indifferentlye handled it shal therefore not greatly be out of our matter as ye haue heard the Orations of Byshop Brokes with the reasons talk of the other Commissioners amplified and set forth at large on the one side so now in repeatyng the wordes answeres of the other part to declare sette forth somewhat more amply and effectually what speach the sayd Archb. vsed for himselfe in the same Action by the faythfull relation and testimonye of certayne other who were lykewise there present and do thus report the effect of the Archbishops wordes aunswering to the first Oration of Bishoppe Brookes in manner as followeth * A more full aunswere of the Archbishop of Cant. to the first Oration of Bishop Brookes MY Lorde you haue very learnedly and eloquently in your Oration put me in remeÌ„brance of many things touching my selfe wherein I doe not meane to spende the time in aunswering of them I acknowledge Gods goodnes to me in all his giftes and thanke him as hartily for this state wherein I finde my selfe now as euer I did for the time of my prosperitie and it is not the losse of my promotions that greueth me The greatest griefe I haue at this time is and one of the greatest that euer I had in all my life to see the kinge and Queenes Maiesties by theyr Proctours here to become my accusers and that in theyr owne Realme and Country before a forraigne power If I haue transgressed the lawes of the Land their maiesties haue sufficient authoritie and power both from God and by the ordinaunce of this Realme to punish me wherunto I both haue and at all times shal be content to submitte my selfe Alas what hath the Pope to doe in Englande whose iurisdiction is so farre differeÌ„t from the iurisdiction of this Realm that it is impossible to be true to the one and true to the other The lawes also are so diuers that whosoeuer sweareth to both must needes incurre periury to the one Whiche as ofte as I remember euen for the loue that I beare to her grace I cannot be but hartily sorye to thynke vpon it how that her highnesse the day of her coronation at which time shee tooke a solemne othe to obserue all the lawes liberties of this realm of EnglaÌ„d at the same time also tooke an othe to the Bishop of Rome and promised to mayntaine yâ— See The state of Englande being so repugnant to the supremacie of the Pope it was impossible but shee muste needes be forsworne in the one Wherein if her grace had bene faythfully aduertised by her Counsaile then surely she would neuer haue done it The lawes of this Realme are that the king of England is the supreme and sole gouernour of all his Countryes and dominions that hee holdeth hys crowne and Scepter of himself by the auncient lawes customes and descentes of the kinges of the Realme and of none other The Pope sayth that all Emperoures and kinges holde theyr Crownes and Regalities of him and that hee may depose them when he list whiche is high treason for anye man to affirme and thinke being borne within the kinges dominions The Lawes of England are that all Bishoppes and Priestes offending in cases of Felonie or Treason are to be iudged and tryed by the lawes and Customes of the Realme The Popes lawes are that the secular power cannot iudge the spirituall power and that they are not vnder their iurisdiction which robbeth the king of the one part of hys people The lawes also of England are that whosoeuer hindereth the execution or proceeding of the Lawes of England for any other forraigne lawes Ecclesiasticall or temporall incurreth the daunger of a Premunire The Popes Lawes are that whosoeuer hindereth the proceedinges or executions of hys lawes for any other lawes of any other king or country both the Prince himselfe his Counsayle all his Officers Scribes Clerkes and whosoeuer geue consent or ayd to the making or executing of any such lawes standeth accursed A heauy case if hys curse were any thing worth that the king and Queene caÌ„not vse their owne lawes but they and all theyrs must stande accursed These thinges and manye more examples hee alleadged whiche he sayde styrred him that he coulde not geue his consent to the receiuing of suche an enemy into the realme so subuerting the dignitie and auncient lyberties of the same And as for the matter of heresie and schisme wherewith he was charged he protested and called God to witnes that he knewe none that hee mayntayned But if that were an heresie to deny the Popes authoritie and the Religion which the See of Rome hath published to the world these latter yeares then all the auncient Fathers of the Primitiue Churche the Apostles and Christe hym selfe taught heresie and he desired al them present to beare him witnesse that he tooke the traditions and Religion of that vsurping Prelate to be most erroneous false and against the doctrine of the whole scripture whiche he had oftentimes well proued by writing and the Authour of the same to be verry Antichrist so often preached of by the Apostles and Prophetes in whome did most euidently concurre al signes and tokens whereby he was paynted to the world to be knowne For it was most euident that he hadde aduaunced him selfe aboue all Emperours and kinges of the world whoÌ„ he affirmeth to hold their states and Empyres of hym as of their chiefe to be at his commaundement to depose erect at his good will and pleasure and that the storyes make mention of his intollerable insolent pride tyranny vsed ouer them in such sorte as no king woulde haue vsed to his christian subiectes nor yet a good mayster to his seruauntes setting his feet on the Emperoures necke affirming that to be verified in him which was â—oken onely of our sauiour Iesus Christ in these wordes Super AspideÌ„ Basiliscum ambulabis conculcabis Leonem Draconem Other some had he made to hold his styrrops others hee had displaced remoued from their Empyres and seates royall and not content herewithall more insolent then Lucifer hath occupyed not onely the highest place in thys world aboue kinges and Princes but hathe further presumed to sit in the seat of almighty God whiche onely he reserued to himself which is the conscience of man and for to keep the possession therof he hath promised forgeuenes of sinnes totiens quotiens He hath brought in Gods of his owne framing inuented a new religion full of gayne and lucre quite contrary to the doctrine of the holy scripture onely for the mainteyning of his kingdome displacing Christ from his glory holding his people in a miserable seruitude of blindnes to the losse of a great number of soules whiche God at the latter day shall exact at hys hande boasting manye tymes in his Canons and Decrees that hee can dispense Contra Petrum contra
What sayest thou to the reall presence in the sacrament Rose I wist right well yee were made an instrument to seeke innocent bloud well ye may haue it if God permitte it is present and at hande for I am not come hither to lye but to dye if God see it good in defence of that whiche I haue sayd Wherefore ye may begin when ye shall thinke good for I haue sayd nothing but the trueth and y◠which in those dayes was of al men allowed for truth agaynst the which ye at that time durst not once whisper although ye now brag neuer so much Bish. Wel father Rose sayd he what soeuer hath ben done in times past shal not now be called in question so that ye now submit your self For not only you but all the whole realm hath bene out of the right way both high low spiritual tēporal but al notwtstāding haue submited thēselues acknowledged their faith Wherfore if ye wil be accoūted for an Englishman ye must likewyse submit your selfe Rose My L. I am an Englishman borne do most humbly require of the christian congregation of England to bee counted as a perticular member of the same with al due reuerence submit my self as in forme maner followyng That whatsoeuer law or laws shal be set forth in the same for the establishment of Christs true religion that according to the faith doctrine of the holy patriarchs prophets Iesus Christ his holy apostles with the faithful fathers of Christs primatiue church I do not only hold it beleeue it but also most reuerently obey it At which my assertion the B. seemed to be greatly reioiced said well then we shall soone be at a point But said he you shal take this for no day of examination but rather of communication so that ye shall now depart pawse your selfe vntill we call for you againe and so ended our first meetyng ¶ The third examination of Thomas Rose ON the Friday following I was called agayne into Christes church within their Ladies chapell as they termed it where was gathered a great part of the whole citie of Norwich after I was by my keper presented the B. began with a great protestation after many wordes demanded of me whether according to my former promise I would submit my selfe or no I answered as before I had done that according to my former protestation I would most gladly obey Then said the Chauncellor to vtter hys gentlenes I thinke ye do but fayne Rose The fault then said I shal be in your selfe and not in me For if ye burthen me with nothing but scriptures the fathers of Christes primatiue church then as I sayde before so I say agayne I shall most gladly obey Chanc. Well then seeyng you chalenge to be a member of the church of England your mother here for triall of obedience prouoketh you as mothers are woont to allure you to receiue this little gift at her hand Rose Forsooth sayd I if she offer it me as receyued of God my father I shal gladly receiue it as from the hand of my very true and ghostly mother Chanc. What say you to care confession is it not a law ecclesiasticall and necessary for the church of England Rose Some wayes it might be permitted some wayes not that because it had not his originall of God hys blessed word and yet I deny not but that a man beyng trobled in his conscience and resorting to a discreete sober christian learned man for the quieting of hys mind might well be permitted but to binde a man vnder payne of dānation once euery yeare to number his sinnes into the eare of a filthy lecherous priest is not of God neither cā be approued by his word Bish. Ah sirrha yee will admitte nothing but scripture I see well Rose No truely my Lord I admit nothing but scripture for the regiment of the soule for why faythe commeth by hearing hearing by the word of god and where the word of God is not there ought no beliefe to bee geuen For what soeuer is not of fayth is sinne and here they leaue of speaking any more of that matter But then M. Chancelor began to whet his teeth at me saying Yea but you haue here preached that the reall naturall and substantiall presence of Christ is not in the Sacrament of the altar what say ye to that Rose Uerily I say that you are a bloudy man seeke to quench your thirst with the bloud of an innocent therefore to satisfie you in that behalfe I say verily vnto you that euen so I haue here preached and althoughe contrary to law you charge me with the same yet will I in no wise deny it though iustly I might do it but stand thereunto euē to seale it with my bloud desiring all that be here present to testifie the same and beleue it as the onely truth Bish. I charge you all beleue it not Rose Yea But my Lord sayde I if ye will needes haue credence geuen you you must bring Gods word to maintayne your sayinges Bish. Why doth not Christ say This is my body and can there be any playner wordes spoken Rose It is true my Lord the words be as playne as can be and euē so be these where as it is said I am a dore a vine and Christ called a stone a Lyon and yet is hee naturally none of these For they be all figuratiue speaches as both the scriptures and fathers do sufficiently proue At which my saying the Bishop woulde haue had me stay saying I should haue an other day wherin I might take better aduisement Rose Not so my Lord sayde I for I am at a full point with my selfe in that matter and am right well able to proue both your transubstantiation with the reall presence to be agaynst the scriptures the ancient fathers of the primatiue churche For Iustinus which is one of the ancientest writers that euer wrote vpon the sacramentes wryteth in his 2. Apologie that the bread water and wine in the sacrament are not to be taken as other meates drinkes but bee meates purposely ordayned to geue thankes vnto God and therfore be called Eucharistia and also haue the names of the body and bloud of Christe and that it is not lawfull for anye man to eate and drinke of them but suche as professed the religion of Christ and liue also accordyng to theyr profession and yet sayth he the same bread drink is chaunged into our flesh and bloud and nourisheth our bodyes By which saying it is euident that Iustine ment that the bread and wine remayne still or els they coulde not haue bene turned into our fleshe and bloud and nourish our bodyes At which my saying they were not a litle troubled but enforced themselues to haue denyed the Doctor and would suffer me to speake no more but strait way
Succession of Peter 1120 Succession of Bishops no certayne or essentiall poynte to knowe the true Church by 1613.1614 Suffolcke persecuted 660 Suffolke men assist Queene Mary to the Crowne 1407 Suffolke persecuted 1912 Sulpitius Martyr 4 Sultanes first so called 737 Summe of S. Paules doctrine 20 Summary Collection of the errors heresies and absurdities of the Popes doctrine 25.26.27.28.29 Summus Orbis Pontifex a proude title of the Pope neuer vsed till the time of Boniface 3. Phocas the wicked Emperor 12 Supper of the Lord how ministred by our sauiour Christ is a representation of hys body and bloud 1973. Supper of our Lorde the true vse thereof .1174 why ordayned 1431. Supper of the Lorde requireth a communion 1816. Superalter what it is 1519. Supplication of all the nobles and Commons of England to Pope Innocent 4. in the Councell of Lyons 288. Supplication of the persecuted preachers dyrected to king Phillip Queene Mary 1483. Supplication of beggars by fishe 1014.1015 Supplication of M. Philpot to the king and Queenes Maiesties 1829. Supplication of the inhabitants of Suffolk and Northfolke to Q. Maryes Commissioners 1902 1903.1904.1905.1906 Supplication of the Nobles in the Parliament house to the pope 1477. Supplication of the persecution in Muchbently to the Lord Darcy 2005. Supplication of the Nobles of Boheme in the behalfe of Ioh. Hus. 602. Superstition crept into the churche with Monkery 153. Suppression of Abbies by K. HeÌ„ry the 8. 1101.1070 Supremacy of the Pope resisted by diuers Churches 13. Supremacy of the church of Rome reproued .1065.1066 neuer knowne to the auncient fathers 1066.1067 Supremacy of the Pope set vpp and established in the ParliameÌ„t of Queene Mary 1481. Supremacie of the Pope driuen out of England 1094. Supremacie of the Pope ouerthrowne how it came vp 1647.1648 Superioritie in the Churche what and how lawfull 21. Superioritie none amongst the Apostles proued by great and forcible reasons 14. Sueues his story 99. Suffragane of Douer brake hys necke after he had receaued the Cardinals blessing 2099 S. W. Swallowe persecutor of George Egles plagued of God for hys bloudy crueltie 2009.2010 Swallow a cruell tormentor of Gods sayntes his end 2103. Swearing when where and how lawfull 529.538 Swearer hys terrible and fearfull end 2104.2105 Swearing by a booke whether lawfull and howe where and when it is lawfull to sweare and take an othe 529. William Sweeting Martyr .804 his articles and Martyrdome 818. Swinderby hys story .464 cited 470. processe agaynst hym .471 his aunswere .472 condemned hys appeale .473 hys forced abiuration .465 hys protestation letters .467 articles articulate agaynst him falsely wrested by the maligne Papistes 466.468 Swincherd made Bishop of Winchester 142. Swingfield bewrayer of one Angels wife hys death 2100. Swithinus Byshop of Winchester hys fained monkish myracles 137. Swordes neuer geuen to the pope 473. Swordes blunt and hangmen wery with murthering of Christians 80 Sworde of the Pope double 499. S Y. Symphorissa with her .7 children martyrs 41. Symon a Deacon martyred 32. Symon zelotes crucified 32. Synode of Cloneshoe 128. T A. TAble of the Martirs that suffered in Fraunce 897.898 Table of the Nobles of Boheme 638 Table of the Martyrs that suffered in Germany 886 Table of the Spanish Martyrs 928 Table of certaine Countryes won froÌ„ Christendome by the turks 760 Table of the successioÌ„ of the Archbishops of Caunterbury 394.395.396 Table of the yeares of the Turkes and Saracens 771 Table of the persecution in the dioces of Lincolne 821.822.824 Table of the Popes extortions exactions and oppressions in England 284.282 Table of suche as abiured vnder Warrham Archbishop of CanÌ„terbury 1286.1278 Table of certayne persons abiuring with theyr articles 1040 Table of the Saxon kinges such as made themselues Monkes 134 Table of the Saxon kinges which raigned from Egbert to WilliaÌ„ Conqueror 135 Table of the kinges of Englande that reigned with the Saxons after theyr comming in 112.113 Table of all orders of religion 260 Table of the 7. Kingdomes of the Saxons ruling in England 110 Table of the ItaliaÌ„ Martyrs 934 Tacitus Florianus Emperors 75 Tacianus commended 45 Tamerlanes his victoryes againste the Turkes 739 Tame deuill his story 2108 Tamerlanes king of Persia a cruell Tyraunt 739 Tancrede king of Cypres his maner of interteining of King Richard the first 244 Tankerfield Martyr his story examination condemnation and coÌ„staunt martyrdome for the Gospell 1689.1690.1681 Tartarians theyr spoyle in Christendome 338 Tathe besieged of the cruell merciles Turkes 754 Tayler Doctor Parson of Hadley his life and story .1518 his examinations .1521 his degradation .1524 his godly death and coÌ„stant Martyrdome .1526.1527 his letters 1528 Taylour his appreheÌ„sion trouble with Articles obiected agaynste him .658 his martyrdome 659 T E. Te Deum song for Queen Maries child 1476 Telesphorus Byshop of Rome Martyr 52 Templaries their order began 200 Templaries burned at Paris 368 Templaries of Ierusalem ouerthrowne 294 Templaries put downe 351.368 Temples destroyed 77 Tempest horrible in England 269 Tempting tooles of SathaÌ„ wherwith hee assaulteth the Godly 1925. Tenne Martyrs sent at once to Boner Bishop of London to be examined 1689. Tenne blessed martyrs burned in Câ—lchester for the profession of Christes veritie 2005.2006.2007 Tenthes graunted to the Pope for for 7. yeares by the king of England 335. Tenthe parte of all moueables in England and Ireland geuen to the Pope for the election of Richard the Archbishop of Caunterbury 273. Tertullian a great learned manne his Apology in the behalfe of the Christians his blemishes 55. Testimonie of the vniuersitie of Oxford and of Iohn Hus of Iohn Wickliffe 448. Testimonies for the principalitie of the Pope 17 Tewkesbery battaile wheÌ„ where and how atchieued and ended 716. Tewkesbery a godly Martyr hys story .1024 his martyrdome 1026. Testwood his trouble and persecution with the cause thereof .1211 hys death 1220. Tewlerus an auncient preacher agaynst the Pope 390. T H. Theodora Martyr 4. Theodoretus archbishop of Caunterbury beginner of misrule in the Englishe churche 124. Theodora a virgin martyr her story 63. Theonus first archbishop of London 172. Theeues amongest the Romaines burnt in old time 62. Thirtene persons burned at stratford the bowe in one fire .1915 theyr agreement in theyr fayth 1915.1916 Thaddeus Martyr 32. Thackuell martyr her storye and martyrdome 1910.1911 Theodorus martyr his story 99. Theodorus 2. pope 146 Theophilus ecclesiasticall writer 53. Theodulus Deacon of Alexander hys martyrdome 38. Theotechnus Byshop of Cesarea 35. Thirlby hys story 1090. Thomas Audly speaker of the Parliament house .1053 made Lord Chauncellour of England 1054. Tho. Arundell archbishop of Canterbury hys constitutioÌ„s against the gospellers hys horrible death 587.588 Thomas Arundell Archbishop of Caunterbury a bloudy persecutor 507. Thomas Arthur hys trouble persecution .998 articles ministred agaynst him 999. Thomas Benbridge Martyr hys story .2046 articles obiected agaynst him ibid. his death and glorious martyrdome 2047. Thomas Barnard martyr his story 774.
