington two myles from Couentry By whom also this is testified of them Note how these Martirs holding with the popish sacramentes yet were burned of the papists only for a few Scriptures in English that they aboue all other in Couentry pretended most shew of worshyp and deuotion at the holdyng vp of the Sacrament whether to colour the matter or no it is not knowen This is certain that in godlinesse of life they differed from al the rest of the Citie Neither in their occupying they would vse any oth nor could abyde it in them that occupyed with them Iames BetoÌ„ Archb. of S. Andrew M. Hew SpeÌ„s dean of diuinity in the vniuersitie of S. Andrew M. Iohn Weddell Rector of the vniuersitie Iames Symson Officiall Tho. Ramsay Chanon and Deane of the Abbey of S. Andrewes Allane Meldrum Chanon Iohn Greson Principall of the Blacke Friers Iohn Dillidaffe Warden of the Gray Friers Martin Balbur Lawyer Iohn SpeÌ„s Lawyer Alexander Yong The godly zeale of M. Hamelton towardes his countrey bacheler of Diuinitie Chanon Iohn Annand Chanon Frier Alex. Chambell Priour of the Blacke Friers c. Patricke HalmentoÌ„ At Saint Andrewes in ScotlaÌ„d An. 1527. PAtricke Hamelton a Scottish man borne of an hygh and noble stocke and of the kynges bloud Anno. 1527. young and of flourishyng age and excelleÌ„t towardnesse of xxiij yeares called Abbot of Ferme
the publique coÌ„sent and authority of the church Popish beliefe and doctrine goeth by time now seing the authority of the church of Rome hath established the same it oughte not to be contraried nor can wythout daungerous disobedience In all mens actions diligent respect of time must be had That whych bindeth not at one time afterward the same by law being ratified may binde at an other Ibid. Finally for the number and multitude on the contrary side thus they answer for themselues Verity coÌ„sisteth not in number of voyces Not victory in multitude of soldiers as we nowe in these our daies likewise in defence of the truth may wel answere against the Pope and all his popish Friers turning their owne weapons against them selues Multitude say they ought not to mooue vs. Uictorie consisteth not in number and heapes but in fortitude and hearts of souldiours yea rather fortitude and stomacke commeth from heauen and not of man Iudas Machabeus wyth a little handfull ouerthrewe the great armye of Antiochus Strong Sampson wyth a poore Asses bone slew a thousand Philistines Dauid had no more but a seely sling a few stones and with these stroke downe terrible Goliath the Gyaunt c. Lib. eod cap. 13. With these and such other like reasons the gray Franciscans voided their aduersaries defending the coÌ„ception of the virgine Mary to be vnblemished and pure from all contagion of Originall sinne Contrariwyse the Blacke gard of the Dominike friers for theyr partes were not all mute but laide lustily from them agayne hauyng greate authorities and also the Scripture on theyr side But yet the other hauing the sea Apostolicall w t them had the better hande The Popes side stronger theÌ„ the scripture and in fine gate the victorye triumphantly ouer the other to the high exaltation of theyr order For Pope Sixtus as I sayd by the authoritie Apostolicall after hee had decreed the coÌ„ception day of the virgin perpetually to be sanctified and also with his terrible Bull had condeÌ„ned for heretiques al them which withstoode the same the Dominicke Friers wyth authoritie oppressed were dryuen to two incoÌ„ueniences the one was to kepe silence the other was to geue place to their aduersaries the Franciscanes All be it where the mouthe durste not speake yet the heart would worke and though the tongue were tied yet theyr good will was ready by all meanes possible to maintaine their quarel and their estimation Whereupon it happened the same yeare of our Lorde 1509. after this dissention betwene the Dominike Friers Anno. 1509. the Franciscanes that certaine of the Dominickes thinking by subtile sleight to worke in the peoples heades Ex Casparo Peucero Chron. lib. 5. Ex Sebast. Munster Cosmog Lib. 3. that which they durst not atchieue with opeÌ„ preaching deuised a certaine Image of the Uirgine so artificially wroughte that the Friers by priuie gins made it to stirre to make gestures to lament to complaine to weepe to grone to geue answers to them that asked in somuch that the people therwith were brought in a maruelous perswasion til at length the fraude being espied 4 Friers burned at Berne the Friers were taken condemned and burned at Berne the yere aboue mentioned 1509. Ex Peucer Sebast. Munstero Carione alijs In the Centuries of Iohn Bale I finde their names to be Ioannes Vetter Franciscus Vliscus Stephanus Bolizhorst and Henricus Steinegger In the storie of Ioh. Stumfius this story aforesayde doth partly appeare but in the Registers and Recordes of the Citie of Berne the order and circumstance therof is more fully expressed and set foorth both in meter and prose and is thus declared Ex Histor. Ferâ—ensi conscripta vulgari et latino sermone In the Citye of Berne there were certaine Dominike friers to the nuÌ„ber chiefly of 4. principall doers and chieftaines of that Order who had inueigled a certaine simple poore frier who had newly planted himselfe in the cloister whome the foresayd Friers had so infatuated wyth sundry superstitions fained apparitions of S. Maria S. Barbara and S. Catherina and w t their inchauntments and imprinting moreouer in hym the woundes of S. Fraunces that he beleeued plainely that the Uirgine Mary had appeared to hym and had offered to hym a red hoost consecrated with the bloud also of Christ myraculous whych blessed virgin also had sent him to the senatours of Berne with instructions declaring vnto them from the mouth of the virgine y t she was conceiued in sinne that the Franciscane friers were not to be credited nor suffered in the city which were not yet reformed from that erroneous opinion of her conception He added moreouer that they shuld resort to a certaine image there of y e virgine Mary whych image the Friers by engines had made to sweat should do their worship make their oblations to the same c. This fained deuise was not so soone forged by the Friers but it was assone beleued of the people so that a great while the red coloured host was takeÌ„ vndoubtedly for the true body and bloud of Christ and certain coloured drops therof sent abroad to diuers noble personages and estates for a great relique and that not wythout great recoÌ„pence Thus the deceiued people in great number came flocking to the image and to the red host and coloured bloud with manifolde giftes and oblations In briefe the Dominike friers so had wrought the matter and had so swept all the fatte to their owne beardes from the order of the Franciscanes that all the almes came to their boxe The Franciscanes seeing their estimation to decay and their kitchen to waxe colde and their panches to be pinched not able to abide that contumely being not ignorant or vnacquainted with suche counterfaited doings for as the Prouerbe sayeth It is il halting before a creeple eftsoones espied theyr craftye iuggling and detected theyr fraudulent myracles Wherupon the 4. chiefe captaines aboue named were apprehended and put to the fire of whom the Prouinciall of that order was one And thus much touching the beginning ende of this tumultuous and popish tragedy wherin euidently it may appeare to the Reader howe neither these turbulent friers could agree among themselues Friers neither can agree with themselues nor yet do disagree but in vaine trifles and yet in what friuolous trifles they wrangled together But to let these ridiculous friers passe w t their trifling phantasies most worthy to be derided of all wise men in the meane time this is to be lamented to beholde the miserable times of the Churche in which the deuil kept the minds of Christes people so atteÌ„tiue and occupied in such frierly toyes that nothing els almost was taught or heard in the church but only the commendation and exaltation of the virgin Mary The miserable blindnes of the time considered But of our iustification by faith of grace and the promises of God in
the inquest THe fift and the sixte day of December in the sixte yeare of the raigne of our soueraigne Lord king Henry the eight William Barnewel Crowner of London the day and yeare abouesaid with in the ward of Castelbaynard of London assembled a quest whose names afterward do appeare and hath sworne them truely to inquire of the death of one Richard Hunne which lately was found deade in the Lollardes Tower within Paules Church of London whereupon all we of the inquest together went vp into the sayde Tower where we found the body of the sayd Hunne hanging vppon a staple of iron in a gyrdle of silke with fayre countenaunce his head fayre kemmed and his bonet right sitting vpon his head with his eyne and mouth fayre closed without any staring gaping or frowning also without any driueling or spurging in any place of his body whereupon by one assent all we agreed to take downe the deade bodye of the sayd Hunne and as soone as we beganne to heaue the body it was loose whereby by good aduisement we perceiued that the gyrdle had no knot about the staple but it was double cast and the linckes of an iron chayne which did hang on the same staple were layde vpon the same gyrdle whereby he did hang Also the knot of the gyrdle that went about his necke stood vnder his left eare which caused his head to leane towardes his right shoulder Notwithstanding there came out of his nostrels two small streames of bloud to the quantitye of foure droppes Saue onelye these foure droppes of bloud the face lippes chinne doublet coller and shyrt of the sayd Hunne was cleane from any bloud Also we fynde that the skinne both of his necke and throate beneath the gyrdle of silke was frette and faled away with that thing which the murtherers had broken his necke withall Also the handes of the sayd Hunne were wrong in the wristes wherby we perceiued that his handes had bene boâ—d Moreouer we find that within the sayd prison was no mean wherby a man might hang himselfe but onely a stoole which stoole stoode vpon a bolster of a bed so tickle that any manne or beaste might not touch it so litle but it was ready to fall Whereby wee perceiued that it was not possible that Hunne might hang himselfe the stoole so standing Also all the gyrdle from the staple to his necke as wel as the part which went about his necke was too litle for his head to come out therat Also it was not possible that the soft silken gyrdle shoulde breake his necke or skinne beneathe the gyrdle Also we finde in a corner somewhat beyond the place where he did hange a great parcell of bloud Also we finde vpon the left side of Hunnes Iacket froÌ„ the brest downeward two great streames of bloud Also within the flap of the left side of his Iacket we finde a great cluster of bloud and the Iacket folden down thereupon which thing the sayd Hunne could neuer fold nor doe after he was hanged Whereby it appeareth playnely to vs all that the necke of Hunne was broken and the great plenty of bloud was shed before he was hanged Wherefore all we finde by God and all our consciences that Richard Hunne was murdered Also wee acquite the sayd Richard Hunne of his owne death Also there was an end of a waxe candle whiche as Iohn Belringer sayth he lefte in the prison burning with Hunne that same Sunday at night that Hunne was murthered which waxe candle we founde sucking vpon the stockes fayre put out about seuen or eight foote from the place where Hunne was hanged which candle after our opinion was neuer put out by him for many likelyhoods which we haue perceiued Also at the going vp of mayster Chauncellor into the Lollardes tower we haue good proofe that there lay on the stockes a gowne either of Murrey or Crimosin in grayne furred with shankes Whose gowne it was we could neuer proue neither who bare it away All we finde that Mayster William Horsey Chauncellour to my Lord of London hath had at his commaundement both the rule and guiding of the sayd prisoner Moreouer all we finde that the sayde maister Horsey Chauncellor hath put Charles Ioseph out of his office as the sayd Charles hath confessed because he woulde not deale and vse the sayde prisoner so cruelly and doe to him as the Chauncellour woulde haue had him to do Notwithstanding the deliuerance of the keies to the Chauncellour by Charles on the Saturday at night before Hunnes death and Charles riding out of the towne on that sonday in the morning ensuing was but a conuention made betwixt Charles and the Chauncellour for to colour the murther For the same sonday that Charles rode forth he came agayne to the town at night and killed Richard Hunne as in the depositions of Iulian Littel Thomas Chicheley Thomas Simondes and Peter Turner do appeare After colouring of the murther betwixte Charles and the Chauncellour conspired the Chauncellour called to him one Iohn Spalding Belringer of Paules and deliuered to the same Belringer the keyes of the Lollardes tower geuing to the sayde Belringer a great charge saying I charge thee to keepe Hunne more straitely then he hath bene kept and let him haue but one meale a day Moreouer I charge thee let no body come to him without my licence neyther to bring him shirt cappe kirchiefe or any other thing but that I see it before it come to him Also before Hunne was caryed to Fulham the Chauncellour commaunded to be put vpon Hunnes necke a great coller of iron with a greate chayne which is too heauy for any man or beast to weare long to endure Moreouer it is well proued that before Hunnes death Proufes of Hunnes death the sayd Chauncellour came vppe into the sayd Lollardes tower and kneeled downe before Hunne holding vp his hands to him praying him of forgeuenesse of all that he had done to him and muste do to him And on sonday folowing the Chauncellour commauÌ„ded the Penitensary of Paules to go vp to him and say a Gospell and make for him holy water and holy bread and geue it to hym which so did and also the Chauncellor commaunded that Hunne should haue his dinner And the same dinner time Charles boye was shut in prison with Hunne which was neuer so before and after dynner when the Belringer fet out the boy the Belringer sayd to the same boy come no more hither with meat for him vntill tomorow at noone for my maister Chauncellour hath commaunded that he shall haue but one meale a day and the same night folowing Richard Hunne was murdered which murther could not haue bene done without consent and licence of the Chauncellor and also by the writing and knowledge of Iohn Spalding Belringer for there could no man come into the prison but by the keies being in Iohn Belringers keeping Also as by my Lord of LondoÌ„s booke doth appeare Iohn Belringer is a
the person and credite of Syr Thomas Moore The reasons of Syr Thomas More refuted Now as touching his reasons whereas he comming in with a flimme flamme of a horse mylne or a mylne horse in his owne termes I speake thinketh it probation good enough because he coulde not see him taken by the sleeue which murdered Hunne agaynst these reasons vnreasonable of his I alledge all the euidences and demonstratioÌ„s of the history aboue prefixed to be coÌ„sidered and of al indifferent men to be peased First how he was founde hanging with his countenance fayre with his bearde and head fayre kemmed hys bonet right set on his head with his eyne and mouth fayre closed without any driueling or spurging His body being taken downe The circumstaÌ„ces of Hunnes hanging considered was found loose whiche by hanging coulde not be his necke broken and the skinne thereof beneath the throate where the gyrdle went frette and faced away his gyrdle notwithstanding being of silke and so double cast about the staple that the space of the gyrdle betweene the staple and his necke with the residue also which went about his neck was not sufficieÌ„t for his head to come out His handes moreouer wroung in the wristes his face lyppes chinne doublet and shyrt coller vnstayned with any bloud when as notwithstaÌ„ding in a maner somewhat beyond the place where he did hang a great quantitye of bloud was found Also whereas the staple wheron he hanged was so that he could not climbe thereto without some meane there was a stoole set vp vpon the bolster of a bed so tickle that with the least touch in the world it was ready to fal And how was it possible that Hunne might hang himselfe vpon that staple the stoole so standing Besides the confession moreouer of Charles Iosephs owne mouth to Iulian Littell of Robert Iohnson Iohn Spalding the Belringer Peter Turner and others All whiche testimonyes and declarations being so cleare and vndeniable may suffice I trust any indifferent man to see where the truth of this case doth stand vnlesse maister Moore being a geÌ„tleman of Utopia Vtopia Morl. peradueÌ„ture after some strauÌ„ge guise of that country vseth to cary his eyes not in his head but in his affection not seing but where he liketh nor beleuing but what him listeth Finally where Sir Thomas Moore speaking of himselfe so concludeth that he hearing the matter what well might be sayde yet could not finde contrary but Hunne to be guilty of his owne death so in as many wordes to answere him agayne I perusing and searching in the storye of Richard Hunne what may wel be searched cannot but maruell with my selfe either with what darcknes the eyes of maister Moore be dared not to see that is so playne or els with what conscience he would dissemble that shame can not deny And thus by the way to the Dialogues of Syr Thomas Moore Thirdly touching the Dialogues of Alen Cope which had rather the Bishops Chauncellor and officers to be recounted among theues and murderers Aunswere to Alanus Copus for Richarde Hunne then Hunne to be numbred among the martyrs I haue herein not much to say because himselfe sayth but litle and if he had sayd lesse vnlesse his grouÌ„d were better it had made as little matter But forasmuch as he saying not much sendeth vs to seeke more in Moore so with like breuity agayne I maye sende him to William Tindall to shape him an aunswere Yet notwithstanding least Cope in saying something shoulde thinke Hunnes innocent cause to lack some frends which will not or dare not aduenture in defence of truth somewhat I will answere in this behalfe And first touching this murder of Hunne not to be his owne wilfull acte but the deede of others HuÌ„ne murdered not by himselâ—e but by others besides the demonstrations aboue premised to sir Thomas Moore now to M. Cope if I had no other euidences but onely these two I would require no more That is his cap founde so streight standing vpon his head and the stoole so tottering vnder his feet For how is it I will not say like but how is it possible for a man to hang himselfe in a silcken gyrdle double cast about a staple in suche shortnesse Not possible that Hunne so hangyng shoulde hang himselfe that neyther the space of the knot coulde well compasse his head about and yet hauing his cap so streight set vpon his head as his was Again how is it possible or can it be imagined for him to hang himselfe climing vp by a stoole which had no stay for him to stand vpon but stood so tickle that if he had touched the same neuer so litle it must needes haue fallen But Cope being something more prouideÌ„t in this matter seemeth to exceede not altogether so farre as doth M. Moore For he vnderstanding the case to be ambiguous doubtfull so leaueth it in suspeÌ„se neither determining that Hunne did hange himselfe and yet not admitting that hee died a martyr Cope denyeth Richard Hunne to dye a Martyr no more then they which are quelled by theues murderers in high way sides Well be it so as Cope doth argue that they which dye by the handes of feloÌ„s and murderers in theeuish waies be no martyrs yet notwithstanding this his owne similitude coÌ„paring the Bishops Chauncellour officers to theeues and murderers doth graunt at least that Hunne dyed a true man although no Martyr Now if the cause be it and not the paine that maketh a Marâ—yr in pondering the cause why Hunne was slayne we shall finde it not altogether like to the cause of them whiche perishe by Theeues and Robbers The cause not the paiâ— maketh a Martyr For such commonly because of theyr goodes and for some worldlye gayne to be sought by theyr death are made away beyng true men may peraduenture haue y e reward although not the name of Martyrs Whereas this mannes death being wrought neyther for money nor any such temporall lucre to redounde to his oppressors as it hath an other cause so may it haue an other name and deserue to be called by the name of Martyrdome Like as Abel being slayne by wicked Cain albeit he had no opinion of religion articulate agaynst him The cause of Abels death of HuÌ„nes compared but of spite onely and of malice was made away yet notwithstanding is iustly numbred among the Martyres so what let to the contrary but that Hunne also with him may be reckoned in the same societye seeing the cause wherefore they both did suffer proceedeth together out of one fountayne And what moreouer if a man should cal Naboth who for holding his right inheritance was slayne a Martyr what great iniury should he do eyther to the name or cause of the persoÌ„ worthy to be carped Agaynst Thomas Becket yet know M. Cope no speciall article of fayth was layd wherefore he dyed And why theÌ„ do you bestow vpon him
MariaÌ„ Morden was forced vpon eer othe to vtter Iames Morden her owne brother which taught her y e Pater noster Aue and Creede in English and that shee shuld not go on pilgrimage nor shuld worship saincts or images whych she had not done by the space of 6. yeares past folowing beleuing her brother Iames Morden was forced vpon his othe to vtter Iohn Littlepage Henry Littlepage William Littlepage Ione Littlepage Ric. Morden his brother of Chesham Emme his wife Alice Browne of Chesham Rad. Morden his brother of Chesham His wife Iohn Phips Elizabeth Hamon Tho. Coupland forced by his othe detected A Chanon of Missenden Tho. Groue of London Isabel Morwyn The wife of Norman of Amersham Th. Couper of Wodrow Rog. Harding W. Grinder Because these two could not saye their Creede in Latin  The wife of Rob. Stampe of Woodrowe Th. RoulaÌ„d T. CouplaÌ„d Ric. SteueÌ„s Rog. Beneâ— forced by their othe to accuse Thom. Harding of Amersham Alice Harding his wife Because after theyr abiuration in Byshop Smithes tyme diuers known men as they theÌ„ termed them which wer abiured before had much resort to their house  Agnes Squiâ—e For speaking these wordes Men do say I was abiured for heresy it may well be a napkin for my nose but I wil neuer be ashamed of it  The vicar of little Missenden Tho. Groue his wife He was detected for y t hee did geue to D. Wilcocks 20. li. to excuse him y t he might not be brought to open penance Iohn Sawcote vpon his othe did appech Thomas Holmes For that he was heard to say these wordes after the greate abiuration when hee had abiured that the greatest cobbes were yet behinde  Rich Saunders of Amersham Because he euer defended them whyche were suspected to bee knowen meÌ„ Also because he bought out his penance and caryed hys badge in hys purse ¶ Bishop Longland seeking howe to conuicte Iohn Phip of periuâ—te who being charged with an oth did not answer affirmatiuely to such suspitions as were laide vnto him by Thom Holmes and other seueral accusers did examine Sibill Affrike his owne sister vpon her oth to detect I. Phip her brother of relapse Iohn Fyppe but she so answered that the bishop could take by her no great hold of relapse against him Wherin is to be noted the singular iniquitie and abuse in the Church of Rome which by vertue of othe setteth the sister to procure the brothers blud The like also was sought by Thomas Affrik his sisters husband but they had by him no vauntage  Iohn Butler hys owne brother For reading to hym in a certayne Booke of the Scripture and perswading him to harken to the same Ienkin Butler did appeach Robert Carder Richard Butler his brother Henry Vulman of Vxbridge Rich. Ashforde of Walton otherwise called Rich. Nash or R Tredway W. King of Vxbridge  Isabel Tracher wife of Ioh. Tracher Thom. Clement of Chersham Because she came not to the Churche ofter on the woorke dayes being admonished bothe by the church wardens by the graduates of the church and by Doctour Cockes commissary but folowed her busines at home Also because shee purposed to set her daughter to Alice Harding saying that shee coulde better instruct her then many other Also because she cursed y e priest after he was gone which had geuen to her the Eucharist saying that he had geuen to her bitter gall W. Ameryden did detect Alice Holting For y t she being great w t childe did dine before she weÌ„t to church to take her rites saying that Isabel Tracher did so tell her y t she might dine before she receiued the sacrament  W. Trecher of Amersham For keping Thomas Broue in hys house on Easter and Christmasse day because hee woulde not come to the Church Ioane Norman did appeach Rob. Cosin Tho. Man Alice Harding For disswading from pilgrimage from worshipping of Images from bowing her mony to Saintes for health of her childe Also for saying that shee needed not to confesse to a priest but to be enoughe to lifte vp her handes to Heauen Also for saying that shee myghte as well drincke vpon the Sonday before masse as any other day c.  Henry Miller Wyer-drawer whych from Amersham fledde to CheÌ„psford That hee abiured and did penance in Kent before and afterwarde coÌ„ming to Amersham taught them as hee sayde many heresies  Iohn Barret goldsmith of London Ioan Barret his wife Iode his seruaunt Because he was heard in his own house before his wife and mayd there present to recite the Epistle of s. Iames which epistle wyth many other things hee had perfectly wythout booke  Iohn Merywether his wife his sonne Also because Ioanne his wife had lent to thys Ih. Scriuener the Gosspell of Mathewe and Marke which booke hee gaue to bishop Smith Ioh. Scriuener forced by his othe to accuse Durdant by Stanes Olde Durdant Isabel wife of Thomas Harding Hartop of Wyndsore Ione Barret wife of Iohn Barret of London H. Miller Stilman Tailour All these were accused because at the marriage of Durdantes daughter they assembled together in a Barne and heard a certain Epistle of Saint Paule read which reading they well liked but especially Durdant and commended the same  Tho. Rowland of Amersham It was obiected to Thomas Roulande for speaking these woordes Ah good Lorde where is all oure good communication which was wont to bee among vs when your maister was aliue  Tho. Groue of London butcher W. Glasbroke of Harowe on the hill Christopher Glasbroke of London These were appeached because they vsed to resorte and conferre together of matters of Religion in the house of Thomas Man of Amersham before the greate abiuration  William Tilsworth of London goldsmith prentise sometimes to Iohn Barret  Iohn Newman He was appeached because hee was present in the house of I. Barret at the reading of Scripture  Iohn Wood of Henley Wil. Wood. Lewys of Henley seruing man  Wylie and his sonne This wily was appreached because he taught the gospell of Math. to I. Wood and William Wood after the great abiuration father Rob. did teach them s. Paules Epistle Father Robert martir whiche olde father was after that burned at Buckingham  Turstan Litlepage Emme his wife This Thurstan had taught him the saying of Salomon that wrathe raiseth chiding had taught him also the Pater noster and Aue in English His Crede in english he learned of his graÌ„dmother The said Thurstan also taught him Christe not to bee corporallye in the sacrament  Iohn Litlepage his brother Alice wife of Thurstan Littlepage Because he was sayde to haue learned the ten commaundementes in English of Alice Thurstans wife in his fathers house  Iohn Frier Because this I. Frier had taught the said W. y e x. commaundements in English Wil. Litlepage forced by his othe did accuse Thomas Groue Hernes wife The wife of Iohn Morwyn
pestiferous canker can not with supple and gentle medecines be cured more sharper salues must be proued and fiery searinges the putrified members must be cut of from the body least the sound partes also be infected So God did cast downe into hell the schismaticall brethren * * Let the Pope followe the worde of God as Moses dyd and be sent of God expresly as Moses was and then let Luther be punished as Dathon and Abyron were Againe if the Pope be the succâ—ssour of Peter haue his authoritie why then doeth not the Pope beaâ—ing the keyes of Peter exercise the power of his spirite vpon Luther his great enemie as Peter did vpon Ananias and Sâ—phira Dathan and Abiron And him that would not obey the authority of the priest God commaunded to bee punished with death So Peter prince of the Apostles denounced sodeine death to Ananias and Saphira which lyed vnto God So the olde and godly Emperours commaunded * * If Iouinianus Priscillianus and Vigilantius were proued heretickes They were proued not onely by CanoÌ„s couÌ„cels but by scripture so was Lutherneâ—â—r Iouinianus and Priscillianus as heretiques to be beheaded So S Ierome wisheth Vigilantius as an heretick to be geuen to the destructioÌ„ of the flesh that the spirit might be saued in the day of the Lord. So also did our predecessours in the Councell of * * Your fathers in the Councell of Constance did kill the prophets of God and you make vp their graues But thankes bee vnto God whiche hath geuen suche light to the world to vnderstande your cruell impietie in killing I. Hus which you thought should neuer be espied CoÌ„stance condemne to death Iohn Hus his felow Hierome which now appeareth to reuiue agayne in Luther The worthy * * You haue well imitated your forefathers alreadie in burning so many Lutherians yet how haue you prospered against the Turkish Infidels the space of these 40. yeares acts and examples of which forefathers if you in this doinges seeing otherwise ye can not shall imitate wee doe not doubt but Gods mercifull clemency shall eftsoones releue his Church which being now sore vexed of infidels hath her eies chiefely and principally directed vpoÌ„ you as being the most puisaunt and most populous nation that wee haue in Christendome Wherefore vpon the blessing of almighty God and of blessed S. Peter which here we send vnto you take courage vnto you The false Dragon resembleth the Pope and the strong Lyon the Turke as well agaynst the false Dragon as the strong Lion that both these that is as well the inward heresyes as the forreigne enemyes by you being ouercome you may purchase to your honours an immortal victory both here and in the world to come This we geue you to vnderstand that whatsoeuer the Lord hath geuen vs to aid you withall either in money or authoritye wee will not fayle to support you herein The false Dragon here seeth that it is time to bestirre hym yea and to bestowe our life also in this holye quarrell and for the health of our sheepe to vs committed Other thinges as touching the matter of Luther we haue committed to this Cheregatus our Legate whom wee haue directed purposelye for the same vnto your assemble whom we wish you to Credite as being our trusty Legate Datum Rom. apud S. Petrum sub anulo piscatoris die .25 Nouemb. ann 1522. pontificatus nostri anno primo ¶ By this letter aboue prefixed thou hast gentle reader to note and vnderstand what eyther wyly perswasions or strength of authoritie could deuise against Luther here not to haue lacked If plausible termes or glosyng sentences or outward facyng and bracyng could haue serued where no ground of scripture is brought this might seeme apparantly a pithie Epistle But if a man should require the particulars or y e specialties of this doctrine which he here reprehendeth to bee examined and tryed by Gods word there is no substaunce in it but onely wordes of office whiche may seeme well to serue for waste paper And yet I thought to exhibite the saide letter vnto thee to the entent that the more thou seest mans strength with all his policie bent against Luther the more thou mayst consider the almightie power of God in defending the cause of this poore man against so mightie enemies Nowe heare further what instructions the sayde Pope Adrian sent to his Legate Cheregatus how and by what reasons to moue and inflame the princes of Germany to the destruction of Luther and his cause and yet was not able to bring it to passe Instructions geuen by Pope Adrian to Cheregatus his Legate touching his proceedings in the diete of Norenberg how and by what persuasions to incense the Princes agaynst Luther IN primis Instructions of the Pope against Luther you shall declare to them the great griefe of our hart for the prospering of Luthers secte to see the innumerable soules redemed with Christs bloud and committed to our pastorall gouernement to be turned away from the true fayth and religion into perdition by this occasion that especially in the nation of Germany being our natiue country which hath bene euer heretofore til these few yeares past most faythfull and deuour in religion therefore our desire to be the greater that this pestilence should be stopped by time least the same happen to that countrey of Germany which happened of late to Bohemia And as for our part * The first cause to stirre men against Luther there shal be no lacke to helpe forward what we may As likewise we desire them to â—ndeuoure them selues to the vttermost of theyr power whom these causes ought to moue which here we direct vnto you to be declared vnto them * The honour of God consisteth principally in honouring Iesus the Sonne of God whom the father hath sent Now examine good reader whether more extoileth the honour of Christ the doctrine of Luther or the doctrine of the Pope Luther sendeth vs onely to christ The Pope sendeth vs to other Patrons and helpers Luthers doctrine tendeth wholy to the glory of Christ the popes doctrine if it be well wayed tendeth to the glory of man Luther cleaueth onely to Scripture The Pope leaneth to the Canons and Councels of men First the honor of God which before all other thinges ought to be preferred whose honor by these heresyes is greatly defaced and his worship not onely diminished but rather whollye corrupted Also the charity toward our neighbor by which charity euery man is bound to reduce his neighbor out of errour otherwise God will requyre at theyr handes all such as by theyr negligence do perish The second cause to moue them agaynst Luther The 2. cause is the infamy of theyr nation whiche being counted before time alwayes most Christian now by these sectaries of Luther is euill spoken of in all other quartes The third cause is the respecte of theyr owne
apperteineth to the charge of a good Bishop lawful heire of S. Peter And though all errors corruptions and abuses be not straight wayes amended by vs men ought not therat to maruell The sore is great and farre growen You proceede so by litle litle that nothing at all is seene Sodeine mutations be not for the Popes purpose but the Lord promiseth to come sodenly when he is not looked for and is not single but of manifolde maladies together compacted therefore to the curing therof we must proceede by litle and litle first beginning to cure the greater and the most dangerous least while we intend to amend all we destroy all All sodaine mutations sayth Aristotle in a common wealth are perilous And he that wringeth too hard straineth out bloud Prou. 30 And whereas in your last letters you wryte that the Princes complaine howe this See hath bene and is preiudiciall to their ordinaunces and agreements heereunto you shall thus aunswere That suche excesses which haue bene done before our time ought not to be imputed to vs who alwayes haue misliked these derogations and therefore bidde them so assure them selues that though they had required no such matter we of our owne accorde woulde haue refrained the same partly for that it is good right reason that euery one haue that which is due vnto hym and partly also that the sayd noble natioÌ„ of Germany shal haue by vs no hinderance but furtherance rather so much as in vs shall lie to do for them And as touching the processes whyche they desire to haue remoued away a Rota and to be referred down to the parties Rota is some office in the court or ChauÌ„cery of Rome you shall signifie vnto them that we will gratifie them herein asmuch as honestly we may But because our auditors are now presently absent from the citie by reason of the Plague wee can not be infourmed as yet touching the qualitie of those processes Assoone as they shall returne which we hope will be shortly we shal do in the Princes fauour what reasonably we may Further wheras we vnderstande that there be many fresh florishing wits in Germanie and many well learned men which are not seene vnto but be reiected and vnlooked to while in the meane time throughe the Apostolicall prouisions dignities The Pope flattereth for aduauntage and promotions are bestowed vpon tapsters and daunsers and vnfitte persons we wil therefore that you inquire out what those learned men are and what be their names to the intent that when any such vacation of benefices in Germany do fal we of our voluntary motioÌ„ may prouide for them accordingly For why we consider howe much it is against Gods glory And why then haue you abusâ—â— the church so long with theâ—â— Apostolical prâ—uisions and yet doe not redresâ—â— the same and against the health and the edification of soules that benefices and dignities of the church haue now so long time bene bestowed vpon vnworthy and vnable persons As touching the subsidie for the Hungarians we send no other information to you but that which we gaue you at your departure saue onely that we will you to extende your diligence therein as we also will do the like in soliciting the matter with the princes and cities of Italie that euery one may helpe after his abilitie Ex Orth. Gratio These popish suggestions and instructions of the Pope himselfe against Luther I thought Christen reader to set before thine eyes to the intent thou maiest see here as in a paterne and go no further all the crimes obiectioÌ„s exclamations suspitions accusations slaÌ„ders offensions contumelies rebukes vntruths cauillations railings Luther cried out of without any iust cause what soeuer they haue deuised or can deuise inuent articulate denounce infer or surmise against Luth. and his teaching They crie heresy heresy but they prooue no heresy They cry Councels Councels and yet none traÌ„sgresseth Councels more then themselues If Councels go alwaies with Scripture then Luther goethe with them If Councells doe iarre sometime from the Scripture what heresie is in Luth. in standing with Scripture against those councels And yet neither hath he hitherto spoken against any councels saue onely the Councell of Constance They inflame kings and princes against Luth and yet they haue no iust cause wherefore They accuse him for teaching libertie Liberty of flesh Liberty of spirite If they meane the libertye of fleshe they accuse him falsely if they meane the liberty of spirit they teach wickedly which teach contrary and yet when they haue all sayde none liue so licentiously as themselues They preteÌ„de the zeale of the Churche but vnder that churche lieth their owne priuate welfare and belly cheare They charge Luth. with disobedience and none are so disobedient to Magistrates and ciuile lawes as they They lay to his charge oppression and spoiling of lay mens goods and who spoileth the lay meÌ„s liuings so much as the Pope For probation whereof let the Popes accountes be cast Turne onely the names of the persons and all the accusations of the Papistes against the Lutherians agree chiefly vpon theÌ„ selues what hee raketh out of euery Christian realme Briefly turne only the names of the persons and in steede of Luthers name place the name of the Pope and the effect of this letter aboue prefixed shal agree vpon none more aptly then vpon the Pope him selfe and his owne sectaries Now to proceede further in the proces of this foresaide matter let vs see what the Princes againe for their partes answere to these foresaide suggestions and instructions of Pope Adrian sent vnto them in their diete of Norenberg in the cause of Luther the answer of whom here foloweth vnder wrytten The answere of the noble and reuerend princes and states of the sacred Romane Empire exhibited to the Popes ambassador THe noble renowmed Prince Lord Ferdinandus The answere of the Princes of Germany to the Popes letter instructions Lieutenant to the Emperors maiesty with other reuerend pieres in Christ and mighty princes Electors and other states and orders of this present assemble of the Romane Empire in Norenberge conuented haue gratefully receiued and diligently perused the letters sent in forme of a Brief with the instructions also of that most holy father in Christ and L.L. Adrian the hie Bishop of the holy and vniuersall Church of Rome presented vnto them in the cause of Luthers faction By the which foresaid letters and wrytings first where as they vnderstande his holinesse to haue bene borne and to haue had his natiue origine and parentage out of this noble nation of Germanie they doe not a little reioyce Pope Adrian a Germane borne Of whose egregious vertues and ornaments both of minde and body they haue heard great fame and commendation euen from his tender yeares by reason wherof they are so muche the more ioyous of his aduauncement and preferment by such consent of election to
the which Martin Luther first to stand against the Pope was a great miracle to preuaile against the Pope a greater so to die vntouched may seme greatest of all especially hauing so many enemies as he had Againe neither is it any thing lesse miraculous to consider what manifold dangers he escaped besides as when a certeine Iewe was appointed to come to destroy him by poison yet was it so the will of God that Luther had warning thereof before and the face of the Iewe sent to him by picture whereby he knew him and auoided the perill Another time as he was sitting in a certaine place vpon his stoole M. Luther miraculously preserued a great stone there was in the vault ouer hys head where he did sit which being stayd miraculously so long as he was sitting as soone as he was vp immediatly fell vpon the place where he sate able to haue crushed him all in peeces if it had light vpon him And what should I speake of his praiers which were so ardent vnto Christ that as Melancthon writeth they which stoode vnder his windowe where he stood prayeng might see his teares falling and dropping downe Againe with such power he prayed that he as himselfe confesseth had obteined of the Lord that so long as he liued the Pope should not preuaile in his countrey after his death sayd he let them pray who could M. Luther vehemeÌ„t mighty in prayer And as touching the maruelous workes of the Lorde wrought heere by men if it be true which is credibly reported by the learned what miracle can be more miraculous then that whiche is declared of a yong man aboute Wittenberge who being kept bare and needy by his father was tempted by way of sorcery to bargaine with the Diuell or a familiare as they call him to yeeld hymselfe body and soule into the Diuels power A miraculous worke of the Lorde in deliuering a young man out of the deuils daunger by Christian prayer vpon condition to haue his wish satisfied with money So that vpon the same an obligation was made by the yong man written with his owne bloud and geuen to the Diuell This case you see how horrible it was and how damnable now heare what followed Upon the sodeine wealth and alteration of this yong man the matter first being noted began afterward more more to be suspected and at length after long and great admiration was brought vnto Martin Luther to be examined The yong man whether for shame or feare long denied to confesse and woulde bee knowne of nothing Yet God so wrought being stronger then the Diuell that he vttered vnto Luther the whole substance of the case as well touching the money as the obligation Luther vnderstanding the matter and pitiing the lamentable state of the man willed the whole congregation to pray and he himselfe ceased not with hys praiers to labour so that the Diuell was compelled at the last to throw in his obligation at the window and bade him take it againe vnto him Which narration if it be so true as certeinely it is of him reported I see not the contrary but that this may well seeme comparable wyth the greatest miracle in Christes Church that was since the Apostles time Furthermore as he was mighty in his prayers so in his Sermons God gaue him such a grace that when hee preached they which heard him thought euery one hys owne temptations seuerally to be noted and touched Whereof when signification was geuen vnto him by hys frends and he demaunded how that could be mine owne manifold temptations said he and experiences are the cause thereof Ex Phill Melanct in orat funebri Ex Hierony Wellero For this thou must vnderstand good reader that Luther from his tender yeares was much beaten and exercised with spirituall conflicts as Melancthon in describing of his life doth testifie Also Hieronymus Wellerus scholer and disciple of the sayd Martin Luther recordeth that he oftentimes heard Luther his maister thus reporte of himselfe that he had bene assaulted and vexed with all kindes of temptations sauing onely one Luther â—â—â—uer in all his life tempted with coueteousneâ—s M. Luther how long he liued â— taught which was with couetousnes With this vice he was neuer said he in all his life troubled nor once tempted And hetherto concerning the life of Martin Luther who liued to the yeare of his age 63. He continued writing and preachyng about 29. yeares As touching the order of his death the words of Melancthon be these In the yeare of our Lord 1546. and the 17. of February Doctour Martin Luther sickened a little before supper of his accustomed maladie to wyt of the oppression of humours in the orifice or opening of his stomacke whereof I remember I haue seene him oft diseasid in this place The sickneâ— of Luther This sickenes tooke him after supper with the which he vehemently contending required secesse into a bye chamber and there he rested on his bed two houres all whych time his paynes encreased And as Doctor Ionas was lieng in his chamber Luther awaked and praied him to rise and to call vp Ambrose his childrens scholemaister to make fire in another chamber Into the which when he was newly entred Albert Earle of Mansfield The quiet death of Luther with hys wife and diuers other whose names in these letters for haste were not expressed at that instant came into hys chamber Finally feeling his fatall houre to approche before nine of the clocke in y e morning the xviij of February he coÌ„mended himselfe to God with this deuour praier ¶ The Prayer of Luther at his death MY heauenly father eternall and mercifull God thou hast manifested vnto me thy deare sonne our Lorde Iesus Christ. The prayer of Luther 〈◊〉 his death I haue taught him I haue knowne him I loue him as my life my health and my redemption whome the wicked haue persecuted maligned and with iniurie afflicted Draw my soule to thee After this he sayd as ensueth thryse I commend my spirit into thy hands thou hast redeemed me O God of truth GOD so loued the world that he gaue his only sonne that all those that beleeue in him shoulde haue life euerlasting Iohn iij Hauing repeated oftentimes his prayers he was called to God vnto whome so faithfully he commended his spirit to enioy no doubt the blessed societie of the Patriarks Prophets and Apostles in the kingdome of God the Father the Sonne and the holy Ghost Let vs now loue the memory of this man and the doctrine that he hath taught Let vs learne to be modest and meeke Let vs consider the wretched calamities and marueilous chaunges that shall follow this mishap and dolefull chance I beseech thee O sonne of God crucified for vs and resuscitated Emanuell gouerne coÌ„serue and defend thy Church Haec Melancthon Fridericus Prince Electour died long before Luther in the yeare of our Lord 1525. leauing no issue