in no poynt that vsurped supremacy of Rome and therefore contemne and vtterly despise al authoritie comming from him In taking of my cap do as it shal please your Lordships and I shal be content Then the Bishop of Lincolne after the thyrd admonion commaunded one of the Bedles that is an officer of the vniuersitie to plucke his cappe from his head M. Ridley bowing his head to the Officer gently permitted him to take away his cap. After this the Bishop of Lincolne in a long Oration exhorted M. Ridley to recant and submitte himselfe to the vniuersall fayth of Christ in this maner Lincol. M. Ridley I am sure you haue sufficiently â—oÌ„dered with your selfe the effecte of this our commission with good aduisement considering both poyntes thereof how that authoritie is geuen to vs if you shall receaue the true doctrine of the Church which first was founded by Peter at Rome immediately after the deathe of Christe and from him by lineall succession hathe bene broughte to this our time if you will be content to renounce your former erroures recant your hereticall and seditious opinions content to yelde your selfe to the vndoubted fayth truthe of the Gospell receaued and alwayes taught of the catholicke and Apostolicke Churche the which the king and Queene all the Nobles of this Realme and commons of the same al Christen people haue do confesse you onely standing alone by your selfe You vnderstande and perceaue I am sure that authoritie is geuen vs to receiue you to reconcile you and vpon due penaunce to adioyne and associate you agayne into the number of the Catholickes and Christes Church from the whiche you haue so long straied without the which no man can be saued the which thing I and my Lords here yea and al as wel Nobles and commons of this realme most hartily desire and I for my part wherwith he put of his cap most earnestly exhort you to doe Remember mayster Ridley it is no straunge country whether I exhorte you to retourne You were once one of vs you haue taken degrees in the schoole You were made Prieste and became a Preacher settyng foorthe the same doctryne which we doe nowe You were made Byshoppe accordinge to our lawes and to be short it is not so longe agone sithe you seperated your selfe from vs and in the time of Heresye became a setter foorthe of that Deuillishe and seditious doctrine whiche in these laâ—ter dayes was preached amongest vs. For at what tyme the newe doctrine of onely faythe began to spryng the counsayle willyng to winne my Lord Chauncellour sent you to him I then being in my Lordes house vnknowne as I suppose to you and after you had talked with my Lorde secretly and were departed immediately my Lord declared certayne poyntes of your talke meanes of your perswasion and amoÌ„gst other this was one that you should say tush my Lorde this matter of iustification is but a trifle let vs not sticke to condescende herein to them but for Gods loue my Lord stand stoutly in the veritie of the Sacrament for I see they will assault that also If this be true as my Lorde is a man credible enough in suche a matter hereby it is declared of what minde you were then as touching the trueth of the moste blessed sacrament Also in a sermon of youres at Paules Crosse you as effectually and as Catholickely spake of that blessed sacrameÌ„t as any maÌ„ mighte haue done wherby it appeareth that it is no straunge thing nor vnknowne place wherevnto I exhort you I wishe you to retourne thether from whence you came That is together with vs to acknowledge the truth to acknowledge the church of God wherin no man may erre to acknowledge the supremacye of our moste reuerende father in God the Popes holynesse whiche as I sayde lineally taketh his dissent from Peter vppon whome Christ promised before his deathe to builde his churche the whiche supremacy or prerogatiue the moste auncient fathers in all ages in all tymes dyd acknowledge and here hee broughte a place or two out of the Doctours but especially stayed vppon a saying of Sainct Augustine whiche wryteth in this manner Totus orbis christianus intransmarinis longe remotis terris Romanae Ecclesiae subiectus est That is All the christian countryes beyonde the sea are subiecte to the Churche of Rome Here you see M. Ridley that all Christendome is subiect to the church of Rome What should stay you therfore to confesse the same with saynt Austen and the other Fathers Then M. Ridley desired his pacience to suffer him to speake somewhat of the premisses least the multitude of thinges might confound his memory and hauing graunt thereunto sayd in this maner Ridley My Lord I most hartily thanke your Lordshyp as well for your gentlenes as also for youre sobrietye in talke and for your good and fauourable zeale in this learned exhortation in the whiche I haue marked especiallye three poyntes whiche you vsed to perswade mee to leaue my doctrine and ReligioÌ„ which which I perfectly know am throughly perswaded to be grouÌ„ded not vpon mans imagination and decrees but vpon the infallible truth of Christes Gospell and not to looke backe and to returne to the Romish sea contrary to mine othe contrarye to the prerogatiue and crowne of this Realme and especiallye whiche moueth me most contrary to the expressed worde of God The first poynt is this that the sea of Rome takynge hys begynninge from Peter vpon whom you say Chryst hath builded hys Churche hath in all ages lineally from Bishop to Bishop bene brought to this time Secondly that euen the holye Fathers from time to time haue in their writinges confessed the same Thirdly that in that I was once of the same opinion and together with you I did acknowledge the same First as touching the saying of Christ from whence your Lordship gathereth the foundation of the Churche vpon Peter truely the place is not so to bee vnderstande as you take it as the circumstance of the place wil declare For after that Christe had asked his Discyples whome men iudged him to be and they had aunswered that some had sayd he was a Prophet some Helias some one thing some an other then he said whome say ye that I am TheÌ„ Peter said I say that thou art Christ the sonne of God To whome Christ answered I saye Tu es Petrus super hanc Petram aedificabo Ecclesiam meam i. Thou art Peter and vpon this stone I wil builde my Churche that is to say vpon this stone not meaning Peter himselfe as thoughe hee would haue constitute a mortall man so frayle and brickle a foundation of his stable and vnfallible Churche But vppon thys Rock stone that is this confession of thine that I am the sonne of GOD I wil build my Church For this is the foundation and beginning of all Christianitie with worde heart
mynde therein euen playnely as I thinke and I haue euer beene agreeable to this poynt I haue often tymes reasoned in it I haue spoken and also written in it both beyond the Seas and on this side the Seas my bookes be abroade which I cannot vnwrite agayne I was euer of this opinion that it myght be receiued in both kyndes and it was a constitution prouinciall scarce two hundred yeare agone made by Peckam then Archbyshoppe of Canterburie that it shoulde be receiued in both kyndes at least wyse in ecclesijs maioribus that is in the greater Churches for in the smaller Churches it was not thought to be so expedient Thus haue I euer thought of this matter I haue neuer bene of other mynde nor I haue not changed my conscience but I haue obeyed followed the order of the Realme and I pray you to obey orders as I haue obeyed that we may all be the chyldren of obedience Nowe I wyll returne to the Text. When Symon had aunswered Tu es Christus filius Dei viui Thou art Christ the sonne of the Lyuing GOD. Then Christe sayde vnto hym Blessed art thou Symon Boriona for fleshe and bloud haue not opened that vnto thee but my Father whiche is Heauen and I say vnto thee that thou art Peter and vppon this rocke will I buylde my Churche and the gates of Hell shall not preuayle agaynst it Blessed art thou sayde hee for fleshe and bloud haue not opened that vnto thee For otherwyse in Iohn Andrewe tolde of Christe and sayd I haue founde the Messias which is Christe But that is not enough He that shall confesse Christe must haue an inwarde teachyng and must bee spiritually taught by the Father of Heauen for Andrewes confession was nothyng but a carnall confession and suche a one as any other might haue made by naturall reason but the confession of Peter was aboue reason of man for Christ was there a very man and Peters eyes told him that he was a man and nothing els but he was inwardly taught by the Father of heauen and had a secrete knowledge geuen him from heauen not by flesh and bloud that is to say by mans reason but inwardly by the Father of heauen and seeyng this was aboue reason it is a merueylous thing that reason shoulde be vsed to impugne fayth whiche is not within the precinct of carnall men and such as vse grosse reason But Peter had an other lesson inwardly taught him and because he could his lesson Christ gaue him a new name for Petra is a stone a new name of a Christian man for vppon this confession of thy fayth here I will buyld my Churche that is I wyll stablysh all those which I entend to gather vnto thee Et Daemones non preualebunt aduersus eam that is and the Deuils shall not preuayle agaynst it for he that with a good hart and sure fayth confesseth this he is sure from all euill this world nor Sathan can do him no harme But now for a further declaration it is a meruelous thing that vppon these woordes the Byshoppe of Rome should founde his supremacie for whether it be super Petram or Petrum all is one matter it maketh nothyng at all for the purpose to make a foundation of any such supremacie For otherwyse when Peter spake carnallye to Christe as in the same Chapter a lytle folowyng Sathan was his name where Christe sayde Go after me Sathan so that the name of Peter is no foundation for the supremacie but as it is sayde in Scripture Fundati eâ—tes super fundamentum Apostolorum Prophetarum that is by participation for godly participation geueth names of things he myght be called the head of the Churche as the head of the Riuer is called the head because he was the fyrst that made this confession of Christe whiche is not an Argument for dignitie but for the qualitie that was in the man For the fyrst man is not euermore the best The Headman of a Queste is not alwayes the best man in the Queste but is chosen to bee the Headman for some other qualitie that is in hym Vertue may allure men so that the inferiour person in dignitie may be the better in place as the Kyng sometime chuseth a meane man to be of his Counsayle of whom he hath a good opinion yet is the Kyng the Kyng styll And in some case the Kyng of Englande might sende to Rome and if the Bishoppe of Rome were a man of suche wisedome vertue and learnyng that he were able in matters of controuersie concerning Religion to set a vnitie in the Churche of Englande the Kyng myght well enough sende vnto him for his Counsayle and helpe and yet shoulde not in so doyng geue the Byshoppe of Rome any superioritie ouer the Kyng For if a Kyng be sicke he will haue the best Phisition if he haue warre he will haue the best Captaine and yet are not those the superiours but the inferiours A Scholemaster is a subiect a Phisition is a subiect a Captaine is a subiect Counsellours are subiectes yet do these order and direct the Kyng Wherefore leauing the Bishop of Rome this I say to declare of what opinion I am of I do not now speake what I could say I haue spokeÌ„ beyond the Seas I haue writteÌ„ my bookes be abroad But this is not the place here I say that this place maketh nothing for the Bishop of Rome but for Christe only for none can put Aliud fundamentum nisi id quod positum est qui est Christus Iesus But now to go forth declaring my mynde in my tyme hath come many alterations Fyrst a great alteration it was to renounce the Byshop of Romes authoritie and I was one that stode in it A great alteration it was that Abbayes were dissolued A great alteration it was that Images were pulled downe and to all these did I condescende and yet I haue beene counted a maynteiner of superstition and haue beene called a Maister of Ceremonies and of outwarde thynges and I haue beene noted to take that Religion which consisteth in outwarde thinges as though he were a right Christian that fulfylled the outwarde Ceremonies whereof I promised to declare my conscience and so will I and howe I haue esteemed ceremonies and that I haue neuer bene of other opinion then I am concerning ceremonies and mine opinion I haue gathered of Augustine and Ierome ancient fathers and Doctours of the Church Ceremonies serue to mooue menne to serue GOD and as longe as they bee vsed for that purpose they maye bee well vsed in the Churche but when manne maketh himselfe seruaunte to them and not them to serue hym then bee oure Ceremonies broughte to an abuse If by ouer muche familiaritie of them menne abuse them they doe euill For we must not serue creatures but Deo Wee hadde Monkerie Nunnerie Frierie of a wonderous noumber muche varietie of garmentes
was neuer so takē in many hūdred yeares after Christ as by Nicene Ephesine the first and the seconde Calcedone Constantinopolitane Carthaginens Aquiliense Couen Why will ye not admit the Churche of Rome to be the Catholicke Church Phil. Because it followeth not the primitiue Catholicke church neither agreeth with the same no more then an apple is like a nut Couent Wherin doth it dissent Phil. It were to long to recite all but two thinges I will name the supremacy and transubstantiation Curtop As for transubstantiation albeit it was set forth decreed for an article of fayth not much aboue 300. yeares yet it was alwayes beleued in the church Bon. Yea that it was Uery well sayd of you M. Curtop Phil. Ye haue sayde right that Transubstantiation is but a late plantation of the byshop of Rome you are not able to shew any auncient writer that the primitiue church did beleue any such thing and with this Curtop shrank away And immediately after the Ambassadour of Spayne came in to whom my Lord of London went leauing the other with me To whome I sayde my Lordes if you can shew me that this church of Rome wherof you are members is the true Catholicke Church I shall be content to be one thereof and as conformable to the same as you can require me in all things for I know there is no saluation but within the Church Couen Can you disproue that the Church of Rome is not the Catholicke Church Phil. Yea that I am able but I desire rather to heare of you for the proofe thereof And seing I cannot haue my request at your hāds neither be satisfied with any probable authority I will shewe you good proofe why it is not For if the primatiue Church were Catholicke as it was in deed and ought to be the form and scholemaysters of the Church to the worldes end then is not the church of Rome now the Catholicke church which dissenteth so farre from the same both in doctrine and vse of the sacramentes Couent How proue you that the Church of Rome nowe dissenteth in doctrine and vse of the sacramentes from the primitiue Church Phil. Compare the one with the other and it will soone appeare as ye may see both in Eusebius and other Ecclesiasticall and auncient writers Couent What haue you to say more why it is not the catholicke Church Phil. Because it is not by youre interpretation of Catholicke vniuersall neyther neuer was albeit you falsely perswade the people that it is so For the world being deuided in three partes Asia Africa and Europa ii partes therof Asia and Africa professing Christ as wel as we did neuer consent to the Church of Rome which is of Europa whiche is a sufficient testimony that your faith was neuer vniuersall Couent How proue you that Phil. At the Historiographers whiche write of the proceedinges of the Church doe testifie the same Besides that this present time doth declare that to be true which I say For at this present the Church of Asia and Africa doe not consent to the churche of Rome Yea and besides all thys most parte of Europa doth not agree neither allowe the Churche of Rome as Germanye the kingdome of Denmarke the kingdome of Poole a great part of Fraunce England and Zeland which is a manifest probation that your Church is not vniuersall And after this the Bishop of London called away the other Bishops and lefte with me diuers Gentlemen with certayne of his Chaplaynes as Doctor Sauerson an Englishman which had proceeded Doctor in Bonony who after began with me in this maner Doctour Sauer Mayster Philpot I remember you beyond sea since the time you reasoned with a Fryer a notable learned man commyng from Uenice to Padua in a barge Phil. I cannot forget that for the Fryer threatned me to accuse me of heresie as soone as he came to Padua for that I talked with him so boldly of the truth He was no suche learned manne as you name hym to be but onely in hys schole poyntes a good Purgatory Fryer Doct. Sauer Well he was a learned man for al that And I am sory to heare that you this day hauing cōmoned wyth so many notable learned men are no more conformable to them then you be Phil. I will be conformable to all them that be conformable to Christ in his word And I praye you good mayster Doctour be not so conformable to please men more then GOD contrary to your learning for worldly estimations sake Doct. Sauer No that I am not Upon what occasion shuld you thinke thus of me Phil. Upon no euill that I doe knowe of you Mayster Doctour but I speake as one wishing that you shoulde not be led away from the truth for promotions sake as many Doctours be now a dayes Doct. Sauer I haue heard your argumentes hetherto and me thinketh that a great many of the olde ancient writers be agaynst you in that you doe not allowe the churche of Rome neyther the supremacie for sainct Cyprian whiche is an old ancient writer doth allowe the byshop of Rome to be the supreme head of the Church Phil. That I am sure of he doth not For he writing vnto Cornelius then Byshoppe of Rome calleth hym but his companion and fellow Byshop neither attributed to hym the name either of Pope or els of any vsurped terms which now be ascribed to the Bishop of Rome to the setting forth of his dignitie Doct. Sauer You cannot be able to shewe that S. Cyprian calleth Cornelius his fellow Byshop Phil. I will wager with you that I amble to make that I can shew it you in Cyprian as I haue sayd Doctor Sauer I will lay none other wager with you but booke for booke that it is not so Phil. I agree thereto and I praye you one of my Lordes Chaplaynes to fet vs Cyprian hether for the tryal hereof And with that one of them went to my Lordes study and brought forth Cyprian by and by he turned to the fyrst booke of his Epistles the 3. Epistle and there would haue seemed to haue gathered a strong Argument for the supremacie of the Byshop of Rome because he sayth It goeth not well with the Churche when the hygh Prieste is not obeyed which supplyeth the stead of Christ after Gods word and the cōsent of hys fellow Byshops and the agreement of the people Doct. Sauer How can you auoyd this place which maketh so playnely for the Bishop of Romes supremacy Phil. It maketh not so playne mayster Doctour on your side as you gather as by and by I wil geue you to vnderstand But first I challenge the wager which wee made that your booke is mine For here you may see that hee calleth Cornelius his fellow byshop as he doth also in other places And now for the vnderstanding of that place you do misconstrue it to make the high Priest onely for the Bish. of Rome
long hath your church stand I pray you Phil. Euen from the beginning from Christ and from his Apostles and from their immediate successors Chaun He will prooue his church to be before Christ. Phil. If I did so I goe not amisse for there was a church before the comming of Christe which maketh one catholicke church Chaun It is so in deede Phil. I will desire no better rule then the same whiche is oftentimes brought in of your side to proue both my faith and the catholicke church that is antiquitie vniuersality and vnitie Lond. Do you not see what a bragging foolish felow this is He would seeme to be very well seene in the Doctors and he is but a foole By what Doctour arte thou able to proue thy Church Name him and thou shalt haue him Phil. My Lorde lette me haue all your auncient wryters with pen and inke and paper and I will prooue both my faith and my Church out of euery one of them Lond. No that thou shalt not haue You shall see howe he lieth S. Cyprian sayeth there must be one high Priest to the which the residue must obey and they will allowe no heade neither Uicar generall Phil. S. Cyprian saith not that there shoulde be a Uicare general ouer al. For in his booke De simplicitate Praelatorū I am sure he saith the contrary Vnus episcopatus est cuius pars in solidum a singulis tenetur i. There is but one bishopricke which is wholy possessed of euery Bishop in part London Fet hether the booke thou shalt see the manifest place against thee D. Chadsey brought the booke and turned to the place in an Epistle wryttē vnto Cornelius then bish of Rome and recited these words in summe that it went not wel with the Church where the high Priest was not obeied so would haue concluded for the confirmation of the Bishops saying Phil. M. Doctour you misconstrue the place of S. Cyprian for he meaneth not thereby the high Priest the bishop of Rome but euery Patriarke in his precincte of whome there were 4. appoynted in his time And in wryting vnto Cornelius he meaneth by the high priest himselfe which was then chief Bishop of Africa whose authority the heretickes began to despise Wherof he complaineth to Cornelius sayth the church can not be well ordered where the chief minister by order after the iudgement of the scriptures after the agreement of the people and the consent of his fellow Bishops is not obeied Lond. Hath not the Bishop of Rome alwaies bene supreme head of the Church and Christes Uicare in earth euen from Peter Phil. No that he was not For by the word of God he hath no more authoritie then the Bishop of London hath London Was not Peter head of the Churche And hathe not the Bishop of Rome which is his successour the same authoritie Phil. I graunt that the B. of Rome as he is the successor of Peter hath the same authority as Peter had but Peter had no more authority then euery one of the apostles had Chauncel Yes that S. Peter had for Christ said specially vnto him Tibi dabo claues regni coelorum I wil geue thee the keies of the kingdom of heauen The which he spake to none other of his Disciples singularly but to him Phil. S. Augustine answereth otherwise to the obiection and sayeth That if in Peter there had not bene the figure of the Church the Lord hadde not saide to him to thee will I geue the keyes of the kingdome of heauen The which if Peter receiued not the Churche hath them not If the Churche hath them then Peter hath them not Lond. What if I can prooue and shew you out of the Ciuill lawe that all Christendome ought to folowe the holy Catholicke Churche of Rome as there is a speciall title thereof De Catholica fide sancta Romana Ecclesia Phil. That is nothing material seeing the things of God be not subiect to mans lawes and Diuine matters must be ordered by the word of God and not of man A Doctour What will you say if I can prooue that Christ builded his Church vppon Peter and that out of S. Cyprian Wil you then beleue that the B. of Rome ought to be supreme head of the Church Phil. I know what S. Cyprian wryteth in that behalfe but he meaneth nothing as you take it A Doctour S. Cyprian hath these woordes Quòd super Petrum fundata fuit Ecclesia tanquam super originem vnitatis That vpon Peter was builded the Church as vppon the first beginning of vnitie Phil. He declareth that in an example that vnitie must be in the church he grounded on Peter his church alone and not vpō men The which he doth more manifestly declare in the booke De simplicitate Praelatorum saying In persona vnius Christus dedit omnibus claues vt omnium vnitatem denotaret In the person of one man God gaue the keyes to al that he in signification thereby might declare the vnitie of all men A Doctour What will you vnderstande S. Cyprian so That were good in deede Phil I thinke you can not vnderstand s. Cyprian better then he doth declare him selfe Lond. I will desire you M. Chauncellour to take some paines with M. Doctor Chadsey aboute his examination for I must go to the Parlament house And I wil desire you to dine with me Phil. Then the D. tooke againe his former authoritie in hand for want of another and would haue made a farther circumstance digressing from his purpose To whome I said he knew not whereabout he went and therewith he laughed And I saide his diuinitie was nothing but scoffing M D. Yea then I haue done with you and so went away Phil. You are too yong in diuinitie to teach me in the matters of my faith Though you be learned in other things more then I yet in Diuinitie I haue ben longer practised then you for any thing I can heare of you therfore be not too hastie to iudge that you doe not perfectly know Chauncel Peter and his successours from the beginning haue bene allowed for the supreme head of the Church and that by the Scriptures for that Christ sayde vnto hym in S. Iohn thrise Feede my sheepe pasce oues meas Phil. That is none otherwise to be taken then Ite praedicate go ye preach which was spoken to all the Apostles as well as vnto Peter And that Christ sayd thrise Pasce oues meas Feede my sheepe it signifieth nothing else but the earnest studie that the ministers of God oughte to haue in preaching the woord God graunt that you of the Cleargie would way your duetie in this behalfe more then you doe Is this a iust interpretation of the Scripture to take pasce oues meas for to be lord of the whole world In this meane while came in a Batcheler of Diuinitie which is a reader
of the sacrament in his tyme which rose vppon singular mēs examples as vsing of water in stead of wyne therfore he sayth Non respiciendum quid aliquis ante nos fecerit sed quid Christus qui omnium primus ante nos fecerit mandauit that is Wee must not looke what any man hath done before vs but what Christ first of all men did commanded Christo. Hath not the church taught vs so to vse the sacrament and how do we know that Christ is Homousios that is of one substance with the father but by the determination of the church How can you prooue that otherwise by expresse words of scripture and where find you Homousios in all the scripture Phil. Yes that I doe in the 1. to the Hebrues where it is written that Christ is the expresse Image of Gods owne substance eiusdem substantiae Christo. Nay that is not so It is There is no more but expressa imago substantiae The expresse image of gods substance and Image is accident Phil. It is in the text Of his substance Substantiae illius or of his owne substance as it may be right wel interpreted Besides this that which Christ spake of himself in s. Ioh. manifesteth the same saying I the father be one thing Ego pater vnum sumus And where as you say Imago here is accidence the ancient fathers vse this for a strong argument to prooue Christ to be God because he is the very Image of God Christo. Yea do is this a good argument because wee are the Image of God Ergo we are God Phil. We are not called the expresse Image of God as it is written of Christ and wee are but the Image of God by participation as it is written in Genesis wee are made to the likenesse and similitude of God But you ought to know M. Christoph that there is no accidence in God therfore Christ cannot be the image of God but he must be of the same substance with God Christo. Tush Morgan How say you to the presence of the Sacrament will you stand to the iudgement here of your booke or no or will you recant Phil. I know you go but about to catch me in wordes If you can prooue that booke to be of my setting forth lay it to my charge when I come to iudgement Morgan Speake be you of the same mynd as this booke is of or no Sure I am you were once vnlesse you become another maner of man then you were Phil. What I was you know what I am I will not tell you now but this I wil say to you by the way that if you can prooue your Sacrament of the Masse as you now vse it to be a sacrament I will then grant you a presence but first you must prooue the same a sacrament and afterward entreat of the presence Morgan Ho do you doubt that it is a sacrament Phil. I am past doubtyng for I beleeue you can neuer be able to prooue it a Sacrament Christo. Yea doe good Lord doth not S. Augustine call it the sacrament of the aultar How say you to that Phil. That maketh nothyng for the probation of your Sacrament For so he with other auncient writers do call the holy Communion or the supper of the Lord in respect that it is the Sacrament of the Sacrifice which Christ offered vpon the aultar of the Crosse the which Sacrifice all the aultars and sacrifices done vpon the aultares in the olde lawe did prefigure and shadow the which pertaineth nothyng to your sacrament hangyng vpon your aultares of lyme and stone Christo. No doth I pray you what signifieth aultar Phil. Not as you falsly take it materially but for the sacrifice of the aultar of the crosse Christo. Where finde you it euer so taken Phil. Yes that I do in S. Paul to the Hebrues 13. where he saith Habemus altare de quo non est fas edere his qui tabernaculo deseruiunt We haue an aultar of the which it is not law full for them to eate that serue the tabernacle Is not aultare there taken for the sacrifice of the aultar and not for the altar of lyme and stone Christo. Wel God blesse me out of your company You are such an obstinate heretike as I haue not heard the lyke Phil. I pray God kepe me from such blind doctors which when they are not able to prooue what they say then they fall to blasphemyng as you nowe doe for lacke of better proofe In the meane while the B. of London was talking with some other by at length came in to supply his part and sayd Boner I pray you maisters hearken what I shall saye to this man come hither maister Greene. And now sir pointing to me you can not thinke it sufficient to bee naught your selfe but must go about to procure this yong gentleman by your letters to do the lyke Phil. My Lord he cannot say that I euer hitherto wrote vnto hym concernyng any such matter as hee here can testifie Greene. No you neuer wrote vnto me Boner Why is not this your letter which you did wryte concernyng hym Phil. I haue shewed your Lordship my mynd concerning that letter alredy it was not written to M. Greene neyther was he priuy of the writyng thereof Lond. How say you then If a man be in an error and you know thereof what are you bound to do in such a case Philpot. I am bound to do the best I can to bring hym out of it Lond. If M. Grene here be in the like are you not bounde to reforme him thereof if you can Phil. Yes that I am wil do to the vttermost to my power therein The B. remembryng hymselfe thinking that he would but shrewdly after his expectation be holpen at my mouth but rather cōfirmed in that which he called an errour ceased to go any further in hys demaund and called M. Greene aside and before his Register red hym a letter I know not the contents thereof and therewithal he gaue M. Greene the booke of my disputation in the cōuocation house and afterward went aside commoning with M. Christopherson leauyng M. Morgan maister Harpsfield and M. Cosins to reason with me in the hearyng of M. Greene. Morgan M. Philpot I would aske you how old your religion is Philpot. It is older then yours by a thousand yeares and moe Morgan I pray you where was it fifty yeares ago Phil. It was in Germany apparant by the testimony of Husse Ierome of Prage and Wickliffe whome your generation a hundreth yeares agoe and moe dyd burne for preachyng the truth vnto you and before their tyme and since hath bene although vnder persecution it hath bene put to silence Morgan That is a maruelous strange religion which no man can tell certainly where to find it Phil. It ought to be no meruail vnto you to see gods truth through violence oppressed forsh
strikers and my womanish backe to theyr burthens of reproofe and so in the strength of my God I truste to leape ouer the wall for his sweetenesse ouercommeth me dayly maketh al these poticary druggs of the world euen medicinelike in my mouth For the continuance wherof I beseech thee my deare fellow souldior make thy faythful prayer for me that I may with a strong and gladsome conscience finish my course and obtayne the reward though it be no whit due to my worke I am not content that you so often gratifie me with thankes for that which is none worthy but duty on my part small reliefe to you But if you would loue me so much that I might supply your lackes then would I think ye beleued my offers to be such as agreed with my hart And for the short charges ye speake of the meanes are not so pleasant if god who my trust is in will otherwise prepare but Salomō saith Al things haue here their time You to day I to morow so the ende of Adams line is soone ronne out The mightye God geue vs his grace that during this time his glory be not defaced through our weakenes Because you desire to shew your selfe a worthy souldiour if neede so require I will supply your request for the Scarfe yee wrote of that ye may present my handy worke before your Captayne that I be not forgotten in the odours of incense which our beloued Christ offereth for his owne to whom I bequeth both our bodies and soules Your owne in the Lord. F.E. Ouer and besides these letters the Bishops did also bring forth a supplication made by mayster Philpot vnto the high Court of Parliament whereof mention is made in the first of the two letters last mentioned the copy wherof doth here ensue as followeth To the King and Queenes Maiesties highnesse the Lordes spiritual and temporall and the commons of this present Parliament assembled IN most humble wise complayneth vnto this honorable Courte of Parliament Iohn Philpot Clarke that where there was by the Queenes highnesse a parliament called in the first yeare of her gracious raygne and after the olde custome a Couocation of the Clergy your suppliant then being one of the sayd Conuocation house and matters there rising vppon the vsing of the Sacramentes did dispute in the same knowing that there all men had and hath had free speach and ought not to be after troubled for any thinge there spoken and yet that notwithstanding not long after the sayd Parliament your sayd suppliant without any acte or matter was commaunded to prison to the kings Benche by the late Lord Chauncellour where he hath remayned euer sithens vntil now of late that my Lord the B. of London hath sent for your sayd suppliant to examine him being none of his Dioces vpon certayn matters wherein they would haue your Oratour to declare his conscience whiche the sayd bishop sayth hee hath authoritie to do by reason of an Acte of Parliament made in the first and second yeares of the king and queeenes Maiesties raignes for the reuiuing of three Satutes made agaynst thē that hold any opinion agaynst the Catholicke fayth whereby he affirmeth that euery Ordinary may Ex Officio examine euery mans conscience and for that your sayde Oratour hath and doth refuse that the sayd Bish. of London hath any authoritie ouer your sayd Oratour for that he is neyther Diocesane nor hath publyshed preached nor held any opinion against the Catholicke faith notwithstanding the said Bishop of London deteineth him in the Colehouse in the stockes without eyther bed or any other thing to lye vpon but straw and for that your sayde Oratour cannot appeale for his reliefe from the sayd Bishop to anye other Iudge but the same bishop may refuse the same by theyr law and therefore hath no succour and helpe but by this high Courte of Parliament for the explanatiō of the sayd Acte therefore it may please you that it may be enacted by the kinge and Queenes Maiesties the Lordes spirituall and temporall and the Commons of this present Parliament assembled and by the authoritie of the same that no Byshop nor Ordinary shall committe nor detayne in prison any suspect person or persones for the Catholicke fayth except he or they haue spoken written or done some manifest Act against the Catholicke fayth and the same to be lawfully proued agaynst euery such person and persons by the testimony of two lawfull witnesses to be brought afore the sayd person or persons so accused before he or they shal eyther be committed to prison or conuict for any such offence or offences the sayd former statute made in the sayd first second yeare of our said soueraigne Lord and Lady notwithstanding Whereby your sayde Oratour shal not only bee set at libertie diuers other mo remayning in prison but also the bloude of diuers of the Quueenes Maiesties true and faythfull subiectes preserued The condemnation of the worthy Martyr of God Iohn Philpot. THese bookes Letters Supplications and other matters being thus read the bishop demaunded of him if the booke intituled The true report of the disputation c. were of his penning or not Whereunto Philpot aunswered that it was a good and true booke and of hys owne penning and setting forth The bishops waxing now weary and being not able by any sufficient ground either of Gods worde or of the true ancient Catholicke fathers to conuince ouercome him fell by fayre and flattering speach to perswade wyth him promising that if he would reuoke his opinions and come home agayne to their Romishe and Babilonicall Church he should not onely be pardoned that which was past but also they would with al fauour and chearefulnes of hart receiue him agayne as a true member therof Whiche words when Boner saw would take no place hee demandeth of M. Philpot and that with a charitable affection I warrant you whether he had any iust cause to alledge why he shoulde not condemne him as an hereticke Well quoth M. Philpot your idolatrous sacrament which you haue found out ye would fayne defend but ye cannot nor neuer shall In the end the Byshop seeing hys vnmoueable stedfastnes in the trueth did pronounce openly the sentence of condemnation against him In the reading wherof when he came to these words Teque etiam tanquam haereticum obstinatum pertinacem impoenitentem c. M. Philpot said I thanke God that I am an hereticke out of your cursed Church I am no hereticke before God But God blesse you and geue you once grace to repent youre wicked doinges and let all men beware of your bloudy church Moreouer whiles Boner was about the middest of the sentence the bishop of Bath pulled him by the sleeue sayd My Lord my Lord knowe of him first whether hee will recant or no Then Boner sayd full like himselfe oh let me alone and so read forth the sentence And