sayd Vengeance is myne and I will punish Rom. 12. And for so much as he was a very leane man he added thys moreouer saying It is all one for shortly I must haue forsaken thys skin which already scarsely hangeth to my bones I know well that I am a mortall and a corruptible worme and haue nothing in me but corruption I haue long time desired my latter day haue made my request that I might be deliuered out of this mortall body to be ioyned with my Sauiour Christ. I haue deserued through my manifold sinnes committed agaynst my Sauior Christ my crosse and my Sauiour Christ hath borne the crosse and hath died vpon the crosse and for my part I will not glory in any other thing but onely in the crosse of Iesus Christ. There were present by This blessed Martyr drowned certayne naughtye persons which tould not endure to heare this godly exhortatiō but made a signe vnto the hangman to cast him down into the riuer After he was throwne downe he moued by a certayne space in the water in such sort that the riuer whereinto he was cast was redde with bloud This was a certayne signe and token that innocent bloud was that daye shed They which were there present beholding that whiche had happened The water miraculously couloured with bloud where he was drowned were greatly amazed and astonyed cōsidering with themselues what the stayning of the water with the bloud should signify Euery man returned home pēsiue and sad maruelling at the cruel deed that was done that day notwithstanding no man durst open his mouth to speake one word because that all thinges were exercised with such cruelty This was done in the towne of Ensissheim an 1525. These thinges I did vnderstand by one which did behold them with his eyes The Lord of his great grace be mercifull vnto vs and forgeue vs our sinnes Ex Oecolam Such was the wickednes then of those dayes and yet is still that who so euer was perceiued to fauour the Gospel or any thing to dislike the doctrine of the popes church he was hated and despited of the Rulers Lawiers and al other Papistes through the whole countrey about but especially of priestes monks and friers And though the life of the Gospellers were neuer so sound vpright yet such was the hatred and malice of the Popes frendes agaynste them that they neuer ceased to seek all occasiōs and deuise matters how to bring them to death It so happened a litle before this present time that there was a commotion of the rude and rusticall people of the country rising in armour inordinately agaynst theyr Rulers to the great disturbance of the whole country of Germany no lesse to theyr owne destruction of whom were slayn aboue 20000. At length when this rebellion was appeased and all things quiet such as were the popes frēds to worke theyr malice agaynst the Gospell tooke occasion thereby not long after to accuse and entangle such as they knew to be Gospellers Protestantes And although the sayd Gospellers were neuer so inculpable cleare from al rebellion yet that sufficed not for causes were made false witnesses brought corrupt Iudges suborned to condemne the innocent many were put to death theyr cause neither being heard nor knowne By reason whereof a great nūber of good innocent Christians were miserably brought to theyr end and martyrdome In the number of whome was this poore man also whose story by Oecolampadius is thus described ¶ An other history of a certayne man of the country wrongfully put to death collected by the sayd Iohn Oecolampadius Ex Ioan. Occolampadio THere was sayth he a certayne manne of the countrey which in my iudgement was a good man and louer of iustice and a mortall enemye of all the cruell exactions of the Gentlemen which oppressed the poore people Thys man after the tumult and commotion of the countrey was appeased was grieuously vexed and tormented because he had cryed Alarme when as a great number of horsemen raunged about the countrey to seeke out those which had bene the authours of that sedition This poore man was taken by pollicy so vpholden with fayre promises that they made him cōfesse whatsoeuer they requyred He thinking that they would not haue put him to death was cast in prison wheras he was long time deteined well cherished to take away all suspition from him but after he had taried a long time in prison they put him to the Pinbank laying diuers and many grieuous offences to his charge where they kept him hanging in the trusse of the corde The trusse of the corde is a certaine hanging vp by the handes behinde hauing a waightie stone fastened at their feete the space of sixe houres hanging a great stone fastened at hys feete The sweat that dropped from his body for very payne and anguish was almost bloud In this distresse he cryed out pitifully but all that could not once moue the tormenters hartes When as all the power strength in his body beganne to fayle him with great violence they let him fall downe There this poore man lay euen as a stocke not mouing any part or member of his body but a little drawing his breath which was a token that there was some life in him Here the tormenters were in great doubt what to do with the man whom they sought by al meanes to destroy in what place they might put him that he should not die of that torment Amongest them there was one which brought vineger and rose water and rubbing him therewithall they dyd somewhat recouer him After that they had caused hym to eate and drinke such as they had prouided for him they let him downe into a deepe dungeon where he could see neyther Sunne nor Moone All this was done to the intent to put him to more torment when he had somewhat recouered his strength agayne There they let him continue xviij dayes after which time they brought him agayne to examination propoūding certaine articles vnto him whiche he constantly denyed They deuised diuers and sundry kindes of tormentes to the intent they might euen of force extorte something of this poore man which might seeme woorthy of death yet for all that they were fayne to depart without theyr purpose The xx day after these tyrauntes hyred a hangman a man sure worthy of his office whiche lefte no kinde of cruelty vnpractised The innocent man againe tormented Yet did he misse of his purpose also and was constrained to leaue his cruelty and to pronounce euē with his own mouth that the man was innocēt in that he had so constantly endured so many horrible and grieuous tormentes Yet these tyrauntes came agayne the fourth time False witnes suborned two witnesses agaynst him thus cōcluding that he was worthy of death because he had cried Alarme after the truice was taken woulde haue moued a new sedition The day was appointed
you shall finde more copiously described in Franc. Encenas Ex Franc. Encen Friers and priestes of Flaunders Great persecution in Gaunt other partes of Flaunders At Gaunt An. 1543. 1544. As Charles the Emperour did ly in GauÌ„t the Fryers and Doctours there obtayned that the Edicte made agaynst the LutheraÌ„s might be read openlye twise a yeare Whiche being obtayned great persecution followed Persecution 〈…〉 Bruzels so that there was no Citty nor towne in all Flaunders wherein some eyther were not expulsed or headed or condemned to perpetuall prison Ex Francisco Encenate or had not theyr goodes confiscate neither was there any respect of age or sexe At Gaunt especially many there wer of the head men which for religion sake were burned Afterward the Emperour comming to Brusels there was terrible slaughter and persecution of Gods people namely in Brabant Hennegow and Artoys the horror and cruelty wherof is almost incredible In so much that at one time as good as ij hundreth men and women together were brought out of the countrey about into the Citty of whome some were drowned some buryed quicke some pryuely made awaye others sent to perpetuall prison wherby all prisons and towers there about were replenished with prisoners and captiues and the handes of the hangmen tyred with slaying and killing to the great sorrowe of all them which knew the Gospel being now compelled eyther to deny the same or to confirme it with theyr bloud The storye hereof is at large set forth by Francis Encenas a notable learned man who also himselfe was prisoner y e same time at Bruzels whose booke written in Latine I my selfe haue seene and read remayning in the handes of Iohn Oporine at Basill Franciscan Fryers of Gaunt Martynus Hoeurbloc FishmoÌ„ger At Gaunt An. 1545. This Martine euer almost to his latter age Martyn Hoeurblock Martyr was a man much geuen to al wickednes and fleshly lyfe so long as he continued a follower of the popes superstitioÌ„ and Idolatry Afterwarde as God hath alwaies his calling thorough the occasion of a SermoÌ„ of his parish priest beginning to tast some working of grace and repentance of his former lyfe went out of Gaunt for the space of iij. monethes seeking the company of godly Christians such as he heard to vse the readyng of the scriptures by whome he beyng more groundly instructed returned agayn to the Cittye of Gaunt where all his neighbours first beganne to maruell at the sodayne chaunge of this man The Franciscanes which knewe hym before so beneficiall vnto them nowe seing hym so alterrd from theyr wayes and superstition and seeing hym to visite the captiues in prison to comforte theÌ„ in persecution and to confirme them in the worde of God whiche went to the fire conspired agaynst hym whereby he was detected and layd in bandes After that with sharp and grieuous tormentes they would haue constrayned hym to vtter other of the same Religion To whome thus he aunswered that if they could proue by the scripture that hys detecting and accusing of hys brethren whoÌ„ they would afflict with the like tormentes were not agaynst y e second Table of Gods law then he would not refuse to preferre the honor of God before y e safegard of his brethren Then the friers examined hym in the sacrament asking him why he was so earnest to haue it in both kyndes seing sayd they it is but a naked sacrament as you say to whom he aunswered that the elementes thereof were naked but the Sacrament was not naked for somuch as the sayd elementes of bread and wine beeing receaued after the institution of Christ do now make a Sacrament and a mistical representation of the Lordes body coÌ„municating him selfe with our soules And as touching the receauyng in both kindes because it is the institution of the Lorde who is he sayd Martyne that dare alter the same Then was he brought before the counsayle of Flanders The causes layd against him were the Sacrament Purgatory and praying for the dead for the which he was condemned and burned at Gaunt in Uerle place all hys goodes being confiscate As he stoode at the stake a Franciscan Frier sayd to him Martine vnlesse thou doest turne thou shalt goe from this fire to euerlasting fire It is not in you sayd Martine againe to iudge For this the Friers after were so hated y t many billes and rimes were set forth in diuers places agaynst them Ex Pantal. The counsayle of Flaunders Nicholas Vanpole Nicholas Danpole Iohn de Brucke and hys wyfe Martyrs Iohn de Brucke hys wyfe At Gaunt An. 1545. The next day after the burning of Martin aforesayd whiche was the 9. of Maye these three also were burned for the same causes likewise for the which y e other was coÌ„demned burned the day before but onely y t the woman was burned aliue All whiche tooke theyr Martyrdome ioyfully wyth much cheerefulnes  Vrsula Maria Mary and Vrsula two virgins Martyrs Uirgines of noble stocke At Delden An 1545. Delden is a towne in lower Germany 3. myles from Dauentry where these two virgines of noble parentage were burned Who after dilligent frequenting of Churches and Sermons being instructed in the worde of the Lord defended that seeyng the benefite of our saluation commeth only by our fayth in Christ all the other marchaundise of the pope which he vseth to sel to y e peole for mony was needles First Mary beyng the yonger was put to the fire where she prayed ardently for her enemies commeÌ„ding her soule to God At whose constancie the Iudges did greatly maruell Then they exhorted Ursula to turne or if shee would not at least that she should require to be headed To whom she sayd that she was guiltie of no errour nor defended any thing but which was consonant to the scripture in which she trusted to perseuer vnto the end And as touching the kinde of punishement she sayde she feared not y e fire but rather wold follow the example of her deare sister that went before A myraculous worke of God in the dead bodies of these two virgines This was maruellous that the executioners could in no wise consume their bodyes with fire but left them whole lying vpoÌ„ the ground whyte which certayn good Christians priuily tooke vp in y e night and buryed Thus God many times sheweth hys power in the middest of tribulations Ex. Lud. Rab. Pantal. c. The person of S. Catherines Doctour Tapertus William Clericken ruler of Mechlin Andreas Thiessen Catherina hys wife Nicholas Thiessen Fraunces Thiessen brethren At Mechlin An. 1545. Andrew Thiessen Citizen of Mechlin Andrewe Thiessâ—â— his wife Nicholâ—â— Frauncâ—â— Thiessen their 〈◊〉 Martyr of his wyfe Catherine had three sonnes and a daughter whom he instructed dilligently in the doctrine of the gospell and despised the doynges of Poperye Wherfore being hated and persecuted of the Fryers and Priestes there he weÌ„t into England and there dyed Fraunces and
when hee knew that he had flatly renounced Christ and hys worde he sayde vnto hym O vnhappy and more then miserable Philbert prophecieth is it possible for you to be so folish as for sauing of a few dayes which you haue to liue by the course of nature so to start awaye and to denye y e truth Know you therfore that although you haue by your foolishnes auoyded y e corporall fire yet your life shal be neuer the longer for you shall dye before me and God shal not geue you the grace that it shal be for hys cause and you shal be an example to al Apostates The marueilous iudgement of God against Apostates He had no sooner ended hys talke but the priest goyng out of prison was slayne by two gentlemen which had a quarrell to him Wherof when M. Philbert had heard he affirmed that he knewe of no such thing before but spake as pleased God to guyd hys tongue Wherupon immediately he made an exhortation of the prouidence of God which by the occason hereof moued the hartes of many and conuerted them vnto God At last the foresayd Philbert after hys condemnation was had to the place of his martyrdome before the palace and as he was exhorting the people to the intent hys wordes shoulde not be heard the trumpets blew without ceasing Trumpets blowen to stoppe the hearing of Philbert And so being fastened to y e post this holy martyr praying exhortyng the people was strangled and hys bodye wyth fire consumed on palme sunday euen Ex Gal. hist. Crisp. lib. 6. Ripet a Secretary Anthony Eschaux Baily The kinges Procurator Micholas Startorius At Ost by Piedmont An. 1557. Nicolaus Startorius of the age of 26. yeres borne in Piedmont came to the partes of Chamberye in Lent Nicolas Startorius martyr where a certayn warden of the Fryers in the towne of Oste had preched on good friday vpon the passion The reporte of which Sermon being recited to this Sartorius by one that heard him Sartorius reprehended the errour and blasphemyes thereof whiche were agaynst the holye scriptures Shortly after the party that told hym went to a Secretarye named Ripet who couertly came to entrap Nicholas demaunding him of the Friers Sermon And did not our Preacher sayd he preach well No sayde Nicholas but he lyed falsely Ripet entring further w t him demaunded And do not you beleue the body of the Lord to be in the hoste to whom Nicholas then aunswered agayne that to be agaynst our Creed which sayth that he ascended vp and sitteth c. Incontinent Ripet went to the Frier and his companions to cause him to be apprehended The frendes of Nicolas perceiuing the daunger willed him to auoyde and saue himselfe and also accompanyed him out of the town about the space of three leagues Then was great pursute made after him to al quarters who at length was taken at the towne of S. Remy at the foot of the mountaine of great S. Bernard where he was examined before Anthony Eschaux Bailife of the towne and other iustices before whom he aunswered with great boldnesse for hys fayth Then they brought him to the racke when the Sergeant refused to draw the corde the Bayliffe himselfe the Receiuer with a Canon did rack him with theyr owne handes Notwithstanding that the Lordes of Berne wrote for him to the towne of Ost requiring to haue theyr owne subiect deliuered vnto them they hastened the execution and pronounced sentence that he should be burned Which sentence he receiued with such constancy that neither the kinges receiuer nor all the other enemies coulde diuert him from the truth of the Gospell which he manfully mainteined while any spirit remayned in his bodye Ex Ioan. Crisp lib. 6. The accusers be not named in the story A broderer of Tours Martyr George Tardif George Tardif Martyr with one of Tours a Broderer Nicholas a Shomaker of Ienuile At Tours An. 1558. At Ienuile An. 1558. The Printer of the story of the french martyrs named Crispine among othermoe maketh also memoriall of George Tardif a Broderer of Tours and Nicholas of Ienuile declaring that all these three together were in prison and afterward were disseuered to suffer in sundry places one from the other of whome first George Tardife was executed in Sens. The Broderer of Tours as hee was comming with 5. or 6. other out of a woode beyng at prayer was taken and thereupon examined Before hee shoulde bee examined he desired the Iudges that hee myght praye Which being graunted after his prayer made wherein he prayed for the Iudges for the king and all estates for the necessity of all Christes Sayntes he aunswered for himselfe with such grace and modestye that the hartes of many were broken vnto the sheddyng of teares seeking as it seemed nothing els but hys deliueraunce Notwithstanding he at last was sent vnto Tours and there was crowned with martyrdome The third which was Nicolas being but young of yeares and newly come from Geneua Nicolas of Ienuile Martyr to his coūtrey for certayne money by meanes of a Lady there dwelling was caused to be apprehended When he was condemned and set in the cart his Father comming with a staffe would haue beaten him but the officers not suffering it would haue stroken the olde man The sonne crying to the Officers desired them to let his father alone saying that his father had power ouer him to doe with him what he would and so going to the place where he should suffer hauyng a balle of yron put in his mouth he was brought at length to the fire in the towne of Ienuile where he paciently tooke his death and Martyrdome an 1558. Ex Typogra Crisp. Lib. 6. The Priestes of the College of plessis The doctors of Sorbone Doctor Democrates Cenalis Bishop of Auranches Martine the kinges Attorney The Cardinall of Lorrane Maillardus Henry the secōd frēch king The congregation of Paris persecuted to the number of three or foure hundreth At Paris An. 1558. AN. 1558. Sept. 4. a company of the faythfull to the nūber of 3. or 4. hundred wer together conuented at Paris in a certē house hauing before it y e college of Plessis in the strete of S. Iames behinde it A terrible persecution at Paris against the Cōgregation the college of Sorbone Who ther assembled in the beginning of the night to the intent to communicate togeather the Lordes supper but incontinēt that was discouered by certeyne Priestes of Plessis who gathering together suche as were of that faction came to beset the house and made an outcrye that the watch mighte come and take them so that in short time almost all the city of Paris was vp in armor thinking some conspiracy to haue bene in y e city Who then following the noyse perceiuing that they were Lutheranes a greate part of thē were in extreme rage furiouslye seeking to haue theyr bloud and
and sower sweete whiche mainteine abhominable and detestable bookes and pictures and reiect that which is holy Then the Bishop of Aix and the other Bishops began to rage and gnashed their teeth against this poore prisoner What neede you said they any more examination let him be sent straight vnto y e fire without any more words But the Iudge Laberius and certaine others were not of that mind neither founde they sufficient cause why to put him to death but went about to haue him put vnto hys fine and to make him confesse acknowledge the Byshop of Aix and other his companions to be the true pastors of the Church But the bookeseller aunswered that he could not do it with a good conscience forsomuch as he did see before his eies y t these Byshops mainteined filthy bookes and abhominable pictures reiecting and refusing the holy bookes of God and therefore he iudged them rather to be the Priests of Bacchus and Uenus then the true pastors of the Church of Christ. Whereupon he was immediately condemned to be burned and the sentence was executed y e very same day A godly bookeseller with two Bibles about his 〈◊〉 burned in Auinion And for a signe or token of the cause of hys condemnation he caried two Bibles hanging about hys necke the one before the other behind him but this pore man had also the word of God in his hart in his mouth and ceased not continually by the way vntill that he came to the place of execution to exhort and monish the people to reade the holy Scriptures in so much that diuers were thereby mooued to seeke after the truth The Prelates seeing a great dissention amongst the people of Auinion and that many murmured and grudged against them for the death of this good man and also for the dishonour which they had done vnto the holy Testament of God minding to put the people in a feare they proceeded the next day to make a proclamatioÌ„ by the sound of a Trumpet Proclamation agaynst French Bibles throughout the whole towne and Countie of Uenice that all such as had any bookes in the French tongue intreating vpon the holy Scriptures should bring them foorth and deliuer them into the hands of the Commissioners appointed for that purpose contrarywise they which had any suche bookes found about them should be put to death Then after that these Prelates had taken aduise to raise great persecution in Uenice the Bishop of Aix returned to prosecute the executioÌ„ of the arrest against Merindol trauelling earnestly with the President Cassaneus to that effect The Bishop of Aix stirreth vp Cassaneus the President to persecution The aunswere of Cassaneus to the Byshops for Merindoll declaring vnto him the good will of the Prelates of Auinion and Prouince the great affectioÌ„ they bare both to him and his with many faire promises if he would put the Arrest in execution The President aunswered hym that it was no small matter to put the Arrest of Merindoll in execution Also that the saiyd Arrest was geuen out more to keepe y e Lutheranes in feare which were a great number in Prouince then to execute it in effect as it was conteined in the sayd Arrest Moreouer he said that the arrest of Merindoll was not definitiue and that the lawes and statutes of the realme did not permit y e executioÌ„ thereof without further processe Then said the Bishop if there he either lawe or statute which doth hinder or let you we cary in our sleeues to dispence therwithall The President answered it were a great sinne to shed the innocent bloud Then sayd the Byshop the bloud of them of Merindoll be vpon vs and vpon our successours Then said the President Sanguis eius super nos filios nostros Math. 27. I am very well assured that if the Arrest of Merindoll be put in execution the kyng will not be well pleased to haue such destruction made of his subiectes Then sayd the Bishop although the kyng at the first do thinke it euil done we will so bring it to passe that within a short space he shall thinke it well done For we haue y e Cardinals on our side specially the most reuerent Cardinall of Tournon the which will take vpoÌ„ him the defence of our cause The Cardinall of Tournon the oâ—gane of Antichrist and we can doe him no greater pleasure then vtterly to roote out these Lutheranes so that if we haue any neede of his couÌ„saile or ayde we shall be wel assured of him And is not he the principall the most excellent prudeÌ„t aduersary of these Lutheranes which is in all Christendome By this such other like talke the Byshop of Aix persuaded the PresideÌ„t Counsellours of the Court of Parliament to put the sayd Arrest in execution and by this meanes through the authoritie of the sayd Court the drum was sounded throughout all Prouince y t Captaines were prepared with their Ensignes displayd The popes army setteth forward toward Merindoll and a great number of footemeÌ„ and horsemen began to set forward marched out of the towne of Aix in order of battell well horsed and furnished agaynst Merindoll to execute the Arrest The inhabitauntes of Merindoll beyng aduertised hereof and seyng nothyng but present death to be at haÌ„d with great lamentation commended themselues their cause vnto God by prayer makyng theÌ„selues ready to be murthered and slayne as sheepe led vnto the butchery Whiles they were at this greeuous distresse pitiously mournyng and lamentyng together The army againe retyred by the meanes of the Lord of Alenc the father with the sonne the daughter with y e mother the wife with the husband sodenly there was newes brought vnto them that the army was retired and no maÌ„ knew at that tyme how or by what meanes notwithstandyng afterward it was knowen that the Lord of Alenc a wise man learned in the Scriptures in Ciuill law beyng moued with great zeale and loue of iustice declared vnto the PresideÌ„t Chassanee that he ought not so to proceede agaynst the inhabitantes of Merindoll by way of force of armes contrary to all forme and order of iustice without iudgement or condemnation or without making any differeÌ„ce betwene the gilty the vngilty And furthermore he sayd I desire you my Lord PresideÌ„t call to remeÌ„braunce the counsell which you haue written in your booke A story of excoÌ„munycatyng the Rattes for eating vp the corne entituled Catalogus gloriae mundi in the which booke you haue intreated and brought forth the processes whiche were holden agaynst the Rats by the officers of the Court and iurisdiction of the Byshop of Authun For as it happened there was almost through out all the Bailiwyke of Laussois such a great number of Rats that they destroyed and deuoured all the corne of the couÌ„trey Wherupon they tooke counsell to send vnto y e Byshop of Authuns Official for
a halbarde The other folowed by two two together with harquebushes These eight went froÌ„ rocke to rocke from hill to hill about the mountaine and chased their ennemies valiauntly Then came twelue other the which ioyning wyth the rest foughte with a woonderfull courage and made great slaughter of their enemies Sone after there came from the valley of Luserne an hundreth harquebushes with one of their Ministers according to their maner which are wont to sende out a minister withall as well for prayer and exhortation as to kepe the people in order that they exceede not measure as it came to passe that day A conflict betweene the Angronians and the enemies At the length they sawe them also commyng whyche returned from the discomfiture of the former troupe making a great noyse and hauing a drumme sounding afore them whyche they had taken from their ennemies which ioyned with them of the valley of Luserne and hauing made their earnest praier vnto god immediatly they came to succour the other that nowe were encountring valiantly wyth their ennemies Then the ennemies seeing suche a company marching against them with suche courage and boldnesse after the other had once called vpon God theyr hearts were so taken from them that sodenly they fledde and as soone as the other began to pray they beganne also to flee But because they could not well saue them selues by running away they turned backe twise and foughte and some in the meane time fled He that caried the Rancon and discouered the enemies was but a very young and a simple man and was estemed to be one that coulde doe nothing but as they say in their language handle La Sappe that is to say a Hatchet and kept cattell The maruelous workes of the Lord. and yet he with those that folowed so discomfited the ennemies that it was woonderfull to beholde He brake his great Rancon with laying load vpon them and after that he brake also foure of their own swordes in pursuing of them There was a boy of 18. yeares of age and of smal stature Dauid with his sâ—ing killeth Goliath which alone slue the Lord of Monteil master of the campe as is said to the king wherwith the enemies were maruellously astonished and discouraged An other simple man who a man wold haue thought durst not once haue looked Charles Truchet in the face because hee was a very bigge man strong puissant and one of the chiefest captaines of the whole army threw downe the saide Truchet with the stroke of a stone Then a young man leapte vpon him and slue him with his owne sworde which was foure fingers broad and cleaft his head in peeces The crueltye of this wretched Truchet agaynst this pore people appeareth before in this story This Truchet was one of the principall authours of this warre and one of the chefest enemies of true religion and of the poore Waldoys that could then be fouÌ„d It was sayd also that he vaunted and promised before to the sayde Lord of Trinitie that he would deliuer into his hands the medow of Tour. But God soone brought his proude brag to nought And for his spoyling pilling and polling of the poore people hee lay spoyled and naked like a beast in the wilde mountaine of Angrongne Two of the chiefest among them offered to paye a great summe of crownes for their ransome but they coulde not be hearde They were pursued more then a mile were so discomfited that they fled w tout any resistance and if the nighte had not let them they had pursued them further The minister when he saw the great effusion of bloud and the enemies to flee he cried to the people saying that it was enough and exhorted them to geue thankes vnto God They which heard him obeied and fel to prayer but they which were further of and heard him not chased their ennemies till darke night In so muche that if the rest had done the like very few of their enemies had escaped That day they spoiled their ennemies of a great part of theyr armour and munition So God restored in this combat and in others to the poore Waldoys God fighteth for 〈◊〉 people the armor which the Lord of Trinitie had taken from them before Thankes were geuen vnto God in euery place and euery man cried who is he which seeth not that God fighteth for vs This victorie gaue great courage to the poore Waldoys and greatly astonished the enemies The eightenth of February the Lorde of Trinitie not satisfied with burning and destroying the greatest parte of Uillars returned to burne all the little villages rounde about which pertaine to the same and especially Pharaos hart yet remaineth indurate to pursue the poore people which were fled vp into the mountaines and diuiding his armye into 3. partes he entered by the 3. seuerall wayes aboue mentioned The two first companies ioyned together betwene Uillars and Boby hauing a great company of horsemen From thence they went to seeke the people which were in the mountaine of Combe by suche a way as they did not suspecte and where there were no warders to defende the place Notwithstanding the warders which were nexte seeing their ennemies ascending that way speedely ranne before them and callyng vpon God for his aide and succour they set themselues against their ennemies and albeit they were but thirtie in number yet they valiauntly beate them backe twise comming out of their bulwarkes that is to say The Waldoys againe driue their enemyes backe certaine houses which at that time serued them for that purpose albeit they were not made to that vse Many of y e enemies were slaine at those two combates and not one of the other side The Lorde of Trinitie seeing his men so fiercely driuen backe sent out the greatest parte of his armie whych were esteemed to be aboue xv hundreth men There came also about a 100. to succour the warders The combate was very cruell and fierce At lengthe the poore people were assaulted so vehemently that they were faine to forsake their bulwarkes loosing two of their men Then the ennemyes thought all to be theirs and blew their trumpettes triumphing that they had put the people to flight But the people retiring not past a stones cast toke courage and crying altogether to the Lord for succour they turned themselues to the face of their enemies and with great force and power they hurled stones at them with their slings After this the enemies rested themselues a while and by and by after they gaue a furious assaulte but yet they were againe mightely resisted Yet once again the enemies rested and in the meane time the people fell to praier calling vpon God altogether with their faces lifted vppe towardes heauen which frayed the enemies more then any thing els After this they gaue yet an other great assaulte but God by the handes of a fewe droue them backe Yea God here shewed his great power eueÌ„
suffered theyr enemies to approche neare to the Bulwarke without any gunshot or other defence whereat the enemies much marueiled But when they were euen at hand they fell vppon them some with throwing of stones some wyth rollynge downe mighty stones some with harquebushes Behold the Artillary of this simple people with what weapoÌ„s they fought There was a huge stone rolled downe whych passed throughout y e whole army and slue diuers The souldiers at that time had wonne a litle cotage neare to the said bulwark which did much hurt to the poore men But among them one deuised to roll downe a great huge stone against the cottage which so shooke it and amased the soldiors that they thought they had bene all destroyed and incontinent they fled and neuer would enter into it againe Then the souldiors made certaine fences of woode fiue foote long three foote broade and of the thicknesse of three boardes but they were so sore vexed w t the shot of the harquebushes that they were faine to lay al those fences aside The miners also made others of earth for the souldiours But al these policies of the enemies auailed them nothing for the slaughter was so great that in diuers places you might haue sene three lyâ—ng dead one vpon an other God so wrought wyth the poore Christians that the shot of two harquebushes slewe foure men It was sayd for a certaintie that the shot of an harquebush came so neare the Lorde of Trinities heade that it brake a wande which he bare in his hand and made him to retire six score pases backward The Lord of Trinitye with his army driuen backe and seeing his soldiors in suche great numbers murthered wounded on euery side he wept bitterly Then hee retired the rest of his army That day he thought assuredly to haue entred into the medowe of Tour. Moreouer he was determined if that dayes iourney had not succeeded to encampe therby and the next morning very early to renewe the assault Many gentlemeÌ„ and others came thither to see the discomfiture of the pore Waldois and likewise those of the Plaine looked for nothing but to heare y e piteous ruine and desolation of thys poore people But God disposed it otherwise For the Lorde of Trinitie had muche adoe to saue himselfe and his and seeing the mischiefe which they intended to do vnto others was fallen nowe vppon their owne heads they were wonderfully astonished They of y e plaine also when they saw the number of the dead bodies the wounded to be so great for from noone vntil the euening The papistes astonished and dismayde on euery side by the wonderfull iudgement of God they ceased not to cary them away were likewise exceedingly dismaied Albeit they caried not away al for ther were many that lay nere to the bulwarks whiche the people couered with winding sheetes the next morning The souldiers them selues confessed to them of the medowe of Tour that if they had pursued them they had ben al slain they were so tired and cleane out of heart Many marueiled why the people did not followe the army but especially the souldiers seeing the great discomfiture which they had done and that they had gotten suche vantage of them already But this was done for two causes The one was because they had alredy determined not to folow the army being once retired Gods people auoyde the shedding of bloud to auoid the effusion of bloud meaning onely to defend them selues The other cause was for that they were weary and had speÌ„t all theyr munition For many of them had shot of about 30. times and none of them vnder tweÌ„ty spending great store bothe of pellets and haileshot The rest of the army retired crying with a loude voyce God fighteth for them and we doe them wrong The next day one of the principal captaines of the army surrendred his charge to the L. of Trinitie saying vnto him that he would neuer fight against this people anye more and vpon that he departed It is a maruelous thing and worthy of perpetual memorie that in y e combate there were but two of the Waldoys slaine and two hurt Thorow y e whole countrey of Piemont euery man sayde God fighteth for them One of the Captaines confessed that hee had bene at many fierce assaultes and combates and sundry battailes wel fought but yet he neuer sawe souldiers so faint hearted and amased yea the souldiours themselues told him they wer so astonished God fighteth for his people that they could not stryke Moreouer they sayde that thys people neuer shotte but they hurte or killed some of the Souldiours Some other sayd that the ministers by their prayers coniured and bewitched them that they could not fight and in dede wonderful is it and maruellous are the iudgements of God that notwithstanding so many combates and conflicts so great assaults and aduentures so much so terrible shot continually made against this poore people yet all in a maner came to no effecte So mightily Gods holy power wrought for his people In so much that for al y e sayd combates skirmishes and so many conflicts of all the Angrongnians there were but 9. only that miscaried and the whole number of those that were slaine were but only 14. persons Onely 14. of all the Waldoys slaine in all these conflictes Where also is to be noted not without great admiration how few there were and those also but poore sely shepherds and neatherds to encounter w t such a mighty power of so strong and braue souldiours comming against them with weapon and armor being so well furnished and appoynted with munition as they were in all poynts accordingly and the other on the contrary side being vnarmed and vnprouided of all habiliment of warre hauing for their defence for the most parte nothing els but slings and stones and a fewe harquebushes The 9. day of Marche there was a hotte skirmishe at Angrongne For 3. companies of souldiours went to Angrongne to burn and spoile all that remained to destroy the wines which were hidden in the grounde Where amongest themselues they mocked flouted the poore people saying these Lutherane Waldoys are valiant felowes behinde their bulwarkes but if they had bene in the plain field they had bene wel canuased After this it chanced that 30. of the Waldoys weÌ„t and assailed these foresayd companies in the plain field An other skirmishe betweene the enemies and the AngroÌ„gniaÌ„s They fought a long season and that so neere that some of them fought hande to hande In this conflict one of those of Angrongne wrestled w t a captaine of the enemies strong and mighty and cast him downe vpon the ground Many of the souldiours were slayne and many hurt But of y e Angronians there was but one slaine and an other hurt a little which notwithstaÌ„ding gaue not ouer to fight manfully Then the souldiours seing the losse of their men
first commyng out of his countrey with 3. companiōs to seek godly learnyng The story of M. Patricke Hamelton in Scotland went to the Uniuersitie of Marpurge in Germany which vniuersitie was thē newly erected by Phillip Lātgraue of Hesse Of this Phillip Lantgraue of Hesse read before where he vsing conference and familiaritie w t learned men namely with Franciscus Lambertus so profited in knowledge and mature iudgement in matters of Religion Of the vniuersitye of Mapurge reade pefore that he through the incitation of the sayde Lambert was the first in all y e Uniuersitie of Marpurge which publickely did set vp cōclusions there to be disputed of concerning fayth and workes arguing also no lesse learnedly then feruently vpon the same What these propositions and conclusions were partly in his treatise heereafter following called Patrike places may appeare Thus the ingenious witte of this learned Patricke increasing daylye more and more in knowledge and inflamed wyth godlinesse at length began to reuolue with himselfe touching his returne into his countrey being desirous to import vnto hys countreymen some fruite of the vnderstāding which he had receaued abroade Whereupon persisting in his godly purpose he tooke one of the three whome he brought out of Scotland so returned home without anye longer delaye Where he not susteyning the miserable ignoraunce and blindnes of that people after he had valiantly taught and preached the truth and refelled their abuses was first accused of heresie and afterwarde constantly and stoutly susteyning y e quarel of Gods Gospell against the hygh Priest and Archbishop of Saint Andrewe named Iames Beton was cited to appeare before him and his Colledge of Priestes the firste daye of March 1527. But he beeing not onely forwarde in knowledge but also ardente in spirit not tarieng for the houre appoynted preuented the time and came very early in the morning before he was looked for and there mightely disputing against them when he could not by the Scriptures be conuicted The Martyrdom and suffering of M. Patricke Hamelton by force he was oppressed and so the sentence of cōdemnation being geuen against him the same daye after dinner in all the hoate haste he was had away to the fire and there burned the King being yet but a childe whych thing made the Byshops more bold And thus was thys noble Hamelton the blessed seruaunt of God without all iust cause made away by cruell aduersaries yet not without great fruite to the Church of Christ for the graue testimonie of his bloud left the veritie and truth of God more fixed and confirmed in the harts of many then euer could after be pluckt away in so much that diuers afterwarde standing in his quarell susteined also the lyke Martyrdome as hereafter Christ willing shall appeare as place and time shall require In the meane season we thinke good to expresse here his Articles and order of his processe as we receaued them from Scotland out of the registers ¶ The Articles and opinions obiected against Maister Patrike Hamelton by Iames Beton Archbyshop of S. Andrewes THat man hath no free will That there is no Purgatory That the holy Patriarkes were in heauen Articles out of the Registers before Christes passion That the Pope hath no power to loose and binde neyther any Pope had that power after S. Peter That the Pope is Antichrist and that euery Priest hath the power that the Pope hath That Mayster Patrike Hamelton was a Byshop That it is not necessary to obteyne any Bulles from any Byshop That the vow of the Popes religion is a vow of wickednes That the Popes lawes be of no strength That all Christians worthy to be called Christians doo know that they be in the state of grace That none be saued but they are before predestinate Whosoeuer is in deadly sinne is vnfaithfull That God is the cause of sinne in this sence that is that he withdraweth hys grace from men whereby they sinne That it is diuelish doctrine to enioyne to any sinner actuall penaunce for sinne That the sayde M. Patrike himselfe doubteth whether all children departing incontinent after their Baptisme are saued or condemned That auricular confession is not necessary to saluation These Articles aboue written were geuen in and laid agaynst M. Hamelton and inserted in their registers for the which also he was cōdemned by thē whiche hated him to death But other learned men which commoned reasoned with him do testifie that these Articles followyng were the very Articles for the which he suffered 1. Man hath no free will 2. A man is onely iustified by fayth in Christ. His articles otherwise more truely collected 3. A man so long as he liueth is not without sinne 4. He is not worthy to be called a Christian which beleeueth not that he is in grace 5. A good man doth good workes good workes doo not make a good man 6. An euill man bringeth forth euill works euill works being faithfully repented do not make an euill man 7. Faith hope and charitie be so linked together that one of thē can not be without an other in one mā in this life ¶ And as touching the other Articles whereupon the Doctours gaue their iudgements as diuers do report he was not accused of them before the Byshop Albeit in priuate disputation he affirmed and defended the most of thē Heere followeth the sentence pronounced agaynst hym CHristi nomine Inuocato We Iames by the mercy of God Archbyshop of Saint Andrew primate of Scotland The sentēce against M. Patricke Hamelton with the counsayle decree and authoritie of the most reuerend fathers in God and Lordes Abbots Doctours of Theologie professors of the holy Scripture and maysters of the Vniuersitie assisting vs for the time sitting in iudgement within oure Metropolitane Church of S. Andrew in the cause of hereticall prauitie agaynste Mayster Patrike Hamelton Abbot or pensionarie of Ferme being summoned to appeare before vs to aunswere to certeine Articles affirmed taught and preached by him and so appearing before vs and accused the merites of the cause being ripely weyed discussed and vnderstanded by faithfull inquisition made in Lent last passed we haue found the same M. Patrike many wayes infamed with heresie disputing holding and mayntayning diuers heresies of Martin Luther and his followers repugnant to our faith and which is already * Condemned by coūcells and Vniuersities but here is no mentyon of the Scripture condemned by generall Councels and most famous Vniuersities And he being vnder the same infamie wee decerning before him to be summoned and accused vpon the premisses he of euill mind as may be presumed passed to other partes foorth of the Realme suspected and noted of heresie And being lately returned not being admitted but of his owne head without licence or priuiledge hath presumed to preache wicked heresie Note here that these articles agree not with the articles in the Register before mentioned We haue found also