the Ordinarye neyther whether I were before him acquitted or condemned shoulde it take awaye the former fault Then my Lord affirming that I was not brought before him but for heresie and the other Gentleman saying that doubtles I was discharged of my former matter my desire was that I might bee charged according to the order of the lawe to heare my accusers Then Doctour Chadsey was sent for who reported that in the presence of Mayster Mosley the Lieuetenant of the Tower I spake agaynst the reall presence and the sacrifice of the Masse and that I affirmed that theyr Church was the Churche of Antichrist Is not this true quoth my Lord I sayde yea Will you continue therein quoth he Yea sayde I. Wilt thou then mayntayne it by learning sayd he Therein quoth I I should shewe my selfe to haue little witte knowing myne owne youth and ignoraunce if I would take on me to mayntayne any controuersie agaynste so many graue and learned men But my conscience was satisfied in the truth which was sufficient to my saluation Roper Conscience quoth M. Roper so shall euerye Iewe and Turke be saued We had hereafter much talke to no purpose and especiallye on my part who felt in my selfe through colde and open ayre muche dullnesse of witte and memorye At the length I was asked what conscience was and I sayde the certifying of the trueth M. Welch With that M Welch rose vp desiring leaue to talke with me alone So he taking me aside into an other chamber said that he was sory for my trouble and woulde gladly see me at libertie he maruayled that I being a young man would stande agaynst all the learned men of the realme yea and contrary to the whole determination of the Catholicke Churche from Chrystes time in a matter wherin I could haue no great learning I ought not to thinke mine owne wit better then all mennes but shoulde beleue them that were learned I promise you quoth hee I haue read all Peter Martyrs booke and Cranmers and all the rest of them and haue conferred them with the contrary as Roffensis and the Byshop of Winchester c. and could not perceiue but that there was one continuall truth whiche from the begynning had bene mayntayned and those that at anye time seuered from this vnitie were aunswered and aunswered agayn This was the summe of hys tale whiche lacked neyther witte nor eloquence M. Greene. Then spake I. For asmuche as it pleaseth youre Maystership to vse me so familiarly for hee so behaued hymselfe towardes me as though I had bene hys equall I shall open my mind freely vnto you desiring you for to take it in good worth I consider my youth lack of wit and learning which would god it were but a little vnder the opinion that some men haue of me But God is not bounde to time witte or knowledge but rather choseth infirma mundi vt confunderet fortia Neyther can men appoynt bondes to Gods mercy For I will haue compassion sayth he on whome I will shew mercy There is no respecte of persons with God whether it be olde or young riche or poore wise or foolish Fisher or Basket maker God geueth knowledge of hys truth through hys free grace to whome he liste Iames. i. Neither doe I thinke my selfe onely to haue the trueth but steadfastly beleue that Christ hath hys spouse the Catholicke and vniuersall Church dispersed in many realmes where it pleaseth him spiritus vbi vult spirat no more is hee addicted to any one place then to the person and qualitie of one man Of this Church I nothing doubt my selfe to be a member trusting to be saued by the fayth that is taught in the same But how this Church is knowne is in a maner the end of all controuersie And the true markes of Christes Church is the true preaching of his worde and ministering of his sacramentes These markes were sealed by the Apostles and confirmed by the auncient fathers till at the length they were through the wickednes of men and the deuill sore worne and almost vtterly taken away But God bee praysed that he hath renewed the print that hys truth may be knowne in many places For my selfe I call God to witnesse I haue no hope in mine owne wit and learning whiche is very small but I was perswaded thereto by hym as by an instrument that is excellent in al good learning and liuing And God is my record that chiefly I sought it of hym by continuall prayer with teares Furthermore what I haue done herein it is not needefull for me to speake but one thing I say I wish of God with all my hart that all men which are of contrary iudgement woulde seeke the truth in like maner Now I am â—rought hether before a great many of Byshops and learned men to be made a foole and laughing stocke but I waygh it not a rushe For God knoweth that my whole study is to please hym Besides that care I not for mannes pleasure or displeasure M. Welch No M. Greene quoth he thinke not so vncharitably of any man but iudge rather that men labour for your soules health as for theyr owne And alas how will you condemne all our forefathers Or how can you thinke your selfe to bee of the catholicke Church without anye continuaunce and contrary to the iudgement of all learned men Greene. Then sayde I Syr I haue no authoritie to iudge anye manne neuerthelesse I doubte not but that I am of the true catholicke Church howe soeuer our learned men here iudge of me Welche Why then sayd he do you suppose your own wyt and learning better then all theirs if you doe not geue credite onely to them other learned men shall resort vnto you that shal perswade you by the Scriptures and Doctours Greene. Sir ê™ I God knoweth that I refuse not to learn of any childe but I would embrace the trueth from the mouth of a naturall foole in any thing wherein I am ignorauÌ„t and that in all thinges sauing my faith But concerning the truth wherein I am throughly perswaded I cannot submit my selfe to learne vnlesse it be as youre maistership sayd that I perused the bookes on both sides For so might I make my selfe an indifferent iudge otherwise I may be seduced And here we fell out agayne in a long talke of the Churche wherein his learning and wit was much aboue myne but in the ende I told hym I was perswaded and that hee did but lose his labour Welch Why then ê™ he what shall I report to my Lord Greene. Euen as pleaseth you ê™ I or els you may say that I would be glad to learne if I had bookes on both sides So he going in the Bishoppes euen then risen and ready to depart asked how he liked me He aunswered in fayth my Lord he will be glad to learne whiche wordes when they were taken least they
heretofore duryng the raygne of the Queenes Maiestie aforesayd refused and so now doth refuse to come and heare Masse and to receiue the sacramente of the Aultar as they are now vsed and ministred in thys Churche of Englande because he saith that concerning the Masse he cannot bee perswaded in hys conscience that the sacrifice pretended to bee in the same is agreeable to Gods word or mayntaynable by the same or that wythout deadly offence he cannot worshyp the body and bloud of Chryst that is pretēded to be there And as concerning the sacrament of the Aultar this Examinate sayth that he heretofore duryng the sayd raygne hath refused and nowe doth refuse to receiue the same as is nowe vsed in thys Churche of Englande because it is not vsed accordynge to the institution of Chryste but bothe in a straunge tongue and also not ministred in bothe kyndes and besides that contrary to Gods worde it is there taughte that the thynge there minystred is to bee adored as the reall and true bodye of Chryste And furthermore this Examinate saythe that duryng the sayd raygne he hath not bene confessed to the Prieste nor receaued absolution at hys handes because hee is not bound by Gods word to make auricular confession Bartlet Greene. Many other sondrye conferences and publicke examinations they brought hym vnto But in the end seeyng hys steadfastnesse of faythe to bee suche as agaynst the whiche neither the threatninges nor yet their flattering promises could preuayle the xv day of Ianuary the Bishop caused him with the rest aboue named to be brought into the Consistory in Paules where being set in hys Iudgement seate accompanied with Fecknā then Deane of the same church and other his Chaplaines after he had condemned the other sixe he then called for Bartlet Grene began with these or the like wordes Honourable audience I thinke it best to open vnto you the conuersation of this man called Bartlet Greene. And because you shall not charge me that I go aboute to seeke any mans bloud here you shal heare the Councelles letters which they sēt with him vnto me The effect wherof is that where hee had bene of long time in the Tower of London for heresie they haue now sent him vnto me to be ordered according to the lawes therefore prouided And now to thee Bartlet Greene I propose these ix articles Then he read the Articles aboue mentioned whiche were generally obiected to all these seuen prisoners to wit Thomas Whittell Iohn Tudson Iohn Went Thomas Browne Isabell Foster Ioane Lashforde Bartlet Greene. But when M. Greene woulde haue aunswered them particularly he was putte to silence with promise that he should haue time to aunswere sufficiently and therfore the Byshoppe proceeding sayd that when Greene came first to his house he desired to haue thee bookes of the ancient Doctors of the Churche to read whiche hee sayd hee graunted him Whereunto Greene aunswered and sayde that if the Doctours were with indifferēt iudgement weighed they made more a greate deale wyth hym then they did with them Feck Upon which wordes Fecknam Deane of Paules stoode vp and marueiling why hee sayd so asked hym if he would be content to stand to the iudgemente of the Doctours Greene. Greene then sayd that he was content to stād to theyr Doctours iudgement Feck I will then propound vnto you quoth Feck the Doctours and interprete them your selfe So hee alledged a place of Chrisostome ad popul Antioch whiche was this Elias ascendens melotem suum post se reliquit Christus verò ascendens carnem suam assumpsit eandem post se reliquit and he demaunded Greene how he vnderstoode the place Greene. Then Greene prayed him that he would confer the Doctours saying together and therefore alledged the same Doctour agayne writing vpon the 1. Cor. 10. An non est panis quem nos benedicimus communicatio corporis Domini Non ne est Calix c. Whereby hee prooued that this Doctour called this sacrament but a signe of the Lordes body Many other wordes of brobation and denyal were betwixe them Feck At last Fecknam demaunded of hym how longe he had bene of his opinion For M. Greene said hee you confessed once to me that when you were at Oxforde at schoole you were called the rankest papist in that house being compelled to go to the lecture of Peter Martyr you were conuerted from your old doctrine Greene. And Greene confessed the same Feck Then agayne he sayd that Greene told him that the sayd Peter Martyr was a Papist in his first comming to Oxford Whereupon he made an exclamation and praied the people to consider howe vayne his doctrine that he professed was whiche was grounded vppon one man and that vpon so vnconstāt a man is Peter Martyr whiche perceiuing the wicked intent of the Counsel was content to please them and forsake the true and Catholicke fayth Greene. Greene sayd that hee grounded not his fayth vpō Martir nor any other nor did beleue so because martyr beleued the same but because that he hadde heard the Scriptures and the Doctours of the Church truely and wholesomely expounded by him neyther had he anye regard of the man but of the word which he spake And further he sayd that he heard the sayde M. Peter saye often that he had not as yet while he was a papiste read Chrysostome vpon the x. to the Corinthes nor many other places of the Doctours but when he had read them and wel considered them he was content to yelde to the Doctours hauing first humbled himselfe in prayer desiring God to illuminate hym and bring him to the true vnderstandyng of the scripture Whiche thinge sayde Greene if you my Lorde would doe I doe not doubt but God woulde open your eyes and shewe you his truthe no more then I doe doubt hys wordes be true that sayth Aske and it shall be geuen to you knocke and it shall be opened vnto you c. Feck Then Fecknam asked him what he thoughte of this article Sanctam ecclesiam catholicam Greene. And Greene aunswered that hee dyd beleeue one holye and vniuersall Churche throughoute all the worlde Feck Then Fecknam sayd that he woulde sayne haue a sure marke and token whereby hee might knowe thys Churche and therefore he prayed Greene to define vnto him this church Greene. Greene answered that his Church dyd agree in veritie of the true doctrine of Christ and was knowne by the true administration of hys sacramentes Feck Whereupon Fecknam sayd that he would proue the Church wherof he was to be neuer agreeyng in doctrine but alwayes to haue bene in controuersie in theyr religion For sayd he Luther and Zwinglius coulde neuer agree in theyr writinges or sayinges nor Oecolampadius with Carolostadius nor Caralostadius wyth eyther Zwinglius or Luther c. for Luther writing vppon the sacrament of the aultar said that in hoc pane vel
the publike state of your Realme well ordered For in what body gods word lacketh the vnitie and charitie that ought to bee among the members thereof and which knitteth them together is soone extincted Where the youth is neglected there can no good successe bee hoped no more then the husbandman can look for a good crop where he sowed no good seed And where iustice is not truely and rightly ministred there the more laws and statutes together be heaped the more they be contemned And surely if this thing could not without exceeding charges be compassed as God forbid that charges should be weyed be they neuer so great where Gods glory and the wealth of the realme may be furthered yet ought it not to be neglected What charges did K. Dauid the father king Salomon his sonne employ to build the stony house of God Howe much more charges should a christian prince employ to build set vp the liuely house of God But verily I am fully perswaded that it shall not be chargeable to do this No a great deale of superfluous charges which otherwise your grace shall be forced to sustaine shal thus be cleane cut away and so your reuenues by a meane most profitable to no good person hurtfull encreased Wherefore for Gods sake noble Queene let not the oportunitie now by God offered be by your Grace omitted A Phisition can in nothing so much declare his good will and cunnyng nor purchase hymselfe so great estimation as when he findeth his pacient thoroughly sicke and weakened and doth restore hym to his perfect health and perfection Likewyse if a Prince should desire of God a thyng whereby he might declare the zeale that he beareth to GOD or whereby hee myght winne fame and glory he could desire nothyng so much as to come into a state corrupted as this Realme of England at this present is not to destroy it as did Caesar but to make it as did Romulus If your grace can bring this to passe as I am out of all doubt ye may quickly Ye shall doe more then any of your progenitours did before you All men shall confesse that you are not onely for proximitie of bloude preferred but rather of God specially sent and ordeined And as the Queene of Saba came from farre of to see the glory of K. Salomon a woman to a man Euen so shall the Princes of our tyme come men to a woman and Kinges maruell at the vertue of Queene Elizabeth Thus shall wee your subiects be most bound to prayse God and to thinke our selues most happy that beyng so sodainly from the worse be forthwith preferred to the best rid from extremest calamitie and brought to the greatest felicitie and it shall be besides an example for all euil Princes to leaue their persecution of Christ and his members to cease from their tiranny wherewith they continually oppresse theyr poore subiectes And so all people not onelye wee of this your Realme but of all other nations shall haue iust cause to pray for your graces health and ancrease of honour This Oration of M. Hales beyng premised now let vs prosecute the Lord willing that which we promised concernyng the Disputation or Conference had at Westminster The copy whereof here followeth ⧠The Conference or Disceptation had and begun at Westminster the last of March vpon certaine Questions or Articles of Religion proposed and also of the breaking vp of the same by the Papistes default at the first beginning of Queene ELIZABETH SO it pleased the Queenes most excellent maiestie hauyng heard of diuersitie of opinions in certaine matters of religion