sisters A prophesi The sacrament of the aultar is not as they take it to be But if it be as I trust we shall see none of theÌ„ holden vp one of these dayes ouer the priests head c. Item for saieng that the bloud of our Lord Iesus Christ hath made satisfaction for all ill deedes that were done or should be done and therefore it was no neede to go on pilgrimage It was also layde to his charge and confessed by himselfe that he had Iesus Gospels in English and that he was present in the house of Iohn Taylor when one Iohn Symonds read to them a lecture out of the Gospell of the Passion of Christ the space of two houres Item for sayeng that Images were but Idoles and it was Idolatrie to pray to them For sayeng moreouer that at sacring time hee kneeled downe but he had no deuotion nor beleeued in the Sacrament Item that the Popes authoritie and pardon can not helpe mans soule and it was but cast away money that is giuen for pardon For if we aske pardon of our Lord Iesus Christ he will geue vs pardon euery day Thomas Lound Priest who had bene with Luther ij yeares being afterward cast in the Fleete at London was a great instructor of this I. Ryburne Iohn LoÌ„gland Byshop of Lincolne Ex eod Regâ—â—t fol. 323. Iohn Symondes Iohn Simondes accused It was layde agaynste Iohn Symondes for sayeng that men doo walke all daye in Purgatory in this world and when they depart out of this worlde there is but two wayes eyther to hell or to heauen Item he sayd that priests should haue wiues It was reported by the confession of the said Iohn Symondes that hee conuerted to his doctrine viij Priestes and had holpen two or three Friers out of their orders Ioh. Longland B. of Lincolne William Wingraue Thomas Hawkes of HicheÌ„den Ex Regist. Longland fol. 311. Robert Hawes of Westwicome Iohn Taylor Iohn Hawkes Tho. Herne of Cobshil Nicholas Field Richard Deane Thomas Clerke the yonger William Hawkes of Chesham An. 1530. These persons with other Dyuers accused for hearing the Scripture read in Englishe were examined excommunicated and abiured for beeyng together in Iohn Taylors house at Hichenden and there hearing Nicholas Fielde of London to reade a parcell of scripture in english to them who there expouÌ„ded to them many things that they whiche went on Pilgrimage were accursed That it booted not to pray to Images SimoÌ„ Wisedome abiured for they were but stockes made of wood and could not helpe a man That GOD almighty biddeth vs worke as well one day as an other sauyng the Sonday for vj. dayes he wrought and the seuenth day he rested That they needed not to fast so many fasting dayes except the Imbryng dayes for hee was beyond the Sea in Almany and there they vsed not so to fast nor to make such holy dayes Item that offerynges do no good for they haue them that haue no neede therof And when it was aunswered agayne by one y t they mainteyned Gods seruice nay sayd Nicolas it mainteyneth great houses as Abbeys and other Item that men should say their Pater noster and Aue Maria in Englishe with the Creede and declared the same in Englishe Item that the SacrameÌ„t of the aultar was not as it was pretended the fleshe bloud and bone of Christ but a Sacrament that is a Typicall signification of his holy body To WilliaÌ„ Wingraue moreouer it was obiected y t he should say that there was no Purgatory and if there were any Purgatory and euery Masse that is sayd should deliuer a soule out of Purgatory there should be neuer a soule there for there be moe Masses sayd in a day then there be bodies buried in a moneth Iohn LoÌ„gland Byshoppe of Lincolne Symon Wisedome of Burford Symon Wisedome of Burford was charged in Iudgement for hauyng three bookes in English one was the Gospels in English an other was y e Psalter y e thyrd was the SuÌ„me of the holy Scripture in English Doctour Prinne Commissary to the Byshop of Lyncolne Iames Algar or Ayger An. 1530. It was articulated obiected to Iames Ayger Iames Algar abiured first that he speakyng to a certaine Doctour of Diuinitie named Aglonby sayd that euery true Christen man lyuyng after the lawes of God and obseruyng his CoÌ„maundementes is a Priest as well as he c. IteÌ„ that he sayd that hee would not his executours to deale any penny for his soule after his death for hee would doe it with his owne handes while he was aliue that his conscience gaue him that the soule so soone as it departeth out of the body goeth streight either to heauen or to hell IteÌ„ when Doct. Aglonby aforesayd had alledged to him the place of S. Mat. 16. Thou art Peter c. He answered him againe with that which followeth in the Gospell after Get thee after me Sathan c. Item the sayde Iames hearing of a certayne Church to be robbed sayd openly it made no great force for the Church hath enough already  Iohn FreÌ„ch of Longwitam At Longwitam An. 1530. Against Iohn French lykewise these three Articles were obiected Iohn French abiured 1. That he beleeued not the body of Christ flesh bloud and bone to be in the Sacrament 2. That hee was not confessed to anye Priest of long tyme. 3. That Priestes had not power to absolue from sins c. For the which he likewise with the other was troubled and at length compelled also with them to kneele downe and to aske his holy Catholicke fathers and mothers blessing of Rome But what stand I heere numbering the sand For if all the Register bookes were sought it would be an infinite thing to recite all them which through all the other Diocesses of the Realme in these dayes before and since were troubled and pursued for these and such like matters But these I thought for example sake heere to specifie that it might appeare what doctrine it is and long hath bene in the Churche for the whiche the Prelates and Cleargie of Rome haue iudged men heretickes and so wrongfully haue molested poore simple Christians Now passing from the abiurations of those poore men we will something speake God willing of the life doings of the contrary part who were their persecutours and chiefe Rulers then of the Churche to the entent that by those Rulers it may better be discerned and iudged what maner of Church that was which then so persecuted the true doctrine of Christ and members of hys Church * A briefe discourse concerning the storie and life of Thomas Wolsey late Cardinall of Yorke by way of digression wherein is to be seene and noted the expresse image of the proud vayneglorious Church of Rome how farre it differeth from the true Church of Christ Iesus ALthough it be not greatly pertinent vnto this our hystorie Cardinall Wolsey nor greatly requisite in
ambassadors in Spaine there was again set at liberty When as the ambassador coÌ„plained hereof to y e Cardinal he laid al the fault vpon Clarentius laying also that Clarentius had defied y e Emperor w tout the kings knowledge at the request of the Herald of FraÌ„ce wherfore at his returne The Cardinâ—â— set Clarentius 〈◊〉 the Emperour and afterward would 〈…〉 death he should lose his head at Callis Wherof Clarentius being aduertised by the captaine of Bayon in hys returne tooke shipping at Bullen so priuely came into England and by meanes of certaine of his frends of y e kings priuy chamber hee was brought vnto the kings presence before the Cardinal knewe of it where as he shewed vnto y e king the Cardinals letters of Commission and declared the whole order and circumstance of theyr gentle intreaty When the king heard the whole circumstance thereof and had a while mused thereupon he sayde O Lord Iesus he that I trusted most told me all these things contrary Well Clarentius I wil no more be so light of credeÌ„ce hereafter for now I â—ee wel that I haue bene made beleue the thing that was neuer done and from that time forwarde y e king neuer put any more confidence or trust in the Cardinall The cause why the Cardinal should beare the Emperor all this malice grudge after some wryters it appeareth to be thus At what time as Pope Clement was takeÌ„ prisoner as is before sayd the Cardinal wrote vnto the Emperor that he shuld make him Pope But when he had receiued an answere that pleased him not he waxed furious madde The Cardiâ—â—â—s pâ—oâ—de 〈…〉 against the Emperour and sought al meanes to displease the Emperour wryting very sharpely vnto him many manacing letters that if he would not make him Pope he would make such a ruffling betwene christian Princes as was not this 100. yeares before to make the Emperor repent yea though it should cost the whole Realme of England Wherunto the Emperor made answer in a little booke Imprinted both in Spanish and Dutch answering vnto many manacings of the Cardinal and diuers of his Articles but specially to that his ruffling threate wherein he manaced him that if he wold not make him Pope he wold set such a ruffling betwixte Christian Princes as was not this 100. yeare though it should cost the whole Realme of England Wherunto the Emperor answering again biddeth him looke wel about him The Empeâ—ouâ—â— aunswere vnto the Cardinalls threates lest through his doings and attempts he might bring the matter in that case y t it shuld cost him the Realme of England in deede You haue heard before howe that when Pope Clement was prisoner in the Emperors army the Cardinal required the king because he did beare the title of defendor of the faith y t he would rescue the Pope also what the kings answere was thereunto and what summes of money he had obtained of the king Nowe because you shall not also be ignorant by what meanes and vppon what occasion this title of the defender of the faith was geuen vnto the King The title of defâ—â—dour of the faith we thinke it good somewhat to say in this place When as Martin Luther had vttered the abhomination of the Pope and his clergy diuers bookes were come into England our Cardinal here thinking to finde a remedy for that sent immediately vnto Rome for this title of defendour of the faith which afterward the vicare of CroydeÌ„ preached that the kings grace would not lose it for al London 20. mile about it Neither is it maruel for it cost more then London 40. mile about it considering the great summes whyche you haue heard the Cardinal obtained of the King for the Popes relief beside the effusion of much innocent bloud When thys gloryous title was come from Rome the Cardinall brought it vnto the kings grace at Grenewich and though that the king had it already and had read it yet against the morning were all the Lords and Gentlemen that could in so shorte space be gathered sent for to come receaue it with honour In the morning the cardinall gate him through the backe side into the Frier obseruants and parte of the Gentlemen went round about and welcomed him from Rome parte met him halfe way and some at the Court gate The king himselfe mette hym in the hall and brought him vp into a great chamber The glorious â—â—nitye 〈◊〉 the Cardinal laughâ—â— to 〈◊〉 whereas was a seat prepared on high for the king and the Cardinall to sit on whiles the Bull was read Which pompe all men of wisedome and vnderstanding laughed to scorne Thys done the kyng went to hys Chappell to heare Masse accompanied with many nobles of his realme and Ambassadours of sundry Princes The Cardinall being reuested to sing masse the earle of Essex brought the basen of water the Duke of Suffolke gaue the assay the Duke of Norfolke held the towel so he proceded to masse WheÌ„ masse was done the bull was againe published the trompets blew the shawmes and suckbuts played in honor of the kings newe stile Then the king went to dinner in the midst wherof the king of Herauldes and his company beganne the largesse crying The kinges stilâ— augmented Henricus Dei gratia Rex Angliae Franciae defensor fidei Dominus Hiberniae Thus was all things ended with great solemnitie Not much vnlyke to thys was the receyuing of the Cardinalles hatte which when a ruffian had brought vnto him to Westminster vnder his cloke he clothed the messenger in riche aray and sent him backe againe to Douer appoynting the Bishop of Canterbury to meete hym The thrasonicall receauing of the Cardinalls hatte and then an other companye of the Lordes and Gentlemen I wote not how often before it came to Westminster where it was set vpon a cupbourd and tapers rounde about it so y t the greatest Duke in the lande must make curtesie thereuunto and to his emptie seate he being away And for somuch as we are in hande with the actes and doings of Cardinall Wolsey among many other thyngs The cruell dealing of the Cardinall against Richard Pacie Richard Pacie Deane of Paules whych of purpose we ouerpasse this is not to be exempted out of memorie touching hys vncourtuous or rather currish handling of Richard Pacie Deane of Paules Thys Pacie being the kinges Secretarie for the Latine tounge was of such ripenes of wit of learning eloquence also in forein laÌ„guages so expert that for the one he was thought most meete to succeede after Iohn Colet in the Deanery of Paules beside which he was also preferred to the Deanry of Excetour For the other he was sent in the kinges affayres Ambassadour to Uenice Which function there he so discharged that it is hard to say whether he procured more commendation or admiration amoÌ„g the Uenetians both for dexteritie of hys witte and especially
by the most woorthy part To the fift Article he aunswered affirmatiuely in these words Cum sint libri Laicorum adorare oportet at non imaginem sed prototypon To the sixt Article he answered that he did not beleeue that they are in heauen being so taught by the scriptures and holy Fathers of the Church To the seuenth Article he said that it is not to be thought contrary To the eight Article whether a man may not obserue the Feastes and Fastes of the Churche prescribed hee thought that there is no man but he ought to obserue them To the ninth Article he said that we are likewise bound as vnto parents To the xiiij Article he answeared thus the fourteenth Chapter of Saint Paule in his first Epistle to the Corinthians moueth mee to beleeue that it is best that the people shoulde haue the Lordes Prayer and the Apostles Creede in English so that their deuotion might the more be furthered by the vnderstanding thereof and also that thereby they might be the more prompt and expert in the Articles of their fayth of the whiche it is to â—e feared a great number are ignoraunt Surely I haue heard many say that they neuer heard speake of the resurrection of the body and being certified thereof but they became muche more apte and readye vnto goodnes and more fearefull to doo euill To the fifteenth Article he sayde he woulde wishe that the Gospelles and Epistles should be read in Englishe Scripture to be in Englishe For I woulde sayth Paule rather haue fiue wordes c. That the Church might be edified c. And Chrisostome exhorteth his hearers to looke vpon bookes 1. Cor. 14. that they might the better commit vnto memory those thynges which they had heard S. Iohns Gospel tranÌ„slated into Englishe by Bede And S. Bede did translate S. Iohns Gospell into English Touching the eighteenth Article for the translation of the Scripture into English concerning the whole he dyd partly doubt Notwithstanding he wished that the Gospels Epistles of that day might be read in Englishe that the people might be made y e more apt to heare Sermons But here some wil say there might also be daunger for errour Wherunto he answered But good vigilant pastors might easily helpe that matter by adding the plaine interpretation of the fathers in the margents in English vpon the darke and obscure places which woulde put awaye all doubts O how great profite of soules should the vigilant pastors get thereby whiche contrarywise through theyr slothfulnes bring great rayne and decay To the xxv Article as touching pardons he sayd that as they be vsed and haue too long ben The Popes pardons iniurious to Christes passion it were better that they should be restrained then y t they should be any longer vsed as they haue bene to the iniurie of Christes passion Touching the xxvj Article he said that it is not against the doctrine of Christ and his Apostles to contende in the Lawe so it be done with charitie If Saint Austen and the reuereÌ„d father Marcus Marulus did not erre which graunted that libertie to the weake Christians albeit that true Christians ought to geue eare vnto S. Paules sayeng Why doo yee not rather suffer iniurie How Christians may goe to the lawe 1. Cor. 6. And to Christ hymselfe which saith He that woulde contende with thee in the lawe and take away thy coate geue him thy cloke also Touching the xxviij he answeared that God is the authour of that punishment onely but not of the offence as Basilius Magnus teacheth in his Sermon vpon these wordes of the Prophete Non est malum in ciuitate quod non fecit dominus Amos. â— And S. Augustine in another place as I remember prayeth That he be not ledde into that temptation that he shoulde beleeue God to be the authour of sinne and wickednes ¶ Heere ensueth a briefe summarie or collection of certaine depositions deposed by the seuerall witnesses aforenamed vpon certaine interrogatories ministred vnto them for the inquirie of Maister Bilneyes doctrine and preaching FIrst it was deposed DepositioÌ„s agaynst M. Bilney that in his sermoÌ„ in Christs church in Ipswich he shuld preach and say our sauiour Christ is our mediatour betwene vs and the father what should we neede then to seeke any Saynt for remedy Wherefore it is great iniury to the bloud of Christ to make such petitions and blasphemeth out Sauiour That man is so vnperfect of himselfe that he can in no wise merite by his owne deedes Also that the coÌ„ming of Christ was long prophesied before desired by the Prophetes But Iohn Baptist being more theÌ„ a prophet did not only prophecy but with his finger shewed him saying Ecce agnus Dei qui tollit peccata muÌ„di Then if this were the very Lambe which Iohn did demonstrate that taketh away the sinnes of the world what iniury is it to our Sauiour Christ that to be buryed in S. Frances cowle should remit four partes of penance what is then left to our Sauiour Christ which taketh away the sinnes of the world This I will iustify to be a great blasphemy to the bloud of Christ. Also that it was a great folly to go on pilgrimage and that preachers in times past haue bene Antichristes Against pilgrimage and now it hath pleased God somwhat to shew forth their falshood and errors Also that the myracles done at Walsingham at Caunterbury there in Ipswich were done by the deuill Against blinde miracles thorow the sufferaunce of God to blinde the poore people and that the Pope hath not the keyes that Peter had except he folow Peter in his liuing Moreouer it was deposed agaynst him that hee was notoriously suspected as an hereticke and twise pulled out of the pulpit in the dioces of Norwich Also it was deposed agaynst him that he should in the parish church of Willesdon exhort the people to put away theyr Gods of siluer gold and leaue their offerings vnto theÌ„ for that such things as they offred haue bene knowne oftentimes afterward to haue bene geueÌ„ to whores of the slewes Also that Iewes and Sarasens would haue become christeÌ„ men long ago had it not bene for the idolatry of Christen men in offring of candles waxe and money to stockes and stones The Idolatry â—f the papistes is a lette to the Iewes and 〈◊〉 why they are not conâ—â—â—ted Ouer and besides these cauelling matters articuled deposed agaynst him here follow certeine other Articles whereupon he was detected gathered out of his sermon which he preached in the parish Church of S. Magnus in Whitson weeke in the yeare of our Lord. 1527. * Certayne other Articles producted agaynst maister Thomas Bilney Arâ—icles FIrst he sayd pray you only to God and to no saints rehearsing the Letany and when he came to Sancta Maria ora pro nobis he sayd stay there He sayd that Christen
men ought to worship God only and no Sayntes He sayd that Christian people should set vp no lightes before the Images of saynts for sayntes in heauen need no light and the Images haue no eyes to see He sayd as Ezechias destroyd the brasen Serpent that Moses made by the cōmaundemēt of God euen so should kinges and princes now a dayes destroy and burne the Images of Sayntes set vp in Churches These fiue hundred yeares there hath bene no good Pope 〈…〉 popes since Christ nor in all the time past we can finde but fiftye for they haue neither preached ne liued well or conformablye to theyr dignity Wherefore till now they haue borne the keyes of Symony Agaynst whom good people we must preache and teache vnto you For we canne not come to them it is great pitty they haue sore sclaundered the bloud of Christ. The people hath vsed foolishly of late Pilgrimages which for them had bene better to haue bene at home Many haue made certayne vowes which be not possible for them to fulfill and those nothing meritorious The preachers before this haue bene Antichristes and now it hath pleased our Sauiour Christ to shew their false errours and to teach an other way and maner of the holy Gospell of Christ to the comfort of your soules I trust that there shall and will come others besides me The prophesie of Bilney which shall shew and preach to you the same fayth and maner of liuing that I do shew and preach to you whych is the very true Gospell of our Sauiour Christ and the mind of the holy fathers wherby you shal be brought from theyr errours wherein you haue bene long seduced for before this there haue bene many that haue sclaundered you and the Gospell of our Sauior Christ of whom spake our Sauiour Math. xviij Qui scandalizauerit vnum de pusillis istis qui in me credit c. These many other such like depositions were deposed agaynste him by the deponentes and witnesses before sworne which wholy to recite would be too long and tedious wherfore these shall suffice at this time being the principall matters and in maner the effect of all the rest But now before we will returne agayne to the order of hys examination we thinke it good here to inferre a certaine Dialogue conteyning a communication betweene a Fryer named Iohn Brusierd and Mayster Thomas Bilney ADialogue which we haue thought meet for this place because it was done in Ipswich and also about the time of these examinations the Copy whereof we haue written with the friers owne hand in Latine the Copy whereof in English here ensueth ¶ A Dialogue betwene Fryer Iohn Brusierd and Mayster Thomas Bilney in Ipswich concerning worshipping of Images Brusierd A Dialogue betweene Bilney and Frier Brusierd ALthough you haue blasphemed most pernitiously the immaculate flocke of Christ with certayne blasphemyes of yours yet being moued partly with your gentle petitions partly pitying your case towardly dispositiō I am come hither to talke with you secretly before the rumor be disclosed vpon the consideration of the threefolde errors which I see in you First for that when you began to shoot the dart of your pestiferous error more vehemently thē you ought agaynst the brest of the ignorant multitude you seeme to poure vpō the ground the precious bloud of Christ as with a certein vehement violence out of the miserable vessel of your hart Wheras you sayd A great blasphemy among the Fryer to set vp Christ onely to be our mediatour that none of the sayntes do make intercession for vs nor obteine for vs any thing you haue perilously blasphemed the efficacy of the whole church cōsecrated with the precious bloud of Christ. Which thing you are not able to deny especially seing y e same so incessantly doth knocke at the gates of heauē through the continuall intercession of the sayntes according as in the seuenfolde Letany manifestly appeareth to be seene Bilney I maruell at you and doubtles cannot maruell enough but that the strong vayn custome of superstitious mē thinking themselues not to be heard but in much babling doth put an end of my admiration For our heauenly father knoweth what we haue need of before we aske Also it is written There is one mediatour of God and men the man Christ Iesus One mediator and no moe If then there be but one mediator of God and men the man Christ Iesus where is our bleessed Ladye where is then S. Peter and other Saintes Brusierd I suppose that no man is ignorāt but that the diuines of y e primitiue church haue all affirmed to be one mediator betweene God and man Neither could any at that time prayse or pray to the saynts whē as yet they liuing in the calamities of this body and wrastling with the cōtrary windes of this world The Popes Calender maketh moe Mediators now then were in the Primitiue Church were not yet come to the port of rest wherunto they were trauelling Paul I graūt did rightly affirme to be but one mediator of God men what time as yet there was no saint canonised or put into y e kalender But now seing the church doth know doth certeinly beleue through y e vndoubted reuelations of God that y e blessed virgin other saints are placed in the bosome of Abraham she therfore like a good mother hath taught and that most diligently vs her children to prayse the omnipotent Iesus in his saynts also to offer vp by the same sayntes our petitiōs vnto God Note this argument we must prayse God in his Saintes Ergo wee must pray to Saintes Rom. 1. Therof it is that the Psal. sayth Prayse ye the Lord in his sayntes Rightly also do we say and affirme that sayntes may pray for vs. One man may pray for another Ergo much more may saynts that do enioy the fruitiō of his high maiesty For so it is writtē God is my witnes whome I serue in my spirite in the Gospell of his sonne that without ceasing I remēber you in my praier alwaies for you c. Bilney I maruell doubtlesse that you a man learned are not yet deliuered out of the confuse dungeon of heresie through the helpe of the holy Gospell especially seing y t in the same Gospell it is written Verely verely I say vnto you what so euer you aske the father in my name Iohn 16. he will geue it vnto you He sayth not whatsoeuer ye aske the Father in the name of S. Peter In nomine meo S. Paule or other sayntes but in my name Let vs aske therfore helpe in the name of him which is able to obteine for vs of his father whatsoeuer we aske least peraduenture hereafter in the end of the world at the strayt iudgemēt we shall heare Hitherto in my name ye haue asked nothing Brusierd Where ye maruell with what minde I can not tel
Bilney against Pilgrimage Item by the sayd deponent agaynst Bilney That the Priestes take awaye the offeringes and hang them about theyr whores neckes and after that they take them agayne from the whores if they please them not and hange them vppon the Images and is not that a great relicke when it is hanged there agayne Item by the sayd deponent it was testified agaynst Bilney that goyng on Pilgrimage is nought and that no man shuld vse it For it were better not and rather to tarry at home giue somewhat in almose and offer your hartes wylles and myndes to the sacrament and leaue your Idolatry to Sayntes Item by W. Nelmys of Wylsedone that Bilney shoulde preach They gilde theyr Gods and beare them about and men say they do speake and if they do speake it is the deuill that speaketh in them and not God c. Item by Thomas Daly of Wilsedone that Bilney thus preached You come hither on pilgrimage to stockes and stones You do naught keepe you at home and worship the sacrament at home c. Item by fryer Iohn Hogekyn that Bilney thus preached at Ipswich The comming of our Sauiour Christ was long desired and by diuers and manye prophetes prophecied Bilney agaynst false merites Vide supra pag. 976. that hee should come But Iohn the Baptist more then a Prophet did not onely prophecie but with his finger shewed Behold the Lambe of God that taketh away the sinnes of the world Then if thys wer the very Lambe which Iohn did demonstrate and shewed whiche taketh away the sinnes of the worlde what iniurie is this Bull of the Byshop of Rome to our Sauiour Iesu Christ that to be buryde in the Cowle of S. Fraunces should or may remit 4. partes of the penaunce What is lefte to our Sauiour Iesus Christ which taketh away the sinnes of the worlde This will I iustifie to be a great blasphemy agaynst the blood of Christ. c. Item by an other Fryer Iulles that Bilney thus preached I trust there shall and will come other beside mee the whiche shall shewe and preache to you the same fayth and maner of liuing that I doe Bilney agaynst mâ—e mediatours then one which is the very true Gospell of our Sauiour whereby you shall be brought from your erroures wherein you haue bene so long seduced for before thys there hath bene many that hath sclaundered you and the Gospell of our Sauiour Christe Of whome speaketh oure Sauioure Christ. Mat. 18. Qui scandalizauerint vnum de pusillis istis qui crediderunt c. Adde moreouer to these the testimonye of Richarde Seman that Bilney in Ipswich shoulde preache these wordes Our Sauioure Christ is our mediatour betweene vs and the father what then should neede vs to seeke to anye Saynt for remedye inferiour to Christ Wherefore to make suche petition to anye but to our Sauiour Christ trustyng therby to haue remâ—die doth great iniurie to the bloud of Christ and deformeth our Sauiour Christ like as if a man shoulde take and stryke oâ— the head and set it vnder the foote and to set the foote aboue Thus much being partly touched before I thought here to insinuate agayn out of the Registers touching the opinions of Tho. Bilney Whereby may appeare the whole suÌ„me of his preaching doctrine to proceed chiefly against Idolatry inuocation of sayntes vayne worship of Images false trust to mens merites such other grosse points of religion as seemed preiudiciall derogatory to y e bloud of our sauiour Iesus Christ. As touching the Masse and Sacrament of the aultar as he neuer varyed from himself so he neuer differred therein froÌ„ the most grossest Catholickes And as concerning his opinion of the Churche of Rome how blinde it was at that tyme may sufficieÌ„tly appeare by hys owne aunsweres in tyme of hys abiuration written with his owne hand in Latine whiche I haue to shew as followeth Credo plaerasque legis pontificias vtiles esse Ex 〈…〉 37. necessarias ad pietatem quoque plurimum promouentes nec sacris Scripturis repugnantes imò ab omnibus plurimum obseruadas c. De omnibus noÌ„ possum pronunciare vtpote quas non legi quas legi nunquaÌ„ in hoc legi vt repreheÌ„dereÌ„ sed vt discereÌ„ intelligere ac pro virili facere docere De multiplicitate leguÌ„ questus est suo tempore S Augustinus item Gersonus qui miratur quomodo nos post lapsum inter tot laqueos Constitution uÌ„ tuti esse possimus quum primi parentes adhuc puri ante lapsum vnicum praeceptum non obseruarint c. Moreouer concerning the authoritie of the keyes thus he writeth answering to hys 12. Article Soli sacerdotes ordinati ritè per pontifices habent Claues quarum virtute ligant soluunt claue non errante quod facere eos non dubito quam libet sint peccatores Nam Sacramentorum efficaciam non minuit nedum tollit ministrorum indignitas quam diu ab Ecclesia tolerantur c. By these wordes of Bilney written by him in Latine although it may be thought how ignorant grosse he was after the rudenes of those dayes yet by the same notwithstanding it may appeare how falsely he is noted sclaundered by M. More and Cope my friend to haue recanted the Articles which he did neuer hold or mayntayne otherwise in all his life And therefore as I sayde though it be graunted to M. More or in his absence to my friende Cope that Bilney was assoyled was coÌ„fessed housseled before his burning yet all this argueth not y t he recanted Nowe that I haue sufficiently I trust put of the reasons of M. More and of others wherby they pretend falsly to face vs out that Bilny the second time agayne recanted at hys death it remayneth on y e other part that I likewise do inferre my probations wherby I haue to argue conuince that Bilney did not the second time recant as he is vntruely slaundered And first I will begin euen wyth the words and testimony of M. Mores own mouth who being Lord Chauncellour when message was sent to hym for a writte of discharge to burne Bilney Mâ—res owne 〈◊〉 agâ—â—nst hymsâ—â—â—â— speaking in this wise to the messengers that came Go your wayes sayd he and burne hym first and then afterwarde come to me for a bill of my hand Which wordes may geue vs euideÌ„ce enough that Bilney was not thought then to haue recanted for then y e Lorde Chauncellour woulde not haue bene so greedy and hasty no doubt to haue him dispatched And how standeth this with M. Mores wordes now whiche beareth vs in hand that he recanted many dayes before his burning 〈◊〉 by Bâ—â—â—oppe 〈…〉 that Bilney dyd 〈…〉 at his burning The like euidence we may also take by the verdicte of the Bishop himselfe that burned him whose words were these After he had burned him and theÌ„
children then are they not the foure hundreth person in nuÌ„ber One part therefore in foure hundreth partes deuyded were to much for them except they did labor What an vnequall burtheÌ„ is it that they haue halfe with the multitude and are not the foure hundreth person of theyr number What toung is able to tell that euer there was any commoÌ„ wealth so sore oppressed since the world first began And what doth all this greedy sort of sturdy idle holy theeues with these yearely exactions that they take of the people Truly nothing but exempt themselues from the obedience of your grace Nothing but traslate all rule power Lordship authority obedience and dignity from your grace vnto theÌ„ Nothing but that al your subiectes should fall into disobedience and rebellion against your grace and be vnder theÌ„ as they did vnto your noble predecessor king Iohn which for because that he would haue punished certayne traytors that had conspired with the French kyng The rule of 〈◊〉 empaâ—red by the Popes Clergye to haue deposed him from his crowne and dignity among the which a Clerke called Stephen whom afterward agaynst the kinges will the Pope made Bishop of Caunterbury was one interdited his land For the which matter your most noble realm wroÌ„gfully alas for shame hath stand tributary not vnto any kinde of temporal prince but vnto a cruell deuilish bloudsupper dronkeÌ„ in the bloud of the Sayntes and Martyrs of Christ euer since Here were an holy sort of Prelates that thus cruelly could punish such a righteous king al his realme and succession for doing right Here were a charitable sort of holy men that could thus interdite a whole Realme plucke away the obedience of the people from their naturall liege Lord and king for none other cause but for his righteousnes Here were a blessed sort not of meeke heardes but of bloudsuppers that could set the French king vpon such a righteous Prince to cause him to lose his crown and dignity to make effusioÌ„ of the bloud of his people vnles this good and blessed king of great compassion K. Iohn submitted himselfâ— vnto the Pope read before more fearing lamenting the shedding of the bloud of his people then the losse of his crowne and dignity agaynst all right and conscience had submitted himselfe vnto them O case most horrible that euer so noble a king realme and succession should thus be made to stoupe to such a sort of bloudsuppers Where was his sword power crowne dignity become wherby he might haue done iustice in this matter where was their obedience become that shoulde haue ben subiect vnder his high power in this matter Yea where was the obedience of all his subiectes become that for maintenance of the coÌ„mon wealth should haue holpen him manfully to haue resisted these bloudsuppers to y e sheding of theyr bloud was it not altogether by theyr policy translated from this good king vnto them Yea and what do they more Truly nothing If this be not true in the whole I would the greatest part were not suche but apply themselues by all the sleights they may to haue to do with euery mans wife euery mans daughter and euery mans mayde that cukoldry and baudry should reigne ouer al among your subiectes that no man should know his owne childe that theyr bastards might inherite the possessions of euery man to put the right begotten children cleare beside their inheritance in subuersion of all estates and godly order These be they that by their absteining from Mariage do let the generation of the people whereby all the Realme at length if it should be continued shal be made desert and inhabitable These be they that haue made an 100000. idle Whores in your realme 100000 idle whores made in England by the Popes Clergye which would haue gotten their liuing honestly in the sweat of their faces had not their superfluous riches illected them to vncleane lust and idlenes These be they that corrupt the whole generatioÌ„ of mankind in your Realme that catche the pockes of one woman and beare them to another that be burnt with one woman beare it to another that catch the lepry of one woman beare it to another Yea some one of them shall boast among his felowes that he hath medled with an C. women These be they y t when they haue once drawne mens wiues to such incontinency speÌ„d away theyr husbands goodes make the women to runne away from theyr husbandes yea run away themselues both with wife and goods bringing both man wife and children to idlenes theft and beggery Yea who is able to nuÌ„ber the great and broad bottomles Occeane Sea full of euils that this mischieuous and sinfull generation may lawfully bring vpon vs vnpunished Where is your sworde power crowne and dignitye become that shoulde punish by punishment of death euen as other men are punished the felonyes rapes murthers and treasons coÌ„mitted by this sinnefull generatioÌ„ Where is theyr obedience become that should be vnder your high power in this matter It is not altogether translated and exempt from your grace vnto them Yes cruely * The realme of England is diminished decaied by the nuÌ„ber of 200000 persons at least or els replenished with so many whores whoremaisters by restraining of mariage froÌ„ priesteâ— Monkes Friers NuÌ„nes Colleges Hospitalles BeadmeÌ„ such like orders within the realm of England The increase of which nuÌ„ber might be recouered and the realme more peopled and also Gods Commaundements better kepte if these vowes of bondage were broken matrimony permitted free to all men What an infinite nuÌ„ber of people might haue bene increased to haue peopled the Realme if this sort of folke had bene maryed like other men What breach of matrimony is there brought in by them such truly as was neuer since the world began among the whole multitude of the HeatheÌ„ Who is she that will set her handes to worke to get 3. d. a day and may haue at least 20. d. a day to sleepe an houre wyth a Frier a Monke or a Priest What is he that would labor for a groat a day and may haue at least 12. d. a day to be baude to a Priest a Monke or a Frier What a sort are there of them that mary Priests soueraigne Ladyes but to cloake the Priestes incontinency and that they may haue a liuing of the Priestes theÌ„selues for theyr labor Priestes and Doues make foule houses How many M. doth such lubricity bring to beggery thefte and idlenes which should haue kept their good name haue set themselues to worke had not beene this excessiue treasure of the spiritualitye what honest man dare take any man or woman into his seruice that hath beene at such a schoole with a spiritual man Oh the greeuous shypwracke of the common wealth The Popes clergy a shipwracke to all common wealthes which in auncient tyme before the comming of these rauenous
extant in his workes to be seene and woorthy in all ages to be marked the tenour whereof tendeth to this effect as followeth Tyndals supplications to the King Nobles and subiects of England I Beseech the Kings most noble grace well to consider all the wayes Tindals supplicatioÌ„ to the king and states of England by the whiche the Cardinall and oure holy Byshops haue led hym since he was first King and to see whereunto all the pride pompe and vaine boast of y e Cardinall is come and how God hath resisted hym and oure Prelates in all their wiles We hauing nothing to do at all haue medled yet with all matters and haue spente for our Prelates causes more then all Christendome euen vnto the vtter beggering of our selues and haue gotten nothing but rebuke and hate amoÌ„g all nations a mocke and a scorne of them whom we haue most holpen For the Frenchmen as the saieng is of late dayes made a play or a disguising at Paris in whiche the Emperour daunsed with the Pope and the French King and weeryed them the King of England sitting on a hye bench and lookyng on The king of England payes for all And when it was asked why he daunced not it was aunswered that he sat there but to pay the minstrels their wages As who shoulde say we payd for all mens dauncing We monied the Emperour openly and gaue y e french King double and treble secretly and to the Pope also Yea and though Ferdinandus had money sent openly to blind the world withall yet the saieng is through all Dutchland that we sent money to the King of Pole c. Furthermore The secoÌ„â— petition of Tindall I beseech his grace also to haue mercy of his owne soule and not to suffer Christ and his holy Testament to be persecuted vnder his name any longer that the sword of the wrath of God may be put vp agayne which for that cause no doubt is most chiefly drawne Thirdly my petition is to his grace The third petition of Tindall to haue compassion on his poore subiectes that the Realme vtterly perish not with the wicked counsayle of our pestilente Prelates For if his grace which is but a man should die the Lords and commons not knowing who hath most right to enioy the crowne the realme could not but stand in great daunger My fourth sute and exhortation is to all the Lords temporall of the realme Thâ— 4. pâ—â—â—tion of Tindall Limitation of succession to the Crowne I pray God this be not a prophesie agaynst England The 5. petition of M. Tindall that they come and fall before y e kings grace and humbly desire his Maiestie to suffer it to be tried who of right ought to succeede And if he or shee fayle who next and who third And let it be proclaimed openly and let all the Lords temporall be sworne therto and all y e knightes and squiers and gentlmen and the commons aboue xviij yeares old that there be no strife for the succession If they trie it by the sword I promise them I see no other likelyhode but it will cost the realme of England c. Further of all the subiects of England this I craue that they repent For the cause of euill rulers is the sinne of the subiects as testifieth the Scripture And the cause of false Preachers is that the people haue no loue vnto the truth sayth Paule in the 2. Chapter of the 2. Epistle to the Thessalonians We be all sinners an hundred times greater then all that we suffer Let vs therefore eche forgiue other remembring the greater sinners the more welcome if we repent according to the similitude of the riotous son Luk. xv For Christ died for sinners and is their Sauiour and his bloud their treasure to pay for their sinnes He is that fatted calfe which is slaine to make them good cheare withall if they wil repent and come to their father againe and his merites is the goodly rayment to couer the naked deformities of their sinnes Finally if the persecution of the Kings grace and of other temporall persons conspiring with the spiritualtie be of ignoraunce I doubt not but that their eyes shal be opened shortly and they shal see repent and God shal shew them mercy But if it be of a set malice against the truth and of a grounded hate against the law of God by the reason of a full coÌ„sent they haue to sinne and to walke in their old wayes of ignoraunce whereunto beeing now past all repentance they haue vtterly yeelded themselues to followe with full lust without bridle or snaffle which is the sinne against the holy Ghost then ye shall see euen shortly that God shall turne the poynt of the sword wherewith they now shed Christes bloud homewarde to shed theyr owne againe after all the examples of the Bible These thinges thus discoursed pertayning to the story and doings of Tindall finally it remayneth to inferre certayne of his priuate letters and epistles whereof among diuers other which haue not come to our hands two speciall he wrote to Iohn Frith one properly vnder his own name another vnder the name of Iacob but in very deede was written and deliuered to Iohn Frith being prisoner then in the Tower as ye shall further vnderstand by the sequeale heereafter The copie and tenour of the Epistles heere followeth A letter sent from Tyndall vnto Mayster Frith being in the Tower THE grace and peace of God our Father and of Iesus Christe our Lord be with you Amen Dearely beloued brother Iohn A letter of Tindall to M. Fryth I haue heard say how the hipocrits now that they haue ouercome that great busines whiche letted them or at the least way haue brought it at a stay they returne to their olde nature againe The will of God be fulfilled and that which he hath ordeyned to be ere the world was made that come and his glory raigne ouer all Dearely beloued how euer the matter be commit your selfe wholy and onely vnto your most louyng Father and most kynde Lorde and feare not men that threate nor trust men that speake faire but trust him that is true of promise and able to make hys word good Your cause is Christes Gospell a light that must be fed with the bloud of fayth The lampe must be dressed and snuffed dayly and that oyle poured in euery euening and morning that the light go not out Though we be sinners Pet. 2. yet is the cause right If when we be buffeted for well doing we suffer paciently and endure that is acceptable to God for to that end we are called For Christ also suffred for vs leauing vs an example that wee should follow his steps who did no sin Herby haue we perceiued loue that he layd downe his life for vs 1. Iohn 3. therefore we ought also to lay downe our liues for the brethren Reioyce and be glad Math. 5. Rom. 8.