amongst sundry of her louyng subiects and beyng very desirous to haue the same reduced to some godly and Christian concord by the aduise of the Lordes and others of the priuy Counsaile as well for the satisfaction of persons doubtfull as also for the knowledge of the very truth in certaine matters of difference to haue a conuenient chosen number of the best learned of eyther part and to conferre together their opinions and reasons and thereby to come to some good and charitable agreement And hereuppon by her Maiesties commaundement certaine of her priuy Counsaile declared this purpose to the Archbishoppe of Yorke beyng also one of the same priuy Counsaile and required hym that he would imparte the same to some of the Bishops and to make choise of viij ix or x. of them and that there should be the like number named of the other part And further also declared to hym as then was supposed what the matter should be And as for the tyme it was thought meet to be as soone as possible might be agreed vpon And then after certaine dayes past it was signified by the sayd Archbishoppe that there was appointed by such of the Bishops to whome hee had imparted this matter eight persons that is to say 4. Bishops and 4. Doctours The names of whom here follow vnder written c. * The Papistes The B. of Winchest The B. of Lich. The B. of Chest. The B. of Carlile The B. of Linc. D. Cole D. Harpsfield D. Langdale D. Chedsey * The Protestants D. Scory B. of Chich. D. Coxe M. Whitehed M Grindall M Horne M Doct. Sands M. Gest. M. Aelmer M. Iuell Who were content at the Queenes Maiesties commaundement to shewe their opinions and as the sayde Archbishop termed it render accompte of their fayth in those matters which were mentioned and that especially in writyng although he sayd they thought the same so determined as there was no cause to dispute vppon them The matter which they should talke vpon was comprehended in these three propositions here vnder specified 1. It is agaynst the worde of God and the custome of the auncient Church to vse a tongue vnknowen to the people in common prayer and the administration of the Sacraments 2. Euery Church hath authoritie to appointe take away and change ceremonies and Ecclesiasticall rites so the same be to edification 3. It cannot be prooued by the worde of God that there is in the Masse offered vp a sacrifice propitiatorie for the quicke and the dead It was hereupon fully resolued by the Queenes maiestie with the aduise aforesayd that according to their desire it should be in writing on both partes for auoyding of much alteration in wordes and that the sayd Bishops should because they were in authoritie of degree superiours first declare their myndes and opinions to the matter with their reasons in writyng And the other number beyng also viij men of good degree in schooles and some hauyng bene in dignitie in the church of England if they had any thing to say to the contrary should the same day declare their opinions in lyke manner and so eche of them should deliuer their writings to the other to bee considered what were to bee improoued therein and the same to declare agayne in writyng at some other conuenient day and the like order to bee kept in all the rest
of Preaching yet is it most euident to any indifferent reader of vnderstanding and appeareth also by the exposition of the beste writers that hee plainely there speaketh not onely of Preaching and Prophesying but also of prayer and thankesgeuing and generally of all other publicke actions whiche require any speache in the Church or congregation For of praying he sayth I will pray with my spyrite and I will pray with my minde I will singe with my spyrite and I will singe with my minde And of thankesgeuing which is a kinde of prayer Thou geuest thankes well but the other is not edyfied And how shall he which occupyeth the roume of the vnlearned say Amen to thy geuing of thanks when he vnderstandeth not what thou sayest And in the ende descending from particulers to a generall proposition cōcludeth that all thinges oughte to be done to edyfication Thus much is cleare by the very words of Saint Paule and the auncyent Doctors Ambrose Augustine Hierom and other do so vnderstand this chapter as it shal appeare by their testimonyes which shall follow afterwarde ¶ Upon this Chapter of Saint Paule we gather these reasons following 1. All things done in the Church or congregation ought so to be done as they may edifye the same But the vse of an vnknowē tongue in publicke prayer or administration of Sacramentes doth not edifye the congregation Therefore the vse of an vnknowen tongue in publicke prayer or administration of Sacramentes is not to be had in the Church The first part of this reason is grounded vpon Saynt Paules wordes commaunding all thinges to be done to edyfication The seconde parte is also prooued by Saynte Paules playne wordes Fyrst by this similitude If the trumpet geue an vncertayne sounde who shall be prepared to battaile Euen so likewise when ye speake with tongues except ye speake wordes that haue signification how shall it be vnderstanded what is spoken for ye shal but speake in the ayre that is to say in vayne and consequently without edifieng And afterward in the same chapter he sayth how can he that occupieth the place of the vnlearned say Amen at thy geuing of thankes seeyng he vnderstandeth not what thou sayest for thou verily geuest thanks well but the other is not edified These be Pauls words plainly proouing that a tong not vnderstanded doth not edifie And therefore both the parts of the reason thus prooued by S. Paul the conclusion followeth necessarily Secondly nothing is to be spoken in the congregation in an vnknown tongue except it be interpreted to the people that it may be vnderstand For saith Paul if there be no interpreter to him that speaketh in an vnknown tong taceat in ecclesia let him hold his peace in the church And therfore the commō praiers administratiō of sacramēts neither done in a known tong neither interpreted are against this commandement of Paul and not to be vsed The minister in praier or administration of sacramēts vsing language not vnderstanded of the hearers is to thē barbarous an alien which of Saint Paul is accompted a great absurditie It is not to bee counted a Christian common prayer where the people present declare not their assent vnto it by saying Amen wherein is employed all other words of assent But S. Paul affirmeth that the people cannot declare their assent in saying Amen except they vnderstand what is said as afore Therfore it is no Christian common prayer where the people vnderstandeth not what is sayd Paule would not suffer in this tyme a strange tongue to be heard in the common prayer in the church notwithstanding that such a kind of speach was then a miracle a singular gift of the holy ghost whereby infidels might bee perswaded and brought to the faith much lesse is it to bee suffred now amongst christian and faithful men especially being no miracle nor especiall gift of the holy ghost Some will peraduenture answer that to vse any kind of tong in common prayer or administration of sacramēts is a thing indifferent But S. Paul is to the contrary For he commaundeth all things to be done to edification he cōmandeth to keepe silence if there be no interpreter and in the end of the chapter he concludeth thus If any man be spirituall or a prophet let him know that the things which I write are the commaundementes of the Lorde And so shortly to conclude the vse of a strange tongue in prayer and ministration is agaynst the word and commandement of God To these reasons grounded vpon S. Pauls wordes which are the most firme foundation of this assertion diuers other reasones may bee ioyned gathered out of the scriptures and otherwise In the old testament all things pertainyng to the publike prayer benedictions thankesgeuings or sacrifices were alwayes in their vulgar and naturall tong In the 2. booke of Paralipom chap. 29. it is written that Ezechias commanded the Leuites to praise God with the Psalms of Dauid and Asaph the Prophet which doubtlesse were written in Hebrew their vulgar tongue If they did so in the shadowes of the law much more ought we to doe the like who as Christ saith must pray in spiritu veritate The finall end of our prayer as Dauid sayth is vt populi conueniant in vnum annuncient nomen Domini in Sion laudes eius in Hierusalem But the name and praises of God cannot be set foorth to the people vnlesse it be done in such a tong as they may vnderstand therfore common prayer must bee had in the vulgar tongue The definition of publike prayer out of the wordes of S. Paule Orabo spiritu orabo mente Publicè orare est vota communia mente ad Deum effundere ea spiritu hoc est lingua testari Common prayer is to lifte vp our common desires to God with our myndes and to testify the same outwardly with our tongues which definition is approoued by S. Augustine de magistro cap. 1. Nihil opus est inquit loquutione nisi forte vt sacerdotes faciunt significandae mentis causa vt populus intelligat The ministration of the Lordes supper and baptisme are as it were Sermons of the death and resurrection of Christ. But Sermons to the people must be had in such language as the people may perceiue otherwise they shoulde be had in vayne It is not lawfull for a christian man to abuse the gifts of God but he that praieth in the church in a strange tong abuseth the gifts of God For the tong serueth onely to expresse the mynd of the speaker to the hearer And August sayth De doctrina Christiana li. 4. ca. 10. loquēdi omnino nulla est causa si quod loquimur non intelligunt propter quos vt intelligant loquimur There is no cause why wee shoulde speake if they for whose cause we speake vnderstande not our speaking The heathen and
Gentleman He shall be sure cast away if we once bring him to CroydoÌ„ surely quoth the Gentleman before God I speake it if thou Perlebeane were of my mind we would neuer bring him thither Say you so quoth the Porter I knowe that you be of a great deale more credit then I am in this matter and therfore if you can deuise honestly or finde some reasonable excuse wherby we may let him goe prouide for himselfe I will with all my hart condescend to your deuise As for that quoth the gentleman it is already inueÌ„ted how which waies he shall conuey himselfe without any great daunger or displeasure taken towardes vs as the matter shal be handled You see quoth the gentlemaÌ„ yonder hill before vs named bristow cawsy 2. miles froÌ„ LoÌ„don there are great woodes on both sides when we come there we will permit Frith to go into the woodes on the left hand of the way wherby he may coÌ„uey himselfe into kent amoÌ„g his frends for he is a kentish man borne wheÌ„ he is gone we will linger an houre or twayn about the high way vntill that it somewhat draw towardes the night Then in great hast we will approch vnto Streatham which is a myle and a halfe of and an outcry in the Towne that our prisoner is broken from vs into the woodes on the right hand towardes Waynisworth so that we will drawe as manye as wee may of the Towne to search the country that way for our prisoner declaring that wee followed aboue a myle and more and at length loste him in the woodes because wee hadde no more companye and so wee wyll rather then fayle lye out one night in searching for him and sende worde from Stretham to my Lorde of Canterbury at Croyden in the euening of the prisoners escape and to what Coast hee is fledde So that by the morning if hee haue any good lucke at all hee will so prouide for himselfe that the Byshoppes shall fayle of their purpose I assure you quoth Perlebeane I like very well the deuise herein and therefore goe ye to Frith and declare what wee haue deuised for hys deliuery for nowe we are almost at the place When my Lorde of Caunterburyes gentleman came nyghe to the hill he ioyned himselfe in companye wyth the sayd Frith and calling him by hys name sayd Now Mayster Frithe let vs twayne commune together an other whiles you must consider that the iourney whiche I haue nowe taken in hande thus in bringing you to Croyden as a sheepe to the slaughter so it greeueth me and as it were ouerwhelmeth me in cares and sorrowes that I little passe what daunger I fall in so that I could finde the meanes to deliuer you oute of the Lyons mouthe And yet yonder good fellowe and I hâ—ue so deuised a meanes whereby you maye bothe easily escape from this great and Imminent daunger at hande and wee also bee rydde from any vehement suspicion And thereupon declared vnto Fryth the full processe discoursed before how euery thing in order should be handled When Frith had dilligently heard all the matter concerning hys deliuery he sayd to the gentleman Oh good Lorde wyth a smiling countenaunce is this the effecte of youre secret consultation thus longe betweene you twayne Surely surely you haue loste a great deale more labour in tymes past and so are you lyke to doe this for if you should both leaue me here and goe to Croyden declaring to the Byshoppes that you had lost Fryth I would surely follow as fast after as I might and bring them newes that I hadde founde and brought Fryth agayne Do you thinke quoth he that I am afrayde to declare my opinion vnto the Byshoppes of Englande in a manifest trueth You are a fonde manne quoth the Gentleman thus to talke As thoughe youre reasoning with them might do some good But I doe much maruell that you were so willing to flye the Realme before you were taken and nowe so vnwilling to saue youre selfe Mary there was and is a great diuersitie of escaping betweene th one and thother quoth Frith Before I was in deede desirous to escape because I was not attached but at libertie which liberty I woulde fayne haue enioyed for the maynteynance of my study beyond the See where I was a reader in the Greeke tong according to S. Paules Counsaile Howbeit now being taken by the higher power and as it were by almightye gods permission and prouidence deliuered into the hands of the Bishops only for religion doctrines sake namely such as in conscience and vnder paine of damnation I am bound to maynteyne and defend if I should now start aside and runne away I should runne from my God and from the testimony of his holy worde worthy then of an 1000. hels And therfore I most hartily thanke you both for your good willes towards me beseching you to bring me where I was appointed to bee brought for els I will go thether all alone And so with a chearfull mery countinance he went with them spending the time with pleasant godly communication vntil they came to Croyden where for that night he was wel entertained in the Porters lodge On the morow he was called before certayn Bish. and other learned men sitting in commission with my Lorde of Cant to be examined where he shewed himself passing ready ripe in answering to all obiections as some then reported incredible and contrary to al mens expectatioÌ„s And his allegations both of S. Augustine other ancient fathers of the Church was such that some of them muche doubted of S. Augustines authoritie in that behalf Insomuch that it was reported of suche as were nigh and about the Archbishop of Caunterbury who then was not fully resolued of the sincere truth of that article that when they had finished their examination with Frith the Archbyshoppe conferring wyth Doctour Heathe priuately betwene themselues sayd This man hath wonderfullye trauayled in this matter and yet in mine opinion hee taketh the Doctours amisse Well my Lord should D. Heth say there was no man that coulde auoyd his authorityes of S. Augustine Wherein sayd my Lord. Then Doctour Heth began to repeate the sayd authorities of Saynt Augustine againe inferring and applying them so strayghtly agaynst my Lord of Caunterbury that my Lord was driuen to this shotte anker and sayd I see by it quoth he to Heth that you with a little more studye will bee easely brought to Frythes opinion or such like wordes in effect And some Chapleines there were of my Lorde of Caunterburyes which openly reported that Doctor Heth was as able to defend Frythes assertion in the Sacrament as Fryth was himselfe This learned young man being thus throughly sifted at Croydon to vnderstand what he could say or do in his cause there was no man willing to preferre hym to aunswere in open disputation as poore Lambart was But nowe without regarde of learning or good knowledge hee
was sent and deteyned vnto the Botchers stall I meane Byshop Stokeleyes Consistory there to heare not the opinion of Saynt Augustine and other auncient Fathers of Christes primatiue Churche of the sayde Sacramēt but either to be instruct and to heare the maymed and halfe cutaway Sacrament of Antichrist the Bishop of Rome with the grosse and fleshly imagination thereof or els to perish in the fire as he most constantly did after hee had before the Byshop of London Winchester and Chichester in the Consistory in Paules Church most plainely and sincerely confessed his doctrine and fayth in thys weighty matter c. pag. 1032. ¶ A note of William Plane IN the latter dayes of king Henry the eight aboute that time Anne Askew was in trouble one Doctour Crome was trauayled withall to recant for that he had preached somewhat agaynst thinges maynteined of the papistes in the Church And one M. Tracy hearing therof brought a letter secretly to one Plane dwelling in Bouge row and desired him to cary it to Doctor Crome which letter tended to the end to perswade him not to recant but to stand to the trueth When this good man William Plane had it as he was euer willing to further the truth so he gladly deliuered the same to Doctor Crome Which when he had receiued and read it he layd it downe vpon the table and after the sayd William Plane was gone an Arche Papist came thither to perswade him to recant and in trauelling with him he found the sayd letter on the boord which whē he had read it he examined him from whence it came so what thorow flattery and threatning he declared who was the messenger that brought it Then was William Plan◠sent for cast in the Tower where he lay miserably xiij weekes none admitted to come to him in which time he was extremely racked within halfe a finger breadth as farre as Anne Askew but they could neuer get of hym of whome he had the letter nor neuer for all theyr extremity would accuse any man so in the end he was deliuered out of the Tower and liued aboute three yeares after and so godly ended his life But vnto this day would that Tracy neuer enquire in what condition his wife and children were left although he was his Messenger in carying the letter but good Lord the straunge disease that grew vpon him by that extreme racking as it is odious to rehearse so I will wish thē to repentance that were the instruments of his tormentes if they be aliue warne other papists to the same in whom any cruelty hath bene in the like cause A note of Lady Iane. THe Lady Iane she whom the Lorde Gilford maryed being on a time when she was very yong at Newhall in Essex at the Lady Maries was by one lady Anne Wharton desired to walke and they passing by the chappell the Lady Wharton made lowe curtesie to the popish Sacrament hangyng on the aulter which when the Lady Iane saw meruailed why she did so and asked her whether the Lady Mary were there or not Unto whome the Lady Wharton answered no but she said that she made her curtesie to hym that made vs all Why quoth the lady Iane how can hee be there that made vs all and the Baker made him This her aunswere commyng to the Lady Maries eare she did neuer loue her after as is credibly reported but esteemed her as the rest of that christian profession ¶ The copy of Queene Maries letters to the Duke of Northfolke RIght trustie right entirely beloued Cosin we greete you well and hauing by the assistance of God and our louing subiects discomfited Wiate and the other rebels of our Countie of Kent who hauyng passed the Riuer of Kingston came backe agayne towards London were encountred aboue Charing crosse and there were ouerthrowen and the most part of them were there slame Wiate and three of the Cobhams Bret Kneuet Rudstone Iseley and other the chiefe Captaines taken prisoners Wee haue thought good as well to geue you knowledge hereof to the ende ye may with vs and the rest of our louyng subiects reioyce and geue God thankes for this our victory as also further to signifie vnto you that where the sayd rebell did alway pretend the matter of our mariage to be the cause of this vnlawfull stirre now playnely appeareth by good and substantiall examinations of diuers of the sayd traitours that whatsoeuer they pretended the finall meanyng was to haue depriued vs frō our estate and dignitie royall and consequently to haue destroyed our person which thing as we do ascertaine you of our honour to bee matter of truth so wee praye you to cause the same to be published in all places of that our countries of Norfolke and Suffolke to the intent our good and louing subiects thereof be no more abused with such false pretenses or other vntrue rumours or tales by whom so euer the same shall be set forth And now things beyng in this sort quieted we cannot but geue you thankes for the readinesse that you haue bene in with the force of our said countrey to haue serued vs if neede had bene praying you to do the like on our behalfe to all the Gentlemen and others with you with whom neuerthelesse we require you to take such orders as the force of our sayd countrey may be still in like readines to be employed vnder good substantiall Captaines to be chosen of the Gentlemen inheritours within the sayd shiere for our further seruice vpō one houres warning when so euer we shall require the same And in the meane tyme our pleasure is that ye haue good regard to the quietnes and good order of the country specially to the apprehension of spreaders of false and vntrue tales rumors wherby ye shall both deserue well of your whole country and also do acceptable seruice which we will not faile to remember accordingly Yeauen vnder our signe at our pallace of Westminster the 8. of Febr. the first yeare of our raigne In hast ¶ A Treatise of M. Nich. Ridley in the name as it seemeth of the whole Clergie to King Edward the vj. concernyng Images not to be set vp nor worshipped in Churches ⧠Certaine reasons which mooue vs that we cannot with safe consciences geue our assentes that the Images of Christ c. should be placed and erected in Churches FIrst the words of the Commandement Thou halt not make to thy selfe any grauen image c. And the same is repeated more playnely Deut. 27. Maledictus homo qui facit sculptile conflatile c. ponitque illud in abscondito c. That is Curied is the man which maketh a grauen or molten image c. and setteth it in a secret place and all the people shall say Amen In the first place these wordes are to be noted Thou shalt not make to thy selfe that is to any vse of religion In the latter place
not onely in churches but also in other assemblies of honest people Tertullian sayeth he vsed sometymes to burne frankincenâ—e in his chamber which was then vsed of Idolaters and is yet in the Romish Churches but hee ioyneth withall Sed non eodem ritu nec eodem habitu nec eodem apparatu quo agitur apud Idola That is to say But not after such a riâ—e or ceremonie nor after such a fashion nor wyth such preparation or sumptuousnesse as it is done before the Idols So that Images placed in Churches and set in honorabili sublimitate that is to say in an honourable place of estimation as S. Augustine sayth and especially ouer the Lordes table which is done vsing the words of Tertullian eodem ritu eodem habitu that is after the same maner and fashion which the Papists did vse especially after so long continuance of abuse of Images and so many beyng blinded with superstitious opinion towardes them cannot be counted a thing indifferent but a most certaine ruine of many soules Epiphanius in his Epistle to Iohn bishop of Hierusalem which epistle was translated out of the Greeke by S. Hierome beyng a likelyhoode that S. Hierome misliked not the doctrine of the same doth write a facte of hys owne which doth most clearely declare the iudgement of that notable learned Bishop concernyng the vse of Images his words are these Quum venissem ad villam quae dicitur Anablatha vidissemque ibi praeteriens lucernam ardentem interrogassem quis locus esset didicissemque esse Ecclesiam intrassem vt orarem inueni ibi velum pendens in foribus eiusdem ecclesiae tinctum atque depictum habens imaginem quasi Christi vel sancti cuiusdam non enim satis memini cuius fuit cum ergo hoc vidissem in Ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem scidi illud c. Et paulò post Et praecepi in ecclesia Christi istiusmodivela quae contra religionem nostram veniunt non appendi c. That is to saye When I came to a village called Anablatha sawe there as I passed by a candle burnyng enquiring what place it was and lerning that it was a church had entred into the same to pray I found there a vaile or cloth hanging at the dore of the same church died and painted hauing on iâ— the image of Christ as it were or of some Saint for I remember not well whose it was Then when I sawe this that in the Church of Christ against the authoritie of the scriptures the image of a maÌ„ did hang I cut it in pieces c. And a little after And commaunded that such maner of vailes or clothes which are contrary to our religion be not hanged in the church of Christ. Out of this place of Epiphanius diuers notes are to be obserued First that by the iudgement of this ancient Father to permit Images in Churches is against the authoritie of the scriptures meanyng agaynst the second commaundement Thou shalt not make to thy selfe any grauen Image c. Secondly that Epiphanius doth reiect not only grauen and molten but also painted Images for so much as he cut in pieces the Image painted in a vaile hangyng at the church dore what would he haue done if he had found it ouer the Lordes table Thirdly that he spareth not the Image of Christ for no doubt that Image is most perillous in the Churche of all other Fourthly that he bid not onely remooue it but with a vehemencie of zeale cut it in pieces followyng the example of the good king Ezechias who brake the brasen serpent and burnt it to ashes Last of all that Epiphanius thinketh it the duetie of vigilant bishops to be carefull that no such kind of paynted Images be permitted in the church Serenus bishop of Massilia broke downe Images destroied them when he did see them begin to be worshipped Greg. in Regist. epist. 109. Experience of the tymes since hath declared whether of these two sentences were better For since Gregories time the Images standyng in the Westchurch hath bene ouerflowed with Idolatry notwithstanding his or other mens doctrine Whereas if Serenus iudgement had vniuersally taken place no such thyng had happened For if no Images had bene suffred none could haue bene worshipped and consequently no idolatry committed by theÌ„ ¶ To recite the processe of histories and councels about the matter of Images it woulde require a long discourse but it shall be sufficient here briefly to touch a few IT is manifest to them that read histories that not onely Emperors but also diuers and sundry Councels in the East church haue condemned and abolished images both by decrees and examples Petrus Crinitus de honesta disciplina lib. 9. cap. 9. ex libâ—is Augustatibus haec verba transcripsit Valens Theodosius Augusti Imperatores praefecto praetorio ad hunc modum scripserit Quum sit nobis cura diligens in rebus omnibus superni numinis religionem tueri Signum saluatoris Christi nemini quidem concedimus coloribus lapide aliáue materia fingere insculpere aut pingere sed quocuÌ„que reperitur locotolli iubemus grauissima poena eos mulctando qui contrarium decretis nostris imperio quicquam tentauerint That is to say Petrus Crinitus in his booke of honest discipline the 9. booke the 9. chapiter wrote out of the Emperours bookes these wordes Ualens and Theodosius the Emperours wrote to the high Marshall or Lieuetenant in this sort Where as wee are very carefull that the religion of almighty God should be in all thinges kept We permit no man to cast graue or paint the Image of our Sauiour Christ either in colors stone or other matter but wheresoeuer it be found wee commaund it to be taken away punishing them most greuously that shall attempt any thing contrary to our decrees and Empire Leo the 3. a man commended in histories for his excellent vertues and godlinesse who as is iudged of some men was the author of the booke De re militari that is Of the feate of Warre beyng translated out of Greeke by sir Iohn Cheeke and dedicated to king Henry the viij your highnes father by publike authoritie commaunded abolishing of Images and in Constantinople caused all the images to be gathered together on a heape burned them vnto ashes Constantine the first his sonne assembled a Councel of the bishops of the East church in which Councell it was decreed as followeth It is not lawfull for them that beleeue in God through Iesus Christ to haue any Images neither of the Creator nor of any creatures set vp in temples to be worshipped but rather that all Images by the law of God and for the auoiding of offence ought to be taken out of churches Which decree was executed in all places where any Images were either in Greece or in Asia But in all these tymes the bishops of Rome rather mainteining the
a Popish Iustice. The trouble and escape of Henry Browne out of his enemyes handes Glaues wyfe maintayner of Popery and a persecutour Iustice Lelond writeth to the Constables to apprehende Henry Browne Henry Browne troubled for burning of Beades in Queene Elizabethes tyme. Like Maister lyke men A lamentable thing when such Iustices beare rule ouer Christian congregations Henry Browne vnder suertyes dismissed for a tyme. The punishment of Gods stroke vpon an obstinate persecutor Examination of William Wood. W. Wood charged for not comming to church .3 causes why William Wood durst not receiue the Sacrament of the Aultar Ezech. 5. William Woods question propounded to the Doctours The naturall quantitye of Chriâ—t not in the Sacrament The Papistes could not agree in their owne doctrine W Wood deliuered as was S. Paule by the contention of the Phariseys and Saduces The Story of Simon Grineus Ex Commentariis Phil. Melanct in cap. 10. Daniell Iohn Faber Bishop of Vienna persecutour Obsequium amicos Veritas odium parit Faber gently admonished of Grinaeus for his Sermon Godly warning seÌ„t by an old man to Grinaeus Grinaeus accused and pursued Grinaeus warned to flye escapeth Gods mercyfull prouidence in defeating the cruell purpose of persecutors The olde hatred of Stephen Gardiner Byshop of Winchester agaynst the Duchesse of Suffolke M. â—ich Bertie husband to the Dâ—chesse attached by the Byshop of Wynchester M. Bertâ—e appeareth before B. Gardiner Talke betweene B. Gardiner and M. Bertie The deuotion of B. Gardiner to good Friday M. Bertie attached for debt of 4000. poundes due to the Queene Kette Captaynâ— of the rebells in Northfolke in K. Edwardes tyme. A Dogge clothed in a Rochet vnder the name of B. Gardiner It is mery with Lambeâ— when wolues be tyed vp Purgation of the Lady Duchesse for not comming to Masse Religion goeth not by age but by truth M. Bertye released from his band of appearing Wayes practised how to conuey the Duchesse ouer the Seas with the Quâ—enes licence M. Bertye deuiseth cause to passe ouer into Flaunders M Bertye licensed by the Queene to passe the Seas Preparation made how to 〈◊〉 the Duâ—hesse ouer the â—eas M. Cranwell a 〈◊〉 friend to Maâ—ster Bertye The Duchesse with her company departeth the realme The maâ—er of the Duchesse â—â—â—ing out of her house The Duchesse with her company taketh Barge Pursute after the Duchesse The Duchesse retayned in M. Goslings house by Leigh vnder the name of his daughter The hard aduenture of the Duchesse vpon the Seas The Duchesse landed in Brabant M. Bertye with the Duchesse his wyfe ariued at Santon The free towne of Wesell in Cleueland A proteâ—tion procured for the Duchesse of the Magistrates of Wesell M. Bertye and the Duchesse in daunger of taking by the B. of Arras at Santon An other escape of the Duchesse and her husband The hard distresse of the Duchesse by euill wether The hard intertainment of M. Bertye and the Duchesse of their entring into Wesell Gods prouidence in tyme of 〈◊〉 The meeting of W. Perusell the Duchâ—sse of Wesell The Citizens of wesell admonished by their Preacher of their hardnes toward straungers A friendly part of Syr Iohn Mason towardes the Duchesse A trayne layd for the Duchesse by the Lord Paget and the Duke of Brunswicke M. Bertye and the Duchesse remoue to Wineheim vnder the Palsgraueâ— The helping hand of the Lord agayne in their necessitye Ioann Alasco a meanes to the king of Poole for the Duchesse of Suffolke The Duchesse inuited into Pooleland by the kinges letters M. Barlow a messenger from the Duchesse to the king of Poole The Pallatine of Vilua a great friend to the Duchesse The Duchesse taketh her iourney toward Pooleland The troubles happening to the Duchesse in her iourny to Pooleland M. Bertye with the Duchesse honourably intertayned of the king of Poole A story of Thomas Horton Minister The story of Thomas Sprat William Porrege M. Brent Iustice in Kent a persecutour The two Blachendens in Kent persecutours Thomas Sprat almost taken in the way by the Iustice. Thomas Sprat called of the Iustice but would not come God alwayes stronger then the deuill Thomas Sprat gotteth ouer the hedge from his persecutoâ—â— William Porrege escapeth The Lord disposing the way of his seruauntes Thomas Sprat deliuered by Gods helpe from his aduersaryes The troubles of Iohn Cornet how he was deliuered Yackesley Parson of Roughhedge persecutour The mother agaynst her own sonne Cornet whipped out of the towne and so banished Thomas Bryce preserued God blynded the eyes of them which â—â—ught for Thomas Bryce that they could not see him An other 〈◊〉 of Thomas 〈◊〉 and his brother Thomas Iohn Bryce 〈◊〉 by Gods good 〈◊〉 and 〈◊〉 The trouble and deliueraunce of Gertrude Crokchay This Doct. Mallet is now Deane oâ— Lincolne An other trouble of the sayde Gertrude in Dutchland Cruelty in â—â—aunder 〈◊〉 secretly agaynst the Christians Gertrude returneth into England A story of William Mauldon W. Mauldon accused and scourged for true religion The Prophesis of M. Mauldon in K. Henryes tyme for the fall of Masse and Sacrament of the Aultar Robert Horneby through Gods working preserued Mistres Sandes now Lady Bartlet preserued from persecution The story of Thomas Rose yet liuing Three offered to haue their liues saued to accuse Tho. Rose but would not Thomas Rose arested by a Sergeant at Armes The cruel handling of Thomas Rose by the Papistes Thomas Rose set at libertye by Doctour Cranmers meanes Tho. Rose Chaplaine to the Lord Cromwell The mighty prouidence of God in preseruing Tho. Rose from his enemyes Tho. Rose agayne deliuered Tho. Rose apprehended The 1. examination of Tho. Rose Tho. Rose 〈◊〉 of Winchester Tho. Rose 〈…〉 Winchesters sclaunder Tho Rose committed to the Tower The 2. examination of Tho. Rose before the B. of Winchester How Thomas Rose submitteth himselfe The 3. examination of Thomas Rose Auricular confession Nothing but scripture to be admitted for the regiment of the soule Transubstantiation and Reall presence agaynst the Scriptures the auncient fathers of the primitiue Church The Papistes affirme the reall body of Christ to be in the Sacrament but they know not how The last appearaunce of Thomas Rose before the Bishop Actes 2. How Christ is present in the Sacrament Pâ—pistâ—â—â—râ—estes 〈◊〉 to 〈◊〉 abroad lyes The blessed prâ—tection of almighty God in preseruing the Lady Elizabeth in her manifold daungers and troubles The troubles of Lady â—lizabeth in Queene Maryeâ— tyme. The history of the Lady Elizabeth Syr Richard Sâ—â—thwell Syr Edward Hastinges and Syr Thomas Cornwalles sent to fetch vp Lady Elizabeth with whom also afterward was sent the Lord Williâ—m Haward c. The 〈◊〉 of the knights A straye Commission from the Queene to bring the Lady Elizabeth either quicke or dead The gentlenes of Q. Mary to send her horselitter to bring her sister to trouble Lady Elizabeth taketh her iourney toward the Queene Lady Elizabeth brought vp to London Syr