the world was put away Euery Byshop of the world is not named a Byshop by God For some commeth into that office not by the holy ghost Iohn 10. not elect of God as Iohn sayeth not entring in ouile ouâ—um per ostium sed ascendens aliundè All bishops be not called of God Some there are that entreth into the folde of the sheep of GOD not by the dore Some there be that entreth in hauing charge and cure of soule not by God but by worldly meanes by worldly labour by importune sutes and intercession of frendes or by theyr owne vnlawfull labour by simony and such other wayes Such are not named Byshops by God Such entreth not by the dore not by him that sayth Ego sum ostium Ego sum via veritas vita I am the dore I am the way I am the life I am trueth I am pastor bonus the very true and good Byshop that entred by God Iohn 10. And all that entreth otherwise then by God Christ calleth them fures latrones theues spoylers raueners deuourers and deceiuers of the sheepe Theyr liuing shall declare the same For such as so wilfully do enter do study theyr owne profites and commodities Such receiueth the fruites and do nothing for them Such suffereth theyr sheepe to perish for lacke of bodily and ghostly foode and susteynaunce for lacke of preaching for lacke or geuing good counsell for lacke of good liuing for lacke of good ensample And suche for the most part liueth naughtily carnally fleshly viciously popously worldly not bishoply nor priestly For they came not in by God nor by grace Christ sayth Qui intrat per me saluabitur Iohn 14. ingredietur egredietur pascua inueniet He that entreth by me shal be saued Et ingredietur egredietur And he shall go in and he shall go out What is that to say he shall goe in and he shall goe out â— thinke he meaneth by going in that he shall haue grace to enter studiously into the holy Scripture daily and nightly to meditate to study and to profite in the lawes of God Et egredietur And he shall explayne and truely interpretate and publish it vnto the people Et pascua inueniet And he shall finde there plenty of spirituall food for himselfe for his people to edify their soules to instruct and call theÌ„ to the knowledge of God to feed theÌ„ pletifully that they shall not lack necessaryes to their soules Let vs therfore so liue that we may be called PoÌ„tifices appellati a Deo Hebr. 7. This our great Byshop Christ is also Pontifex sanctus innocens impolluâ—us segregatus à peccatoribus excelsior coelis sedens à dextris Dei emundans conscientias nostras à peccatis intrans sancta sanctorum per proprium sanguinem He is Sanctus A holy Bishop and willeth vs to be holy in our conuersation Sanctus applyeng our selues vnto godlynesse to the seruice of God to lyue like byshops like priestes pure cleane chaste deuout studious faythfully labouring in his word praying doing sacrifice and euer to be godly and vertuously occupyed He is InnoceÌ„s an innoceÌ„t He neuer sinned he neuer offeÌ„ded in word thought noâ— deed Innocens Innocens noying no creature profiting all folkes meekely suffering aduersities opprobries rages rebukes and reproches without grudge or contradiction Innocens simplex simplex sine plica An innoceÌ„t without pleit or wrincle Simplex without error or doublenes without hipocrisy or dissimulation without flattering or glosing without fraud or deceite not seruing the body nor the world but God In this we ought also to follow our heauenly Bishop Impollutus He was vndefiled He liued cleane without spot or blot Impollutus without wemme or strayne No immuÌ„dicity in him no vncleannesse nor filthinesse but all pure and cleane chaste and immaculate all bright and shining in grace and godlinesse In so mâ—ch that he was Segregatus à peccatoribus cleane segregate from all kinde of vncleanesse from all maner of sinnes and from sinners Segregate from them not from theyr company For as Mathew writeth Segregatus a peccatis Publicans and sinners came and eate and drank with him and his disciples in the house of Leui. And he also came as a Phisition to heale the sinner And yet he was segregate from them quantum ad participationem cum eis in peccato as touching theyr ill liuinges Math. 9. not being participant with them in sinne but came onely to heale them and to ridde them from sinne and sore of the soule He entred the heauens not with the bloud of kidde nor Goate but with his owne proper bloud For which and for his holynesse and perfectnes Excelsior coelis Excelsior coelis factus est He is extolled and exalted aboue all the Aungels and beatitudes aboue all the heauens sitting on the right hand of the father WhoÌ„ all the heauenly creatures doe worship honor and do reuerence vnto Where he prayeth for his people and is Mediatour in hys manhead to his father for vs. This our Bishop purgeth our consciences as witnesseth the Apostle he clenseth our soules he maketh vs inwardly beautious and fayre The Bishop of Rome lacketh manye of these notable vertues He hath few or none of these properties few or none of these qualities He is as we all are sinners a sinner To whom this word Magnus great is not conuenient nor can be in him any wayes verified Magnus For he cannot forgeue sinne as our Byshop doth nor iustify as he doth neither enter in Sancta Sanctorum with his owne bloud as he did How can he then be called a great Bishop that is as we be all sinners a sinner a breaker of the lawes of God and dayly doth or may fall and sinne And for that cause the law commaunded that euery bishop and Priest shoulde first offer hostes and sacrifice for his owne sinnes and afterward for the sinnes of the people How can he therfore be called a great Bishop or Priest Our Bishop we speake of is the very great bishop No dole no fraude no guile was euer founde in his mouth And when the Prince of the worlde the deuill came to him he coulde finde no poynt of sinne in him Wherefore Gabriell the Archaungell shewing his natiuity vnto Mary his mother sayd Hic erit magnus filâ—us altiâ—simi vocabitur Luke 1. He shal be great and shal be called the sonne of God And agayne it is written of him Propheta magnus surrexit inter nos Luke 7. A great Prophet is risen among vs. Sinne maketh a man small and litle litle in reputation before God and man Vertue maketh man great and of high reputation Shew me one place in Scripture where you haue reedde No sinner called great in the scripture that a sinner was called great I trow it shall not be founde Will you heare who were called great in
yee all of this this is my bloud which is of the newe Testament which is shed for many for the remission of sinnes Of which words seeing in them dependeth a greate triall and proofe of this matter and that for the interpretation of them is and hath bene all controuersie of this matter I therefore shall shewe the interpretation that holy Doctours haue made of them that as to me seemeth be full woorthy credite First Tertul. 〈◊〉 Marcion 〈◊〉 lib. 2. wee finde in the seconde booke of Tertullian which he writeth against Marcion Ipse Christus nec panem reprobauit c. Christ did not reproue the bread because it doth represent his body This Marcion against whome Tertullian doth thus write did erroneously reproue all creatures as euill Whiche thing Tertullian doth improue by the Sacrament saieng as is aboue written The bread representeth the body of Christ. Christ did not reproue the bread which representeth his body As who woulde saye If Christ had iudged the bread euill then woulde hee not haue left it for a signe or sacramente to represent his blessed body Agreeably to the same doth hee also saye in the fourth booke made againste the saide Marcion in these wordes Christus acceptum panem distributum Discipulis corpus suum illud fecit c. Tertul. coÌ„tra Marcionera lib. 4. Christ made that same bread whiche he tooke and distributed to his Disciples his body sayeng This is my body that is to say the figure of my body But it could not haue bene a figure vnlesse it were the body of a very true thyng in deede Furthermore a voyde thing which is a phantasie could not receyue a figure or a forme This Marcion had an erroneous opinion that Christ had no naturall body Bread beareth a figure of Christes body but a body phantasticall Which errour or heresie this famous Doctor Tertullian doth improue by the holy Sacrament saieng as afore is written That the Sacramente is a figure of Christes body Ergo Christ had a very and true body For a thing which is vaine and fantasticall can receiue no figure So that in both places we may clearely perceiue his interpretation of these wordes Thys is my bodye Whiche interpretation is not new but authentike or full auncient like as is the Writer And this interpretation do I the rather allow because none of the olde Doctours This is my body expounded whiche folowed him did euer improue hym therefore but rather haue folowed it as appeareth by holy Augustine In the Preface vpon the third Psalme doth the sayde Augustine highly commend the wonderfull sufferance of Christ which so long did suffer and forbeare Iudas as if hee had bene a good and an honest man where as notwithstanding he did knowe his trayterous thoughtes The pacyeÌ„ce of christ in suffering Iudas when hee receyued hym to the feast or supper in which he dyd commend and delyuer to his Disciples the figure of his body and bloud The wordes of Austen in Latine be these In historia noui Testamenti August The SacrameÌ„t a figure of the Lordes body ipsa Domini nostri tanta tam admiranda patientia erat quòd eum taÌ„diu pertulit tanquaÌ„ bonuÌ„ c. In the story of the new testament the patience of our Lorde was so great and so to be marueiled at because hee suffered Iudas so long as a good man when as he knewe his thoughtes when he rereceiued him to the feast in the which he did commende and deliuer the figure of his body and bloud to his disciples The same holy Doctour also wryting agaynste Adamantius saith thus Non enim dubitauit Dominus dicere Aug. contra AdamaÌ„tuâ—â— hoc est corpus meum cùm daret signum corporis sui For the Lorde did not doubt to say This is my body when he gaue a signe of his body And for a further declaration of the same Chapter he saith Sic enim sanguis est anima quomodo petra erat Christus c. For the bloud is so the soule as the rocke was Christe Notwithstanding hee dothe not saye that the rocke did signifie Christ but he doth say that the rocke was Christ. Expressely doth Augustine here call the signe of Christes body his body playnely interpreting these words This is my body as both he and Tertullian did before Moreouer he taketh these three sentences This is my body The soule is the bloud and Christ was the stone The phrase of Scripture to be of one phrase and to be like speaches or to be expounded after one fashion And this texte The rocke was Christe doth hee commonly thus expounde The rocke did signifie Christ as appeareth Lib. 18. de Ciuitate Dei Cap. 48. Also in the booke of Questions vppon Genesis August de Ciuit. lâ—b 18. cap. 48. and in the booke of Questions vppon Leuiticus handling the 28. Chapter of Iohn and in his Sermon of the Annuntiation of oure Lady In like maner also Saint Hierome expoundeth it in the small scholies written vpon the first chapter of the first epistle to the Corinthians HieroÌ„ in 1. Cor. cap. 1. and all other writers with one consent so far as I can reade and so doth the text require it to be expounded For Christe was not a naturall stone as all men may well perceyue and yet was hee the verye true stone figuratiuely as Lyra sayth Solet res quae significat nomine rei quam significat nominari The thing which signifieth is wont to be called by the name of the thing whiche it doth signifie And so is the stone signifieng Christe Lyranus called Christe whiche thereby is signified And as hee doth approoue this text The stone was Christ likewise doth hee expounde The bloud is the soule wyth the whiche hee dooth knit thys texte This is my body to be figuratiuely expounded as they be According to this doth the holy Doctour write This is my body 〈…〉 speach August in Psal. 50· Psalme 50. Nisi quis manducauerit carnem meam non videbit vitam aeternam c. Vnlesse a man doo eate my flesh hee shall not see eternall life They vnderstoode that very foolishly and conceyued the same carnally and thought that oure Lorde woulde cutte awaye lumpes or peeces of his body and geue to them And they sayd This is an hard sayeng But they were hard of beliefe and not the sayeng For if they had not bene hard but meeke they would haue sayd to them selues He speaketh not this without a cause but because there is some hyd Sacramente or mysterie therein They shoulde haue aboden with hym easie of beliefe and not hard and then shoulde they haue learned of him that which other learned that tarryed after they were gone awaye In this may we see that our Sauiour willeth his precious flesh to be eaten But for the maner of eating is and hath bene much controuersie The Iewes of Capernaum were
his owne proper person is yet sayde to be offered vp not only euery yeare at Easter but also euery day in the celebration of the Sacrament because his oblation once for euer made is thereby represented Euen so saith Augustine is the Sacramēt of Christes body the body of Christ and the sacrament of Christes bloud the bloud of Christ in a certayne wise or fashion The celebration of the sacrament representeth the oblation of Christes body The sacramēt of Chrrists body is not his body in deede but in memoriall or representation Not that the Sacrament is his naturall body or bloud in deede but that it is a memoriall or representation thereof as the dayes before shewed be of his verye and naturall body crucified for vs and of his precious bloud shed for the remission of our sinnes And thus be the holy signes or Sacramentes truely called by the names of the very thinges in them signified But why so For they saith Augustine haue a certaine similitude of those things wherof they be signes or Sacraments for else they should be no Sacraments at all And therefore do they commonly and for the most part receiue the denomination of the things whereof they be Sacraments So that we may manifestly perceiue that he calleth not the Sacrament of Christes body and bloud the very body and bloud of Christ but as he sayd before But yet he sayth in a certaine maner or wise Not that the Sacramente absolutely and plainely is his naturall body or bloud For this is a false argument of Sophistrie which they call Secundum quid ad simpliciter that is to say A Falla◠in Logike a secundum quid ad simpliciter The Popes argument The Sacrament of Christes body is Christs body Ergo the sacrament is Christes body really ◠substātially that the Sacramēt of Christes body is in a certaine wise the body of Christe Ergo it is also playnely and expressely the naturall body of Christ. For such an other reason might this be also Christ is after a certayne maner a Lion a Lambe and a doore Ergo Christe is a naturall Lion and Lambe or materiall doore But the Sacrament of Christes body and bloud is therefore called his body and bloud because it is thereof a memoriall signe sacrament token representation spent once for our redemption Which thing is further expounded by an other speach that he doth heere consequently allege of baptisme Sicut de ipso baptismo apostolus dicit c. The Apostle quoth Augustine sayeth not we haue signified buryeng but he sayeth vtterly we be buried with Christ For else should all false Christians be buried wyth Christ from sinne which yet do liue in all sinne And therfore saith Augustine immediately therupon he called therfore the sacrament of so great a thing by none other name then of the thing it selfe Thus O moste gracious and godly prince do I confesse and knowledge that the bread of y e sacrament is truely Christes body and the wyne to be truely his bloud according to the wordes of the institution of the same Sacrament but in a certaine wise that is to wit figuratiuely sacramētally or significatiuely according to the exposition of the Doctours before recited heereafter folowing And to this exposition of the old Doctours am I enforced both by the articles of my Creede and also by the circumstances of the sayde Scripture as after shall more largely appeare But by the same can I not finde the natural body of our Sauiour to be there naturally but rather absent both from the sacrament from all the world collocate and remaining in heauen where he by promise must abide corporally vnto the end of the world The same holy Doctor writing agaynst one Faultus sayth in like manner Aug. contra Faustum Si Machabaeos cum ingenti admiratione praeferimus quia escas quibus nunc Christiani licitè vtuntur attingere noluerunt quia pro tempore tunc Prophetico non licebat quanto nunc magis pro Baptismo Christi pro Eucharistia Christi pro signo Christi c. If we doo preferre wyth greate admiration the Machabees because they would not once touche the meates which Christian men now lawfully vse to eate of for that it was not lawfull for that tyme then beyng propheticall that is in the tyme of the olde Testament how muche rather now ought a Christian to be more ready to suffer all things for the Baptisme of Christ and for the Sacrament of thankesgiuing and for the signe of Christe seeyng that those of the old Testamente were the promises of the things to be complete and fulfilled and these Sacramentes in the newe Testamente are the tokens of things complete and finished In this do I note that according to the expositions before shewed he calleth the Sacrament of Baptisme and the Sacrament of Christes body bloud otherwise properly named Eucharistia signum Christi and that in the singular number The signe of Christ. for as much as they both do signifie welnigh one thing In both them is testified the death of our Saueour And moreouer he calleth them Indicia rerum completarum that is to wyt The tokens or benefits that we shall receiue by the beliefe of Christe for vs crucified And them doth he call vsually both the sacraments signum Christi in the singular number And as the same Saint Augustine in his fiftie treatise vpon the Gospel of Saint Iohn teacheth where he sayeth thus Si bonus es si ad corpus Christi pertines quod significat Petrus habes Christum in praesenti in futuro In praesenti per fidem c. If thou be good August in Ioan tract 50. if thou pertayne to the body of Christ which this word Petrus doth signifie then hast thou Christ both heere presente and in time to come Heere presente through fayth heere presente by the signe and figure of Christe heere presente by the Sacrament of Baptisme heere presente by the meate and drinke of the altar c. More there was that Iohn Lambert wrote to the king but thus much onely came to our hands The death of Robert Packington AMong other actes and matters passed and done thys present yeare Robert Packington which is of the Lorde 1538. heere is not to be silenced the vnworthy and lamentable death of Robert Packington Mercer of London Anno 1538. wrought and caused by the enemies of Gods worde and of all good proceedings The story is this The said Robert Packington being a man of substance and dwelling in Chepeside vsed euery day at fiue of the clocke Winter and Sommer to goe to prayer at a Churche then called S. Thomas of Acres but now named Mercers Chappell And one morning amongst all other being a great mistie morning such as hath seldōe bin seene euen as he was crossing y e streate from his house to the Churche he was sodenly murthered with a gunne which of y e neighbours was plainly
beyng fast bound to a stake and Furse set on fire round about him was so scorâ—hed that he was as blacke as soote one Doctour Redyng there staÌ„ding before him with Doctour Heyre and Doct. Springwell hauyng a long white wande in his hand did knocke him vpon the right shoulder and sayd Peke recant and beleue that the Sacrament of the aultar is the very body of Christ fleshe bloud and bone after that the Priest hath spoken the words of Consecration ouer it and heere haue I in my hande to absolue thee for thy misbeliefe that hath ben in thee hauing a scrole of paper in his hande When he had spoken these wordes Peke answeared and sayde I defie it and thee also with a great violence he spit from him very bloud whiche came by reason y t his vaynes brake in his body for extreame anguishe And when the sayde Peke had so spoken then D. Reding sayd To as many as shall cast a sticke to the burning of this heretique Forty dayes of parâ—on proclaymed for casting sticks into Pekes fyer is graunted fortye dayes of pardon by my Lord Byshop of Norwich Then Barne Curson Sir Iohn Audley Knight with many others of estimation being there present did rise from their seates and wyth their swords did cut downe boughes and throw them into the fire and so did all the multitude of the people Witnes Iohn Ramsey and others who did see this acte In the yeare last before this whiche was of the Lorde 1537. it was declared how Pope Paul the third indicted a general Councel to be holden at Mantua Of this CouÌ„cell of Mantua reade before 1084. Whereunto the king of England among other Princes being called refused either to come or to sende at the Popes call and for defence of himselfe directed out a publique Apologie or Protestation rendring iust and sufficient matter why neyther he would nor was bound to obey the Popes commandement Which Protestation is before to be read page 1084. This Councell appointed to begin the 23. daye of Maye the yeare aforesayde was then stopped by the Duke of Mantua pretending that hee woulde suffer no Councell there vnlesse the Pope would fortifie the Citie with a sufficient armye c. For whiche cause the Pope proroged the sayd Councell to be celebrate in the moneth of Nouember folowing appointing at y e first no certaine place At length named and determined the citie of Uincence lyeng within the dominion of the Uenetians to be the place for the Councell Whereunto when the King the yeare next folowing which is this present yeare of the Lorde 1538. was requested by the Emperour and other states to resort eyther hymselfe or to sende he agayne refusing as hee dyd before sendeth this Protestation in waye of defence and aunsweare for hymselfe to the Emperour and other Christen princes the copie and effect whereof heere vnder foloweth and is this Henry the eight by the grace of God King of Englande and Fraunce c. saluteth the Emperour Christian princes and all true Christen men desiring peace and concord amongst them WHereas not long sithens a booke came forth in our and al our Counsailes names Anno. 1538. which coÌ„teined many causes why we refused the Councell then by the Byshop of Romes vsurped power first indicted at Mantua The kings letter to the Emperor to be kept the xxiij day of May after proroged to Nouember no place appoynted where it should be kept and whereas the same booke doth sufficiently proue that our cause could take no hurt Of thiâ— book 〈◊〉 before 〈◊〉 neither with any thing done or decreed in such a company of addict men to one sect nor in any other Councell called by his vsurped power we thinke it nothing necessarie so oft to make newe protestations The Poâ—â— doth but mocke the world with his 〈◊〉 Councelâ—â— as the Bishop of Rome and his Courts by suttletie and craft do inuent wayes to mocke the world by newe pretensed generall Councels Yet notwithstanding because that some things haue now occurred either vpon occasion geuen vs by change of the place or else through other consideratioÌ„s which now being knowne to the worlde may do muche good we thought we should do but euen as that loue enforceth vs which we owe vnto Christes fayth and religion to adde this Epistle And yet we protest Generall Councells are to be wished so they might be free vniuersally 〈◊〉 all partes that we neyther put forthe that booke neither yet wee woulde this Epistle to be set afore it that thereby we should seeme lesse to desire a generall Councell then any other Prince or Potentate but rather to be more desirous of it so it were free for all partes and vniuersall And further wee desire all good Princes Potentates and people to esteeme and thinke that no Prince would more willingly be presente at such a Councell then we suche a one we meane as we speake of in our protestation made concerning the Councell of Mantua Truely as our forefathers inuented nothyng more holyer then generall Councels vsed as they ought to be so there is almost nothing that may do more hurt to y e Christian coÌ„mon wealth to y e faith to our religion Nothing more petrâ—cious to the Church then general Councels if they be abused then general CouÌ„cels if they be abused to lucre to gaines to y e establishment of errours They be called general and euen by their name do admonish vs that all Christen meÌ„ which do dissent in any opinion may in theÌ„ openly frankly without feare of punishment or displeasure say their mind For seeing suche thyngs as are decreed in generall Councels touche equally all men that geue assent thereunto it is meete that euery man may boldly say there that hee thinketh And verily we suppose that it ought not to be called a generall Councell where alonely those men are heard which are determined for euer in all pointes to defend the Popish parte and to arme themselues to fight in the Byshop of Romes quarrell though it were against God and his Scriptures It is no generall Councell neyther it ought to be called generall where the same men be onely Aduocates and aduersaries the same accused and iudges Thâ— Popes Councels are no generall Councells The Pope in his CouÌ„cels is the party accused and also the iudge No it is against the lawe of nature either that we shoulde condescend to so vnreasonable a law against our selues eyther that we should suffer our selues to be lefte without all defence and beeing oppressed with greatest iniuries to haue no refuge to succour our selues at The Byshop of Rome and his be our great enemies as wee and all the world may well perceyue by his doings He desireth nothing more then our hurt and the destruction of our Realme Do not we then violate the iudgement of nature if we geue him power and authoritie to be our Iudge Agaynst all reason that
bene from these our latter dayes the purer it was in all respectes and especially touching this barbarous article of traÌ„substaÌ„tiation Haymo ¶ Anno. 800. We will now draw more neare our owne time coÌ„ming to the age of Bertrame and of Haimo who were about the yeare of our Lord 810. vnder Carolus Magnus By whose writings it is euident that the church was infected as yet with no such phantasy of transubstantiatioÌ„ neither did any almost dreame of taking away y e substance of bread from the Sacrament For although Haymo Remigius Rabanus and other which liued in that age doe attribute to the Sacrament the honorable name and reuerence as we also doe of the Lordes body and bloud yet they exclude not from thence all substaunce of mele bread leane the bare accidences as our new come Catholickes do Haymo de Sermonum proprietate lib. 5. cap. 11. as by the wordes of Haymo doth appeare Where he folowing the wordes of Bede sheweth also the cause why it is so called by the name of the Lordes body Quia sayth he panis corpus confirmat ideo ille corpus Christi congruenter nuncupatur Vinum autem quia sanguinem operatur in carne ideo ad sanguinem Christi refertur That is Because bread confirmeth the hart of man therefore it is called conueniently the body of Christ and because wine worketh bloud in the fleshe of man thereof is it referred to the bloud of Christ. What canne be more effectually spoken to proue the substaunce of breade there to remayne For take away the substance of bread wine what is in the accidences left that can confirme maÌ„s hart or ingender bloud in the flesh And therefore seeyng there must nedes something remaine that must be referred to Christes body bloud in that SacrameÌ„t it either must be the substaunce of bread and wine or els it canne be no Sacrament And furthermore speaking of the visible thinges which are sanctified how and whereunto they be conuerted he sayth that by the holy ghost they passe to a Sacrament of the Lordes body And likewise the same Haymo in an other place speaking of the feuites of the earth that is of corne and wyne declareth Haymo lib. 7. in ecclesial cap· 8. how our Sauiour making of them an apt mistery coÌ„uerteth them to a Sacrament of his body and bloud c. Lib. 7. in Ecclesiast cap. 8. Bertramus likewise as he liued in the same age so in like sort he shewed his opinion therein to the like effect as Haymo did For as Haymo writing in these words declareth quia aliud est Sacramentum aliud virtus sacramenti sacramentum enimuero percipitur virtute Sacramenti interior homo satiatur Haim ibid. that is the sacrament is one thing and the vertue of the sacrameÌ„t is an other thing for the sacrament is receiued with the mouth but with the vertue of the Sacrament the inward man is satisfied So after like maner Bertramus according to y e same thus writeth Ille panis qui per Sacerdotis ministerium Christi corpus efficitur aliud exterius humanis sensibus ostendit aliud interius fidelium mentibus clamat c. That is the bread which by the ministery of y e priest is made the body of christ doth import one thing outwardly to the senses of man ¶ An. â—10 Bertram 〈◊〉 de corpore sang Domini an other thing it speaketh to the mindes of the faythfull Outwardly it is bread the same as was before the same forme is pretended the coulour appeareth the same taste remayneth But inwardly there is an other matter fare more precious and more excellent because it is heauenly which is the body of Christ that is scene not with the outwarde eyes of the fleshe but with the syght of a faythfull minde c. We will now proceede to the testimonye of Rabanus Maurus byshop of Mentz scholer somtime to Alcuinus in Paris an english man Rabanus Maurus Bishop of Mentze Anno. 800. who liuing also in the same age with Haymo and Bertrame which was 800. yeares after Christ geueth the like testimony of this doctrine in his booke of Institutions Where he asking the question why the Lord would geue the misteries of his body and bloud then vnder suche thinges as might be kept and reserued whole with great honor thus he aunswereth agayne The Lord sayth he would rather that the Sacramentes of his body and bloud should be receiued with the mouth of the faythfull Rabanus 〈…〉 and made to be theyr food that by the visible action the inuisible effecte might be shewed For like as materiall meate outwardlye nourisheth and quickeneth the body so also the word of God inwardly nourisheth and strengtheneth the soule For man lyueth not onely by bread but by euery word proceeding from the mouth of God And after foloweth For this bread and drink signifieth the eternall society of the head and of the members together And agayne For the Sacrament is one thing and the vertue of the Sacrament is an other thing The SacrameÌ„t is receiued with the mouth with the vertue of the Sacrament the inwarde man is nourished For the Sacrament is turned to the nourishmeÌ„t of the body but the vertue of the Sacrament the dignity of eternall life is gotten Wherfore like as the same is turned into vs when we eate of it so also are we turned into the body of Christ when we liue obediently and godly c. Who seeth not by these wordes of this Byshoppe what forme of doctrine was then in the Church receiued concerning this article of the Sacramet much diuers from this our grosse opinion of transubstantiation With the sayd Rabanus also accordeth an other of the like standing and also doctrine called Christianus Druthmerus who writing vpon Math. The wine sayth he doth chere and cherish the bloud and therfore not incoÌ„uenienlty the bloud of christ is figured therby for whatsoeuer procedeth froÌ„ him to vs it chereth vs with true gladnes encreaseth al goodnes vnto vs. And a â—itâ—e before the sayd Druthmarus sayth The Lorde gaue to his Disciples the Sacrament of his body to the remission of sinnes and keeping of charity that they alwayes remembring his doing might do that in figure which he should doe for them This is my body sayth he that is in Sacrament This Druthmarus liued also in the time of Carolus Magnus as witnesseth Abbas Spaynehemensis After Bertamus was Ioannes Scotus or els as some call him Ioannes Erigena Ios. 〈◊〉 a man well accepted with Carollus Caluus and afterward with Lodouicus Balbus about the yere of our Lord 880. He wrote a Booke De corpore sanguine Domini so affirming therein teaching as he knew that Bertramus had taught a litle before in Fraunce This booke y e pope caused to be condemned in Vercellensi Synodo Of the life and conuersation of this Iohannes Scotus
sacrament had stande in the open confession therof according to the auncient veritie of the doctrine receaued in the Churche before he was so handled by certaine malignaunt superstitious monks that what by euill entreatie and what for feare of deathe such is the weake frailty of man he began to shrinke and afterward did in deede recant the truth Of these malicious ennemies againste Berengarius the chiefest troubler was Lancfranke Abbot of Codune afterward Archbishop of Canterbury Guimond monke likewise first of the abbey of Leufrede afterward Archb. of Auersane Algerius also monke of Corbein Fulbertus also monke and byshop and Hildebrand sometime monke of Cluniake and then Archdeacon of Turon afterward Bishop of Rome By these and such other monkes of the like fraternitie the errour and heresie of transubstantiation began firste to be defended and partes publikely in wryting to be taken about that matter Lancfrancke a persecutor of Berengarius Of the which sides and partes the firste that began to set vp that faction by wryting seemeth to be Paschasius who was a little before Berengarius aboute the time of Bertrame and likewise Lancfrancke the firste that brought it into England Paschasius the first beginner of the faction of transubstantiation On the contrary side againe the firste that was openly impugned and troubled for denying transubstantiation was this Berengarius with whom Lancfranck also was supposed at the first beginning to holde and take part but afterward to cleare himselfe he stoode openly against hym in the Councell and wrote against him It foloweth then in the Acte of the Councel that when the Synode of Archbishops Bishops Abbots and other Prelates were together assembled y e greater number saith the storie did holde that the breade and wine were turned substantially into the body and bloud of Christ. Notwithstanding sayeth he diuers there were in the sayde Councel whych helde the contrary wyth Berengarius Ex W. Malmesb but at laste were driuen to geue ouer Berengarius amonge the rest after he had long stand in the constant defence of the truth at last relented to their willes confessing his errour where none was and desired pardon of the Councell And thys was as seemeth to W. Malmesb. hys firste geuing ouer Who afterwarde returning to hymselfe agayne after the death of Pope Leo The story recantation of Berengaâ—ius declaâ—â—d by W. Malmesb. De gestis Anglorum Lib. 3. and prickte with the stinge of conscience was driuen againe to recognise the truthe whych he before had denied The Pope sayeth Malmesb. perceauing this would not leaue him so but sent into Fraunce Hildebrande hys Cardinall Chaplaine as meete a mate for such a feate as was in all Satans courte and made him with a wany and to come againe coram nobis who so handled Berengarius and bringing hym before the face of the Councel bolden at Turon that he made him to say erraui once again against whome stoode vp in that Councell Lanfrancus and Guimundus aforesaid impugning his assertion And thus staÌ„deth the narration of W. Malmesbery But by the actes of y e Councel of Rome appeareth an other declaration which is that thys latter recantation of Berengarius shoulde be at Rome vnder Hildebrand being then Pope The order of his recantation declared Ex actis Romani Concilij in the yere of our Lord. 1076. and in the moneth of February and that in the sayde Councell holden in Ecclesia Saluatoris thys recantation of Ego Berengarius was made and he enioyned by the sayd Pope Hildebrand vpon hys oth neuer hereafter to teache or dispute contrary to that faith of the Sacrament there holden c. Againe Henry Bullinger in his booke The order of the sayd recantation reported out of Henr. Bulling De origine erroris cap. 10. De origine erroris following belike some other authour expresseth the order of the foresayd recantation after thys sorte and sayeth that in the time of Pope Leo. 9. Anno. 1051. there was a Romane Councell holden at Uercellense in the whyche Councell Lanfrancke beinge then present the Booke of Ioh. Scotus was openly read and there condemned Also Berengarius was sent for Concilium Vercellenâ—e who seeing the preiudiciall proceeding of that Councell refused himselfe to come but sent two Clerkes which openly there defended hys cause and quarell and were for the same committed vnto prison Such is the freedome of the Popes generall Councels w t prisons and violence to defend their verities Against the doings of this Councel notwithstanding the French men stoode stiffe both at Angew and Turon ioyning and consenting wyth Berengarius Not long after this died Pope Leo and after him succeeded Pope Uictor Concilium Florentinum by whom an other Synode was kept at Florence where the Actes and doings of the foresayde Councel of Uercellense were confirmed and a Legate also appointed to be sent to Turon in Fraunce This legate was Hildebrand aboue mentioned Concilium Turonense who calling the clergy of Fraunce together in a Synode fell there in hande wyth the cause of the Sacrament Berengarius not being ignoraunt of these Romaine Councels so kept himselfe that in all his action he would geue none other answere but that he beleeued and consented with the faith of the Catholicke Churche so for that time did frustrate the purpose of the councel rather deluding the preteÌ„ses of his ennemies then freely confessing the simple truth Againe Concilium Romanum â—ub Nicol. 2. after Uictor came Pope Nicholas 2. who congregating an other Councell at Rome An. 1058. sent for Berengarius there to appeare who being present argued what he could for the iustnesse of his cause but all woulde not serue In the Popes generall Councels such a stroke and mastership beareth authoritie aboue veritie Berengarius being thus borne downe on euery side by might superioritie when no remedye woulde serue Might beareth downe right but hee muste needes recant againe for the law of relapse was not yet in season he desired to know what other confession of the sacrament the Pope woulde require of him The last recantation of Berengarius Humbertus author of the decree Ego Berengarius besides y t whych hee hadde there confessed Then Pope Nicolas committed that charge to Humbart a Monke of Lotharinge and after a Cardinall y t he should draw out in formable wordes the order of his recantatioÌ„ after the prescription of Rome whych hee shoulde reade and publickely professe before the people The forme of which words is registred in the Decrees De consecrat dist 2. Ego Berengarius c. The effecte whereof is thys That hee pretendeth with heart and mouth to professe that he acknowledging the true catholicke De consecra Dist. 2. cap. Ego Berengarius and Apostolicall faith doth execrate all heresie namely that wherewyth hee hath lately bene infamed as holding that the bread and wine vpon the Altare after the
maruelled at it said plainly that y e Scripture knew no such terme of transubstantiation Damlip threatned by the Byshops Then begā the other Bishops to threaten him shortly to cōfute him with their accustomed argument I meane fire and fagot if hee should still stand to y e defence of that he had spoken Wherunto he constantly answered that he would the nexte day deliuer vnto them fully so much in writing as he had said whereto also he would stand and so was dismissed The next day at the houre appointed to appeare when they looked surely to haue apprehended hym in the meane season he had secrete intimation from the Bishop of Canterbury Damlip secretly warned to voide that if he did any more personally appeare he should be committed vnto Warde not like to escape cruell death Wherupon he plaieng in deede then somewhat old Adams part for such is man left in his owne handes had him commended vnto them and sent them four sheetes of paper learnedly written in the Latin toung cōteining his faith with his argumentes conferences of the Scriptures and allegations of the Doctours by a messenger or frend of his Whiche done he hauyng a little money giuen him in his purse by his frends stepped aside and went to the West countrey and there kept all the time whyle great trouble kindled against Gods people in Calice vpon the same as ye shall heare the Lord permitting After his departure the Kings Maiestie was aduertised that there was great dissention diuersitie of pernitious opinions in his sayd towne of Calice greatly tending to the daunger of the same Wherupō during yet the daies of the Lord Cromwell D. Champiō and M. Garret sent to preach at Calyce were sent ouer Doct. Champion Doctour of Diuinitie M. Garret who after was burned two godly and learned men to preach and instruct the people and to cōfute all pernitious errours who in effect preached and mainteined the same true doctrine which Adam Damlip had before set foorth and by reason thereof they left the Towne at their departure very quiet and greatly purged of the sclaunder that had runne on it After the departure of the sayd Champion and Garret one Sir William Smith Curate of our Lady Parishe in Calice a man very zelous though but meanely learned did begin to preach and earnestly to inuey against Papistrie and wilfull ignoraunce exhorting men obediently to receaue the word and no longer to contemne the same Syr W. Smith Curate and a zealous preacher at Calyce least Gods heauie plagues and wrath should fall vpon them which alwayes foloweth the contempt of his holy word Which sir William Smith for that sometime he would be very feruent zelous sharply inueying against the despisers of the word was moued by some of y e Counsell there who woulde seeme to fauour Gods word that he should not be so earnest against them that yet could not away with the same willing him to beare with suche for by bearing with them they might hap to be wonne Well well said the same Smith openly in the Pulpit one day as he preached some men say I am too earnest and will me to beare with such as continue open enemies against Christes holy Gospell and refuse nay forbid that any should reade the Bible or holy scripture within their house but let all such take heede for before God I feare that God for their contemning of his word will not long beare with them but make them in suche case as some of them shall not haue a head left them vpon their shoulders to beare vp their cap withal which also after came to pas This Smyth continued in the diligente bestowing of his talent there till shortly after the deuill got such hold in the harts of a number of Gods enemies that he with diuers other godly men were called ouer into Englande and charged with erroneous opinions worthy of great punishment as hereafter more at large shall appeare First the Lord Lislie the Kings deputy there whome we shewed to be the maintainer of Damlip albeit he were himselfe of a most gentle nature of a right noble bloud The Lord Lisli◠base sonne to K. Edward the 4. the base sonne of that noble Prince King Edwarde the fourth being fiercely set on and incessauntly entised by the wicked Lady Honor his wife who was an vtter enemie to Gods honour and in Idolatry hypocrisie pride incomparably euill she beeing dayly and hourely thereunto incited and prouoked by Sir Thomas Palmer Knight Iohn Rookewood Esquire two enemies to Gods word Syr Thomas Palmer M. Rookewood The Councell of Calice letters against the Protestantes beginning now to flourish at Calice these I say with certayne other of the Counsell of the sayd Towne of Calice to the number of vij mo besides themselues seeking occasion or rather a quarell where no iust cause was geuē begā to write very heinous letters and greuous complaints vnto the Lordes of the priuie Counsell agaynst dyuers of the Towne of Calice affirming that they were horribly infected with heresies and pernitious opinions As first the foresaid Adam Damlip who though he were for a time escaped their hands yet stacke still in their remembraunce from time to time vntill at last the innocent man was cruelly put to death as a traitor as hereafter shal appeare Also besides this Damlip they complained of Thomas Broke Rafe Hare likewise of Sir Iohn Butler then Commissarie and Sir W. Smith Iames Cocke aliàs Coppen de Hane Iames Barber other and the names of them all sente ouer Of the wich persons first the sayde Thomas Broke and Rafe Hare Coppen de Hane and Iames Barber were apprehended and sent ouer and cōmitted to prison in Westminster gate and then commanded to appeare before the Archbishop of Canterbury the Bish. of Winchester the Bishop of Chichester and ten other appointed by the Kings maiesties commission for the examination of them And their accusers also were sent ouer with letters from the Counsell there vnto his priuie Councell here in the furtheraunce of their malicious sutes against those honest men with certaine speciall letters directed vnto the Lord Fitzwilliams then Earle of South-hampton great Admirall of Englād to the L. Sandes Lord Chamberlayne of the Houshold likewise also to sir William Kingstone Knight Comptroller of y e houshold and to D. Sampson then B. of Chichester and other tending all to one effect that is to say to the vtter destruction of these godly men if God after his wonted manner had not mightely preserued them and as it were ouershadowed them with the wings of his mercy That the same may the better appeare you shall vnderstand that first Rafe Hare a man rude and so vnlearned that scarce he could reade yet through Gods grace The trouble o◠Rafe hare souldiour of Calice was very zelous and therwith lead so godly temperate a life as not one of his enemies
and speedy furtheraÌ„ce of the aduancement of their accusations against Brooke The first of these three was a young Gentleman lately brought vp vnder the said Brooke in the office of custome â—â—yron the 〈◊〉 accuser whose name was Edmund Payton The other was one Robert Poole a man as it was commonly reported both base borne and also such a one Poole 〈◊〉 secoâ—d 〈◊〉 as in his youth for murthering a man with a clubbe in Bow lane in London was faine by obtaining the Kings pardon to saue his necke The third was one Tho. Boyse who shewyng more honesty then the rest affirmed not that he himselfe heard y e sayd Broke speake any thing of that whiche was obiected against him but iustified that either of the other two had stedfastly affirmed to him that Broke had spoken vnto them those things heere vnder obiected against him The yong man first obiected againste the sayde Broke that he should say that the thing which the Priest vseth to hold vp ouer his head at Masse is not the natural body of Iesu Christ for if that were so who so would might haue their belly ful of Gods their guts ful of Gods and he that had lately receiued the Sacrament before he wente to the Sea might happely vomit God vp againe on shypboord And thus much he brought ouer in writing wyth hym from Calice and added thereto as it should seeme to exasperate the Commissioners and the rest of the Cleargy against him certaine other heynous words spoken against Byshops and Priestes Whiche wordes the sayd Broke there denied confessing neuerthelesse that certaine priuate talke he had with him touching the Sacrament wherein he shewed to the yong man the right vse of the same concluding that albeit with our mouthes we receyued very materiall bread and wine yet by faith all Christian meÌ„ do receiue eate and drinke to their great comfort and benefite the very natural body and bloud of Christ which was both borne of the virgine Mary and suffered death on the Crosse for the remission of their sinnes which most holye Sacrament who so came vnworthely vnto the same was so farre from the eating of Christes body and bloude that all such without hartie repentaunce do eate their owne damnation And to conclude with him in that priuate talk he told him that if the grosse vnlearned errour of transubstantiation were in deede matter of truth and sincere doctrine then not only this should follow of it that euery maÌ„ who would might haue euerlasting life for they might when they woulde receiue the outward Sacrament seene with our eyes whiche the Priestes call Christes naturall body and who so eateth Christes body and drinketh hys bloud hath euerlasting lyfe sayeth Christ but also there should great absurdities follow therby as wheÌ„ a maÌ„ hapneth to go to the sea hauing lately receiued the sacrament he should put it ouer boorde or do it on the hatches therfore exhorted the said Payton to leaue that grosse errour The second accuser was Poole who obiected agaynste him that about two yeares past he himselfe dining wyth the sayd Brooke with xv or xvj other honest men heard him thus say at the table that the thing which the Priestes vse to hold vp ouer their heads was not the very bodye and bloud of Christ but a sacrament to put vs in remembrance thereof Unto whose obiections the said Broke answered that a man in mirth might well enough with charitie beshrewe suche a guest as when he had dined wyth a man could so loÌ„g after remember to say him such a grace and required of Poole of whence the rest of the guestes were He aunswered they were of the towne all Then inferred he that he was sure Poole could as well remember some of their names which then were present as freshly to keepe in mind for so by oth vpon a booke he had afâ—irmed euery word of the whole matter which he obiected but for that the matter was vtterly vntrue Whereupon the sayd Brooke desired their honours to consider the slendernes of his tale To be shorte he with the rest of hys felowes to witte Rafe Hare Coppen and Iames the Barber were for that time dismissed During the tyme while these four were thus in examination at London The trouble examinatioÌ„ of Sir W. Smith and Iohn Butler CoÌ„missarye the other two to witte Syr William Smith preacher and Iohn Butler by commaundement were apprehended in Calyce and bounde by suretie not to passe the gates of the towne of Calyce In the whiche towne the sayd Iohn Butler Commissary was accused by Rich. Thorpe and Ioh. Ford souldiours of Calice saiing that he shoulde say The accusers of Butler 〈◊〉 vitae 〈…〉 〈◊〉 of the Sacrament that if the Sacrament of the aultar be fleshe bloud and bone then there is good aqua vitae at Iohn Spisers Upon which accusation the sayde Thorpe and Forde brought for recordes before the Counsayle of Calyce Marraunt Haynes Iohn Luckes Harry Husson and Harry Troste all of the parish of Oye beside Calyce Whereupon shortly after the sayde Iohn Butler and Sir William Smith were sent for and by one Swallow a purseuant which set vp the other aforesaide brought into England vnto the house of the sayd Swallow dwellyng by S. Iames where the Kings maiestie lay at that tyme and the next day being Thurseday after dinner Butler Smith were brought to the starre chamber before the priuie Counsayle where both sedition and heresie was obiected against them and after much talke was sayde vnto them by the Lord Cromwell that they should make theyr purgation by the lawe And from thence by the foresayde Swallow they were sent to the Fleete The next day being Friday after dinner Butler and Smyth were sent for to come to Bathe place where they were brought into the Chappell there sitting D. Clarke Byshop of Bathe Doctour Sampson then Byshop of Chichester Doctour Repse the Byshop of Norwich who was a Monke being fast a sleepe Then was obiected vnto Butler with great reuerence the opprobrious wordes spoken against the blessed Sacramente rehearsing as is aforesayd the articles The examination of Ioh. Butler Butler required to haue them in writing and so woulde make aunswere in writing The whiche they woulde not graunt him and vpon that aunswere he stoode Then choler gathered in the Byshop of Chichester The story were too long to write yet part yee shall vnderstand Chichester found great fault that Butler made not lowe cursie beeing stubborne and arrogant as he said and in fine found fault with his shirt Then turning him about he called to his brother Bannester being present that time dwelling in Pater noster Row to make aunswere for the shirt He said I can make answere for the shirt No good aunswere saide Chichester Forsooth saide hee the shirt is mine I lent it him because he brought none with him for he was not permitted to haue any seruaunt A