Smith Ye falsify the worde and racke it to serue your purpose For the wine was not onely the shewing of his passion but the bread also for our Sauiour sayth So oft as ye do this do it in remembraunce of me And S. Paule sayth So oft as ye eate of this bread and drinke of this cup ye shall shewe the Lordes death till he come And here is as much reuerence geuen to the one as to the other Wherefore yf the bread be his body the cuppe must be his bloud and as wel ye make his body in the cup as his bloud in the bread Then vp rose my Lorde and went to the table where my Lorde Maior desired me to saue my soule To whome I answeared I hope it was saued thorow Christ Iesus desiring him to haue pity on his owne soule and remember whose sword he caryed At which I was caryed into the Garden and there abode vntill the rest of my frendes were examined and so were we sent away with many foule farewelles to Newgate agayne my Lord Bishop geuing the keeper a charge to lay me in limb◠¶ An other examination of Robert Smith before the sayd Bishop VPon Saterday at eight of the clocke I was brought to his chamber agayne and there by him examined as foloweth Boner Thou Robert Smith c. sayst that there is no catholicke Church here on earth Smith Ye haue heard me both speake the contrary and ye haue written it as a witnes of the same Boner Yea but I must aske thee this question how sayest thou Smith Must ye of necessity beginne with a lye it maketh manifest that ye determine to end with the same But there shall no Lyers enter into the kingdome of God Neuerthelesse if ye will be aunsweared aske mine articles that were written yesterday and they shall tel you that I haue confessed a Church of God as well in earth as in heauen and yet all one Church one mans members euen Christ Iesus Boner Well what sayest thou to auriculer confession is it not necessary to be vsed in Christes Church and wilt not thou be shriuen of the priest Smith It is not needefull to be vsed in Christes Church as I aunswered yesterday But if it be needefull for your Churche it is to picke mens purses And such pickepurse matters is all the whole rabble of your ceremonies for all is but mony matters that ye maynteyne Boner Why how art thou able to proue that confession is a pickepurse matter Art thou not ashamed so to say Smith I speake by experience For I haue both hearde and seene the fruites of the same For firste it hath bene we see a bewrayer of kinges secretes and the secretes of other mens consciences Who being deliuered and glad to be discharged of theyr sinnes haue geuen to Priests great summes of mony to absolue them sing Masses for theyr soules health And for ensample I beganne to bring in a pageant that by report was played at saynt Thomas of Acres and where I was sometime a childe waiting on a Gentleman of Northfolke which being bounde in conscience through the perswasion of the Priest gaue away a great summe of his goodes and forgaue vnto M. Gressam a great summe of money and to an other as much The priest had for his part a summe and the house had an annuitie to keepe him the which thing when his brother heard he came down to London after declaration made to the Counsayle how by the subtilty of the Priest he had robbed his wyfe children recouered a great part agayne to the value of two or three hundred poundes of Maister Gressam and his other frende but what he gaue to the house could not be recouered This tale began I to tell But when my Lord saw it sauored not to his purpose he began to reuile me sayde By the Masse if the Queenes maiesty were of his mynde I should not come to talke before any man but should be put into a sacke â—ogge tyed vnto the same so should be throwen into the water Smith To which I answered againe saying I know you speake by practise as much as by speculation for both you your predecessors haue sought all meanes possible to kyll Christ secretely record of M. Hunne whom your predecessor caused to be thrust in at the nose with hot burning needles and then to be hanged sayde the same Hunne to haue hanged himselfe and also a good brother of yours a Byshop of your professioÌ„ hauing in his prison an innoceÌ„t maÌ„ whom because he saw he was not able by the scriptures to ouercome he made him priuily to be snarled his flesh to be torne and plucked awaye with a payre of pinsers and bringing him before the people sayd the Rattes had eaten him Thus according to your othe is all your dealing and hath bene and as you taking vpon you the office doe not without othes open your mouth no more do you without murder maynteyne your traditions Boner Ah ye are a generation of lyers there is not one true word that commeth out of your mouthes Smith Yes my Lorde I haue sayde that Iesus Christ is dead for my sinnes and risen for my iustification and thys is no lye Boner Then made he his man to put in my tale of the gentleman of Northfolke and would haue had me recite it agayne which when I would not doe he made his man to put in suche summes as he imagined At the ende of thys commeth in M. Mordant knight and sate downe to heare my examination Then sayd my Lord. Howe sayest thou Smith to the seuen sacramentes Beleeuest thou not that they be Gods order that is to say the sacrament of c. Smith I beleue that in Gods Church are but two Sacramentes that is to say the sacrament of regeneration the sacrament of the Lordes supper and as for the Sacrament of the aultar and all your sacraments they may wel serue your church but Gods church hath nothing to do with them neither haue I any thing to do to aunswere them nor you to examine me of them Boner Why is Gods order chauÌ„ged in baptisme In what poynt do we dissent from the word of God Smith First in halowing your water in coniuring of the same in baptising children with annoynting and spitting in their mouthes mingled with salt and with many other lend ceremonies of which not one poynt is able to be proued in Gods order Boner By the masse this is the vnshamefast heretique that euer I heard speake Smith Well sworne my Lord ye keepe a good watch Boner Well M. Controller ye catche me at my wordes but I will watch thee as well I warrant thee Mordant By my troth my Lord quoth M. Mordant I neuer heard the like in all my life But I pray you my lord marke well his aunswere for Baptisme He dissalloweth therin holy
as it is as the holy Ghost calleth it the word of affliction that is it is seldom without hatred persecution peril danger of losse of lyfe and goods what so euer semeth pleasaunt in this world as experience teacheth you in this tyme call vpon God continually for his assistaunce alwayes as Christ teacheth castyng your accompts what it is like to cost you endeuoring your selfe thorough the helpe of the holy Ghost by continuaunce of prayer to lay your foundation so sure that no storme or tempest shal be able to ouerthrow or cast it down remembring always as Christ saith Lothes wyfe that is to beware of looking backe to that thyng that displeaseth God And because nothing displeaseth God so much as Idolatry that is false worshipping of God otherwise then hys word commandeth looke not backe I say nor turne not your face to their Idolatrous and blasphemous massing manifestly against the word practise example of Christ as it is most manifest to all that haue any taste of the true vnderstandyng of Gods word that there remayneth nothing in the church of England at this present profitable or edifieng to the church and congregation of the Lord all things beyng done in an vnknowen tong contrary to the expresse commandement of the holy Ghost They obiect that they be the church and therefore they must be beleued My aunswer was the Church of GOD knoweth and reknowledgeth no other head but Iesus Christ the sonne of God whome ye haue refused chosen the man of sinne the sonne of perdition enemy to Christ the deuils deputy and lieuetenant the Pope Christes church heareth teacheth and is ruled by hys word as he sayth My sheepe heare my voyce If you abyde in me and my word in you you be my Disciples Their Church repelleth Gods word and forceth all men to followe their traditions Christes Churche dare not adde or diminish alter or change his blessed Testament but they bee not afrayd to take away all that Christ instituted and go a whoryng as the Scripture saith with their owne inuentions Et laetari super operibus manuum suarum i. To glory and reioyce in the workes of their owne hands The Church of Christ is hath bene and shall be in all ages vnder the Crosse persecuted molested and afflicted the world euer hating thē because they be not o◠the worlde But these persecute murther slay and kil such as professe the true doctrine of Christ be they in learning liuing conuersation and other vertues neuer so excellent Christ his church reserued the triall of their doctrine to the worde of God and gaue the people leaue to iudge therof by the same worde Search the Scriptures But thys church taketh away the word from the people suffereth neither learned nor vnlearned to examine or prooue their doctrine by the word of God The true church of God laboureth by all means to resist withstand the lusts desires motions of the world the flesh and the deuil These for the most part geue themselues to all voluptuousnes secretly commit such things which as S. Paul sayth it is shame to speake of By these and such like manifest probations they do declare themselues to be none of the church of Christ but rather of the sinagoge of Sathan It shal be good for you oftentymes to conferre compare their procedings and doings with the practise of those whō the word of God doth reach to haue bene true members of the church of God it shal worke in you both knowledge erudition boldnes to withstand with suffering their doyngs I likened them therfore to Nemrod whom the scripture calleth a mighty hunter or a stout champion telling them that that which they could not haue by the worde they would haue by the sword be the church whether men will or no and called them with good conscience as Christ called their forefathers the children of the deuill and as their father the deuill is a lyer and murtherer so their kingdom and church as they call it standeth by lying and murtheryng Haue no fellowship with them therfore my dere wife nor with their doctrine and traditions lest you be partaker of their sinnes for whom is reserued a heauy damnation without speedy repentaunce Beware of such as shal aduertise you somethyng to beare with the world as they do for a season There is no dallying with gods matters It is a fearefull thing as S. Paule sayth to fall into the handes of God Remember the prophet Helias Why halt you on both sides Remember what Christ sayth Hee that putteth hys handes to the plough and looketh backe is not worthy of mee And seyng God hath hetherto allowed you as a good souldior in the forward play not the coward neither drawe backe to the rereward S. Iohn numbreth among them that shall dwell in the fiery lake such as be fearefull in Gods cause Set before your eyes alwayes the examples of such as haue behaued themselues boldly in gods cause as Steuen Peter Paul Daniel the three children the widowes sonnes and in your days Anne Askew Laurence Saunders Iohn Bradford with many other faythfull witnesses of Christ. Be not afrayd in nothyng sayth Saint Paule of the aduersaries of Christes doctrine the which is to them the cause of perdition but to you of euerlasting saluation Christ commandeth the same saying Feare them not Let vs not follow the example of him which asked tyme first to take leaue of hys friends If we so doe we shall finde fewe of them that wil encourage vs to go forward in our busines please it God neuer so much We read not that Iames and Iohn Andrew and Symon when they were called put of the tyme till they had knowen their fathers and friends pleasure But the Scripture sayth They forsooke all and by and by followed Christ. Christ likened the kingdom of God to a precious perle the which whosoeuer findeth selleth al that he hath for to buy it Yea whosoeuer hath but a little taste or glimmering how precious a treasure the kingdom of heauen is will gladly forgo both life goods for the obtainyng of it But the most part now a dayes bee lyke to Esopes cocke which when he had found a precious stone wished rather to haue found a barley corne So ignorant be they how precious a iewell the word of God is that they choose rather the thyngs of this world which beyng compared to it be lesse in value then a barley corne If I would haue geuen place to worldly reasons these might haue moued me First the forgoyng of you and my children the consideration of the state of my children being yet tender of age and yong apt and inclinable to vertue learnyng and so hauyng the more neede of my assistance beyng not altogether destitute of gifts to helpe thē withall possessions aboue the common sort of men because
Christes worde and cause them moste vniustly to be slayne and murthered without spedy repentance shall dwel with the deuil and his angels in the fiery lake euerlastingly where they shall wish and desire crie and call but in vayne as their right companion Epulo did to be refreshed of them whome in this world they contemned despised disdained as slaues misers and wretches When I came before the bishop in one Dentons house he began wyth this protestation that he was my Byshop for lacke of a better and willed me to submit my selfe I sayd to him I am not come to accuse my selfe what haue you to lay to my charge He asked me whether I was learned I aunsweared smally learned Maister Chauncellor standing by sayde I was a maister of Arte. Then my Lord laid to my charge my not comming to the Church Heere I might haue dalied wyth him and put hym to his proofes for asmuch as I had not bene for a long season in his Diocesse neither was any of the Citizens able to proue any suche matters against me Notwythstanding I answered him through Gods mercifull helpe that I neyther had nor woulde come at their church as long as theyr masse was vsed there to saue if I had them fiue hundreth liues I willed him to shew me one iote or title in the scripture for the proofe and defence of the Masse He aunswered he came to teache and not to be taught I was content I tolde him to learne of him so farre as he was able to teach me by the word of God Bishop Who shall iudge the worde Glouer Christ was content that the people shoulde iudge hys doctrine by searching the Scriptures and so was Paule me thinketh ye should claime no further priuiledge or preeminence then they had Thus spake Robert Glouer offering him further that he was content the primitiue Church next to the Apostles time should iudge betwixt the bishop and him But he refused also to be iudged by that Then he sayde hee was hys Bishop and therefore he must beleeue him Glouer If you say blacke is white my L. quoth Glouer must I also say as you say and beleeue the same because you say it is so M. Chancellor here noted me to be arrogant because I would not geue place to my Bishop Glouer If you will be beleued because you be a Bish. why find you fault with the people that beleeued M. Latimer M. Ridley M. Hooper and the residue of them that were bishops Bish. Because they were heretikes Glouer And may not you erre quoth I as well as they I looked for learning at my Lords hand to perswade me and he oppressed me onely with hys authoritie He said I dissented from the church and asked me where my church was before king Edwards tyme. I desired hym to shew me where their church was in Helias tyme and what outward shew it had in Christes tyme. Bish. Helias complaint was onely of the x. tribes that fell from Dauids house whom he called heretikes Glo. You be not able to shew any Prophets that the other two tribes had at the same tyme. My L. makyng no answer to that M. Rogers one of the maisters of the citie commeth in the meane season taking vpon hym as though he would aunswer to the text But my L. forthwith commanded me to be committed to some Tower if they had any besides the common Gaole saying he would at the end of his visitation of his dioces weede out such wolues M. Rogers willed him to contēt himselfe for that night till they had taken further order for me Euen where it pleaseth you said I to my Lord I am content and so I was returned at that tyme to the common Gaole agayne from whence I came On the Friday mornyng beyng the next day after I had warnyng by one of the prisoners to prepare my selfe to ride with my fellow prisoners the same day to Lichfield there to be bestowed at the Bish. pleasure Which tidyngs at the first something discouraged me searyng lest I shold by the meanes of my great sicknesse through extreme hādlyng which I looked for haue dyed in the prison before I should come to my aunswer But I rebuked immediately with Gods word this infidelitie in my selfe and by the same corrected myne owne mistrust and fantasie after this maner What make I of God Is not hys power as great in Lichfield as in Couentry Doth not his promise extend as well to Lichfield as to Couentry Was hee not wyth Abacuck Daniell Misaach and Ieremy in theyr most dangerous imprisonments He knoweth what thyngs we haue neede of He hath numbred all the haires of our head The Sparowe falleth not on the ground without our heauenly fathers will much more will he care for vs if we be not faythlesse whom he hath made worthy to bee witnesses of his truth So long as we put our trust in him we shall neuer be destitute of his helpe neither in prison neither in sickenes nor in helth neither in life nor in death neither before kyngs nor before Bishops not the Deuill himselfe much lesse one of hys ministers shall bee able to preuaile agaynst vs. With such like meditations I waxed cherefull of good consolation and comfort so that hearing one say that they could not prouide horses enough for vs I sayd let them cary vs in a dung cart for lacke of horses if they list I am well content for my part Notwithstanding at the request of my friends I wrote to M. Maior and his brethren briefly requiring thē that I myght make aunswer here to such thyngs as should be layed to my charge The contentes of which letter were these * A Letter of M. Robert Glouer to the Maior of Couentry and his brethren I Beseech you to vnderstand that it is not vnknowen as well to the Keeper of the Gaole as to the inhabitants about me where I dwell that I am a man subiect to very great sicknesse and haue bene by the space of seuen yeares and more so that it is not like that I shall be remooued without perill and danger of lyfe And because I was here committed to Warde by your appoyntment I would gladly here aunswer to such thyngs as should bee layed to my charge If I may obtayne this of you I haue cause thankfully to reknowledge your indifferencie if otherwyse I praye God it be not layd to your charge at the great day where euery man shall haue iust iudgement without respect of person Your prisoner in the Lord alwayes myndefull of you in my poore prayer Rob. Glouer But I receiued no answer of my letters to nor fro I coniectured that when the B. and the Chancellor had seen thē it mooued thē the rather to haue me away beyng more desirous as I suppose to haue had me dispatched priuily in prison then to come openly to my answer The maner of entreating and vsing me at my first