Winchester aforenamed to be present The Bishop of Winchester taketh his occasiâ— to worke his mischiefe as also at the Queenes takynge her leaue who verye well had printed in his memorie the kings sodaine interrupting of the Queene in her tale and falling into other matter and thoughte y t if the yron were beaten whilest it was hotte and that the kynges humoure were holpen suche misliking might followe towardes the Queene as might both ouerthrow her all her endeuors and only awaited some accasion to renewe into the kings memory the former misliked argument Hys expectatioÌ„ in that behalfe did nothing faile him For the king at y t time shewed himselfe no lesse prompt and ready to receiue any information then the bishop was maliciously bent to stir vp the kings indignation against her The king immediately vpon her departure from him vsed these or like wordes A good hearing quoth he it is when women become suâ—h Clerkes and a thing much to my comfort to come in mine olde dayes to be taught by my wife The Bishop hearing this The Bishop oâ— Winchesterâ— wordes to thâ— king seemed to mislike that the Queene shoulde so much forget her selfe as to take vppon her to stand in any argument wyth his maiestie whom he to his face extold for his rare vertues and especially for his learned iudgement in matters of religion aboue not only Princes of that and other ages but also aboue Doctours professed in Diuinitie and sayde that it was an vnseemely thing for any of his maiesties subiects to reason and argue with him so malapartly and greuous to him for hys parte and other of his Maiesties Councellours and seruauntes to heare y e same and that they all by proofe knew his wisedome to be such that it was not nedeful for any to put him in mind of any such matters inferring moreouer how daÌ„gerous and perillous a matter it is and euer hath bene for a Prince to suffer suche insolent woordes at hys subiectes hands who as they take boldnesse to contrary their soueraigne in wordes so want they no will but onely power and strength to ouerthwart them in deedes Besides thys Winchesters accusation against the Queene that the Religion by the Queene so stifly maintained did not onely disallow and dissolue the pollicie and politicke gouernment of Princes but also taught the people that all thynges oughte to be in coÌ„mon so that what colour so euer they pretended theyr opinions were in deede so odious and for the Princes estate so perillous that sauing the reuerence they bare vnto her for hys Maiesties sake they durst be bolde to affirme that the greatest subiect in this lande speaking those woordes that shee dyd speake and defending those argumeÌ„ts that she did defend had with indifferent iustice by law deserued death Howbeit for his part he would not nor durst not without good warrante from his Maiestie speake hys knowledge in the Queenes case althoughe very apparaunt reasons made for hym and suche as his duetifull affection towardes his Maiestie and the zeale and preseruatioÌ„ of hys estate would scarcely geue hym leaue to conceyue though the vttering thereof might thorowe her and her faction be the vtter destruction of hym and of suche as in deede dyd chiefly tender the Princes safetie wythout hys Maiestie would take vpon him to be their Protector and as it were theyr Buckler Whych if he would doe as in respect of hys owne safetye hee ought not to refuse he with others of hys faithfull Counsailours coulde wythin shorte time disclose such treasoÌ„s cloked with this cloke of heresy that his maiestie should easily perceiue how perillous a matter it is to cherish a Serpent within hys owne bosome Howbeit he would not for his parte willingly deale in the matter both for reuerent respect aforesaid and also for feare lest the faction was growen already too great there with the princes safetie to discouer the same And therewithall with heauie countenance and whispering together with them of y e secte there present he helde his peace Winchester abuseth the king with his flattering These and such other kindes of Winchesters flattering phrases marueilously whetted the king both to anger and displeasure towards the Queene and also to be ielous and mistrustfull of his own estate For the assuraunce whereof Princes vse not to be scrupulous to doe any thyng Thus then Winchester wyth his flattering woordes seeking to frame the kynges disposition after hys owne pleasure so farre crept into the king at that time and wyth doubtfull feares he with other his fellowes so filled the kyngs mistrustfull minde that before they departed the place the king to see belike what they would doe had geuen commandement with warrant to certaine of them made for y t purpose to consult together about the drawing of certaine articles against the Queene wherin her life might be touched which the king by their perswasions pretended to be fully resolued not to spare hauing any rigour or coloure of law to countenance the matter With this commission they departed for that time from the king resolued to put theyr pernicious practise to as mischieuous an execution Duringe the time of deliberation about thys matter they failed not to vse al kinds of policies How Winchester and his fellowes deuise against the Gospellers and mischieuous practises aswell to suborne accusers as otherwise to betray her in seeking to vnderstand what bokes by law forbidden shee had in her closet And the better to bring theyr purpose to passe because they would not vpon the sodaine but by meanes deale wyth her they thought it best at the first to begin with some of those Ladies whom they knew to be great with her and of her bloud The chiefest whereof as most of estimation and priuie to all her doings were these Lady Harbert the Lady Harbert afterwarde Countesse of Pembroke and sister to the Queene chiefe of her priuie chamber the Lady Lane being of her priuie chamber and also her cosine germane Lady Lane the Lady Tyrwit of her priuye chamber and for her vertuous disposition in very great fauour and credite with her Lady Tyrwitte It was deuised that these three aboue named shoulde first of all haue bene accused and brought to aunswer vnto the 6. articles and vpon their apprehension in the Courte their closet and coffers shoulde haue bene searched y t somewhat might haue bene found wherby the Queene myght be charged Winchesters plateforme which being found y e Queene her selfe presently should haue bene taken and likewise caried by barge by night vnto the Tower This platforme thus deuised but yet in the ende comming to no effecte the king by those aforesayde was foorthwith made priuie vnto the deuise by Winchester and Wrisley and his consent therunto demanded Who belike to prooue the byshops malice how farre it would presume like a wise politike Prince was contented dissemblingly to geue his consent and to alow of euery
his first Epistle and v. chapter Hereby a man may gather by these wordes of Christ y e either there was no autoritie geuen vnto Peter more then vnto others or els that Peter did equally communicate that right and autority which he had receiued vnto others and did not reserue it vnto himselfe after his death to bee transported vnto the Bishops of Rome As for such reasons as they doe alledge which are not gathered or taken out of holy scriptures I passe them ouer least I myght seeme to contend with shadowes The second Article That Indulgences and pardons graunted by our supreme head the pope are of no force strength or effect but tend onely to the abuse of the people and the deceiuyng of their soules Borthwike Indulgences to be of no effect It shal be euidently declared that indulgences and pardons are of none effect after that I haue first of all taught what they do call Indulgences or pardons They say they are the treasure of the church that is to say the merites of Christ of the Saints Apostles and Martyrs which they impudently affirme to haue performed and merited more at Gods hand at the tyme of their death then was necessary or needfull for them that of the aboundance of their merites there did so much superabound which was not onely sufficient for themselues The treasure of the church as popeholders taâ—e it but also might redound to the helpe of others And because so great a goodnes should not be superfluous or in vayne they affirme and teach that their bloud was mixed and ioyned with y e bloud of Christ and of them both the treasure of the church was compouÌ„d and made for the remission and satisfactioÌ„ of sinnes How cunning and notable cookes these are which can make a confection of so many sundry herbes Furthermore they do fayne the custody and keping of this treasure to be coÌ„mitted wholy vnto the bishop of Rome Lord treasurer of the church Papists hold to be the Pope in whose power consisteth the dispensation of so great treasures that he eyther by himselfe may geue or graunt or otherwyse geue power vnto other to geue the same And hereupon riseth the plenary Indulgences and pardons graunted by the Pope for certaine yeares by cardinals for 100. dayes by bishops for 40. dayes This is the iudgement and opinion which they hold of the Indulgences But I pray you who taught those saints to worke or deserue for other but only Sathan who would vtterly haue y e merits of Christ extinguished and blotted out which he knoweth to be the onely remedy of saluation For if the Scripture do teache vs that no man of himselfe can deserue or worke their saluation No man of himsâ—lfe can worke his owne saluation how did the saints then worke or merit for others It is manifest that Christ saith in the xvij of Luke when we haue done all that which is commanded you for to do yet sayth he we are vnprofitable seruaunts Besides this all that which may be deserued or merited in the righteousnes of man in the 64. chapter of Esay they are compared vnto the garment menstruous defiled to be cast out There are almost infinite places in y e scripture wherein mans power is so extenuate and the corruption frowardnes of our nature so made manifest that euen in the best and most perfect workes there lacketh not imperfection Notwithstanding the parable of the x. virgins written in the 25. chapter of Mathew The parable of the 10. virgines expounded ought to put vs out of all controuersie and doubt There Christ describeth two kindes of men the one kynde of holy men which obserue and keepe the inward righteousnesse of the heart as the oyle of fayth the other sorte is of suche which hauyng no mynde of theyr oyle are aunswered by them whiche are wyse no least that there be not sufficient for you and for vs but go you rather to them which doe sell and buy for your selues in the whiche place it is manifestlye declared how vainely the second sorte of men doth flye to the patronage of the elect by whose merites they thinke to be saued Now let vs waie and consider vpon what places of scripture they build or establish their fayned inuention of pardons they alledge the saying of S. Paule to the Colossians I supply or fulfill the afflictions of Christ which were wanting in my flesh for his body which is y e church But Paul in this place doth not referre that defect or supplement to any worke of redemption expiation or satisfaction but to those afflictions by the which the members of Christ that is to say all faithfull should be afflicted so long as they liue in the flesh wherefore he sayth that this doth yet remaine of the passions of Christ that those afflictions which once he suffered in his owne body he nowe daily suffereth in his members For Christ hath vouchsaued to honour vs with this honour that he doth impute and call our afflictions to be his And where as S. Paule doth adde this word for the church he doth not vnderstaÌ„d thereby for the redemption reconciliation satisfaction or expiation of the church But for the ediâ—â—eng and profitâ—ng of the same as in the ij epistle to Timothie he saith That for the elect sake he suffered all these things y t they myght obtaine saluation but to the intent no man should thinke that saluation to depend vpon those things which he himselfe had suffered he added further The 〈◊〉 of 〈…〉 a profiteth the which is in Christ Iesu. As touching the reason that the bloud of the Martyrs is not shed in vayne without fruit or profit therefore ought to be conferred to the common vtilitie and profite of the church I answer that the profit and fruit therof is aboundant to glorify God by their death to subscribe and beare witnesse vnto the truth by their bloud and by the contempt of this present lyfe to witnesse that he doth seeke after a better lyfe by his constancie and stedfastnesse to confirme and establish the fayth of the church and subdue and vanquish the enemy The third Article That the Pope is an open vser of Simony daily selling the gifts of the spiritualties and that it is lawfull for all bishops to be coupled and ioyned in matrimony Borthwike This article hath his seuerall partes for those things which we haue spoken or answered vnto the article before written doth sufficiently declare that the Pope is not only a vser of Simony but also a notable deceiuer which selleth such kynd of merchandise as can in no place helpe or preuaile For so much as his pardons are nothyng lesse then such as he faineth them to be Doth he not then shew himselfe a manifest deceiuer when as he maketh faires and markets of them but to the intent I will not seeme in this behalfe vainly to labour or trauaile Pristes mâ—â—riage
Illustrem super Validitate Inualiditate Matrimonij inter eosdem Reges contracti consummati rebusque alijs inactis causae causarum huiusmodi latius deductis dilecto filio Paulo Capissucho causaruÌ„ sacri palatij tunc decano propter ipsius Pauli absentiam venerabili fratri nostro Iacobo Simonetae Episcopo Pisauâ—ien vnius ex dicti palatij causauruÌ„ Auditoribus locuÌ„ teneÌ„ti audieÌ„dis instrueÌ„dis in Consistorio nostro Secreto referendis cómissis pereos nobis eiusdeÌ„ Cardinalibus Relatis maturè discussis coraÌ„ nobis peÌ„deÌ„tibus matrimoniuÌ„ inter predictaÌ„ CatherinaÌ„ HeÌ„ricuÌ„ Angliae Reges coÌ„tractuÌ„ inde secuta quaecuÌ„que fuisse esse validuÌ„ canonicuÌ„ validaque Canonica suosque debitos debuisse debere sortiri effectus proleÌ„que exinde susceptam suscipieÌ„daÌ„ fuisse fore legitimaÌ„ praefatuÌ„ HeÌ„ricum Angliae RegeÌ„ teneri obligatuÌ„ fuisse fore ad cohabitanduÌ„ cuÌ„ dictâ— Catherina Regina eius legitima coÌ„iuge illaÌ„que maritali affectione Regio honore tractaÌ„duÌ„ euÌ„deÌ„ HeÌ„ricuÌ„ Angliae Regem ad praemissa omnia singula cuÌ„ effectu adimplenduÌ„ condeÌ„danduÌ„ omnibusque iuris remedijs cogenduÌ„ coÌ„pellenduÌ„ fore prout condeÌ„namus cogimus compellimus molestationesque denegationes per eundeÌ„ HenricuÌ„ RegeÌ„ eideÌ„ Catherinae Reginae super inualiditate ac foedere dicti matrimonij quomodo libet factas praestâ—tas fuisse esse illicitas iniustas eideÌ„ HeÌ„rico Regi super illis ac inualiditate matrimonij huiusmodi perpetuuÌ„ sileÌ„tium imponeÌ„duÌ„ fore imponimê° eundeÌ„que HenricuÌ„ Angliae RegeÌ„ in expensis in huiusmodi causa pro parte dictae Catherinae Reginae coram nobis dictis omnibus legitimè factis coÌ„deÌ„nanduÌ„ fore condeÌ„namus quaruÌ„ expensarum taxationem nobis imposteruÌ„ reseruamus Ita pronuntiamus I. Lata fuit Romae in Palatio Apostolico publice in Consistorio die .xxiii. Martij M.D.XXXIIII Blosius ¶ The effect in English THe effect of this Sentence is as much to meane in english That Pope Clement the vij with the consent of his other brethreÌ„ the Cardinals assembled together in his Consistory The Pope sitteth in the 〈◊〉 of iustice with the 〈◊〉 same fashioÌ„ 〈◊〉 did sit in the seate 〈…〉 Antichrist 〈◊〉 the TeÌ„ple of God And sayd neuer a word 〈◊〉 hauing no bribes 〈◊〉 in his handes nor 〈◊〉 the Emperour in 〈◊〉 〈◊〉 not thys a gloryous 〈◊〉 that wil haue no beg 〈◊〉 his sonnes daughâ—â—â— Emperours Kinges 〈◊〉 And why then did you 〈…〉 to England 〈◊〉 the same Matriâ—â—â—â— before as appeareth 〈◊〉 pag. 1â—49 sitting there in the throne of A Iustice calling vpon the name B of Christ and hauing God onely before his C eyes doth pronounce define declare in the cause causes betwene his dere daughter Katherine Quene of England appealing to the sea Apostolicke his beloued D sonne Henry the eight king of England concerning y e validity inualidity of the Matrimony heretofore contracted betwene theÌ„ and yet depending in the Consistory court of the said pope Clement that the sayd Matrimony alwaies hath E and still doth stand firme Canonicall that the issue proceding or which shall proceed of the same standeth and shall stand lawfull and legitimate and that the foresayd Henry king of England is and shal be bouÌ„d and obstrict to the Matrimoniall society and cohabitatioÌ„ with the sayd Lady Katherine his lawfull wiâ—e Quene to hold and maynteine her with such loue and princely honor as becommeth a louing husbande and his kingly honor to do Also that the sayd Henry king of England if he shall refuse so to performe and accomplish all and singuler the premisses in all effectuall maner is to be condemned and compelled hereunto by all remedies of (F) (F) By his owne Canon law â—e meaneth 〈◊〉 by the lawe of God the law enforced according as we do coÌ„demne compell and enforce him so to do prouiding that al molestations and refusals whatsoeuer made by the sayde king Henry agaynst the sayde Queene Katherine vpon the inualidity of the sayd Mariage to haue bene and to be iudged vnlawful and vniust and the sayd king froÌ„ henceforth for euer to hold his peace and not to be heard in any Court hereafter (G) (G) Here thou mayst see good reader howe the Pope may doth 〈◊〉 lykâ— a false Prophet For where he thought to put the king â—o silence tâ—e saâ—e silence lighted vpon himselfe whereby the Pope is driuen himselfe to stand mute in EnglaÌ„d God graunt he may so stand for euer Amen to speake touching the inualidity of the sayd matrimony like as we also do here will and charge him to holde his peace and do put him to perpetuall silence herein Willing moreouer adiudging the sayd king henry to be condemned and presently here doe condemne him in the expenses on the sayde Quene Katherines behalfe here in our Court exposed employed in trauersing the foresaid cause the valuation of which expenses we reserue to our selues to be limited and taxed as we shall iudge meete hereafter We do so pronounce I. At Rome in our Apostolicall palace publickely in our Consistory 23. Mart. M.D.XXXIIII Blosius Now as you haue heard the presumptuous and arrogant Sentence of Pope Clement wherein he taketh vpon him contrary to the ordinaunce of God in his Leuiticall law as before is shewed pag. 1025. and contrary to y e best learned iudgementes of Christendome to commaund and compell the king agaynst his conscience to reteine in Matrimony his brothers wife here foloweth in like order to be inferred according to my promise an other like wicked blasphemous Pope Leo his Bull agaynst Luther and the Appellation of M. Luther from the Pope by way of an Appendix and sclauÌ„derous Bull of Pope Leo against Martin Luther with the iust Appellation also of the sayd Martin Luther from the Pope to a generall Counsell Wherein may appeare to all men the lying spirite of the pope both in teaching most heretical doctrine derogating from the bloud of Christ and also falsely deprauing peruerting the sound doctrine of Luther falsely and vntruely charging him with heresy when he is the greater heretick himselfe For what hereticke would euer say that the churche of Rome was consecrate and sanctified by the bloud of Peter but onely the Pope Or who would cal this heresy to referre al our saluation and sanctification onely and totally to the bloud of the sonne of God vnlesse he were an hereticke of all heretickes himselfe After the like dealing we read .3 Reg. 18. of wicked king Achab The Pope playeth with Luther as Achab played with Elias saying that he was the troubler of Israell when it was he himselfe and his fathers house that so did who being onely the disturber of Israel himselfe crieth out vpon Elias for troubling Israel So here in semblablewise
adulterers and fornicators 5. That he in the meane while shoulde be resident within his owne house Boner inioyned to preach at Paules Crosse. during the time while he should make his sermon at Paules aboue mentioned whiche was an 1549. In the whiche sermon certayne speciall poyntes were prefixed vnto him whereupon he should intreate whiche here in order follow and are these Speciall poyntes and articles to be intreated of of Boner Bishop of London in his Sermon 2. THat all such as rebell against their prince get vnto theÌ„ damnation and those y t resist the higher power resist the ordinaunces of God and he that dieth therfore in rebellion by the woorde of God is vtterly damned and so looseth bothe bodye and soule And therefore those Rebelles in Deuonshire and Cornewall in Northfolke or els where who taking vpon them to assemble a power force against their king and Prince against y e lawes and statutes of the Realme and goe about to subuerte the state and order of the commoÌ„ wealth not onely do deserue therfore death as traytors rebels but do accumulate to them selues eternal damnation euen to be in the burning fire of hell with Lucifer the father and first authour of pride disobedience and rebellion what pretence so euer they haue and what Masses or holye water so euer they pretende or goe about to make among themselues as Chore Dathan and Abiron for rebellion against Moses were swalowed downe aliue into hell although they pretended to sacrifice vnto God What thinges be necessary to be ioyned in all Gods seruice 2 Likewise in the order of the Churche and externe rites and ceremonies of diuine seruice for so muche as God requireth humility of heart innocencie of liuing knowledge of him charity and loue to our neighbours and obedience to hys woorde and to his Ministers and superioure powers these we must bring to all our prayers to all our seruice Externe rites ceremonyes how farre they serue this is the sacrifice that Christe requireth and these be those that make all thynges pleasaunt vnto God The externe rites and ceremonies be but exercises of our religion appointable by superior powers in chosing wherof we must obey the magistrates the whyche thinges also we do see euer hath bene and shal be as the time and place is diuers Ceremonyes made naught by disobedience and yet al hath pleased God so long as these before spoken inwarde things be there If any man shall vse the olde rites and thereby disobey the superior power the deuotion of his ceremonies is made nought by his disobedience so that which els so longe as y e lawe did so stand myghte be good by pride and disobedience nowe is made noughte as Saules sacrifice Chore Dathan and Abiron and Aarons 2. children were But who that ioyneth to deuotion obedience hee winneth the garland For else it is a zeale sed non secundum scientiam a wil desire zeale and deuotion Foolish deuotion but not after wisedome that is a foolishe deuotion which can require no thankes or praise And yet agayne where ye obey yee must haue deuotion for God requireth the heart more then the outward doings and therfore who that taketh the Communion or sayth or heareth the seruice appoynted by the kings maiestie The hart maketh true deuotion must bring deuotion and inward prayer with hym or els his praiers are but vaine lacking that whyche God requireth that is the heart and minde to pray to him 3 Further yee shal for example on sonday come seuenth night after the aforesayd date celebrate the Communion at Paules Church 4 Ye shal also set foorth in your sermon that our authoritie of royal power is as of truth it is of no lesse authoritie and force in this our yoÌ„g age then is or was of any of our predecessors though the same were much elder as may appeare by example of Iosias and other yong kings in scripture and therfore all our subiectes to be no lesse bound to the obedience of our preceptes lawes and statutes then if we were of 30. or 40. yeares of age The deliuery of these Iniunctions articles vnto the Byshop with the time of hys appoynted preaching was soone after knowen abroad amongst the citizens and other the CoÌ„mons within the citie of London Boners preaching much looked for of the people so that euery man expecteth y e time therof wishing to heare the same Whych being once come the B. according to the tenour of the IniunctioÌ„s publikely preached at the Crosse of Paules the 1. day of September Howbeit as hipocrisie neuer lurketh so secretely in the hearts of the wicked but that at one time or other God in hys moste righteous iudgemente maketh it open vnto the world so at this present was the long colored peruerse obstinacie and infestred hatred of this double faced dissembler against the kings godly procedings most plainely manifested by hys disobedient demeanor in thys his sermon The disobedient stubbernes of Boner in his Sermon at Paules Crosse. For where as he was only commanded to entreat vpon such speciall poynts as were mentioned in his articles he yet both besides the counsailes commaundement to the withdrawing of the mindes of the common people in as much as in him lay from the right and true vnderstaÌ„ding of the holy Sacrament ministred in the holy Communion then set foorth by the authoritye of the kinges maiestie according to the true sence of the holy scripture did speÌ„d most part of his sermon about the grosse carnall and papisticall presence of Christes body and bloud in the sacrament of the aultar and also contrary therunto did not onely slenderly touch the rest of his articles but of a rebellious and wilful carelesnes did vtterly leaue oute vnspoken the whole laste article concerning the as effectuall and as lawful authority of the kings highnes during his yong age as if he were 30. or 40. yeares old notwithstanding the same because it was the traiterous opinion of the popishe rebels was by special commaundement chiefly appoynted hym to entreat vppon This contemptuous disobedient dealing as it greatly offended most of the kings faithfull and louing subiects there present so did it muche mislike the mindes W. Latiâ—â—â— and Iohn Hoopeâ— against Boner and was farre from the good expectation as well of that faithful and godly preacher master Iohn Hooper afterwards bishop of Worcester Glocester and lastly a moste constant martyr for the Gospell of Christe as also of M. William Latimer Bacheler of Diuinitie and therefore they well weying the fulnes of the fact and their bounden alegeances vnto their Prince did therupon exhibite vnto the kings highnes vnder both their names a bill of complaint or denunciation against the sayd bishop in forme folowing The denuntiation of Iohn Hooper and William Latimer against Boner to the kings maiestie for leauing vndone the poyntes afore mentioned which he was charged to preache
and Iohn Hoper preachers who before that time had put vp the bill of complaint vnto the King against him Upon whome when the Byshop had earnestly looked and well beheld them he said as for this Marchant Latimer I know him very wel and haue borne with him winked at his euill doings a great while but I haue more to say to him hereafter But as touching this other Marchaunt Hooper I haue not seene him before howbeit I haue heard much of his naughty preaching and then turning himselfe againe to the Archbyshop of purpose most like to make his frends thinke that he was not called thether to aunswere his contemptuous disobedience Boner 〈◊〉 slateth his cause to thâ— matter of the Sacrament but for matters of Religion sayd vnto him Ah my Lord now I see that the cause of my trouble is not for the matter that you pretend against me but it is for that I did preach and set foorth in my late Sermon the true presence of the most blessed body and bloud of our Sauiour Iesus Christ to be in the Sacrament of the aulter For Boner maketh exception of his accusers as for these my accusers as they be euil infamed and notorious criminous persons so are they manifest and notable heretickes and seducers of the people especially touching the Sacrament of the aultar and most of all this Hooper For where in my late Sermon at Paules crosse I preached that in the blessed Sacrament of the aultar Boners groâ—â—e opinion of the Sacrament of the Aulâ—tar after the words of consecration there is the true body and bloud of our Sauiour Iesus Christ the selfesame in substaunce that was hanged and shed vppon the Crosse he the same day at after noone hauing a great rablement with hym of his damnable sect openly in the Pulpit within my Dioces did preache erroneously to the people against it Anno 1549. and maliciously inueying against my Sermon denied the veritie and presence of Christes true body and bloud to be in the same Sacrament and also falsely and vntruely interpreted and expounded my words And specially Boner rayleth agaynâ—â— M. Hoopeâ— where I preached and affirmed the very true body and bloud of our Sauiour Iesus Christ to be in the sayd Sacramente the selfesame in substance that was hanged and shed vpon the Crosse he like an Asse as he is an Asse in deede falsely chaunged and turned the word that into as like an Asse saying that I had sayd as it hanged and as it was shed vpon the Crosse. The Archbyshop heereupon perceauing the Byshops drifte and hearing hym talke so muche of the presence of Christes body and bloud in the Sacramente Talke betweene thâ— Archb. 〈◊〉 Boner about the Sacramenâ— sayde vnto him My Lord of London ye speake much of a presence in the Sacrament what presence is there and of what presence do you meane Wherewith the Byshop being somewhat sturred and moued in mind as appeared by his collericke countenaunce spake againe to the Archbishop very earnestly and sayd What presence my Lord I say and beleeue that there is the very true presence of the body and bloud of Christ. What beleeue you and how do you beleue my Lord Upon which words the Archbishop A questiâ—â— to Boner because he saw his aunswere darke and subtill and minding somewhat to nip the grosse absurditie of the Papists asked him farther whether he were there face nose mouth eyes armes and lips with other liniamentes of his bodye Whereat the Byshop shaking his head sayd Oh I am right sory to heare your grace speake these wordes and therewith boldly vrged the Archbyshop to shew his mind therein Who wisely waying the fond presumption of the partie with the place and occasion of their assembly refused then so to do saying that their being there at that time was not to dispute of those matters but to prosecute theyr Commission committed to them by their Prince and therfore willed him to aunswere them vnto such thinges as were obiected against him Whereupon vnder his Protestation he requested to haue a copy both of the Commission 〈…〉 Boner to aunswere for himselfe and also of the denounciation geuen vnto him with time to aunswere thereunto Which the Commissioners willingly graunted assigning him there to appeare agayne before them vpon Friday at eight of the clocke before noone then next following and then to aunswere the tenour of the denounciation And so for that day he complayning somewhat of the shortnes of his time to aunswere they all departed ¶ The second appearaunce of Boner in the Chappell of Lambeth before the Archbyshop and other four Commissioners the Byshop of Rochester Secretary Peter Secretary Smyth and the Deane of Paules VPon Friday the xiij of September aforenamed foure Commissioners associated then also with Sir Thomas Smith Knight the other of the Kings two principal Secretaries The second appearance 〈◊〉 Boner before the kings Commissioners Boners answere to the Archb. of CaÌ„terbury A precise point of the lawe whether any new Commissioner may sit afterward which satte not at the beginning and ioynt Commissioners with them sate iudicially in the Archbyshops Chappell within his house at Lambeth Before whome according to their former assignement there and then appeared the Byshop of London To whome the Archbyshop in the name of the rest first sayd My Lord of London the last time you were before vs we layde certayne Articles and matter to youre charge touching your disobedience to the Kings Maiesty and you haue this day to make your aunswere thereunto wherefore now shew vs what you haue to say for youre defence Whereunto the Byshop first asking the Archbyshop if he had all sayd and done and he againe saying yea made this answere My Lord the last day that I appeared before you I remember there sate in the Kings Maiesties commission your Grace you my Lord of Rochester you M. Secretary Peter and you M. Deane of Paules but now I perceiue there sitteth also M. Secretary Smyth Who because he sate not at the beginning nor tooke there the Commission vpon him ought not so to do for by the law they which begin must continue the commission Whereupon the Archbishop first aunswered that he was no lawyer and therefore could not certeinely shew what the law willeth in that case but saith he if the law be so in deede surely I take it to be an vnreasonable law Well said the Byshop there be heere that knoweth the law and yet I say not this to the intent to stand or sticke much in this point with you but to tell it you as it were by the way for I haue heere mine aunswere ready Then sayde Maister Secretary Peter to the Byshop my Lord in good sooth I must say vnto you that although I haue professed the law yet by discontinuance and disuse thereof The words of Secretary Peter to Boner and hauing bene occupied a long time in other matters
and statutes of the Realme and went about to subuert the order of the common wealth did not only deserue therefore death as Rebels and Traitors but also did accumulate vnto themselues eternall damnation euen to be in the burning fyre of hell with Lucifer the father and first authour of pride disobedience and rebellion And heere I did aske who had induced the said Rebels thus to do to which I aunswered by another question demaunding who moued and induced Eue to eate the apple and breake her obedience against Gods commaundement who moued also and induced Caine to kill his brother Abell yea who moued Iudas the Apostle to betray his maister Christ was it not the Diuell yes truly and he it is said I that of his great malice and hatred to man and good order hath moued and induced these Rebels to this vnnaturall Rebellion agaynst theyr Prince and soueraigne Lord whereupon I asked what pretenses they had and answering thereto said that amongst other they had Masses and holy water vppon which I exclaiming against them said good Lord is not this a maruellous thing to palliate colour excuse and maintaine rebellion and inobedience to pretend masse or holywater as who saith that these things had bene instituted and ordeined to defend mainteine and excuse rebellion treason and inobedience which I told the audience they could not do And thereupon I brought four texts of scripture to proue this thing that I said aleaging the xvj Chapter of the booke of Nombers the xv Chapter of the first booke of Kings the x. Chapter of Leuit. and the iiij that my selfe added also the xiij of S. Luke ioined with the v. of the Actes setting them foorth the best I could as one not much exercised in preaching but restrained therefrom And heere I concluded that whatsoeuer pretences these rebels had of masses holy water or such other it could not in any wise excuse or defend their rebellion and inobedience referring my selfe heerein to the indifferent hearers in the sayd audience And heere pulling out a writing sent from the Kings Maiesties priuie counsaile vnto me touching the victory against the said rebels which for breuitie of time my memory woulde not serue to declare without booke did rehearse it in writing word by word In doyng whereof it well appeared that I did not fauour the opinion of the saide Rebels nor mainteine their enterprise but contrariwise did detest them and all their doings declaring obedience to be better then sacrifice And that in disobedience and rebellion nothing could nor did please Almighty God Further taking occasion of the proud Pharisey and the humble Publicane ascending into the temple to pray and noting y e outward and externe doing of them both with the successe thereof I declared to the audience touching the order of the Churche and the externe rites and ceremonies of the deuine seruice that for as much as God requireth humilitie of hart innocencie of liuing knowledge of hym charitie and loue to our neighbour and obedience to his word to his Ministers and to the superiour powers we must bring all these things to all our praiers to all our seruice and that this is the sacrifice that Christ requireth and that these be such that make all things pleasaunt to almightie God further saying that the externe rites are but exercises of Religion and appointable by superior powers and that in the choosing thereof we must obey the Magistrates and that we also doo see that those things euer hath bene and shall be diuers as the time and place is and yet all hath pleased God so long as humilitie or hart innocencie of liuing knowing of God charitie and loue to our neighbour with obedience to Gods word Gods Ministers and superiour powers arâ— concurrent and preâ—ent therewith Moreouer I then said that if any man should vse rites and disobey thereby the superiour powers the deuotion of hys ceremonie was made euill by his disobedience In so much that that which standing the law might be good was by pride disobedience and rebellion made euill and vnprofitable putting exampâ—e in the fact of Saule reseruing the fat Sheepe for Sacrifice and in Chore Dathan and Abyron and also in Nadab and Abbihu Aarons two children and in the Galileans whose bloud Pilate did mixe wyth theyr sacrifices And thereupon I tolde the audience that they must do heerein especially two thyngs the fyrst they must ioyne to and wyth theyr deuotion faythfull obedience and then they shall winne the garland and otherwise haue but a zeale Sed non secundum scientiam deseruing no thanke or prayse of God and also they must with and to theyr obedience ioyne deuotion knowing that God more doth require and consider the hart then the outward dooing And thereupon I exhorted the audience that when they came to take the Communion or to heare or say the seruice appoynted by the Kings Maiestie they must bring deuotion and inwarde prayer wyth them for else their prayers shall he but vaine as wantyng and lacking that thyng which God requireth that is the hart and mind to pray to him And heerein because I maruelled that the Communion was no more frequented now adayes and lamenting the vnreuerent comming to it and vsing of it fearing that it proceeded of any euill opinion and beliefe touching the Sacrament of the aultar ministred and distributed at the sayde Communion and to the intent to make the people haue better opinion of it then they seemed to haue I did faithfully But where was any mentiâ—n made of the kings power in his minorityâ— as it was inioyned you to intreat of truely and playnely declare my beliefe of the sayde Sacramente wherewith the sayde Latimer and Hooper with theyr complices were so muche offended and agreeâ—ed .viij. Item that where the sayde Wyllyam Latimer and Iohn Hooper do further in the sayd pretensed denunciation vntruely and vncharitably deduce and alleage that I in my sayde Sermon did intreate of such thynges as most shoulde mooue and sturre vp the people to disorder and dissention it doth euidently and cleerely appeare that eyther the sayde pretensed denunciatours doo take a declaration faythfully made of the obedience of the subiectes to the Kings Maiestie the supreame and soueraigne Lord and the great perill and daunger of Rebellion committed by subiectes agaynst theyr King and Princes and soueraigne Lorde to be a moouing and sturring vp of people to discorde and dissention or else that the affirmation and assertion Catholike of the veritie of Christes body and bloud and in the blessed Sacramente of the Aultare set foorth by me as afore doth worke suche disorder and dissention for euidente it is to all those whyche indifferentlye heard my sayde Sermon that I groundyng my selfe vppon Scripture and takyng occasion of the Sonday then occurrent dyd speake specially and earnestly of these two thyngs without taxing of any man specially by name or other circumstaunce to slaunder them thereby and I did both set foorth the obedience
heard that worthy learned man speak and confesse at the houre of his death as touching the controuersies of religion wherwith the spouse of Christ is in these our dayes most miserably troubled and tormented This Doct. Redman being continually by the space of xx yeares or somewhat more exercised in the reading of the holy scripture wiâ—h such industry â—abor modesty magnanimitiâ— and prayers to almighâ—y God tryed and wayed y e controuersies of religioÌ„ that in al his doings as he would not seeme to approue that was either false or superstitious so he would neuer improue that he thought to stand wyth the true worship of God Commendation of D. Redman And albeit in certayne poyntes and articles of his fayth he seemed to diuers whiche were altogether ignoraunt of that his singular grauitie eyther for soâ—tnes â—eare or lacke of stomacke to chaunge his mind and beliefe yet they to whom his former life and conuersation by familiar acquayntaunce with him was throughlye knowne with them also which were present at his departure may easely perceaue and vnderstand how in graue weighty matters not rashly and vnaduisedly but wyth constant iudgement and vnfayned conscience he descended into that maner of beliefe which at that time of his goyng out of this world he openly professed I geue your wisedome to vnderstand that when death drew neare he casting away all hope of recouery minded talked of no other thing as we which were preseÌ„t heard but of heaueÌ„ and heauenly matters of the latter day of our Sauiour Iesus Christ with whom most feruently he desired to be whose incredible loue towardes vs miserable sinners Exhortation of Doct. Redman to them that were about him most worthely and not without teares hee often times vsed to extol and speake of and vs which wer there present he earnestly moued and exhorted to prepare oure selues to Christ to loue one an other and to beware of this most wretched corrupt world And besides that he promised calling God to witnes thereunto to whom he trusted shortly to come if any woulde demaund any question that he would answere him what he thought in his iudgement to be the truth M. Alexander Nowell now Deane of Paules At what time there were present M. Alexander Nowell a man earnestly bent to the true worshipping of God and one that had alway singularly well loued y e said M. Redman to whome he spake on this wise Your excellent learning and purity of life I haue euer both highly fauoured and had in admiration and for no other cause God be my iudge I do aske these things of you which I shall propound but that I might learne knowe of you what is your opinion and beliefe touchynge those troblous controuersies which are in these our dayes and I shall receaue and approue your wordes as oracles sent from heauen To whom when doct Redman had geuen leaue to demaund what he would and had promised that he woulde faythfully and sincerely aunswere all affection set aside what he thought to be the truth M. Nowel said I would quoth he right gladly but that I feare by my talke and communication I shal be vnto you so feeble and nowe almost spent a trouble and griefe Then sayd Doct. RedmaÌ„ replying what shall I spare my carcas quoth he whiche hath so short a time here to remaine Go to go to sayd he propound what you will TheÌ„ M. Nowell put forth certayne questions in order which I will here declare wherunto the sayd doct Redman seuerally answered as hereafter followeth The first question that he asked of him was what hee thought of the bishop of Rome Unto whoÌ„ Doct. RedmaÌ„ answered that the Sea of Rome in these our latter dayes had much swarued from the true religioÌ„ and worshipping of God is with horrible vices stayned polluted The Sea of Rome a sincke of all sinne which I therfore quoth he pronounce to be the sincke of all euill and shortly wil come to vtter ruine by scourge of God except it do fall the sooner to repentance wherewith he briefly complayned of the filthy abuse of our Englishe Church Beeing then asked what his opinion was concerning purgatory Purgatory and what the Scholemen iudged therof he answered that the subtill reasons of the Scholemen concerning purgatory seemed to him to be no lesse vayne and friuolous then disagreeing from the truth adding thereunto that when we be rapt vp to the cloudes to meete Christ comming to iudgemeÌ„t with a great number of Angels in all glory and maiesty then euery one shall be purged with fire as it is written The fire shall go before hym and shall flame round about his enemies and the fire shall burne in his sight Psal. 97. 50. and round about him shall be a great tempest saying that diuers of the old writers approued this his sentence concerning purgatory When he was asked whether wicked and vngodly people in the holy communion did eate the body of Christ and drinke his bloud he aunswered that such kind of men dyd not eate Christes most blessed flesh but only tooke the SacrameÌ„t to their own damnation The wicked eat not the fleshe of Christ. saying that Christ would not gyue his most pure and holy flesh to be eaten of suche naughty and impure persons but would withdraw hymselfe from them And that quoth hee that is obiected by S. Augustine that Iudas receiued the selfesame thing whych Peter receiued that I thinke to be vnderstanded of the externall Sacrament And the like kynde of phrase of speaking sayde hee we may vse concerning the baptisme of Magus that Simon Magus receaued that which the Apostles did receaue In deede as concerning the Sacrament of the externall baptisme Simon Magus receaued that whiche the Apostles did but that internall grace wherewith the Apostles were endued and that holy spirit wherewith by baptisme they were enspired he lacked And so quoth he the wicked and forsaken people which rashly presume to come to the holy table of the Lorde do receiue the Sacrament and the selfesame which good and godly men receiue but the body of Christ they do not receiue for Christ doth not vouchsafe to deliuer it them And thus he sayd was his opinion and beliefe although he knewe others to be of a contrary iudgement Being then after this demaunded whether he thought Christes presence to be in the Sacrament or no he answered that Christ dyd geue offer to faythfull and Christian men How Christ is present in the Sacramedt his very reall body and bloud verely really vnder sacrameÌ„ts of bread wine in somuch that they which deuoutly come to bee partakers of that holy foode are by the benefite thereof vnited and made one with Christe in hys fleshe and body And therefore he sayde that Christ dyd distribute his body spiritually that he gaue it truly The Capernaites grosse errour of Christes bodyly presence in the SacrameÌ„t not so yet
is eternall life Rom. 6. And these be the resolutions which I heard him geue to the questions by M. Nowell proposed The iudgement of D. Yonge about the controuersies of religion From which hys sentence and iudgement so heard by me and of him vttered as I remember I neuer declined or varied I beseeche our Lorde Iesus Christ to cease these troublous stormes wherewith the Church is tossed and vouchsafe for his holy names sake tenderly to beholde looke vpon his poore wretched flocke so miserably scattered and dispersed Anno 1552. beseeching him also of his goodnes to preserue your worship At London the third of Nouember * Heere followeth the history no lesse lamentable then notable of William Gardiner an Englishman suffering most constantly in Portyngale for the testimony of Gods truth The story of W. Garâ—â—ner most 〈…〉 in Portugale COmming now to the yeare next following 1552. wee will some what step aside and borow a little leaue coasting the Seas into Portingale amongst the Popish marchauntes there whither a certaine countrymaÌ„ of ours doth call me named William Gardiner a man verely in my iudgement not only to be compared with the most principall chiefe Martirs of these our daies but also such one as the auncient Churches in the time of the first persecutions can not shew a more famous whether we do behold the force of his faith his firme and stedfast constantnes the inuincible strength of his spirit or the cruell and horrible tormentes the report only and hearing whereof were enough to put any man in horror or feare Yet notwythstanding so farre it was of that the same did discourage him that it may be doubted whether the payne of his body or the courage of his mind were the greater when as in deede both appeared to be very great Wherfore if any prayse or dignity amongst men as reason is be due vnto the Martirs of Christ for their valiant actes W. Gardiner comparable with the Martyrs in the primitâ—â—e church What duâ—ty is to be geueÌ„ of ChristiaÌ„s to the blessed Martyrs past The memory of Christes Martyrs not to be forgotten this one man amongst many seemeth worthy to bee numbred and also to be celebrate in the Church with Ignatius Laurentius Ciriatius Grescentius and Gordianus And if the Church of Christ do receiue so great and manifolde benifits by these martirs with whose bloud it is watred by whose ashes it is enlarged by whose constancie it is confirmed by whose testimonie it is witnessed and finally through whose agonies and victories the truth of the Gospell doth gloriously triumph let not vs then thinke it any great matter to requite them with our duety againe by committing them vnto memory as a perpetuall token of our good will towards them Albeit they themselues receiue no glory at our hands and much lesse challenge the same but referre it wholy vnto the Lord Christ froÌ„ whom it came whatsoeuer great or notable thing there was in them Notwithstanding for so much as Christ himselfe is glorified in his Saints we caÌ„ not shew our selues thankefull vnto him except we also shew our selues dutifull vnto those by whome his glory doth increase Heereupon I thinke it came to passe that the aunciente Christians in the time of the first persecutioÌ„s How it 〈◊〉 to passe that 〈…〉 Church 〈◊〉 yearely 〈…〉 Martyrs â—â—perstitioÌ„ 〈◊〉 honouâ—â—â—g Martyrs What 〈◊〉 coÌ„meth 〈◊〉 memory 〈◊〉 Martyrs 〈◊〉 vs. thought good to celebrate yearely commemorations of the Martirdome of those holy men not so much to honour theÌ„ as to glorifie God in his souldiours vnto whom all glory praise doth worthely belong and moreouer that we being instructed by their example might bee the more prompt and ready in the policies of those warres to stand more stoutly in battaâ—le against our aduersaries and learne the more easily to contemne and despise thys worlde For in considering the ende and death of these men who will greatly long or luste after this life which is so many wayes miserable through so many afflictions dolorous through so many casualties rumous wherin consisteth so litte constancie lesse safety being neuer free from some hard calamitie one or other What good maÌ„ would haue this world in reputatioÌ„ wherin he seeth so many good men so cruelly oppressed wherin no man can liue in quietnes except he be wicked Wherfore I do not a little merueile The world 〈…〉 to 〈◊〉 wicked â—â—ecially that in this great slaughter of good meÌ„ with so many spectacles and examples of cruell tormeÌ„t Christians do yet liue as it were drowned in y e foolish desires of this world seeing dayly before their eyes so many holy and innocent men yeeld vp their spirits vnder the handes of such tormentors to lye in filthy prisons in bondes darkenes and teares in the end to be consumed with fire We see so many Prophets of God euen Christ himself the sonne of God to be so cruelly and many waies afflicted in this world tormoiled scourged and crucified yet we laugh drinke and giue our selues vnto all losenes of life and all lasciuiousnes For honour great possessions we contend we build we study labour by al meanes to make our selues rich Unto whome it doth not suffice y t we with safety and freedome from their afflictions racks wheeles scourges yrons read hote grediroÌ„s fleshhookes mallets and other kyndes of tormentes may serue our Christ in peace and quiet but being herewith not content will giue ouer our selues to all kinde of wickednes to be led away at the will and pleasure of Sathan 〈…〉 be lessons to vs to plucke vs from â—his world But what do we thinke in so doing Eyther we must recken those meÌ„ to be most miserable in this life or els our selues to be most vnhappy But if their blessednes be most certaine and sure then let vs direct the course of our life to the same felicitie These men haue forsaken this life which they might haue enioyed But if wâ— cannot willingly put of this life yet let vs not be slow to amend and correct the same and though wee cannot dye with them in like martyrdome yet let vs mortifie the worldly and prophane affections of y e flesh which striue agaynst y e spirite at the least let vs not runne thus headlong into the liceÌ„tious desires of the world as we do As the lyfe of Christen men is nowe I praye thee what doe these bondes prisons these woundes and scarres these great fires and other horrible tormentes of martirs then vpbrayd vnto vs our slouthful sluggishnes worthely make vs ashamed therof Which Martirs if in their liues they liued so innocently in their death continued so constant what then is to be deemed of vs which suffer nothing for Christ and will not take vpon vs the small conflict agaynst vices our owne affections How would we suffer the cruell looks of tirannes The great difference
this deliberation and aduise his mind being fully setled and thinking that the matter ought not to be any longer differred he renounced the world making vp all his accompts so exactly as well of that whiche was due vnto him William Gardiner cleareth his bookes of accomptes as that whiche he ought vnto others that no man coulde iustly aske so muche as one farthing Which thyng done he continued night and day in prayer calling vppon God and continuall meditation of the Scriptures that scarsely he would take any meate by day William Gardiner continuing in watching and prayer or slepe by night or that most aboue an houre or two of rest in the night as Pendigrace his felow companion both at bed and boord being yet aliue can testifie The Sonday came againe to be celebrate either wyth like pompe solemnitie William Gardiners aduised preparation to the accomplishment of his purpose or not much lesse wheras the sayd William was present earely in the morning very cleanely apparelled euen of purpose that he might stand neare the altar without repulse Within a while after commeth the King with all his Nobles Then Gardiner setteth hymselfe as neare the alter as he might hauing a Testament in his hand the which he diligently read vpon and prayed vntill the time was come that he had appointed to worke his feate The Cardinall at his Masse The Masse began which was then solemnised by a Cardinall Yet he sate still He which said Masse proceeded he consecrated sacrificed lifted vp on high shewed his God vnto the people all the people gaue great reuerence and as yet he stirred nothing At the last they came vnto that place of the Masse whereas they vse to take the ceremoniall Hoste and tosse it too and fro round about the Chalice making certaine circles and semicircles Then the sayd William Gardiner not being able to suffer any longer ranne speedily vnto the Cardinall and which is vncredible to be spoken euen in the presence of the King and all his Nobles and Citizens William Gardiner plucketh the Cardinals Idoll out of his hands at Masse as he was leaping about the Chalice William Gardiner wounded with a dagger with the one hande he snatched away the cake from the Priest and trode it vnder hys feete and with the other hand ouerthrew the chalice Thys matter at the first made them all abashed but by and by there rose a great tumult and the people began to cry out The Nobles and the common people ranne together amongst whome one drawing out his dagger gaue him a great wounde in the shoulder and as he was aboute to strike him againe to haue slaine him the King twise commaunded to haue him saued So by that meanes they absteined from murther William Gardiner brought before the king After the tumult was ceased he was brought vnto the King by whome he was demaunded what countreyman he was The 〈◊〉 of William Gardiner before the king and how he durst be so bold to worke such a contumely against his Maiestie and the Sacramentes of the Church He answered Most noble King I am not ashamed of my Countrey which am an Englishman both by birth and religion and am come hether only for traffike of Marchaundise And when I saw in this famous assembly so great Idolatry committed my conscience neither ought neither could any longer suâ—â—er but that I must needes do that which you haue scene me presently do Whiche thyng most noble Prince was not done nor thought of me for any contumely or reproche of your presence but onely for this purpose as before God I do clearely confesse to seeke the only saluation of this people When they heard that he was an Englishman The suspition of thâ— Portugalâ— vpon the 〈◊〉 of â— Gardiner and called to remembraunce how the Religion was restored by K. Edward they were by and by brought in suspition that he had bene suborned by Englishmen thus to do to mocke and deride their religion Wherefore they were the more earnest vpon him to knowe who was the author and procurer that he should commit that act Unto whome he answered desiring them that they would conceiue no suche suspition of him for so much as he was not moued thereunto by any man but only by his owne conscience The ansâ—â—â— of Williaâ— Gardiner 〈◊〉 the 〈◊〉 suspition the Portâ—â—gallâ— For otherwise there was no man vnder the heauen for whose sake he would haue put himselfe into so manifest daunger but that he ought this seruice first vnto God and secondarily vnto their saluation wherefore if he had done anye thing which were displeasaunt vnto them they ought to impute it vnto no man but vnto themselues which so vnreuereÌ„tly vsed the holy Supper of the Lord vnto so great Idolatry not without great ignominie vnto the Church violation of the Sacraments and the perill of their owne soules without they repented Whilest that he spake these with many other thynges more vnto this effect very grauely and stoutly the bloud ran aboundantly out of the wounde so that he was ready to faint Whereupon Surgeons were sent for whereby he might be cured if it were possible and be reserued for further examination and more greeuous torment For they were fully perswaded that this deede had diuers abbettors and setters on which was the cause that all the other englishmen also in the same citie came into suspition and were commaunded to safe custody Amongst whome Pendigrace bedâ—elloâ— to W. Gâ—â—â—diner imprisoned vpon 〈◊〉 Pendigrace because he was his bedfellow was greeuously tormented and examined more then the residue and scarcely was deliuered after two yeares imprisonment The other were much sooner set at libertie at the intercession of a certaine Duke Notwithstanding their suspition coulde not yet be satisfied but they came vnto his chamber to seeke if there were any letters William Gardinâ—â— chamber searcheâ— to vnderstand and find out the author of this enterprise And when as they coulde finde nothing there they came againe vnto him being greeuously wounded with tormentes to extort of him the author of this fact and to accuse him as gilty of most greeuous heresie Of both whiche pointes with suche dexteritie as hee could he cleered himselfe Wherein albeit he spake in the Spanish tong well yet he vsed the Latin tong much more exactly But they not being therewith satisfied added another straunge kynde of torment which as I suppose passeth the Bull of Phalaris Because there shoulde no kynde of extreme crueltie be left vnassayed The 〈…〉 certaine 〈◊〉 ranne 〈◊〉 kinde oâ— tormenâ— made oâ— Brasse 〈◊〉 a Bull 〈◊〉 fire vnto tormâ—â—â— such as were 〈◊〉 into it 〈◊〉 make 〈◊〉 to 〈◊〉 a Bull. they caused a linnen cloth to be sowed round like a ball the which they wyth violence put downe his throate vnto the bottome of hys stomacke tied with a small string which they held in their hands and when it was downe they
breade and wyne are substauncially transumpted into the verye bodye and bloud of our Lord Iesus Christ. If sayth he thou doest not know the maner how it is brought to passe let it be enough to thee to beleue that it is done by the operation of the holy Ghost and we do know no more but that the lyuing word of God is working and almighty but the very maner how is inscrutable to vs and no great maruell sayth he for we cannot well expresse howe the materiall bread wine or water are transumpted naturally into the same body and bloud of the receiuer and be become an other body then they were before So sayth this great ancient Clarke also this shewbread with wine and water are chaunged by the comming of the holy Ghost into christes body and bloud and they be not two bodies there but very one of Christ and the same Rochester First I denye Mayster Doctour that Damascene was one thowsande yeares past Damascene expounded secondarily that hee is not to be holden as an auncient father for that he mainteyneth in his workes euill and damnable doctrine as the worshipping of images and such like Thyrdly I say that in deede God by his holy spirit is the worker of that whiche is done in the sacrament Also I graunt that there is a mutation of the common bread and wine spiritually into the Lordes breade and wine A spirituall mutation of the bread and wine but no mutation of the substance by the sanctifying of them in the Lordes word But I denye that there is any mutation of the substaunces for there is no other chaunge there indeed then there is in vs which when we do receiue the sacrament worthely then are we chaunged into Christes body bones and bloud not in nature but spiritually and by grace much like as Isaias saw the burning cole euen so we see not there the very simple bread as it was before the consecration for an vnion cannot be but of two very thinges Wherefore if we be ioyned to Christ receyuing the sacrament then there is no adnihilation of bread which is wheÌ„ it is reduced to nothing as it is in your fained transubstantiation Glin. So I perceiue you would haue me to graunt that the Sacrament is but a figure which Theophilactus doeth deny Rochester You say trueth he denyeth it deed to be a figure but he meaneth that it is not onely a figure Glin. Theophilact expounded Whereas Saynt Paule sayth that we being manye are one bread he speaketh not nor meaneth one materiall bread as you do here ergo he speaketh of a heauenly bread And holy Chrysostome vpon Mathew sayth that the paschall Lambe was a figure but the mistery is the veryty For the Disciples would not haue bene offended to haue dronken a figure of Christes bloud being well accustomed to figures The paschall Lambe a figure For Christ did not institute a figure for a figure but the cleare verity in stead of the figure as Saynt Iohn sayth grace and verity was geuen by Christ. Doest thou see bread sayth Chrisostome doth it auoyd or passe as other meates do which we receiue God forbid ergo c. Madew That auncient Clarke Origene vpon the 15. of S. Mathew sayth thus as touching that which is materiall in the Sacrament it descendeth The 〈…〉 of the Sâ—â—crameÌ„t 〈◊〉 out as â—â—ther meâ— doe and issueth out as other nutrimentes doe But as concerning that which is celestiall it doth not so Glin. Chrisostome homile 83. vpoÌ„ Mathew sayth that we cannot be deceiued of Christes wordes but our naturall sences may be deceiued in this poynt very soone and easely his sayd wordes cannot be false but our sences be many times beguiled of theyr iudgementes Because therefore that Christ sayd this is my body let vs not at any hand doubte sayth he but let vs beleue it and well perceiue it with the eyes of our vnderstanding And within a litle after in that place he sayth thus It was not enough that he was become man and afterwardes to be scourged for vs but also he did reduce and bring vs to be as one body with him not thorow fayth onely but in very deed also he maketh vs his body And after that he sayth that these works are not of mannes power But the same thinges that hee wrought in his last supper he nowe worketh also by his precept to his right minister and we doe occupy the place of the same ministers but hee it is that doth sanctify and transumpt the creatures he performeth still the same Rochester M. Doctour you must vnderstand that in that place S. Chrisostome sheweth vs that Christ deliuered to vs no sensible thing at his last supper Glin. Honourable syr by your pacience I graunt that hee gaue to his Disciples no sensible thing in substaunce but a thing insensible his owne precious body and bloud vnder the onely kindes of creatures And truely as it seemeth Theophilactus best knew the meaning of Chrisostome because all authors accept him as a faythfull interpreter of him And he hath these same playne words transelemented and transformed Also Theophilactus Alexandrinus super Marcum Cyrillus and Saynt Augustine sayth that before the consecration it is breade but afterwardes it is Christes very body In like maner S. Augustine vpon 33. Psalme sayth that in his last supper Christ did beare himselfe in his owne handes Now euery man may beare the figure of his body in his owne hands but S. Austen saith it there for a miracle Ireneus in his fift booke is of the same minde And Saynt Augustine sayth I doe remember my wordes c. The law and figures were by Moises but the verity and body came by Christ. Rochester Well say what you list it is but a figuratiue speach like to this if you will receiue and vnderstand he is Elias for a property but indeede he was not Elias but Iohn the Baptist. And so in this place Christ called it his body when it was very bread But better then the coÌ„mon breade because it was sanctified by the woorde of Christ. ¶ Here Mayster Langdale replyed to Doctor Madew Langdale RIght worshipfull Mayster Doctor by your pacience I haue noted two thinges that you affirmed in youre position euen nowe before this honourable audience Two 〈◊〉 noted in Madewâ— position the which as me seemeth are not consonant to the trueth of Gods worde The first is as touching Christes sayinge I will not from hence forth drinke any more of the fruite of the Uyne vntill I drinke it newe with you c. Whyche place of the Scripture you dyd as I thinke vnderstand and interprete as though nothing els remayned after the consecration but very wyne still Whereof I doe not a little maruell Seeyng that that most famous Clarke Erasmus whose authoritye and sentence you refuse at this present onely yet neuerthelesse he is very worthy in thys matter of farre better estimation amongest
is my body Wherefore if at y e day of iudgemeÌ„t Christ should say vnto me why hast y u beleued y t this is my body I would aunswere him because thou hast so called it I beleued it not to be a figure because thou saydst not that it was a figure Other reasons to auouch I know not Of the worde it self I contend not but the thing it selfe I defend for we must speake regularly Thus Christ thus the Apostles thus all the ancient fathers haue spoke our fathers hadde but onely figures and shadowes but the Churche of God hath the truth itselfe with the signes Tertullian sayth one figure conteyneth not another but Melthizedech was a figure ergo this is the body The Sacramentes of the Iewes weare signes and tokens but ours be both the signes and the thing signed also Luther himselfe confessed that the body was present with the bread and could not denye it Oecolampadius tooke it for a figure onely Chrisostome demaunding wherefore Christ gaue his body before his passion rather then at any other time aunswereth that hee might tye the trueth to the figure saying tâ—ke eate this is my body not a figure of my body And the same Chrisostome sayth agayne if it were but bare bread or but a figure wherefore should his Disciples haue bene offended in eating a fygure Agayne in his 83. Homely vpon Mathew They are not any humayne workes which he did worke at his last supper he it is that worketh he maketh perfect we are his ministers but it is he that sanctifieth and chauÌ„geth the elementes of breade and wine into his bodye and bloud Agayne doest thou see bread and wine doe they passe into the priuy like other meates God forbid c. Theophilus Alexandrinus vpon these wordes of Marke the Euangelist this is my body sayth This whiche I geue and which you receiue â—s not onely bread or a figure of Christâ—s body but the trueth it selfe for if it should appeare as it is in forme of flesh bloud we should loth it and therefore the Lord condescendyng to our weakenesse reteyneth the formes of bread and wine and yet conuerteth the same into the trueth of his body and bloud Theophilactus sayeth the bread and the wine is the very body bloud of Christ and not a figure onely If you stand in suspeÌ„se of the author or approue him not yet know you that he is counted and taken amongest all the learned for a most faythfull interpreter of Chrisostome the bread sayth he is transelementate and transmitted into an other substaunce then it was before Augustine sayth there was great heede taken in the primitiue Church least any part of the Sacrament should fall downe to the grounde c. Cyrillus sayth leaste wee shoulde abhorre fleshe and bloud in the Sacrament of the Aultar God humbleth himselfe to our weakenesse pouring and infusing the force of life into it and making it the very trueth of his owne blessed body and bloud Damasceâ—e calleth it a diuine body or a body deifyed Origene Ireneus Eusebius Hieronimus with al the rest of the auncient Catholicke Fathers are of the same opinion with me all which to produce it were too long ¶ The Declaration of Doctor Glin vpon his second conclusion THe sacrifice and offering vppe of Christes body in the Sacrament of the Aulter right honourable and worshipfull I will defend euen to the effusion of bloud as a thing consonant to scripture whereof Paule speaketh to y e Hebrues But perchaunce some will obiect Christ offered vp himselfe ergo you ought not to offer him I aunswere yea because he offered himselfe therfore I offer him for except he had offered himselfe I could not haue offered hym But you will say Christes death is sufficient and therfore you ought not to offer him agayne I aunswere So may we say we neede neyther to fast nor pray for Christe hath done both sufficiently for vs. Agayne you will obiect if you offer him vppe agayne you crucify him anew I answere not so for many haue offered him that haue not crucified him as Abraham Isaac Moyses the Leuites Anna Samuel We offer Christ but not to the death but incoÌ„memoration of his death there being not onely commemoration thereof but also the very presence of Christes body and bloud Ireneus sayth Christ counselled his Disciples to offer the first fruites of all theyr goodes to God not that he needed any of them but for that they shoulde not shewe themselues fruitless or vngratefull and therefore Christ tooke the creature of bread gaue thankes and sayde this is my body and likewise the creature of the cuppe and confessed saying this is my bloud of the new Testament Thus Christe hath taught a newe kinde of oblation whiche the Church receiuing from the Apostles offereth to God thorow out all the whole world who onely geueth vnto vs all kynd of foode and the first fruites of his gracious giftes in the newe Testament whereof Malachye thus sayth I haue no pleasure in you sayth the Lorde of Hostes I will not receiue any sacrifices at your handes because my name is glorified amongest the Nations from the East to the West sayth the Lord and in euery place is incense and pure sacrifice offered to my name But here may be obiected Christe is the onely sacrifice for sinne and wythout hym there is no moe I aunswere Christ is the only true sacrifice for sinne and without him there are no moe notwithstanding wee haue this commaundement doe this in rememberaunce of me besides that I denye not that it is a commemoration but I denye that it is an onely commemoration I denye his absence and I affirme his presence Here endeth the declaration of Doctor Glin. Mayster Perne WHere as you say most reuerend mayster Doctor in your proposition I beleued and therefore I spake and we beleue and therefore doe speake our consciences suggesting the same vnto vs and agayne that misteryes are not to be searched and the like it semeth you go about to restrayne the searching of holye Scriptures whereas Christe sayth scrutamini scripturas searche the Scriptures The Papistes refrayne the vse of Scriptures Moreouer you haue cited the Fathers confusedly without order you left transubstantiation and endeuour your selfe to proue the reall prâ—sence in the Sacrament wheras we denye nothing lesse then his corporall presence or the absence of his substaunce in the bread Glin. You inueigh wonderfully you knowe not agaynste what for neyther I nor yet August doe denie the searching of the scriptures but I sayd out of Augustine misteries are not to be searched it is an other thing to search misteryes then it is to searche the Scriptures whereas you requyre of me a regulate order of citing the Doctours I had not as all men know the liberty of tyme so to do but if you desire me so earnestly to performe that if time may be grauÌ„ted me I will easely fulfill your request Perne
matter Gelatius Epist. de duabus nâ—â—turis in Christo. by reason whereof we are made partakers by the same of the deuine nature and yet it ceaseth not sâ—il to be the substaunce of bread and wyne And certes the representation and similitude of the body and bloud of Christ be celebrated in the action of the mysteries c. After this he recited certayne places out of Augustine and Cyrill which were not noted Isichius also confesseth that it is bread â—sych Lib cap. 8. â—ertrame Also the iudgement of Bertram in this matter is verye playne and manifest And thus much for the second grouÌ„d The third ground The third grounde is the nature of the Sacrament which consisteth in three things that is Unitie The third ground Nutrition and Conuersion As touching vnitie Cyprian thus writeth Cyprian Three thinges in Sacramenâ— Euen as of many graynes is made one bread so are we one mysticall bodye of Christ. Wherfore bread must needes still remaine or els we destroy the nature of a Sacrament Also they that take away nutrition which commeth by bread do take away likewise the nature of the sacrament 1. Vnity 〈◊〉 2. Nutritiâ—â— 3. Conuâ—â—â—sion For as the body of Christ nourisheth the soule eueÌ„ so doth bread likewyse nourish the body of man Therfore they that take away y e graynes or the vnion of the graynes in the bread and deny the nutrition or substaunce thereof in my iudgement are Sacramentaries for they take away the similitude betwene the bread the body of Christ. For they which affirme transubstantiation are in deed right Sacramentaries and Capernites As touchyng conuersion that lyke as the bread which we receyue is turned into our substance Conuersâ—â—â— so are we turned into Christes body Rabanus and Chrysostome are witnesses sufficient The fourth ground 4. Grouâ—â— The realâ— presence the Sacrâ—â—ment staâ—â—deth not with the truth of Christeâ— humanitâ— They which say that Christ is carnally present in the Eucharist do take from him the veritie of mans nature Eutiches granted the diuine nature in Christ but his humane nature he denied So they that defend transubstantiation ascribe that to the humane nature which onely belongeth to the deuine nature The fift ground The fift ground is the certaine perswasion of this Article of fayth He ascended into heauen and sitteth on the right hand c. Augustine sayth The Lord is aboue euen to the end of the world but yet the veritie of the Lord is here also For his body wherein he rose agayne must needes be in one place but his veritie is spread abroad euery where Also in another place he sayth Let the godly receyue also that Sacrament but let them not be carefull speaking there of the presence of his body For as touchyng hys maiesty his prouidence his inuisible and vnspeakeable grace these woordes are fulfilled which he spake I am with you vnto the ende of the world But accordyng to the flesh which he took vpoÌ„ hym accordyng to that which was borne of the Virgin was appreheÌ„ded of the Iewes was fastened to a tree taken downe agayne from the crosse lapped in lynnen clothes was buried and rose agayne and appeared after hys resurrection so you shall not haue me always with you And why because that as concernyng his flesh he was conuersant with hys Disciples fourty dayes and they accompanying hym seyng hym but not followyng hym he went vp into heauen and is not here for he sitteth at the right hand of hys Father and yet he is here because he is not departed hence as concernyng the presence of hys diuine Maiestie Marke and consider well what Saint Augustine sayeth He is ascended into heauen and is not here sayth he Beleeue not them therefore which say that he is yet here still in the earth Moreouer Doubt not sayeth the same Augustine but that Iesus Christ as concernyng the nature of hys manhoode is there from whence he shall come And remember well and beleeue the profession of a Christian man that he rose from death ascended into heauen and sitteth at the right hand of his father and from that place and none other not from the aultares shall he come to iudge the quicke and the dead and he shal come as the Angell sayd as he was seene go into heauen that is to say in the same fourme and substaunce vnto the which he gaue immortality but chaunged not nature After this fourme meanyng hys humaine nature we may not thynke that it is euery where And in the same Epistle he saith Take away from the bodies the limitation of places and they shall be no where and because they are no where they shall not be at all Vigilius 〈…〉 lib. 4. Vigilius sayth If the word and the flesh be both of one nature seeyng that the word is euery where why then is not the flesh also euery where For when it was in earth then verely it was not in heauen and now when it is in heauen it is not surely in earth And it is so certayne that it is not in earth that as coÌ„cernyng the same we looke for hym from heauen whom as concernyng the word we beleeue to be with vs in earth Also the same Vigilius sayth Which thyngs seeyng they be so the course of the scripture must be searched of vs and many testimonies must be gathered to shew plainly what a wickednes and sacriledge it is to referre those thyngs to the property of the diuine nature which do onely belong to the nature of the flesh and contrarywyse to apply those thinges vnto the nature of the fleshe which doe properly belong to the diuine nature Which thyng the transubstantiatours doe whilest they affirme Christes body not to be conteyned in any one place and ascribe that to hys humanity which properly belongeth to hys diuinitie as they do which will haue Christes body to be in no one certayne place limited Now in the latter conclusion concerning the sacrifice because it dependeth vpon the first 〈◊〉 thyrd â—onclusioÌ„ I will in fewe wordes declare what I thinke For if we did once agree in that the whole controuersie in the other would soone be at an end Two things there be which do persuade me that this conclusion is true that is certayne places of the scripture also certayne testimonies of the fathers Saint Paul saith Heb. 9. â—eb 9. Christ beyng come an high Priest of good thinges to come by a greater and more perfecter tabernacle not made with hands â—â—crifice of 〈…〉 that is not of this building neyther by the bloud of Gotes and Calues but by his owne bloud entred once into the holye place and obtayned for vs eternall redemption c. and now in the end of the world he hath appeared once to put away sinne by the sacrifice of hymselfe And agayne Christ was once offered to take away the sinnes of many Moreouer he sayth With one
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
Iohn 14. Of those plaine words spraÌ„g vp the heresy of the Arrians which denied Christ to be equal with his father What is more euident then this saying I and my father are both one Thereof arose the heresy of theÌ„ that denied three distinct persons They all had one soule and one hart Iohn 10. Actes 4. was spoken by the apostles Yet had ech of theÌ„ a soule and hart peculiar to himselfe They are now not two but one flesh is spoken by the man and his wife Yet hath both the man and the wife his seuerall body Gen. â—7 He is our very flesh sayd Ruben by Ioseph his brother which notwithstanding was not their reall flesh I am bread sayd Christ yet was he flesh and no bread 1. Cor. 10. Christ was the stone sayeth Paul and was in deed no materiall stone Melchisedech had neither father nor mother and yet in deed he had both Behold the Lambe of God sayth Iohn Baptist by Christ notwithstanding Christ was a man not a lambe Circumcision was called the couenant where as it was but a token of the couenant The Lambe named the Passeouer and yet was it eaten in remembrance only of the passeouer Iacob raised vp an aulter called it beyng made but of lyme and stone the mighty God of Israel Moses when he had conquered the Amalakites set vp an aulter called it by y e names of God 1. Cor. 10. Iehoua and Tetragrammatum We all are one loafe of bread sayth Paule yet were they not thereby turned into a loafe of bread Christ hanging vpon the crosse appoynted S. Iohn to his mother saying Lo there is thy sonne yet was he not her soÌ„ne Gal. 3. Rom. 6. So many as be baptised into Christ saith Paule haue put on Christ and so manye as are baptised into Christ are washed with the bloud of Christ. Notwithstanding no man tooke the fonte water to be the naturall bloude of Christ. The cup is the new Testament sayth Paul yet is not the cup in deed the very new Testament You see therfore that it is not strange nor a thing vnwoont in y e scriptures to call one thing by an others name So that you can no more of necessitie enforce the chaunging of the bread into Christes body in the sacrament because y e words be plaine This is my body Figuratiue speaches most coÌ„mon in Scripture then the wiues flesh to be the naturall reall body flesh of the husbaÌ„d because it is written They are not two but one flesh or the aulter of stone to be very God because Moses with euident and playne words pronounced it to be the mighty God of Israel Notwithstandyng if you wil needs cleaue to the letter you make for me and hinder your own cause For this I will reason vse your owne weapon against you The scripture calleth it bread The Euangelists agree in the same The name of bread vsed in Scripture Paule nameth it so v. times in one place the holy ghost may not be set to schoole to learne to speake Wherfore I conclude by your own argument that we ought not only to say but also to beleeue that in the sacrament there remayneth bread Cust. Me thinketh your answer is reasonable yet caÌ„ I not be satisfied Declare you therfore more at large what mooueth you to thinke this of the sacrament For I thinke you would not withstand a doctrine so long holdeÌ„ and taught vnles you were inforced by some strong and likely reasoÌ„s Veri First in examining the wordes of Christ I get me to the meanyng purpose for which they were spoken The meaning of Christes wordes eâ—pounded And in this behalfe I see that Christ ment to haue his death passion kept in remembrance For men of themselues bee euermore were forgetfull of the benefites of God And therfore it was behouefull that they should be admonished stirred vp with some visible and outward tokeÌ„s as with the Passeouer Lambe the brasen serpent and other lyke For the brasen serpent was a token that when the Iewes were stinged wounded with serpents God restored theÌ„ and made them whole The passeouer Lambe was a memory of the great benefit of God which when he destroied the Egyptians saued the Iewes whose dores were sprinkled with the bloud of a lambe So likewise Christ left vs a memoriall remembraunce of his death and passion in outward tokens that when the childe should demaund of his father what the breaking of the bread drinking of the cup meaneth he myght answer him that like as the bread is broken so Christ was broken and rent vpon the crosse for to redeme the soule of man And like as wine fostereth and comforteth the body so doth the bloud of Christ cherish relieue the soule And this do I gather by the words of Christ and by the institution and order of the sacrameÌ„t For Christ charged the Apostles to do this in the remembrance of him Wherupon thus I do conclude Fes Nothyng is done in remembraunce of it selfe ti But the Sacrament is vsed in the remembraunce of Christ. no. Therfore the Sacrament is not Christ. Fe Christ neuer deuoured hymselfe ri Christ did eate the Sacrament with his Apostles son Ergo the Sacrament is not Christ hymselfe Beside this I see that Christ ordeined not his body but a sacrament of his body A sacrament as S. Augustine declareth is an outwarde signe of an inuisible grace Hys words are Sacramentum est inuisibilis gratiae visibile signum Out of which words I gather two arguments The first is this the token of the body of Christ is the thyng tokened wherfore they are not one The second is this Fe One thyng cannot be both visible and inuisible ri But the Sacrament is visible and the body of Christ inuisible son Therfore they are not one Which thing S. Augustine openeth very well by these wordes Aliud est Sacramentum aliud res Sacramenti Sacramentum est quod in corpus vadit res autem Sacramenti est corpus Domini nostri Iesu Christi Moreouer I remember that Christ ministred this sacrament not to great deepe philosophers but to a sort of ignorant and vnlearned fishers which notwithstanding vnderstoode Christes meanyng right well deliuered it euen as they tooke it at Christes hand to the vulgar and lay people and fully declared vnto them the meanyng therof But the lay people nor scarsly the Apostles themselues could vnderstand what is meÌ„t by transubstantiation impanation dimensions qualitates quantitates accidens sine subiecto terminus a quo terminus ad quem per modum quanti This is no learnyng for the vnlearned and rude people wherefore it is likely that Christ ment some other thyng then hath bene taught of late dais Furthermore Christes body is food not for the body but for the soule Christ is no foode for the bâ—â—dy but foâ— the soule
wee say that there is a great difference and separation betwixt the body in the which Christe suffered and the bloud which he shed vpon the Crosse thys body which euery day is celebrated in the mysterie of the Passion of Christe For this body is a pledge and a similitude but the other is the very truthe it selfe Ergo it appeareth that these two are seperated a sunder by no lesse difference then is betweene a pledge and the thing whereof y ◠pledge is geuen or then is betweene an Image of a thing and the thing it selfe whereof the Image is or then is betwene the forme of a thing and the veritie it selfe This wrote Bertramus Druthmarus manye other Bertramus Ioan. Scotus Druthmarus and yet were neuer in all their time once reprooued of heresie Thys wrote Ioannes Scotus also in whose life time men had not eies to espie his heresies But about 200. yeare after his death he was iudged and condemned for an hereticke his bookes burned in a Councell holden at Vercellae in Lombardie in the yeare of our Lorde God .1015 Bertramus condemned for an hereticke 200. yeares after his death Since which time euen vntill this day although Idolatrye had great encrease yet there neuer wanted some good men whiche boldly woulde professe and sette foorth the truth although they were well assured that theyr worldly reward shoulde be spite malice imprisonning sworde fire and all kindes of tormentes Thus so shortly and in so few woordes as I could I haue declared to you what Christe meant by these woordes This is my bodye what the Apostles thought therein in what sorte they deliuered them to theyr successors in what sense and meaning the holy Fathers and olde wryters and the Uniuersall and Catholicke Churche hath euermore taken them The ende and deceasse of king Edward the sixt THus hauing discoursed thinges done and past vnder the raigne of king Edwarde The decease of king Edward .6 suche as seemed not vnfruitfull to be knowen we will now draw to the ende and death of this blessed king our young Iosias Who about a yeare and a halfe after the death of the Duke of Somerset hys Uncle Anno 1553. in the yeare of our Lorde 1553. entring into the 17. yeare of his age and the 7. yeare of his raigne in the month of Iune was takē from vs for our sinnes no dout Whome if it had so pleased the good wil of the Lord to haue spared with longer life not vnlike it was by all cōiectures probably to be esteemed by those his towarde and blessed beginnings but proceeding so as he began he would haue reformed suche a Common wealth heere in the Realme of England as by good cause it might haue bene sayd of hym y t was sayd in y e olde time of the noble Emperour Augustus in reforming and aduauncing the Empire of Rome Quam quum ille lateritiam vt aiebat accepit Ex Suetonio marmoream reliquit Which Empire he receiued he sayd of bricke but he left it of fine Marble But the condition of this Realme and the customable behauiour of English people whose propertie is commonly to abuse the lighte of the Gospell when it is offered deserued no suche benefite of so blessed a reformation but rather a contrarye plague of deformation suche as hapned after his raigne as ye shall heare the Lord graunting in the nexte Queenes dayes that followed Thus then this godly and vertuous Impe in the time and moneth aboue mentioned was cut from vs of whose worthy life and vertues haue bene partly afore declared Neuerthelesse to haue some monument of him remaining to testifie of the good nature and gentle disposition of that Prince we will adde heere for a remembraunce thys little Epistle of his own hand wryting to the Archb. of Canterbury his Godfather as followeth An Epistle of yong Prince Edward to the Archb. of Canterbury his Godfather Prince Edward when he wrote this epistle seemed to be very younge not aboue seauen yeares of age lying then at Antile IMpertio te plurima salute colendissime Praesul charissime Susceptor Quia abes longè a me vellem libenter audire te esse incolumem Precor autem vt viuas diu promoueas verbum Dei Vale. Antilae decimo octauo Iunij Tuus in Christo filius Edwardus Princeps An other Epistle of the young Prince Edward to the Archb. his Godfather ETsi puer sum colendissime Susceptor non tamen immemor sum vel officij erga te mei An other Epistle of Prince Edward to his godfather vel humanitatis tuae quam indies mihi exhibere studes Nō exciderūt mihi humanissimae tuae litterae pridie diui Petri ad me datae Quibus ante hac respondere nolui non quòd illas neglexerim aut non minerim sed vt illarum diuturna meditatione fruerer fideliue memoria reponerem atque demum bene ruminatis pro mea virili responderem Proinde affectum erga me tuum verè paternum quem in illis expressisti amplector veneror optoque vt multos viuas annos tuoque pio ac salubri consilio pergas esse mihi venerandus pater Nam pietatem ante omnia mihi amplectendam exosculandam esse duco quoniam diuus Paulus dicit 1. Tit. 4. Pietas ad omnia vtilis est Optimè valeat tua paternitas in plurimos annos Hartefordioe tertio decimo Ianuarij Tui studiosissimus EDOVARDVS Princeps The aunswere of the Archbishop to Prince Edwardes Epistle Alludit ad verba Terentijin Comoedia NOn magis poterit ipsa me seruare salus fili in Christo charissime quam salus tua Mea vita non dicenda est vita absque tua salute valitudine Quapropter cum te incolumem ac saluum intelligo vitam etiam mihi integram esse incolumem sentio The aunswere of Thomas Cranmer Archbishop of Cant. to the epistle of Prince Edward Neque certè absentia mea tam est iniucunda tibi quà m sunt litterae tuae periucundae mihi Quae arguunt tibi iuxta adesse ingenium dignum tanto principe praeceptorem dignum tanto ingenio Ex quibus tuis litteris te sic litteras video colere vt interim doctrinae coelestis tua nequaquam minima sit cura quae cuicunque sit curae non potest illum quaeuis cura frangere Perge igitur qua via incoepisti Princeps illustrissime Spartam quam nactus es hanc orna vt quam ego per literas video in te virtutis lucem eadem olim illuminet vniuersam tuam Angliam Nō scribam prolixius tum quidem vt me intelligas breuitate non nihil affici tum etiam quod credam te aetate quidem adhuc paruulum paruo gaudere similem simili tum etiam praeterea ne impolita mea oratio in causa sit quò generosa illa tua indoles
father that speaketh within you Euen the very heaâ—es of your head are all numbred Lay vp treasure for your selues sayth he where no theefe commeth nor moth corrupteth Feare not them that kill the body but are not able to kill the soule but feare hym that hath power to destroy both soule and body If ye were of the world the world would loue his owne Iohn 15. but because ye are not of the world but I haue chosen you out of the world therefore the world hateth you Let these and suche like consolations taken out of the Scriptures strengthen you to godward Let not the examples of holy men and women go out of your minde as Daniel and the rest of the prophets of the three children of Eleazarus that constaÌ„t father of the vij of the Machabies children of Peter Paule Steuen and other Apostles and holy Martyrs in the beginning of the Church As of good Symeon Archbishop of Seloma and Zetrophone with infinite other vnder Sapores the King of the Persians and Indians who contemned all torments deuised by the tyraunts for their sauiours sake Returne returne agayne into Christes warre Ephes. 6. and as becommeth a faithfull warriour put on that armour that S. Paule teacheth to be most necessary for a Christian man And aboue all things take to you the shield of fayth and be you prouoked by Christes own example to withstand the diuell to forsake the world and to become a true and faythfull member of his mysticall body who spared not his owne body for our sinnes Throw downe your selfe with the feare of his threatned vengeaunce for this so great and haynous an offence of Apostasie and comfort your selfe on the other part wyth the mercy bloud and promise of him that is ready to turne vnto you whensoeuer you turne vnto him Disdayne not to come agayne with the lost sonne seing you haue so waÌ„dred with him Be not ashamed to turne againe with hym from the swill of straungers to the delicates of your most benigne and louing father acknowledging that you haue sinned against heauen and earth Against heauen by stayning the glorious name of God and causing his most sincere and pure word to be euill spoken of through you Against earth by offending so many of your weake brethren to whom you haue bene a stumbling blocke through your sodaine sliding Be not abashed to come home againe with Mary and weepe bitterly with Peter not only with sheding the teares of your bodily eyes but also powring out the streames of your hart to wash away out of the sight of God the filth and mire of your offensiue fall Be not abashed to say with the Publicane Luke 1â— Lord be mercifull vnto me a sinner Remember the horrible hystory of Iulian of olde and the lamentable case of Spyra of late whose case me thinke should be yet so greene in your remembrance that being a thing of our time you should feare the like inconuenience seeing you are falne into the like offence Last of all let the liuely remembrance of the last day be alwayes afore your eyes remembring the terrour that suche shall bee in at that time with the runnagates and fugitiues from Christ which setting more by the worlde then by heauen more by theyr lyfe then by him that gaue them lyfe dyd shrinke yea did cleane fall away from him that forsooke not them and contrarywise the inestimable ioyes prepared for them that fearing no perill nor dreading death haue manfully fought and victoriously triumphed ouer all power of darkenesse ouer hell deathe and damnation thorough theyr most redoubted Captaine Christ who nowe stretcheth out his armes to receaue you ready to fall vppon your necke and kysse you and last of all to feast you with the deynties and delicates of his owne precious bloud which vndoubtedly if it might stand with his determinate purpose he woulde not set to shed againe rather then you should be lost To whome with the Father and the holy Ghost be all honour prayse and glory euerlasting Amen Be constant be constant feare not for no payne Christ hath redeemed thee and heauen is thy gayne ¶ A Letter written by the Lady Iane in the ende of the new Testament in Greeke the which she sent vnto her sister Lady Katherine the night before she suffered I Haue heere sent you good Sister Katherine a booke which although it be not outwardly trimmed with gold 〈…〉 of the â—â—dy Iane the â—ady 〈…〉 yet inwardly it is more worth then precious stones It is the booke deare Sister of the law of the Lord. It is his Testament and last will which he bequeathed vnto vs wretches which shall leade you to the path of eternall ioy and if you with a good minde reade it and with an earnest mind do purpose to follow it it shall bring you to an immortall and euerlasting life It shall teache you to liue and learne you to die It shall winne you more then you should haue gained by the possession of your wofull fathers landes For as if God had prospered him you should haue inherited his landes so if you apply diligently this booke seeking to direct your lyfe after it you shall be an inheritour of such riches as neither the couetous shall withdrawe from you neither theefe shall steale neyther yet the mothes corrupt Desire with Dauid good Sister to vnderstande the lawe of the Lorde your God Liue still to dye that you by death may purchase eternall life 〈◊〉 liue to 〈◊〉 that by 〈◊〉 you 〈◊〉 liue And trust not that the tendernesse of your age shall lengthen your life For as soone if God call goeth the yong as the olde and labour alwayes to learne to dye Defye the world denie the deuill and despise the fleshe and delite your selfe onely in the Lorde Be penitent for your sinnes and yet despayre not be strong in fayth and yet presume not and desire with S. Paule to be dissolued and to be wyth Christ with whome euen in death there is lyfe Be like the good seruaunt and euen at midnight be waking least when death commeth and stealeth vpon you like a theefe in the night you be wyth the euill seruaunt found sleeping and least for lacke of oyle you be found like the fyue foolish women and lyke hym that had not on the wedding garment and then yee be cast out from the marriage Reioyce in Christ as I do Follow the steps of your mayster Christ and take vp your Crosse lay your sinnes on hys backe and alwayes embrace hym And as touching my death reioyce as I do good Sister that I shall be deliuered of this corruption and put on incorruption For I am assured that I shall for losing of a mortall life winne an immortall life the which I pray God graunt you and send you of his grace to liue in hys feare and to dye in the true Christian fayth from the which in Gods name I exhort you that you neuer swarue
God and also of our lord and sauior both ascending into heauen beholding from thence who despiseth and who obserueth them not so shal come from thence to iudge all men The argument is thus formed Ba Whosoeuer sayth that the Testator lyed is a wicked heyre Argument ba But whosoeuer sayeth that Christ spake by figures sayth that he did lye ra Ergo whosoeuer sayeth that Christ here spake by figures is a wicked heyre Cran. I deny the Minor As who say it is necessary that he which vseth to speake by tropes and figures Aunswere should lie in so doyng Ogle Your iudgement is disagreeyng with all churches Cran. Nay I disagree with the papisticall church Ogle This you do through the ignorance of Logike Cran. Nay this you say through the ignorance of the Doctours Weston I will go playnly to worke by Scriptures What tooke he Cran. Bread West What gaue he Cran. Bread West What brake he Cran. Bread West What did they eate Cran. Bread West He gaue bread therfore he gaue not his body Argument He gaue not his body therfore it is not his body verily in deed and in truth Cran. I deny the argument Cole This argument holdeth a disparatis It is bread Ergo Disparata is a Schoole terme meaning diuers substances being so sondred in nature that one can neuer be sayd to be the other it is not the body and it is such an argument or reason as cannot be dissolued Cran. The lyke argument may be made He is a rocke Ergo he is not Christ. Cole It is not lyke West He gaue not his body in deede Ergo it was not his body in deed Cran. He gaue his death his passion and the sacrament of his passion And in uery deede settyng the figure aside formally it is not his body West Why then the scripture is false The Sacrâ—â—ment settiâ—â— the figure aside formally 〈…〉 Christes body Cran. Nay the scripture is most true West This sayth Chrisostome Homil. 61. ad populum Antiochenum Necessarium est dilectissimi mysteriorum dicere miraculum quid tandem sit quare sit datum quae rei vtilitas c. That is to say Needfull it is deare frends to tel you what the miracle of the mysteries is and wherfore it is geuen Chrysost. hom 61. and what profite there is of the thing We are one body and members of his flesh and of hys bones We that be in the mysterie let vs follow that thyng which was spoken Wherfore that we may become this thyng not only by loue but also that we may become one with that flesh in deede that is brought to passe by this foode which hee gaue vnto vs mynding to shew his great good will that he hath toward vs and therefore he mixed hymselfe with vs and vnited his own body with vs that we should be made all as one thyng together as a body ioyned and annexed to the head for this is a token of most ardent and perfect loue And the same thyng Iob also insinuatyng sayd of hys seruaunts of whom he was desired aboue measure in so much that they shewyng their great desire toward him sayde who shall geue vnto vs to be filled with his fleshe Therefore also Christ dyd the same who to induce vs into a greater loue toward hym and to declare hys desire toward vs dyd not onely geue hymselfe to be seene of them y t would but also to be handled and eaten and suffered vs to fasten our teeth in hys flesh and to be vnited together and so to fill all our desire Lyke Lyons therfore as breathyng fire let vs go from that table beyng made terrible to the deuil remembryng our head in our mynde his charitie which he shewed vnto vs. For parents many tymes geue theyâ— children to other to be fed but I doe not so sayth he but feed you with myne owne fleshe and set my selfe before you desiryng to make you all iolly people and pretending to you great hope and expectation to looke for thynges to come who here geue my selfe to you but much more in the world to come I am become your brother I tooke flesh bloud for you Agayne my flesh and bloud by the which I am made your kinsman I deliuer vnto you Thus much out of Chrysostome Out of which words I make this argument The same flesh whereby Christ is made our brother kinsman is geuen of Christ to vs to be eaten D. Weston argument without true formâ— or figure Christ is made our brother and kinsman by hys true naturall and organicall flesh Ergo his true naturall and organicall flesh is geuen to vs to be eaten Cran. I graunt the consequence and the consequent D. Weston argument denyed 〈◊〉 eate the true body 〈◊〉 Christ Ergo we eate it witâ— our mouth A figureâ—â— Argumenâ— West Therfore we eate it with our mouth Cran. I deny it We eate it through fayth West He gaue vs the same flesh to eate wherby he became our brother and kinsman But he became our brother and kinsman by his true naturall and organicall flesh Therfore he gaue his true natural and organical flesh to be eaten Cran. I graunt he tooke and gaue the same true naturall and organicall flesh wherin he suffered and yet he feedeth spiritually and that flesh is receyued spiritually Weston He gaue vs the same fleshe which he tooke of the Uirgin Fallax a dicto secuâ—â—dum quâ—d ad simpliâ—citer But he tooke not the true flesh of the Uirgine spiritually or in a figure Ergo he gaue his true naturall flesh not spiritually Cran. Christ gaue to vs his owne naturall fleshe the same wherin he suffred but feedeth vs spiritually Aunswerâ— West Chrysostome is against you Homil. 83. in 26. cap. Mat. where he sayth Chrisost alleaged D. Westoâ— Hom. 83.26 cap. Mat. Veniat tibi in mentem quo sis honore honoratus qua mensa fruaris Ea namque re nos alimur quaÌ„ angeli c. That is to say Let it come into thy remembrance with what honour thou art honored and what table thou sittest at for wyth the same thyng we are nourished which the angels do behold and tremble at neither are they able to behold it w tout great feare for the brightnesse which commeth therof and we be brought and compact into one heape or masse with hym Being together one bodye of Christ and one flesh w t him Who shal speake the powers of the Lord and shall declare forth all his prayses What Pastor hath euer nourished hys sheepe wyth hys owne members Manye mothers haue put foorth their Infantes after their byrth to other Nurses which he would not do but feedeth vs w t hys owne body conioyneth and vniteth vs to himselfe Wherupon I gather this argument Like as Mothers nurse their children with mylke so Christ nourished vs with his body But mothers do not nourish their
Smith But he did beare himselfe in his owne handes Ergo he did not beare a figure onely Rid. He didde beare himselfe but in a Sacrament and Austen afterward addeth quodam modo that is Sacramentally Smith Quodam modo You vnderstand not what Austen meant when hee sayd quodam modo For he ment that he did beare his very true body in that supper not in figure and forme of a body but in forme and figure of bread Ergo you are holden fast neither are ye able to escape out of his labirinth Doctor Weston repeated this place agayne in English Which done then Doct. Tresham thus began to speake moued as it seemed to M. Ridley wyth great zeale and desired that he might be in sted of Iohn Baptist in conuerting the hartes of the fathers and in reducing the sayde B. Ridley agayne to the mother church Now at the first not knowing the person he thought he had bene some good old man which had the zeale of God although not acording to knowledge and began to aunswere him with mansuetude and reuerence But afterwarde hee smelled a foxe vnder a sheepes clothing D. Tresham prayeth for conuerting Ridley GOd almightye graunt that it may be fulfilled in me that was spoken by the Prophet Malachy of Iohn Baptist which maye turne the hartes of the Fathers to the children and the hartes of the children to theyr fathers that you at length may be conuerted The wise man sayth Sonne honour thy father and reuerence thy mother But you dishonor your father in heauen and pollute your mother the holy church here on earth while ye sette not by her Rid These by wordes do pollute your schoole Tres. If there were an Arrian whiche had that subtle wit that you haue The decree of Lateraâ—e CouÌ„cell alleaged for transubstaÌ„tiatioÌ„ he might soone shift of the authority of the scriptures and fathers West Either dispute or els hold your peace I pray you Tres. I bring a place here out of the Councell of Laterane the which Counsell representing the vniuersall Churche wherein were congregated 300. Bishops 〈◊〉 Of thiâ— Councâ—â—â— read 〈◊〉 Metropolitans besides a great multitude of other decreed y e bread wine by the power of Gods word was traÌ„substaÌ„tiate into the body bloud of y e Lord. Therefore whosoeuer sayth contrary cannot be a childe of the church but an hereticke Rid. Good Syr I haue heard what you haue cited out of the Councell of Laterane and remember that there was a great multitude of Bishops and Metropolitanes as you sayde but yet you haue not numbred how many Abbots Priors and Friers were in that councell who were to the number of 800. One of the Scribes What One oâ— Scribes 〈…〉 B. Ridlâ—â— will you denye then the authority of that Counsell for the multitude of those Priors Rid. No syr not so much for that cause as for that especially because the doctrine of that Councell agreed not wyth the word of God as it may well appere by the actes of that Councell which was holdeÌ„ vnder Innocentius the third Of thi◠〈◊〉 read 〈◊〉 a man if we beleue the historyes moste pernitious to the church and common wealth of Christ. Tres. What doe you not receiue the Councell of Lateran Whereupon he with certayne other cryed Scribite scribite Write write Rid. No syr I receiue not that Councell Scribite rescribite Write and write agayne B. Ridâ—â—â— reiecteâ— the Coâ—â—â—cell of terane 〈◊〉 Good 〈◊〉 do eate 〈◊〉 very truâ— body of 〈◊〉 Christ bâ— sacrameÌ„tâ—â—ly and spâ—â—ritually August 5. contra Donatist cap. 8. Tres. Euill men do eat the naturall body of Christ Ergo the true and naturall body of Christ is on the aultare Rid. Euill men do eate the very true and naturall bodye of Christ sacrameÌ„tally and no further as S. Augustine saith but good men do eat the very true body both sacramentally and spiritually by grace Tres. I proue the contrary by S. Austen Lib. 5. contra Donatistas Cap. 8. Sicut enim Iudas cui buccellulam Dominus tradidit non malum accipiendo sed malè accipiendo peccauit c. Like as Iudas to whome the Lorde gaue the morsell did offend not in taking a thing that was euill but in receiuing it after an euil maner c. And a litle after Quia aliquis non ad salutem manducat non ideo non est corpus i. Because some do not eate vnto saluation it foloweth not therefore that it is not his body Manducaâ— panem Dâ—â—mini â—â—â—nem Doâ—â—â—num 〈◊〉 Rid. It is the body to them that is the sacrament of the body and Iudas tooke the sacrament of the Lord to his condemnation Austen hath distincted these thinges well in an other place where he sayth Panem Domini panem Dominum Mali manducant panem Domini non panem dominum boni autem manducant panem Domini panem Dominum That is The bread of the Lord the bread the Lorde Euill men eate the breade of the Lord but not breade the Lorde But good men eate both the breade of the Lord and breade the Lord. West Paule sayth the body and you say the sacrament of the body This 〈◊〉 spoke in Englisheâ— Rid. Paule meaneth so in deed Wat. You vnderstand it euill concerning the signe for the Fathers say that euill men doe eat him which descended from heauen The olde Doctors vse many tymes thâ— Sacrameâ—â— for the 〈◊〉 of thâ— Sacrameâ—â— Theophiâ—lact alleaâ—ged Rid. They eate him indeede but sacramentally The Fathers vse many times the sacrament for the matter of the sacrament and al that same place maketh agaynst you and so here he cited the place West I bring Theophilacte which sayth that Iudas dyd taste the bodye of the Lord. Ostendit Dominus crudelitatem Iudae qui cum argueretur non intellexit gustauit carnem Domini c. id est The Lord did shewe the cruelty of Iudas whiche when he was rebuked did not vnderstand and tasted the Lordes flesh c. Rid. This phrase to Diuines is well knowne Aunsweâ—â— and vsed of the Doctors He tasted the flesh of the Lord Insensibiliter Insensibly that is the sacrament of the Lordes flesh West Chrysostome sayth that the same punishmeÌ„t remaineth to them whiche receiue the body of the Lorde vnworthily as to them which crucified him Chrisost alleaged Rid. That is because they defile the Lordes body for euill menne doe eate the body of Christ sacramentally Chrisost expoundâ—â— but good men eate both the sacrament and the matter of the Sacrament Wat. You reiecte the Councell of Laterane The Couâ—â—cell of 〈◊〉 alleaged because you say it agreeth not with Gods worde What say you then to the Councell of Nice The wordes of the Councell be these Ne humiliter spectemus propositum panem potum sed exaltata mente fideliter credamus iacere in illa sacra mensa agnum Dei tollentem
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
gift of spirit and courage God had geuen to this godly and blessed martyr At what time Doctour Taylour was depriued of hys benefice of Hadley there was one called Syr Robert Bracher a false pretensed Protestant in king Edwardes dayes and afterward a deadly enemy to the same ReligioÌ„ who was also one of them that so vnmercifully thrust Doctor Taylors wife and children out of the dores as she her selfe yet can testify notwithstanding the same now since became a Protestant agayne This Syr Robert Bracher aforesayde Syr Robâ—â—â— Bracherâ— coÌ„ming 〈◊〉 Hadley comming to Hadley to the buriall of a certayne frend of his and Gods great enemy one Walter Clarke albeit he came somewhat to late to the market as he sayd yet desirous to vtter such Popishe pelfe and packeware as he brought with him hee opened there his baggage of pestilent doctrine A popisâ— Sermon Syr 〈◊〉 Bracher preaching in the same towne of Hadley agaynst iustification of fayth of the corporall presence of praying for the dead and Auricular confession Whereof Doctour Taylour hauing vnderstanding by Letters writeth agayn to them of Hadley directing his Letter to his wife in confutation of the sayde Popish poysoned Sermon the Copy of which Letter we thought not vnworthy here in the ende of this story to bee annexed as vnder foloweth ¶ A Letter of Doctor Taylour of Hadley written to his wife DEare wife This cap was a 〈◊〉 cap sent M· Couâ—â—dale to 〈◊〉 Taylor 〈◊〉 his wyfe I pray God be euer with vs through Christ our onely Mediator Amen I thanke you for my cap I am something proud of it for it is one steppe from the Clergy in these dayes I thanke God my hart is cleane deuided from theyr proceedinges for I knowe that no man can serue two maisters specially if they agree no better theÌ„ Christ and Antichrist do I am glad that Hadley can skill of such packing ware as was brought thether the first day of May last past Christes sheepe can discerne Christes voyce from the voice of straungers theeues or hirelings The packebringer was sory that he came to late to the funerall market of his faithfull friend· But here I will leaue them both to Gods iudgement and somethyng touch the matter whereof the packer made mention on his openyng day At the first he called the Scripture as I heare full of darke sentences but in deed it is called of Dauid a candle to our feete and a light to our pathes Our Sauior Christ calleth hys word the light which euill doers do flee from and hate least their deeds should be reprooued thereby S. Paule would haue vs to walke as children of light and in any wyse not to continue in ignorance or darkenes But all we in the world pertaine to two princes eyther to the father of light truth or els to the prince of darkenes and lyes In these dayes preachers declare euidently of whome they are sent and with what spirit they speake to what prince they belong 〈◊〉 stripe 〈◊〉 falsely 〈◊〉 of 〈…〉 to be â—eare and 〈◊〉 For they cry out against Gods Lightes Sunne Moone Starres torches lampes lanternes cressets and candles in Gods booke the Bible prouided of Gods great goodnes and mercy to auoyd all foule darknes cloudes and mistes or dangerous doutfull wayes in this our iourney to our heaueÌ„ly father long home mansion houses and dearely purchased heritage Esay gods faithfull messenger sayth Woe be vnto them that call sweete sower good euill and light darkenes Therfore commeth my people into captiuitie because they haue no vnderstanding Our Sauiour Christ pronounceth errours and heresies to remaine among the people so long as ignorance of the scriptures remayneth And hereby it appeareth to all good consciences what they meane which defame or accuse Gods blessed word beyng full of light as though it were full of darkenes These Owles would haue all day lights scraped out of bookes hartes and Churches Oh Lord turne their heartes and tongues bowe them from the waye of darkenesse least they goe to the prince of darkenesse and be cast into the pit of vtter darkenes where is weepyng and gnashyng of teeth Now touching the packes of wooll and the packes of cloth I feare they were as all other wares bee transubstantiate into flockes The Popes packe ware Iustification by workes Corporall pâ—esence Praying for soules Auricular confession euen his very finest packing stuffe against onely faith iustifieng and for the corporal presence of Christes body in the sacrament for praying for soules departed and for auricular confession Abrahams iustification by fayth by grace by promise and not by workes is plainly set forth both in the epistle to the Rom. cap. 4. and to the Gal. ca. 3. and Abrahams works of obedience in offring vp his sonne so long after his iustification must needes be taken as a fruite of a good tree iustifieng before men and not of iustification before God for then had man to glory in then dyd Christ die in vayne And where as the 6 chap. of Iohn was alledged to proue that Christ did geue his body corporally in his supper eueÌ„ as he had promised in the sayd 6. chap. it is most vntrue Against the corporall presence For onely he gaue his body sacramentally spiritually and effectually in his supper to the faythfull Apostles and corporally he gaue it in a bloudy sacrifice for the lyfe of the worlde vppon the crosse once for all There in hys owne person Chrâ—sts body geuen in the Supper spiritually vpon the croâ—se corporally in hys owne naturall body he bare all our sinnes By whose stripes we were healed as S. Peter proueth 1. Pet. 2. and Esay 53. In deed receiuyng Christs sacrament accordingly as it was instituted we receyue Christes body Christs bloud euen as I sayd before the Apostles dyd But the popish Masse is another matter The Masse as it is now is but one of Antichrists youngest daughters in the which the deuill is rather present and receyued Against the Masse The Masse the Popes youngest daâ—ghter Dâ—scription of the popes â—ingdome then our sauiour the second person in Trinitie God and man O Lord God heauenly father for Christes sake we beseeche thee to turne agayne England to the right way it was in in K. Edwards tyme from this Babylonicall stewish spirituall whoredome conspiracie tyranny detestable enormities false doctrine heresie hardnes of hart and coÌ„tempt of thy word and commaundements from this euident and open idolatry sacriledge simonie blasphemy superstition hypocrisie transubstantiate angell of lyght and day deuill kyngdome of lyes foule vayne schismes sects sedition apostasie gay sweete poyson honied and sugred viperous venome wily woluishnesse sathanicall subtletie and abhomination in the sight of God and of all such as put on the true spectacles of holy scripture I am the more playne now in this matter because I feare greatly that many will be to much ready to go from Christ to
bloude yee haue no life in you William sayd I reade the 6. of Iohn in deede howbeit I made no exposition on it Then said father Atwel when you read it I saide that you there might vnderstande howe that in the Sacrament of the aultar is Christes very natural body and bloud vnto the which you answered howe that you would take the scriptures as they are that you woulde meddle wyth no great exposition except that ye were dispensed with all Ah sayd the Uicar what say you to the blessed Sacrament of the aultar beleeuest thou not in it W. Hunter examined of the sacrament that the bread and wine is transubstantiated into the very body bloude of Christ William answered I learne no such thing in the 6. of Iohn as you speake of Why sayde the Uicare doest thou not beleue in the Sacrament of the aultare I beleue sayde William Hunter all that Gods word teacheth Why sayd the Uicar thou mayest learne this which I say plainly in the 6. of Iohn Then sayde William you vnderstand Christe wordes muche like the carnall Capernaites The Catholickâ— lyke to the Capernaites whych thoughte that Christe woulde haue geuen them his flesh to feede vppon which opinion our sauiour Christ corrected when he said The wordes which I speake to you are spirite and life Now quoth the Uicar I haue found you out now I see that thou art an hereticke in deede and that thou doest not beleeue in the sacrament of the aultar Then said William Hunter Heresy mistaken with the Papistes wheras you doubt my beliefe I would it were tried whether that you or I woulde stand faster in our faith Yea thou hereticke sayde the Uicar wouldest thou haue it so tried William Hunter aunswered that which you call heresie I serue my Lorde God withall Then sayd the Uicar canst thou serue God wyth heresie But William answered I would that you and I were euen now fast tied to a stake to prooue whether that you or I would stand strongest to our faith But the Uicare aunswered it shal not so be tried No quoth William I thinke so for if I might I thinke I knowe who woulde soonest recant for I durst sette my foote against yours euen to the death That we shall see quoth the Uicar and so they departed the Uicar threatning William much how that hee would complaine of him with other much communication which they had together Immediately after this Uicare of Weilde tolde maister Browne of the coÌ„munication which William Hunter and he had together Which when M. Browne vnderstoode The vicar complayneth to Iustice Browne of W. Hunter immediatly he sent for Williams father and the Constable one Robert Salmon For immediatly after William HuÌ„ter and the Uicar had reasoned together he tooke hys leaue of his father and fled because Woode the Uicare threatened him Now when the Constable and Williams father were come and were before M. Browne he asked where WilliaÌ„ Hunter was His father answered saying Iustice Browne sendeth for HuÌ„ters father if it please you Syr I knowe not where he is become No quoth maister Browne I will make thee tel where he is and fetche hym foorth also ere I haue done with thee Sir saide Williams father I know not where he is become nor where to seke for hym Then sayde M. Browne why diddest thou not bryng him wheÌ„ thou haddest him The fruite of the Popes doctrine to set the father agaynst the sonne An vnreasonable request of Iustice Browne The father pretended to seeke the sonne I promise thee if thou wilt not fetche him I will send thee to prison till I shal gette hym Wherefore see that thou promise me to fetch him or els it is not best to looke me in the face any more nor yet to rest in Burntwood Wel quoth M. Browne to Williams father see that thou seeke him foorth and bring him to me Williams father aunswered Syr would you haue me seeke out my sonne to be burned If thou bring him to me quoth M. Browne I will deale wel enough for that matter thou shalt not neede to care for the matter Fetch hym and thou shalt see what I will doe for him Moreouer if thou lackest money quoth he thou shalte haue some bad the Constable M. Salmon to geue him a crowne but Williams father tooke none of him Howbeit M. Browne would neuer rest till Williams father hadde promised him to seeke out his sonne And thus M. Brown sent the Constable home againe and Wiâ—liams father coÌ„maunding hym to seeke out William Hunter and then to come againe and bring him to him After that olde father Hunter had ridden a two or three dayes iourneyes to satisfie maister Brownes expectation it happened that William mette with his father in the high way as he trauailed and first he seeing his father came to hym and spake to hym and told him how that he thought that hee sought for hym and then hys father confessing it wept sore and sayde that maister Browne charged him to seeke him and bring him to him howbeit sayde he I will returne home agayne and saye I can not finde you But William saide The sonne meeteth with him in the way The working of nature betwene the father the sonne father I will go home with you saue you harmeles what soeuer commeth of it And thus they came home together but William as soone as he was come home was taken by the sayde Constable and laid in the stockes till the day Maister Browne hearing that William Hunter was come home sente for him to the Constable who broughte him immediately to maister Browne Now when William was come maister Browne said to him ah syrha are yee come and then by and by he commaunded the Bible to be brought William Hunter broughte before Iustice Browne and opened it and then began to reason wyth William on this maner saying I heare say you are a Scripture manne you and can reason much of the sixt of Iohn and expound as pleaseth you and turned the Bible to the sixt of S. Iohn and then he laid to his charge what an exposition hee made when the Uicare and he talked together And William sayde he vrged me to say so much as I did Wel quoth M. Browne because you can expound that place so well how say you to an other place turning to the xxij of S. Luke Talke betweene W. Hunter and Iustice Browne about the Sacrament Bread broken but not chaunged and maister Browne sayde looke heere quoth he for Christ sayth that the bread is his body To the which William aunswered the text sayth howe Christ tooke bread but not that he changed it into an other substaunce but gaue that which hee tooke and brake that which he gaue which was bread as is euident by the text For els he should haue had two bodies which to affirm I see no reason sayd William At the which answeare
O Lord against this thine element which as to my sight is most irkesome and terrible so to my minde it may at thy commaundement as on obedient seruaunt be sweete and pleasaunt that through the strength of thy holy spirite I may passe through the rage of thys fire into thy bosome according to thy promise and for thys mortall receiue an immortal and for this corruptible put on incorruption Accept this burnt sacrifice and offeryng O Lorde not for the sacrifice but for thy deare sonnes sake my sauiour for whose testimonye I offer this free will offering with all my hart Marke the spirit of the payer and compare iâ— with the prayer of the Papistâ— at the sacriâ—fice of the Masse and with all my soule O heauenly father forgeue me my sinnes as I forgeue all the worlde O sweete sonne of God my Sauioure spread thy winges ouer me O blessed and holy Ghost through whose mercifull inspiration I am come hither conduct mee into euerlasting life Lorde into thy handes I commend my spirite Amen The death and martyrdome of Iohn Laurence Priest THe next day being the 29. day of this moneth the sayd Iohn Laurence was brought to Colchester Iohn Laurence Martyr March 29. Iohn LaureÌ„ce lamed with yrons in prison and there being not able to go for that as wel his legges were sore worne with heauie irons in the prison as also hys bodye weakened with euill keeping was borne to the fire in a chayre and so sitting was in hys constant faith consumed with fire The cruell burning of Iohn Laurence Martir At the burning of this Laurence hee sitting in the fire the young children came about the fire and cryed Ex 〈…〉 as wel as young children could speake saying Lorde strengthen thy seruaunt and keepe thy promise Lord strengthen thy seruaunt and keepe thy promise which thing as it is rare so it is no small manifestation of the glory of God whiche wrought thys in the harts of these little ones nor yet a litle commendation to their parentes whiche from theyr youth brought them vp in the knowledge of God and his trueth The history of Doctor Robert Farrar Bishop of S. Dauids in Wales who most constantly gaue his life for the testimonye of the truth March 30. an 1555. THe next day after whiche was the xxx day of the sayde moneth of march The 〈◊〉 of D. â—obert â—â—rrar Byâ—â—op of S. 〈◊〉 â—artyr followed the worthy constaÌ„t martirdome of the bishop of S. Dauids in Wales called Robert Farrar who was the next bishop in this Catalogue of Christian Martirs that suffered after mayster Hooper This foresayd Farrar by the fauour and good will of the Lord protectour was first called and promoted to that dignitie This man I may well call twise a martyr not onely for the cruell death of the fire which he suffered most constantly in the dayes of Queene Mary vnto the shedding of his bloud 〈◊〉 articles â—gaynst B. 〈◊〉 in K. Edwardes â—yme deâ—yâ—d 〈◊〉 Tho. Yong CoÌ„â—â—antine and â—ther his aduersaryes Tho. Yong â—onne in â—awe to Constantine but also for diuers other iniuries molestations in king Edwardes time which he no lesse firmly then vnworthily susteined at the hands of his enemies after the fall of the Duke of Somerset Of these his vexatioÌ„s and troubles with the wrangling articles and informations layd against him to the number of fifty and sixe of the malice conceiued agaynst him by certayn couetous Canons of the Churche of Carmarthen what were the proceedinges of both partes as well of the innocent as of the crafty aduersaries what were their names in theyr articles agaynst him in order here followeth The principall articles agaynst Bishop Farrar GEorge Constantine Dauid Walter his seruant Thomas Young chanter of the Cathedrall Churche who was afterward Archbishop of Yorke Rowland Merick doct of law who was afterward Bish. of Bangor Thomas Lee and Hugh Rawlins c. THrough the procurement and instance of these his aduersaries ioyning and confederating together one Hugh Rawlins priest and Thomas Lee brother in lawe to the sayd George Constantine did exhibite to the kinges most honourable counsell certaine articles and informations conceiued and deuised by the persons before named to the intent to blemish the bishops credit and vtterly as they thought and made their boast to pull him from hys bishopricke and to bring him in a premunire The copye of whiche articles we thought here good to expresse and so after them to set his answeres to the same Articles and informations to the kings honorable counsell put vp and exhibited by Hugh Raulins and Tho. Lee agaynst the blessed man of God Mayster Farrar byshop of sainct Dauids ¶ Abuse of the authoritie to him committed IN primis when the sayde bishop first came to his dyocesse he appoynted his chauncellour by his letters of commission omitting the kings maiesties stile and authoritie and grounded his sayd commission vppon forrein vsurped lawes and authoritie by force of whiche authoritie his sayd Chauncellour did visite certayne deanryes of hys sayd diocesse and monished the Chauntor and chaptre of the cathedrall Churche of S. Dauids aforesayd agaynst a certaine day and place for like intent and purpose contrary to the kinges highnes lawes and statutes and in derogation of his highnes supremacy Item that the sayde Chauntour and chaptre perceyuing the faultes of the sayd commission tooke the same froÌ„ the Registre into their custodye refusing to appeare by vertue thereof and by secrete and charitable wayes and meanes did admonishe the sayde Byshop of the vnlawfulnesse and faultes of the sayde commission and of the daunger that he had incurred for graunting and executyng the same opening also vnto hym the effecte of the statute made in the xxviii yeare of oure late Soueraigne Lorde Henry the eight Whiche monitions notwithstanding the sayd Bishop neglecting the same and continuing in hys malicious doyng or inexcusable ignoraunce about the xx daye of Auguste in the fourthe yeare of the reigne of our Soueraigne Lorde that nowe is dyd conferre vnto one Iohn Euans the Uicarage of Pembrin instituting him by authoritie of the old forreigne vsurped lawe making no mention of the kinges highnes authoritie in contempt and derogation of the same Item wheras the Chauncellour and Uicar generall to the sayde Byshop did vppon a lawfull title and by the kinges hignes supreme authoritie admit and institute one Iohn Gough into the rectory of Haskard with thappurtenaunces and gaue out in y e kings name vnder his highnes seale ecclesiasticall appoynted for that office with the teste of the said bishop and subscription of the said chauncellour a maÌ„date to inducte accordingly by vertue wherof the said Iohn Gough was inducted by the official there into reall possession of the same rectory with the rightes and appurtenaunces to the same belonging whereupon the register of the sayd dioces at the request of the foresayd chauncellour did signifie the premisses with all
named certayne places which places they went about with geÌ„tle and farre sought interpretations to mitigate saying those places were vnderstood farre otherwise then the wordes did purport or then I did take them I answered I did vnderstand theÌ„ as they did purport as theyr owne books do comment and glose vpon them SacrificiuÌ„ Missae quid sit They sayd Sacrificium or Oblatio did not in the Masse signify any thing els then either a Sacrifice of prayse and thankesgeuing or els a memoriall of a sacrifice or oblatioÌ„ So they caused aâ— Masse booke to be sent for and shewed me where in some places of the Masse was written Sacrifice of the Masse expounded by the Papistes to be nothing els but the Sacrifice only of thankesgeuing Sacrificium laudis Whereto I aunswered that it folowed not therfore that in all places it signified a sacrifice or oblation of prayse or thankesgeuing and although it did yet was not a sacrifice of prayse or thankesgeuing to bee offered for the sinnes of the people for that did Christ by his owne Passion once offer on the Crosse where the wordes of the Masse were that the Priest did offer an oblation and sacrifice for the sinnes and offences both of himselfe and of the people for them that were dead and for the saluatioÌ„ of the liuing and that the commixion of the body and bloud of Christ was health both of body and soule The Uicare aunswered that was to be vnderstanded of the commixtion of Christes bodye and bloude with hys Church or people So after much exhortatioÌ„ vnto me that I shoulde be conformable to the true Catholicke Churche which as they ment was the Romish Church I departed not consenting vnto them So within a day or twayne came to me Maister More bringing with him certayne Articles whereunto Doctor Crome had consented and subscribed in the presence of certayne witnesses in the dayes of king Henrye the eight and willed me to read theÌ„ ouer The Articles of D. Cromes recantation brought to G. Marsh. asked me whether I woulde consent and subscribe vnto those Articles and after coÌ„munication had of one or two of the sayd Articles I confessed playnly I would in no wise consent and subscribe to those Articles for then I did against mine owne conscience and so he departed So within a short space after which was on sherethursday the sayd Parson and Uicar sent for me agayn saying my lord would be at a short poynt with me for if I would not consent and subscribe vnto 4. Articles drawne out of the articles aforesayd I must go to prison strait wayes 4. Popish Articles for Marsh to subscribe vnto 1. Masse 2. Transubstantiation The first was whether the Masse nowe vsed in the church of England was according to Christes institution with faith reuerence and deuotion to be heard and sene The second whether the almighty by the wordes pronounced by the Priest did chaunge the bread and wyne after the wordes of consecration into the body and bloud of Christ whether it were receiued or reserued 3. Receiuing in one kinde Thirdly whether the laye people ought to receiue but vnder the forme of bread onely and that the one kind was sufficient for them 4. Confession Fourthly whether coÌ„fession to the Priest nowe vsed in England were godly and necessary These foure questions or articles they deliuered me in writing and bad me goe to my chamber and subscribe my aunsweres with mine owne hand and come agayne So within one halfe houre I came to them agayn and deliuered them the questions with mine aunsweres G. Marsh denieth the Articles The first I denyed The second I aunswered as I did to my Lord afore as is aboue written To the third I aunswered that the lay people by Christes institution ought to receiue vnder both kindes that it sufficeth not them to receiue vnder the one kinde onely Fourthly that though confession auricular were a commodious meane to instruct the rude people yet was it not necessary nor commaunded of God They much exhorted me then to leaue mine opinions saying I was much deceiued vnderstanding the Scriptures amisse and much councelled me to folow the Catholicke Church of Christ G. Marsh exhorteth to the Catholicke Church and to doe as other did I aunswered my fayth in Christ conceiued by his holy word I neyther could nor would deny alter or chauÌ„ge for any liuing creature whatsoeuer hee were desiring them to speake to my Lord that during my life and imprisonment my poore frendes might be suffred to relieue me with necessary thinges according to theyr powers and so after much exhortation of them to do beleue as the Catholicke Church did we departed I from theÌ„ceforth continuing in the Porters ward not comming forth of my chamber sauing at noone and night while I dined and supped Upon one of the Easter holydaies maister Shereburn and M. More sent for me perswading me muche to leaue mine opinions M. Sheâ—â—burne anâ— M. Morâ— examineâ— of Georâ—â— Marsh. saying all the bringers vp and fauorers of that Religion had euill lucke and were either put to death or in prison and in daunger of life Agayne the fauorers of the Religion now vsed had wondrous good lucke prosperity in al thinges with many other worldly reasons of mans wisedome for as for the scriptures Maister Shereburne confessed himselfe ignoraunt I aunswered that I beleued and leaned onelye to the Scriptures Gods 〈◊〉 is not to 〈◊〉 esteemeâ— by prospâ—â—rity or adâ—uersity not iudging thinges by prosperity or aduersity but they earnestly aduised me to refuse mine opinions and not to let for any worldly shame I aunswered that that whiche I dyd I did not for the auoyding of any worldly shame saying my soule and lyfe were dearer to me theÌ„ the auoiding of any worldly shame neither yet did I it for any vayn prayse of the world but in the reuerent feare of God Then Maister More questioned with me of receiuing the Sacrament vnder the one kinde I sayd Christes institution was playne that all men shoulde drinke of the cup. Then he tolde me of the 24. of Luke and the 20. of the Actes where was but mention of breaking of bread onely Christeâ— breakinâ— bread 〈◊〉 24 〈◊〉 not the râ—â—ceiuing â—â—â—der one kinde wherof he gathered that they receiued the Sacrament but vnder one kinde That I denyed saying those places either did not speak of the celebration of the Lordes Supper or els vnder the name of breaking bread was signified and ment the receiuing of the Sacrament both of the body bloud of Christ according to his institution So after much communicatioÌ„ of that matter M. Shereburne sayd it was great pity that I being a welfauored youÌ„g man and one that might haue good liuing and do good would so foolishly cast my selfe away sticking so hard to such foolish opinions I aunswered as afore I had done to my Lorde and to
his counsell that my life mother children brethren sisters and frendes with other delightes of life G. Marsh forsaketâ— kindred al togethâ—â— to sticke 〈◊〉 Christ. were as deare sweet vnto me as vnto any other man and that I would be as loth to lose them as an other would if I might hold them with good conscience and without the ignominy of Christ and seeing I could not doe that my trust was that God would strenthen me with his holy spirit to lose them all for his sake for I take my selfe sayd I for a sheepe appaynted to be slayne paciently to suffer what crosse so euer it shal please my merciful father to lay on me And so after I had desired them that if I were committed to prison my frendes might be suffered to relieue me they departed Mayster More afore this brought vnto me a booke of one Alphonsus a Spanish Frier Alphonsuâ— booke brought 〈◊〉 G. Marsh of all heresies wherwith the church of Rome which he called Christes true church had bene troubled since Christes time willing me to read and take Counsell of that booke appoynted me a place where this author did write agaynst them that say the lay people ought to receiue vnder both kindes This Authour I perceiued did vehementlye write agaynst Luther Melancthon PellicaÌ„ other Germaynes of this our time in all pointes defeÌ„ding y e blasphemous abuses and enormities of the Romish Church condeÌ„ning as detestable heresies whatsoeuer was written taught or beleued contrary to the same vsing for his stroÌ„gest and surest argumentes the consent agrement and determinatioÌ„ of the Romish Church So within a fewe dayes Mayster More came to me againe asking me how I liked the book I sayd the authour of the booke did in all poyntes beyng a Papist allow the rites and abuses of the Romish church Marshes iudgement of Alphoâ—sus booke and shewed him further that this author without authority and contrary both to the Scriptures olde Doctors did condemn for heresy the lay people receiuing of this sacrament vnder both kindes where as this Authour witnesseth his owne selfe that Christes church 900. yeares after Christ vsed the contrary So in conclusion he rebuketh me saying I was vnlearned erred from the Catholicke fayth stubburne and stoode altogether in mine owne conceite I aunswered for my learning I knowledge my selfe to know nothing but Iesus Christ euen him that was crucified and that my fayth was grounded vpon Gods holy word onely such as I doubted not pleased God and as I would stand in vntill the last day God assisting me and that I did not say or do any thing either of stubbernes selfe wilfulnes vayn glory or any other worldly purpose but with good conscience and in the feare of God and desired him to speake to my Lord and his Counsell that I might finde some geÌ„tlenes and mercy at theyr handes He made me but short answere Then I sayd I commit my cause vnto God who hath numbred the hayres of my head and appoynted the dayes of my life saying I am sure God which is a righteous Iudge would make inquisition for my bloude according as he hath promised Then he tooke his booke froÌ„ me and departed I continued still in Ward vntill Low sonday and after dinner my keeper Richard Scot came to mee into my chamber G. Marsh 〈◊〉 to Lancaster Castell and told me that two young men were come to cary me to Lancaster and so deliuered me vnto them a great company both of my Lordes seruauntes and others accompanying and bringing mee on the way vnto Rich. Addertons and somewhat further counselling and perswading like as is aforesayd To whome I made playne aunswere that in matters of faith I would geue place to no earthly creature So they comforted me and sayd y t they wer sory for me saying if I knew mine opinion to be good I did wel and so they departed willing my bringers to entreate me honestly My bringers by the way shewed me they were willed aduised to binde me and that they desired first to see me and after they had looked on me sitting at dinner they answered they would take charge of me beyng loose for they sayd I seemed to be an honest man The first night we were all night at Broughton and the second day we came to LaÌ„caster betimes at after noone and so they kept me all night with them of their geÌ„tlenes and on the morow deliuered me to y e Iaylor who brought me into the highest prison where I do remaine G. Marsh caused to â—old vp his handes at Lancaster amongest other malefactours After that the sayd George came to Lancaster Castle there being brought with other prisoners vnto the Sessions was made to hold vp his haÌ„ds w t other malefactors The Earle of Darby had this communication with him as here followeth Communication betweene George Marsh and the Earle of Darby Talke betweene G. Marsh and the Earle of Darby I Sayd vnto my Lord I had not dwelled in the countrey these three or foure yeares past and came home but lately to visite my mother children and other my friends and to haue departed out of the country before Easter theÌ„ next to haue gone out of the realme Wherfore I trusted seing nothing could be layd against me wherein I had offended agaynst the lawes of this realme his Lordship would not with captious questions examine me to bring my body into daunger of death to the great discomfort of my mother but suffer me to auoyd peaceably seeing I might haue fled out of the country and yet of mine owne will came to hys Lordship He sayd to his Counsell he had heard tell of me aboue at London and intended to make search for me and take me either in Lancashyre or aboue at London and asked me into what land I would haue gone The Earle of Darby chaâ—geth the calme of 〈◊〉 of heresie I aunswered I would haue gone either into Almain or els into Denmarke He sayd to his Counsell in Denmarke they vsed suche heresie as they haue done in England but as for Almayne hee sayde the Emperour had destroyed them So after such like woordes I sayde vnto him my trust was that his Lordship being of the honourable Counsell of the late king Edward consenting and agreeing to acts concerning fayth toward God and religion vnder great payne woulde not so soone after consent to put poore men to shamefull death as he had threatned me for embrasing the same with so good a conscience He aunswered that he with the Lord Windsor Lord Dacars The Earle of Darby L. 〈◊〉 and Lord Dacars in â— Edwards 〈◊〉 agreed 〈…〉 with one moe whose name I haue forgotten did not consent to those Actes and that the nay of them foure would be to be seene as long as y e ParliameÌ„t house stode Then my Lord did rehearse the euill luck of the Dukes of Northumberland and Suffolke with
helpe towardes his children vseth an other way He ceaseth to be beneficiall vnto them to minister vnto theÌ„ fatherly correction he geueth them ouer vnto them selues sufferyng them to lyue as they lust them selues But we trust to see better of you my dearely beloued and that ye lyke very Gadarenites Heb. 6. Math. 8. for feare to lose your wordly substance or other delites of this lif wil not banish away Christ his gospell from amongest you Actes 1â— 2. Tim. â— 2. Tim. â— but that ye with al diligence of mind wil receiue y e word of god taught you by such ministers as now when persecution ariseth because of y e word are not ashamed of the testimony of our Lorde Iesus but are content to suffer aduersitie with the Gospel therein to suffer trouble as euil doers euen vnto bondes And if ye refuse thus to do Actes 1â— The moâ—â— preachiâ—â— with 〈◊〉 followiâ—â— draweth greater 〈…〉 God 's 〈◊〉 your owne bloud wil be vpon your owne heades And as ye haue had plenteous preaching of the Gospel more then other haue had so shall ye be sure if ye repent not and bring forth fruites worthy of repentaÌ„ce to be sorer plagued to receiue greater vengeaunce at Gods hand then others and the kyngdome of God shal be taken from you and be geuen to an other nation which will bring forth the fruites thereof Wherfore my dearely beloued in Christ take good heede to your selues ponder well in your mindes how fearefull and horrible a thing it is to fal into the haÌ„des of the liuing God And see that ye receiue not the worde of God in vaine but continually labour in fayth and declare your fayth by your good workes which are infallible witnesses of y e true iustifying fayth which is neuer idle but worketh by charitie And see that ye continually geue yourselues vnto all maner of good workes amongest the which the chiefest are to be obedient to the Magistrates sith they are the ordinaunce of God whether they be good or euil Iames â—â— Gala. 5. Tit. 2. Rom. 13 Actes 5â— vnles they commaunde Idolatry and vngodlines that is to say thinges contrary vnto true Religion For then ought we to say with Peter We ought more to obey God then man But in any wyse we must beware of tumult insurrection rebellion or resistaunce The weapon of a Christian in this matter Ephe. 6 ought to be the sword of the spirite which is Gods word and prayer coupled with humilitie and due submission Iohn 1â— Iob. 35. Rom. 1â— and with readynes of hart rather to dye then to do any vngodlynesse Christ also doth teach vs that al power is of God yea eueÌ„ the power of the wicked which God causeth often tymes to raigne for our sinnes disobedience towards him and his word Whosoeuer then doth resist any power doth resist the ordinaunce of God and so purchase to him selfe vtter destruction and vndoyng We must also by al meanes be promoters of vnity peace and concorde We must honour and reuerence Princes 1. Pet â—â— Ephe. â—â— 1. Tim. â— and all that be in authoritie and pray for them and be diligent to set forth their profite and commoditie Secondly we must obey our parents or them that be in their rowmes be careful for our housholds that they be prouided for fed not onely w t bodely foode but muche rather with spirituall foode which is the word of God Thirdly we must serue our neighbors by all meanes we can remembring well the saying of Christ Whatsoeuer ye woulde that men shoulde doe vnto you doe ye likewise vnto them for this is the lawe and the Prophets Fourthly we must diligently exercise the necessarye worke of prayer for all estates 〈◊〉 for Sspanâ— Math. 5. â—â—â—beaâ—ing 〈◊〉 aduersaries â—â—tience in 〈…〉 〈…〉 Pet. 1. Actes 20. knowing that God therefore hath so much commaunded it and hath made so great promises vnto it and doeth so well accept it After these workes we must learne to know the Crosse what affection and minde we must beare towardes our aduersaries and enemies what so euer they be to suffer all aduersities and euils paciently to pray for them that hurt persecute and trouble vs and by thus vsing our selues we shal obtaine an hope certaintie of our vocation that we be the elect children of God And thus I commende you brethren vnto God and to the word of his grace This letter 〈◊〉 written 〈◊〉 yeare 〈◊〉 the moneth 〈…〉 which is able to builde further geue you an inheritaunce among al theÌ„ which are sanctified beseechyng you to helpe M. SauÌ„ders me your late Pastours and all them that be in bondes for the Gospels sake with your praiers to God for vs that we may be deliuered from all them that beleue not and froÌ„ vnreasonable and froward meÌ„ and that this our imprisonment afflictioÌ„ may be to the glory and profit of our Christian brethren in the world that Christ may be magnified in our bodies whether it be by death or by lyfe Amen Salute from me all the faythfull brethren because I write not seuerall Letters to them let them either 〈◊〉 or heare these my letters The grace of our Lord be with you all AmeÌ„ The xxviij of Iune by the vnprofitable seruauÌ„t of Iesus Christ and now also his prisoner George Marsh. Saue your selues from this vntoward generation Actes 2. Pray pray pray Neuer more neede An other Letter of the sayd George Marsh to certaine of his dearely beloued frendes at Manchester in Lancashire GRace be with you and peace from God ouâ— Father and from our Lord Iesus Christ. Amen An other godly letter of G. Marsh to them of Manchester After salutations in Christe to you with thankes for youre frendly remembraunces of mee desiring and wishing vnto you not onely in my letters but also in my daily praiers such consolation in spirite and taste of heauenly treasures that ye may therby continually worke in faith labour in loue perseueer in hope and be pacient in all your tribulations and persecutions euen vnto the ende and glorious comming of Christ these shal be eaâ—nestly to exhort and beseeche you in Christ as ye haue receyued the Lord Iesus Coloss. 2. Phil. 2. 1. Pet. 3. Math. 10. Luke 11. Aduersaries not to be feared Gods helpe alwayes ready with his Sâ—rsâ—antes euen so to walke rooted in him and not to be afraid of any terrour of your aduersaries be they neuer so manye and mighty and you on the other side neuer so fewe and weake for the battell is the Lordes And as in times past God was with Abraham Moses Isaac Dauid the Machabees and other fought for them and deliuered all their ennemies into their handes euen so hath he promised to be with vs also vnto the worlds end and so to assist strengthen and helpe vs that no man shal be able to
was about the tyme that the Spaniardes began first to keepe a stur in EnglaÌ„d one Io. Tooly a citizen Pulter in London who conspired with certain other of his society to rob a Spaniard at s. Iames although the deed wer heinous wicked of it self yet was it aggrauated made greater then it was by other beyng coÌ„mitted agaynst such a person agaynst such a countrey which both the queene her whole court did highly fauor The robbery being known brought into iudgemeÌ„t this Tooly was found guilty and iudged to be haÌ„ged wheras notwithstanding in this Realme there are many mo theâ—tes committed then theeues executed The foresayd Tooly being lead to the gallowes whiche stood fast by Charing Crosse a litle before he dyed standing vpon the Carte readde a certayne prayer in a printed booke and two other prayers written in two seuerall papers who then hauing the haltar about his necke desired the people there present to pray for him and to beare hym witnes that he dyed a true Christian man and that he trusted to be saued onely by the merites of Christes passion Iohn Tooâ—â— dyed a 〈◊〉 Christian man The Chrâ—â—stian confession of Tooly The coueâ—â—tâ—usnes of the Pope shedding of his precious bloud and not by any masses or Trentalles Images or Saintes which were as he said mere Idolatry and superstition and deuised by the bishop of Rome and as he the same Tooly and two other his fellowes which were there hanged with him did steale and robbe for couetousnes so the bishop of Rome did sell hys Masses and Trentalles with such other peltrye for couetousnes and there being in a great anger as appeared agaynst the bishop of Rome spake with a loud voyce these wordes folowing From the tyranny of the Bishop of Rome and all his detestable enormities From false doctrine and heresy and from the contempt of the word and commaundement good Lord deliuer vs. And then adding further to the same he spake vnto the people All you that be true Christian men saye with me Amen And immediately therupon three hundred persons and more to the iudgement estimatioÌ„ of those that were there present answered and sayd Amen three tymes together at the least After this it happened that when Toolye had readde the Byll the fyrste tyme it fell from him and a certayne young man who was thought to be a Prentise stouped downe and tooke vp the Byll and clymed vp by the Cart and deliuered it vnto Tooly agayne which he agayne diâ— reade to the people That done he deliuered vnto one of the Marshialles Officers the booke aforesayd and wylled hym to deliuer it to one Haukes saying that it was hys Booke Furthermore hee deliuered one of the Prayers written in a paper to one Robert Bromley Sergeaunt which desired to haue it of him Upon the toppe of whiche Byll was written a line conteyning these wordes Beware of Antichrist and subscribed vnderneath Per me Thomam Harold prysoner in the Marshalsea enemy to Antechriste For the Byll aforesayde Robert Bromley was brought afterward Coram nobis and was faine to aske pardon of the bishop and to detest all the wordes of Tooly and glad so to escape Thus while Tooly had made his prayers as is aboue sayd to be diliuered from the Popes tyranny by the same prayer he fel into great tyranny For so soon as the brute of this fact came vnto the eares of the Priests Mitred prelates they were not a litle mad therat thinking it not tollerable that so great a reproch should be done agaynst the holy father Calling therfore a couÌ„sell together as though it had bene a matter of great importance A Councell called agaynst â—ooly Toolyes talke at his death was debated among themselues At the last after much Pro and Contra they all consented to those mens iudgements which thought it meet that the vyolating of the Popes holynes shoulde be reuenged with fire and fagot And I do easely beleue that Cardinal Poole was no small doer in this sentence Cardinall Poole a great doer in burning dead mens Bones for as Winchester and Boner did alwayes thirst after the bloud of the liuing so Pooles lightning was for the most part kindled agaynst the dead and he reserued this charge onely to hymselfe I knowe not for what purpose except peraduenture being loth to be so cruel as the other he thought neuerthelesse by this meanes to discharge his duetye towarde the Pope By the same Cardinalles like lightening and fierye fist the bones of Martine Bucer and Paulus Phagius which had lyen almost two yeares in theyr graues M. Bucer Paulus Phagius Peter Martyrs wyfe Iohn Tooly â—urned for heretickes after their death were taken vp and burned at Cambridge as Toolyes carkase was here at London And besides this because he woulde shew some token of his diligence in both Uniuersities he caused Peter Martirs wife a woman of worthy memory to be digged out of the Churchyarde and to be buryed on the dunghill Of these two prodigious actes ye shal heare more hereafter But now to our purpose of Tooly which hauinge ended his prayer was hanged and put into hys graue out of the which he was digged agayne by the coÌ„maundement of the Bishops and because he was so bolde to derogate the authority of the Bishop of Rome at y e time of his death it pleased them to iudge and coÌ„demne him as an hereticke vpon the commaundement of the Counselles letter as here appeareth ¶ A Letter sent vnto Boner Byshop of London from the Counsell AFter our very harty commendations to your Lordship vnder standing that of late amongest others that haue suffered about London for theyr offences The Counsells letter 〈◊〉 B. Boner concerning Tooly one leude person that was condemned for felony dyed very obstinately professing at the tyme of his death sundry hereticall and erronious opinions like as we thinke it not conuenient that such a matter should be ouerpassed without some example to the world so we thought good to pray your Lordshyppe to cause further enquirye to be made thereof and thereupon to proceede to the making out of such processe as by the Ecclesiasticall lawes is prouided in that behalfe And so we bid your Lordship hartily well to fare From HamptoÌ„ Courte the 28. of April 1555. Your Lordships louing frendes Ste. Winton Cancel F. Shrewsbury Iohn Gage Thomas Cheney R. Rochester William Peter Rich Southwell Anon after a Citation was set vpon Paules Church doore vnder the Bishop of Londons great seale the tenor wherof here ensueth ¶ The writ of Mandate of Boner B. of London set vp at Charing Crosse on Paules Church doore and at S. Martins in the field for the cityng and further inquiring out of the case of Iohn Tooly EDmond by the sufferaunce of God Bishop of London A Citation set vp by Boner that in Latin commaunding his kinne and kinsfolkes to lay for him what they
Bill with his bloud already * The behauyour of M. Iohn Bradford Preacher and the young man that suffered with him in Smithfield named Iohn Leafe a Prentise which both suffered for the testimony of Christ. FIrst when they came to the stake in Smithfielde to bee burned Bradford Iohn Leafe at the stake how they behaued themselues M. Bradford lying prostrate on the one side of the stake and the youÌ„g man Iohn Leafe on the other side they lay flat on theyr faces praying to theÌ„selues the space of a minute of an houre Then one of the Sheriffes sayde to M. Bradford Arise and make an end for the prease of the people is great At that word they both stoode vp vpon their feete and then M. Bradford tooke a fagot in his hand and kissed it and so likewise the stake And when he had so done he desired of the Sheriffes that his seruant might haue his rayment For sayde he I haue nothing els to geue him and besides that he is a poore man And the Shiriffe sayde hee should haue it And so forthwith M. Bradford did put off his rayment and went to the stake and holding vp hys handes and casting his countenaunce to heauen he sayde thus O England England repent thee of thy sinnes repeÌ„t thee of thy sinnes Beware of Idolatrye The wordes of M. Bradâ—ford to England beware of false Antichristes take heede they do not deceiue you And as he was speaking these wordes the Sheriffe bade tye his hands if he would not be quiet O M. Sheriffe sayd M. Bradford I am quiet God forgeue you this Mayster Sheriffe And one of the officers wich made the fire hearing Mayster Bradford so speaking to the Shiriffe sayde If you haue no better learninge then that you are but a foole and were best to hold your peace To the which wordes M. Bradford gaue no answere but asked all the world forgeuenesse and forgaue all the world and prayed the people to pray for him and turned hys head vnto the young man that suffered with him and sayd Bee of good comfort Brother for we shall haue a mery supper with the Lorde thys night and so spake no more wordes that any man did heare but imbracing the Reedes sayd thus Strayt is the way and narrow is the Gate that leadeth to eternall saluation The saying of M. Braâ—â—ford at his death and fewe there bee that finde it And thus they both ended theyr mortall liues moste likest two Lambes without any alteration of their countenaunce beyng voyde of all feare hoping to obteine the price of the game that they had long runne at to the which I beseeche Almightye God happily to conducte vs thorow the merites of Iesus Christe our Lorde and Sauior Amen ⧠The description of the burning of M. Iohn Bradford Preacher and Iohn Leafe a Prentise TOuching M. Wodroffe the Sheriffe mention is made a little before A notable 〈…〉 Godâ— hand â—pon M. Woâ—droffe how churlishly here hee aunswered M. Bradford at the stake not suffering him to speake but coÌ„maunding his handes to be tyed c. The like extremity or worse he vsed also before to M. Rogers whereof ye haue heard before The sayd Wodroffe Sheriffe aboue mentioned was ioyned in office with an other Syr William Chester â—ommended called Syr William Chester for the yeare 1555. Betweene these two Sheriffes such difference there was of iudgement and Religion that the one that is Maister Wodroffe was woont commonly to laugh Difference betweene 2. Shriâ—â—es M. Woodroffe y e other to shedde teares at the death of Christs people And where as the other was woont to restrayne and to beate the people whiche were desirous to take them by the handes that should be burned the other Sheriffe contrariwise agayne with muche sorrow and mildnesse behaued himselfe which I wish here to be spoken known to the commendation of him although I doe not greatly know the partie Furthermore here by the way to note the seuere punishmeÌ„t of Gods hand agaynst the sayde Wodroffe as agaynst all other such cruell persecutours so it happened that within halfe a yeare after the burning of this blessed Martyr the sayde Sheriffe was so striken on the right side with such a paulsie or stroke of Gods hand whatsoeuer it was that for the space of eight yeares after till hys dying day hee was not able to turne himselfe in his bed but as two men with a sheete were fayn to stirre him and withall such an insaciable deuouring came vpon him that it was monstrous to see And thus continued he the space of eight yeares together ¶ In mortem Iohannis Bradfordi constantissimi Martyris Epitâ—phium iâ— Ioan Bâ—â—dfordum per Ioan 〈◊〉 Discipulo nulli supra licet esse magistrum Quique Deo seruit tristia multa feret Corripit omnipotens natum quem diligit omnem Ad coelum stricta est difficilisque via Has Bradforde tuo dum condis pictore voces Non hominum rigidas terribilesque minas Sed nec blanditias non vim nec vincula curas Tradis accensae membra cremanda pyrae Here follow the letters of M. Bradford THis godly Bradford and heauenly martyr The letters of M. Bradford duryng the tyme of his imprisonment wrote sondrye comfortable Treatises and many godly Letters of whiche some hee wrote to the Citty of London Cambridge Walden to Lankeshyre and Chesshyre diuers to his other priuate friendes By the which foresayd Letters to the intent it may appeare how godly this man occupyed hys time being prisoner what speciall zeale he bare to the state of christes Church what care he had to performe his office how earnestly he admonished all men howe tenderly he comforted the heauy harted how fruitfully he confirmed theÌ„ whom he had taught I thought here good to place y e same although to exhibite here all the letters that he wrote Read the booke of letters of the Martyrs being in number so many that they are able to fill a booke it cannot well be compassed yet neuerthelesse we mynde to excerpt the principal of them referring the reader for the residue to the booke of Letters of the martyrs where they may be found And first for so much as yee heard in the storye before The copy of M. Bradfordes letter whereof the Earle of Darby complayned in in the Parliament how the Earle of Darby complayned in the Parliament house of certayne Letters written of Iohn Bradford out of prison to Lancashyre and also howe hee was charged both of the Bishop of Winchester and of M. Allen wyth the same letters to the intent the Reader more perfectly may vnderstand what letters they were being written in deede to his mother brethren and sisters out of the Tower before his condemnation we wil beginne first with the same letters the copy with the contentes wherof is thys as followeth ¶ A comfortable letter of M. Bradford to hys Mother a godly
in the supper of Christ which the Sacramente of the aultar as the Papists call it and vse it doth vtterly ouerthrow is a true and very presēce of whole Christ God and man to the fayth of the receiuer but not to the stander by looker vpon as it is a true very presence of bread wine to the sences of men to beleue this I saye will not serue and therfore as an herericke I am condemned and shal be burned whereof I aske God hartily mercy that I do no more reioyce then I do hauing so great cause as to be an instrument wherein it may please my deare Lorde God and Sauiour to suffer For albeit mo manifold sinnes euen sithen I came into prison haue deserued at the handes of God not onely this tēporal but also eternall fire in hell much more then my former sinful life which y e Lord pardō for his Christes sake as I knowe he of his mercy hath done neuer will lay mine iniquities to my charge to condēnation so great is his goodnes praised therfore be his holy name althogh I say my manifold and greeuous late sinnes haue deserued most iustly all the tyranny that mā or deuill can do vnto me and therfore I confesse that the Lorde is iust that his iudgements be true and deserued on my behalfe yet y e Bishoppes and Prelates do not persecute them in me but Christ himselfe his worde his trueth and Religion And therfore I haue great cause yea most great cause to reioice that euer I was borne and hetherto kept of the Lord that by my death which is deserued for my sinnes it pleaseth y e heauenly father to glorifie his name to testifie hys truth to confirme his veritie to repugne his aduersaries Oh good God and mercifull father forgeue my great vnthākfulnes especially herein And you my dearely beloued for the Lord Iesu Christes sake I humbly and hartily in his bowels bloude do now for my last Vale and farewell in this present lyfe beseeche you and euerye of you that you will consider this worke of the Lord accordingly First by me to be admonished to beware of hipocrisie and carnall securitie professe not the Gospell with tongue and lippes onely but in hart veritie frame and fashion your liues accordingly beware Gods name be not euill spoken of and the Gospell lesse regarded by your conuersation God forgeue me that I haue not so hartily professed it as I shoulde haue done but haue sought much my selfe therein The Gospell is a new doctrine to the old man it is new wyne and therfore cannot be put in old bottels without more great hurt thē good wine to the bottels If we will talke with y e Lorde we must put of our shoes and carnall affections if wee will heare the voyce of the Lorde we must wash our garmentes and be holy if we will be Christes disciples wee must deny our selues take vp our crosse and follow Christ we cannot serue two maysters If we seeke Christs kingdome we must also seeke for the righteousnes thereof Christian profession requireth Christian conuersation To this petition Let thy kingdome come we must ioyne Thy will be done done on earth as it is in heauen If wee will not be doers of the worde but hearers of it onely we sore deceiue our selues If wee heare the gospell and loue it not we declare our selues to be but fooles and builders vpon the sand The Lordes spirite hateth fayning deceitfulnes the Lord abhorreth if we come to him wee must beware that we come not with a double hart for then may chance that God will aunswere vs according to the blocke which is in our heart and so we shall deceiue our selues and others To fayth see y t we couple a good conscience least wee make a shipwracke Fayth would be coupled euer with a good conscience To the Lord we must come with fear and reuerence If we will be gospellers we must be Christes if we be Christes we must crucifie our flesh with the lustes and concupiscences therof if we wil be vnder grace sinne must not beare rule in vs. We may not come to the Lord and draw nigh to him with our lips and leaue our hartes els where least the Lordes wrath waxe hot He exhorteth to repentance and he take from vs the good remayning In no case can y e kingdome of Christ approch to them that repent not Therfore my dearely beloued let vs repent and be hartily sory y t we haue so carnally so hipocritically so couetously so vaynegloriously professed the gospell For all these I confesse my selfe to the glory of God that he may couer mine offences in the day of iudgement Let the anger plagues of God most iustly fallen vpon vs be applyed to euery one of our desertes that from the bottome of our hartes euery of vs may say It is I Lord that haue sinned agaynst thee it is my hipocrisie my vaynglory my couetousnes vncleanes carnalitie securitie idlenes vnthankfulnes selfeloue Our sinnes prouoke persecutiō and such like which haue deserued the taking away of our good king of thy word and true religion of thy good ministers by exile prisonmēt and death it is my wickednes that causeth successe and increase of authoritie and peace to thine enemies Oh be mercifull be mercifull vnto vs. He exhorteth to pray how to pray with repentance Turne to vs agayne O Lorde of hostes turne vs vnto thee correct vs but not in thy furie least we be consumed in thyne anger chastice vs not in thy wrathful displeasure reproue vs not but in the middest of thine anger remember thy mercy For if thou marke what is done amisse who shall be able to abide it But with thee is mercifulnes that thou mightest be worshipped Oh then be mercifull vnto vs y t we might truely worship thee Helpe vs for the glorye of thy name be mercifull vnto our sinnes for they are great O heale vs and help vs for thine honor Let not the wicked people say where is their God c. On this sort my right dearely beloued let vs hartilye bewayle our sinnes repent vs of our former euil life hartily and earnestly purpose to amēd our lyues in all things continually watch in prayer diligently and reuerently attend heare and reade the holy scriptures labour after our vocation to amend our brethren Praying hearing reading the holy scriptures Let vs reproue the workes of darckenes Let vs flee frō al Idolatrye Let vs abhorre the Antichristiā and romish rotten seruice detest the popishe Masse abrenounce their Romishe God prepare our selues to the crosse be obedient to all that be in authoritie in all thinges that be not agaynst God and his word for then aunswere with the Apostles It is more meete to obey God then man Howbeit neuer for any thinge resiste Obedience to magistrates in all that is not agaynst Gods word
â—ay of your bodies families children substance pouertie life c. Which things if you would consider a while wyth inwarde eyes as you beholde them with outwarde then perhaps you should finde more ease Doe not you now by the inward sense perceiue that you must part froÌ„ all these and all other commodities in the worlde Tell me then haue not you this commoditie by your crosse to learne to loath and leaue the worlde and to long for and desire an other world where is perpetuity You ought of your own head and free will to haue according to your profession in baptisme forsaken the worlde and all earthly things vsing the world as though you vsed it not Your hart only sette vpon your hourde in heauen or els you coulde neuer be Christes true disciples that is be saued and be where he is And trowe you my good heartes in the Lorde trowe you I say that this is no commoditie by this crosse to be compelled hereto that you might assuredly enioy with the Lord endles glory Howe now doth God as it were fatherly pull you by the eares to remeÌ„ber your former offences concerning these things al other things that repentance and remission might ensue Howe doth God nowe compell you to call vpon him and to be earnest in prayer Are these no commodities Doth not the scripture say that God doth correct vs in the worlde because we shall not be damned with the worlde That God chasteneth euery one whome he loueth that the ende of this correction shall be ioy and holinesse Doeth not the Scripture saye That they are happie that suffer for righteousnesse sake as you nowe doe that the glory and spirite of God is vpon them that as you are nowe made like vnto Christ in suffering so shall you be made like him in raigning Doeth not the Scripture say that you are nowe going the high and right way to heauen that your suffering is Christes suffering My dearly beloued what greater commodities then these can a godly heart desire Therefore ye are commaunded to reioyce and be glad when ye suffer as now ye doe for through the goodnesse of God great shal be your reward Where Forsooth on earth first for your children for now they are in Gods mere and immediate protection Neuer was father so careful for his children as Gods is for yours presently Gods blessing which is more woorth then all the world you leaue in dede to your children Though all your prouidence for theÌ„ shuld be pulled away yet God is not poore he hath promised to prouide for them moste fatherly 〈◊〉 55. Cast thy burthen vppon me sayth he and I will beare it Do you therfore cast them and commend them vnto God your father and doubt not that he will die in your dette He neuer yet was found vnfaithfull 〈◊〉 37. and he wil not nowe begin with you The good mans seede shal not go a begging his bread for he wil shew mercy vpon thousands of the posterity of them that feaâ—e him Care of children to be left to Gods prouidence Therfore as I sayd Gods reward first vpon earth shal be felt by your children euen corporally and so also vpon you if God see it more for your coÌ„moditie at the least inwardly you shal feele it by quietnes and comfort of conscience and secondly after this life you shal find it so plentifully as the eye hath not seene the eare hath not hard the heart cannot conceiue how great glorious Gods reward wil be vpon your bodies much more vpon your soules God open our eies to see and feele this in deede Then shall we thinke the crosse which is a meane hereto to be commodious Then shal we thanke God that he would chastice vs. Then shal we say with Dauid Happie am I that thou hast punished me for before I went astray but nowe I keepe thy lawes This that we may doe in deede my dearely beloued let vs first know y t our crosse commeth from God Secondly 4 Thinges to be considered of all men that be vnder the crosse that it coÌ„meth from God as a father that is to our weale and good Therefore let vs thirdly cal to minde our sinnes and aske pardone Whereto let vs fourthly looke for helpe certainly at Gods hand in his good time helpe I â—ay such as shall make most to Gods glory and to the comfort and commodity of our soules bodies eternally This if we certainely conceiue then will there issue out of vs heartie thankes geuing which God requireth as a most precious sacrifice That we may all through Christ offer this let vs vse earnest prayer to our God and deare father who blesse vs keepe vs and comforte vs vnder his sweete crosse for euer Amen Amen My deare hearts if I could any way comfort you you should be sure therof though my life lay thereon but now I must do as I may because I cannot as I would Oh y t it would please our deare father shortly to bring vs where we shoulde neuer depart but enioy continually the blessed fruition of his heauenly presence pray pray that it maye speedely come to passe pray To morrow I will send vnto you to know your estate send me word what are the chiefest things they charge you withall From the Counter By your brother in the Lord Iohn Bradford ¶ To Maistresse Hall prisoner in Newgate and readye to make aunswer before her aduersaries OVr most mercifull God and father through Christ Iesus our Lord and Sauiour be merciful vnto vs An other letter of M. Bradford to Mistres Hall Math. 5. and make perfect the good he hath begon in vs vnto the end Amen My deare Sister reioyce in the Lord reioyce be glad I say be mery and thankefull not onely because Christ so commaundeth vs but also because our state wherein we are presently requireth no lesse for we are the Lordes witnesses God the father hath vouched safe to chose vs amongst many to witnesse and testifie that Christ his sonne is kyng that his word is true Christ our Sauiour for his loues sake towards vs will haue vs to beare record that he is no vsurper nor deceiuer of the people but gods Embassadour Prophet and Messias so that of all dignities vpon earth this is the highest Greater honor had not his Prophets Apostles The bloud of Martyrs standeth for the verity of Christ agaynst the world Saâ—haÌ„ who would suppresse the same nor dearest friends then to beare witnesse with Christ as we now do The world followyng the counsaile of their Sire Sathan would gladly condemne Christ and his veritie but lo the Lord hath chosen vs to be his champions to let this As stout soldiours therefore let vs stand to our maister who is with vs and standeth on our right hand that we shall not be much mooued if we hope and hang on his meâ—cy he is so faythfull and true that he wil neuer
AdeshaÌ„ the soÌ„day before S. Andrewes day last the said AusteÌ„ theÌ„ declared that the said parsoÌ„ had taught there in times past great heresies which to coÌ„fouÌ„d they would prepare a preacher agaynst the next soÌ„day folowing if so be the said parsoÌ„ would abide not run away Upon which rumor diuers sundry persons resorted out of the couÌ„try vnto the sayd parish church at the sayd same day appoynted there to heare the preacher and at the time in which y e sermoÌ„ ought to be made no maÌ„ appereth there to preach But it was reported vnto y e parson that y e preacher appoynted had vrgent busines could not come So that the multitude being now come together the same parson perceiuing that y e peoples expectation was defrauded said Forasmuch as you are come willingly to heare some good aduertisement of the preacher which now can not be present I thinke it not conuenient to permit you to depart w tout some exhortatioÌ„ for your edifiyng And so further declaring that he had no licence to preach M. Bland 〈◊〉 â—he peâ—ple 〈◊〉 loue and 〈◊〉 said that he would not meddle w t any matter in coÌ„trouersy And theÌ„ he began the Epistle of the day desiring his audience to marke three or foure places in y e same Epistle which touched quietnes loue one to an other there briefly reading the Epistle he noted the same places so making an end thereof desired al meÌ„ to depart quietly in peace as they did without any maner of disturbance or token of euill Witnesses they vnder named with diuers others Edmond Mores Richard Randall Iohn Hils William Forstall Thomas Gooding * An other matter of trouble wrought agaynst Iohn Bland as appeareth by his owne narration VPon the Innocents day being the 28. day of Decemb. they had procured the priest of Stodmarsh to say them masse he had nye made an end of mattins ere I came and when he had made an end of mattins he sayd to me mayster parsoÌ„ your neighbors haue desired me to say matteÌ„s and masse I trust ye will not be agaynst the queenes procedings No quoth I A popish Masse Prieste brought to say Masse 〈◊〉 Adesham I will offend none of the Queenes maiesties lawes God willing What say ye quoth he and made as he had not heard And I spake y e same wordes to him againe with an hier voyce but he woulde not heare when all in the chauÌ„cell heard So I cryed the third tyme that all in the Church heard that I would not offend the Queenes lawes and then he went to masse and when he was reading the Epistle I called the clerke vnto me with the becking of my finger and said vnto him I pray you desire y e priest wheÌ„ the Gospell is done to tary a litle I haue something to say to the people and the Clerke did so And the priest came downe into the stall where he sat I stood vp in the chancell dore and spake to the people of the great goodnes of god alwaies shewd vnto his people M. Bland againâ— exhorteth the people in his Parish Church vnto the time of Christes coÌ„ming and in him his comming what benefite they past we present our successors haue and among other benefites I spake of the great and comfortable sacrament of his body and bloud And after I had declared briefly the institution the promise of life to the good damnation to the wicked I spake of the breade wine Bland speaketh of the right institution of the Sacrament of the Lords· Supper He speaketh of the abuse of the Sacrament in the Masse He declareth how the Masse was patched peeced together and by what Popes M. Bland violently plucked downe in his Sermon by the ChurchwardeÌ„ affirming them to be bread wine alter the consecration as yonder Masse booke doth saying Panem sanctuÌ„ vitae aeternae calicem salutis perpetuae c. Holy bread of eternall life and the cup of perpetuall saluatioÌ„ So that like as our bodely mouthes eat the sacramental bread wine so doth the mouth of our soules which is our fayth eate Christes flew and bloud And when I had made an ende of that I spake of the misuse of the sacrament in the masse so that I iudged it in that vse no sacrament and shewed how Christ bade vs all eat drinke and one onely in the Masse eateth drinketh the rest kneele knocke worship and after these thinges ended as briefely as I coulde I spake of the benefactors of the masse began to declare what meÌ„ made the Masse and recited euery mans name the patche that he put to the masse ere I had rehearsed theÌ„ al the church warden and the Bosholder his sonne in lawe violentlye came vpon me and tooke my book from me and pulled me downe and thrust me into the ChauÌ„cell with an exceding rore and cry Some cryed Thou hereticke some thou traitour some thou rebell and when euery man had sayd hys pleasure and the rage was something past be quiet good neighbors sayde I and let me speake to you quietly If I haue offended any law I will make answere before theÌ„ that are in authority to correct me But they woulde not heare me and pulled one on this side an other on that began agayne Then Richard Austen sayd Peace Maysters no more till Masse be done and they ceased TheÌ„ sayd I to y e church wardeÌ„ and the Bosholder either holding me by the arme Maysters let me go into the Church yard till your Masse be done No quoth the Churchwarden thou shalt tarye here till Masse be done I will not quoth I but agaynst my wil. And they said Thou shalt tary for if thou go out thou wilt run away Then sayd I to the Bosholder Laye me in the stocks then ye shall be sure of me turned my backe to the aultar By that time Richard Austen had deuised what to do with me and called to the Bosholder and the Churchwarden M. Bland thrust in a side Chappell till the masse was done M. Blandes dagger taken from him bad them put me into a side Chappell and shut the dore to me there they made me tary till masse was ended When the masse was ended they came into the chappel to me and searched what I had about me and found a dagger and tooke it from me Then sayd Tho. Austen Churchwarden after manye brablinges that they made with me Thou keepest a wife here amongest vs agaynst Gods law and the Queenes Ye lye good man Austen sayd I it is not agaynst Gods law nor as I suppose agaynst the Queenes Thus they brought me out of the Church Ramsey apprehended by Tho. Austen wythout the dore they rayled on me without pity or mercy but anoÌ„ the priest came out of the Church and Ramsy that of late was Clarke sayd vnto him Syr where
should see the Law whereby ye may compell me to aunswere Douer My Lord tooke the Scribes book and read the answere that I made to D. Faucets reason which I knewe not that they had written Bland My Lord I made you no such aunswere when ye asked me I take M. Collins and M. Glasier to witnes Then they brought forth a Decretall a booke of the bishop of Romes law to bind me to answere whiche my hart abhorred to looke vpon The effecte was that the Ordinarye had authority to examine The popes Kay and that they so examined must needes aunswere But I sayde that it meaned of suche as were iustly suspect as I was not And here we had muche communication For I charged them with vniust imprisonment which they could not auoyd M. Oxenden helpeth the Catholickes But M. Oxenden would haue helped them and said the Iustices put me in prison for a sermon sediously spokeÌ„ and for troubling a priest at masse Bland That is not true For after I had bene 10. weekes in prison I was bayled till I was cast in agayne and as the Iustice sayd for the disobeying mine Ordinary which I neuer did Collins Will ye be content to conferre with some It will be better for you nowe we offer it you because ye woulde not desire it Bland As I did not refuse before no more will I nowe But I did not perceyue before but that one mighte haue come without any leaue asking to conferre the scriptures and therfore I looked that D. Faucet would haue come to me without desiring M. Bland was tutor to Doct. Faucet if any commodity to me had bene in confereÌ„ce for though I was neuer able to do him good yet once I was his tutor Collins Aâ—e ye content to come to his Chamber at after noone Bland Syr I am a Prisoner and therefore it is meete that I obey These 3. belyke were Bland Shetterden and Middleton Miller a clothier excommunicate let go and come whyther you will and so departed At this tyme wee were three But they tooke an other to appeare before them the Tewesday seuennight after And when he came I knewe not what was done but that I heare they excoÌ„municated hym and let him go His name was Myller a Clothyer ¶ Here foloweth a certayne confutation of M. Bland agaynst false and manifest absurdities graunted by M. Mylles priest of Christes Church in Caunterbury MYlles The Popish fayth of the Sacrament We say that Christ is in or vnder the sacrameÌ„t really and corporally which are the formes of bread wyne and that there is his body conteined inuisibly and the qualities which we do see as whitenes and rouÌ„dnes be there without substance by Gods power as quantitye and weight be there also by inuisible measure Bland This is your owne Diuinity to make accidences the Sacrament and Christes reall body inuisibly conteyned in them and so to destroy the Sacrament And yet the Doctors saye * 1. The matter of the SacrameÌ„t is bread and wine Materia Sacramenti est panis vinum And GOD by his power woorkerh no myracles with Hoc est Corpus meum so to chaunge the substaunce of breade and wine into hys bodye and bloud in that hee maketh accidences to bee without theyr substaunce by inuisible measure I am ashamed to see you so destroy Christes Sacrament contrary to your owne Doctours and trifle so with Gods worke Mylles To Christe is geuen all power in heauen and in earth * If christ be able to be where he liste occupy no place why then is not he able to be aswell vnder the substance of bread as vnder the accidences of breade seeing he is omnipotent so that by his omnipotent power of his Godhead he may be and is where he listeth and is in the Sacramente really and corporally without occupying of place for a glorified body occupyeth on place Bland Marke your owne reason All power is geuen to Christ both in heauen and earth by the omnipotent power of his Godhead he may be where he list Ergo hee is in the sacrament really and corporally without occupying of place I denye your argument for it foloweth neyther of your Maior nor Minor And first I woulde learne of you * Christ 〈◊〉 be 〈◊〉 liste 〈◊〉 Christ 〈◊〉 in the Saâ—crament â—ut 〈◊〉 of place 〈◊〉 true and 〈◊〉 false howe you know that Christ listeth to be present at euerye Priestes list For if the Priest list not to say your Masse theÌ„ Christ listeth not to be there Agayne ye say all power is geuen vnto Christ both in heauen and in earth so that that is the cause by your reason that by the omnipoteÌ„t power of his Godhead he may be where he list and by that reason he had not the power of his Godhead till he had his humayne body and then he was not equall with the father in diuinity for all power was not geuen to Christe before the humanitye and the Godhead were knit together neither was he Filius Here is more daunger then ye are ware of if ye would stand to it with iust Iudges Milles. We eate Christes flesh and bloud spiritually when wee receiue it with fayth and charitye And wee also doe eate it corporally in the Sacrament ane the body that we so receiue hath life For the Godhead is annexed thereto Which although it be receiued with the body of Christ yet it is not inuisible after a grosse sort and the flesh of Christe that we receiue is liuely for it hath the spirite of God ioyned to it And if a man be drunken it is not by receiuinge of the bloud of Christe for it is contrary to the nature of Christes bloud Case being put that the 〈◊〉 king a great quantity in th◠〈◊〉 hee be made dronke 〈◊〉 these three is it that maketh dronke the nature of 〈◊〉 accidences onely of Wine 〈◊〉 the true substance of Wine 〈◊〉 reasonable man iudge If he be drunken it is by the qualities and quaÌ„tities without substance of bloud Bland I am glad that you are so muche agaynst all men to saye that Christes body is aliue in the Sacramente it may fortune to bring you to the truth in time to come Me thinke it is euill to keepe Christes body aliue in the Pixe or els must ye graunt that he is aliue in receiuing dead in the Pixe And ye say truth that it is * Christes bloud hath not thâ— qualitye to make a man 〈◊〉 Receauing of that in the 〈◊〉 can make a man dronke Ergo that in the 〈◊〉 not be the bloud of Christ. not the naturall receiuing of Christes bloud that maketh a man drunken Argument for it is the nature of wine that doth that which ye denye not And a more truth ye confesse then ye dyd thinke when ye sayd If a man be drunken it is by the qualities and quantities without the substaunce of bloud for
it with our blouds For I thought this night that I had bene sent for because at a 11. of the clocke there was such rapping at the dore Then answered a mayd and sayd why theÌ„ I perceiue you were afrayd Brad. M. Bradford nothing afrayd of death Ye shall heare how fearefull I was For I considered that I had not slept and I thought to take a nap before I went and after I was a sleepe these men came into the next chamber and sang as it was tolde me and yet for all my fearefulnes I heard theÌ„ not therfore belike I was not afrayd that slept so fast Seru. Do you lacke any thing toward your necessity Brad. Nothing but your prayers I trust I haue them and you mine Seru. I saw a priest come to you to day in the morning Brad. Yea he brought me a letter from a Fryer and I am writing an answere Seru. Then we let you therefore the liuing God be wyth you Brad. And with you also and blesse you Seru. Amen sayd we and gaue him thankes departed M. Bradford had from the Counter to Newgate by night THus still in prison continued Bradford vntill the moneth of Iuly in such labors suffrings as he before alwayes had susteyned in prison But when the time of hys determined death was come he was sodeÌ„ly conueyed out of the Counter where he was prisoner in the night season to Newgate as afore is declared froÌ„ thence he was caried the next morning to Smithfield where he constantly abiding in the same truth of God which before he had confessed earnestly exhorting the people to repent to return to Christ sweetly comforting the godly yong springall of 19. or 20. yeares old which was burned with him chearefully he ended his paynefull life to liue with Christ. ¶ Iohn Leafe burnt with M. Bradford Iohn Leafe fellow Martyr with M. Bradford WIth whoÌ„ also was burnt one Iohn Leafe an appreÌ„tice to Humfrey Gawdy Tallow Chaundlor of the parish of Christs church in London of the age of 19. yeres and aboue borne at Kirkeby Moreside in the Countye of Yorke who vpoÌ„ the friday next before Palme sonday was coÌ„mitted to the Counter in Breadstreete Iohn Leafe of the parish of Christ church by the Alderman of that warde committed to prison by an Alderman of London who had rule charge of that warde or part of the City where the sayd Leafe did dwell After he coÌ„myng to examination before Boner gaue a firme Christian testimony of his doctrine profession answering to such articles as were obiected to him by the sayd Bishop First as touching his beliefe fayth in the sayd sacrament of the aultar Iohn Leafe examined before B. Boner The aunsweres of Iohn Leafe concerning his fayth in the Sacrament he answered that after y e words of consecration spoken by the priest ouer the bread wine there was not the very true naturall body bloud of Christ in substance and further did hold and beleue that the sayd sacrameÌ„t of the aultar as it is now called vsed beleued in this realme of EnglaÌ„d is idolatrous abhominable also sayd further that he beleued that after the words of coÌ„secration spoken by the Priest ouer the material bread and wine there is not the selfe same substance of Christes body bloud there coÌ„teined but bread wine as it was before and further sayd that he beleued that when the priest deliuereth the said material bread wine to the coÌ„municants he deliuereth but onely * Onely as touching the substance but not as concerning the effect thereof Auricular confession He meaneth after the Popish maner of remitting c. material bread and wyne and the communicants do receiue the same in remeÌ„brance of Christes death and passion and spiritually in fayth they receiue Christs body and bloud but not vnder the formes of bread and wine and also affirmed that he beleued auricular confession not to be necessary to be made vnto a priest for it is no poynt of soule health neither that the Priest hath anye authority geuen him by the Scripture to absolue and remit any sinne Upon these his answeres and testimony of his fayth he at that time being dismissed was bid the Monday next being the x. of Iune to appere again in the said place there and then to heare the sentence of his condemnatioÌ„ who so did At what time the foresayd Bishop propounding the sayd articles again to him as before assaying by al maner of wayes to reuoke him to his owne trade that is from truth to error notwithstanding all his perswasioÌ„s threates and promises found him the same man still so planted vpon the sure rocke of truth that no wordes nor deedes of men could remoue him Then the bishop after many wordes to and fro at last asked him if he had bene M. Rogers scholler Iohn Leaâ—e M. Rogeâ—â— scholler To whoÌ„ the foresayd Iohn Leafe answered agayne graunting him so to be and that he the same Iohn did beleue in the doctrine of the sayd Rogers and in the doctrine of Bishop Hooper Cardmaker and other of their opinion which of late were burned for the testimony of Christ and that he would dye in that doctrine that they dyed for And after other replications agayne of the Bishop mouing him to returne to the vnity of the Church he with a great courage of spirite answered agayne in these words My Lord quoth he you cal mine opinioÌ„ heresy it is the true light of the word of God and agayne repeating the same he professed that he would neuer forsake his stayed well grounded opinion while y e breath should be in his body Wherupon the Bishop being too weake eyther to refute his sentence or to remoue hys constancy proceeded consequently to read the Popish sentence of cruell condemnatioÌ„ Sentence read agaynst Iohn Leafe wherby this godly constant young man being coÌ„mitted to the secular power of the shiriffes there present was theÌ„ adiudged not long after suffered the same day with M. Bradford confirming w t hys death that which he had spoken and professed in his life It is reported of the said Iohn Leafe by one that was in the Counter the same time and saw the thing Iohn Leafe sealed the bill of his confessions with his bloud that after his examinations before the Bishop when two bils were sent vnto him in the CouÌ„ter in Bredstreet the one conteyning a recantation the other his confessions to knowe to which of them he would put to his hand first hearyng the Byll of recantation read vnto him because he coulde not read nor write hymselfe that he refused And when the other was read vnto him which he well liked of in stead of a pen he tooke a pinne and so pricking his hand sprinckled the bloud vpon the sayd bill willing the reader thereof to shew the Bishop that he had sealed the same