worshipping of God suche as God requireth of his that is in spirite and truth can neuer agree together But ye wil say where so great a company is gathered together it is not credible but there be two or three gathered in the name of Christ. I aunswere if there be one hundred good and two hundreth bad forasmuch as the decrees and ordinaunces are pronoūced according to the greater number of the multitude of voyces what can the lesse number of voyces auayle It is a knowen thing and a common prouerbe Oftentimes the greater part ouercommeth the better As touchyng general councels at this present I haue no more to say then you haue sayd Onely I referre you to your owne experience to thinke of our country parliamentes and conuocations howe and what ye haue seene and heard The more part in my tyme did bryng forth sixe articles for then the king would so haue it being seduced of certayne Afterward the more part did repell the same our good Iosias willing to haue it so The same articles now agayne alas another great but woorse parte hath restored O what an vncertaynty is thys But after thys sorte most commonly are mans proceedings God be mercifull vnto vs. Who shall deliuer vs from such tormentes of minde Therefore is death the best phisition but vnto the faythfull whome she together and at once deliuereth from all griefes You must thinke this written vpon this occasion because you woulde needes haue youre paper blotted If the matter should goe thus that in generall counsailes men shoulde not stand to the more number of the multitude I meane of them whiche ought to geue voyces then should no certaine rule be left vnto the Church by the which controuersies in weighty matters might be determined but it is not to be beleued that Christ woulde leaue his Church destitute of so necessary a helpe and safegarde Christ who is the most louing spouse of his espouse the church who also gaue himselfe for it that he might sanctify it vnto himselfe did geue vnto it aboundantly all things which are necessary to saluation but yet so that the church should declare it selfe obedient vnto hym in all things and keepe it selfe within the boundes of hys commaundemēts and further not to seeke any thing which he teacheth not as necessary vnto saluation Now further for determination of all controuersies in Christes Religion Christ him selfe hath left vnto the Church not onely Moses and the Prophetes whom he willeth his Church in al doubtes to go vnto and aske counsell at but also the Gospelles and the rest of the bodye of the newe testament in the whiche what soeuer is heard of Moses and the Prophetes and whatsoeuer is necessary to be knowne vnto saluation is reuealed and opened So that now we haue no neede to say who shal clyme into heauen or who shall goe downe into the depth to tel vs what is needefull to bee done Christe hath done both and hath commended vnto vs the word of fayth whiche also is aboundantly declared vnto vs in his word written so that hereafter if we walke earnestly in this way to the searching out of the truth it is not to be doubted but thorough the certayne benefite of Christes spirite whiche hee hath promised vnto his wee may finde it and obtayne euerlasting life Shoulde men aske counsell of the dead for the liuing sayth Esay Let them go rather to the law and to the testimony c. Christ sendeth them that be desirous to know the truth vnto the scriptures saying searche the scriptures I remember a like thing well spoken of Hierome Ignoraunce of the scriptures is the mother and cause of all errours And in an other place as I remember in the same author The knowledge of the scriptures is the foode of euerlasting life But nowe me thinketh I enter into a very broad sea in that I begin to shew either out of the scriptures themselues or out of the ancient writers how muche the holy scripture is of force to teache the truth of our religiō But this is it that I am now about that Christ would haue the church his spouse in al doubts to aske counsell at the word of his father written faythfully left and commended vnto it in both Testaments the olde and the new Neither doe we read that Christ in anye place hath layde so great a burthen vppon the members of his spouse that he hath commaunded them to go to the vniuersall Churche What soeuer things are written saith Paule are written for our learning And it is true that Christ gaue vnto his Churche some Apostles some Prophetes some Euangelistes some shepheardes and teachers to the edifying of the sayntes till we come all to the vnity of fayth c. But that all men should meete together out of all partes of the world to define of the articles of our fayth I neither finde it commaunded of Christe nor written in the word of God There is diuersitie betwixt things pertayning to god or fayth and politicke and ciuill matters For in the first we must stand onely to the scriptures whiche are able to make vs all perfect and instructed vnto saluation if they be well vnderstāded And they offer themselues to be well vnderstanded onely to them which haue good willes and geue themselues to study and prayer Neither are there any men lesse apte to vnderstand them then the prudent wise men of the world But in the other that is in ciuil or politicke matters oftentimes the magistrates do tolerate a lesse euil for auoyding of a greater as they whiche haue this saying oft in their mouthes Better an inconuenience then a mischiefe And it is the property of a wise man saith one to dissemble many thinges and he that cannot dissēble cannot rule In whiche sayinges they bewray themselues that they do not earnestly weigh what is iust what is not Wherefore forasmuch as mans lawes if it be but in this respect onely that they be deuised by men are not able to bring any thing to perfectiō but are inforced of necessitie to suffer many thinges out of square and are compelled sometime to wincke at the worst things seeing they know not how to mayntayne the common peace and quiet otherwise they do ordayne that the more part shal take place You know what these kindes of speaches meane I speake after the maner of men yea walke after the maner of men al men are lyers And that of S. Augustine if ye lyue after mans reason yee do not lyue after the wyll of God If ye say the councels haue sometime erred or may erre how then should we beleue the catholicke Church For the councels are gathered by the authoritie of the Catholicke Churche From may be to be in deed is no good argument but from being to may be no man doubteth but it is a moste sure argument But
now that counsels haue sometime erred it is manifest How many counsels were there in the East partes of the world whiche condemned the Nicene councell and all those which would not forsake the same they called by a sclaunderous name as they thought Homonsians Was not Athanasius Chrysostome Cyril Eustachius men very well learned and of godly lyfe banished and condemned as famous heretickes and that by wicked councels How many thinges are there in the Canons and constitutions of the councels which the papists themselues do much mislike But here peraduenture one man wil say vnto me We wil graunt you this in prouinciall councels or councelles of some one nation that they may sometimes erre for asmuch as they do not represent the vniuersall churche but it is not to be beleued that the generall and full councelles haue erred at any tyme. Here if I had my bookes of the councels or rather suche notes as I haue gathered out of those bookes I coulde brynge something which shoulde serue for this purpose But now seeing I haue them not I will recite one place onely out of sainct Austen which in my iudgement may suffise in this matter in stead of many Who knoweth not sayth he that the holy scripture is so set before vs that it is not lawfull to doubt of it and that the letters of Byshops may be reproued by other mens wordes and by councelles and that the councels themselues whiche are gathered by prouinces and countries do geue place to the authoritie of the generall and full councels and that the former and generall councels are amended by the latter when as by some experience of thinges eyther that which was shut vpp is opened or that which was hid is knowne Thus much of Augustine But I wil plead with our Antonian vpon matter confessed Here with vs when as Papistry raygned I pray you how doth that booke whiche was called the Byshops booke made in the tyme of king Henrye theight wherof the byshop of Winchester is thought to bee eyther the first father or chiefe gatherer Howe doth it I say sharpely reproue the Florentine counsell in whiche was decreed the supremacy of the Byshop of Rome and that with the consent of the Emperor of Constantinople and of the Grecians So that in those dayes our learned auncient fathers and byshops of Englande did not sticke to affirme that a generall councell might erre But me think I heare an other man despising all that I haue broughte forth and saying these which you haue called councels are not worthy to be called councels but rather assemblies conuenticles of heretickes I praye you sir why doe you iudge them worthye of so slaunderous a name Because sayth he they decreed thinges hereticall contrary to true godlines and sounde doctrine and agaynst the faythe of christian religion The cause is waightye for the whiche they ought of right so to be called But if it be so that all counsels ought to be despised which decree any thing contrary to sound doctrine and the true word which is according to godlines forasmuch as the Masse such as we had here of late is openly agaynst the word of God forsoothe it must follow of necessitie that all such councelâ— as haue approoued such masses ought of right to be 〈◊〉 â—nd despised as conuenticles and assemblies of men 〈◊〉 stray from the truth An other man alleadgeth vnto me the authoâ—ity of the Bishop of Rome without which neither â—â—nne the Counsells sayth he be lawfully gathered neyâ—her being gathered determyne anye thinge concerning Religion But this obiection is only grounded vpon the ambytious and shameles maintenance of the Romish tirranny and vsurped dominion ouer the Clergy which tyrranny we Englishe men long agoe by the consent of the whole Realme haue expulsed and abiured And how rightely we haue done it a little booke set forth de vtraque potestate that is of both the powers doth clearely shew I graunt that the Romish ambition hath gone about to challenge to it self to vsurpe such a priuiledge of old time But the counsell of Carthage in the yeare of our Lord 457. did openly withstand it and also the councell at Milenite in the whiche S. Augustine was present did prohibite any appellations to be made to Byshops beyond the sea S. Augustine sayth the good men are not to be forsaken for the euill but the euill are to be borne with all for the good Ye will not say I trow that in our congregations all be euill I speake nothing of the goodnes or euilnes of youre congregations but I fight in Christes quarrel against the Masse which doth vtterly take away and ouerthrowe the ordinaunce of Christ. Let that be taken quite awaye and then the partition of the wall that made the strife shall be broken down Now to the place of S. Austen for bearing with the euill for the goodes sake there ought to be added other words which the same writer hath expressedly in other places that is if those euill men do cast abroad no seedes of false doctrine nor lead other to destruction by their example It is perillous to attempt any new thing in the Church which lacketh example of good men How much more perillous is it to commit any act vnto the whiche thexample of the prophetes of Christ and of thapostles are contrary But vnto this your facte in abstayning from the Churche by reason of the masse the example of the Prophetes of Christ and of thapostles are cleane contrarye Therefore c. The first part of the argument is euident and the second part I proue thus In the times of the prophetes of Christ and his Apostles all things were most corrupt The people was miserably geuen to superstition the priestes despised the law of God and yet notwithstaÌ„ding we neither read that the prophets made any schismes or diuisions and Christ himselfe haunted the temple and taught in the temple of the Iewes Peter and Iohn went vp into the temple at the 9. houre of praier Paule after the readyng of the lawe being desired to say something to the people did not refuse to doe it Yea further no man can shewe that eyther the prophetes or Christ and his Apostles did refuse to pray together with others to sacrifice or to bee partakers of the Sacramentes of Moses law I graunt the former part of your argument and to the second part I saye that although it contayne manye true thinges as of the corrupt state in the times of the Prophetes of Christ and the Apostles and of the temple being haunted of Christ and his Apostles yet notwithstanding the second part of your argument is not sufficientlye prooued For ye ought to haue proued that eyther the prophetes eyther Christ or hys Apostles did in the temple communicate with the people in any kind of worshipping which is forbidden by the lawe of God or repugnaunt to word of
his call and to sing after hys tune for the probation of the sacrameÌ„t of the aulter against Iohn Frith Zuinglius Oecolampadius Luther Tyndale Latymer and other Heretickes as he called them at last to shew a perfect Hermonye of all these Doctours together as he had made theÌ„ before to sing after his tune so now to make them daunce also after his Pype fyrste he calleth out Christ and his Apostles then the Doctors and auncient Seniours of the Church as in a round ring all to daunce together with Pype vppe Hubberdin Nowe daunce Christ now daunce Peter Paul now daunce Austen Ambrose Hierome and thus olde Hubberdin as hee was dauncing with his Doctours lustely in the Pulpit agaynst the Heretickes howe hee stampt and tooke on I cannot tell but crashe quoth the Pulpit downe commeth the dauncer and there lay Hubberdyn not dauncing but sprawling in the middest of his audieÌ„ce where altogether he brake not his necke yet he so brake his legge the same tyme and brused hys olde boanes that hee neuer came in Pulpit more and dyed not long after the same Whereupon when the Churche Wardens were called and charged for the Pulpit being no stronger they made aunswere agayne excusing themselues that they had made theyr Pulpit for preaching and not for dauncing c. But to spende no more paper about this idle matter nowe to our purpose agayne Amongest many other impugners and Aduersaryes whereof there was no small sort which did infest this good man in Sermons some also there were whych attempted the penne agaynst him In the number of whom was one Doctour Sherwoode whom vpon the same occasion of preaching of the Uirgine Marye or as they thought agaynst the Uirgine did inuade him with his pen writing agaynst him in Latine whose long Epistle with M. Latimers aunswere also in Latine to the same hereunder foloweth ⧠Epistola Gulielmi Sherwodi aduersus Dominum Latymerum expostulatoria ¶ Gulielmus Sherwodus praesbyter D. Latymero Kyngtoniae Rectori gratiam pacem à Deo patre nostro domino Iesu Christo. NIhil molestè feres sat scio vir egregiè ab homine Christiano christiané admoneri quae res vna est Deus testis nos hoc tempore animauit liberius tecum per literas quando coraÌ„ fandi copia negatur confabulari supernonnullis quae parum christiané in concione illa tua sit modo concio non verius multo Satyra quaedam insana dicenda Magnesfeldiae effudisse mihi videbare Ac primum quidem prouerbio illo de fure pastore quanquam prouerbij vocem parabolae vice mihi vsurpasse videtur Euangelista carpsit vt recte vere aiebas Christus Scribarum pharisaeorum vtpote deus eoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vesaniam obduratamque incredulitatem sed clam sed tecté sed in genere Non aiebat scribae pharisaei ad vnum fures sunt latrones Sed quid Amen dico vobis qui non intrat per ostium in stabulum ouium sed ascendit aliunde ille fur est latro Tu contra homo patentium intuitor non mentium rimator Episcopi omnes papae omnes Rectores ecclesiarum omnes te vno paucisque alijs quos nescio tuae faâ—inae hominibus id enim sensisse videris exceptis vicarij omnes fures sunt latrones quibus furibus quibus latronibus suffocandis ne Angliae totius quidem canapuÌ„ sufficere predicabas aut verius dementabas hyperbole forsan vt semper vsus sed temeraria sed audaci supra modum sed truci sed impia Non est mi frater non est sic temeré si diuo credimus Paulo ante tempus iudicandum quod veniat Dominus qui illuminabit abscondita tenebrarum manifestabit consilia cordium Christus quoque ipse iudex viuorum mortuorum à deo patre constitutus temerariam eiusmodi proximi condemnationem apud Matthaeum Christiano homini mihi sustulisse videtur quum inquit Nolite condemnare ne condemnemini nec tanti flagitij subticens poenam Quo enim inquit iudicio iudicatis eo iudicabitur de vobis qua mensura metimini ea metientur vobis alij Volo hominum vitia taxari volo sua scelera populo praedicari annunciari reuelari si fieri possit ob oculos poni no debacchari in homines eosque absentes non poni lucem tenebras tenebras lucem noÌ„ dici bonum malum malum bonum dulce amarum amarum dulce Quod si fit verendum ne dum alius alium mordemus deuoramus vicissim alius ab alio consumemur An ista partius imo modestius viris obijcienda ipse videto Nouimus qui te transuersa tuentibus hirquis quo sed faciles nymphae risere sacello Heu heu Latimere quae te dementia caepit vt mentireris dixissem praedicares plures longe in Christi ecclesia fures esse quam pastores plures haedos quam oues Non sic Cyprianus ille non sic Sed quid Est inquit Deus verax omnis autem homo mendax Stat confessorum hoc est vt ipse intelligit pie Christianorum pars maior melior in fidei suae robore in legis ac disciplina dominicae veritate nec ab ecclesiae pace descedunt qui se in ecclesia gratiam consequutos de Dei dignatione meminerunt Atque hoc ipse ampliorem consequuntur fidei suae laudem quod ab eorum perfidia segregati qui iuncti confessionis consortio fuerint à contagionis crimine recesserunt Vero illuminati euangelij lumine pura candida domini luce radiati tam sunt in conseruanda Christi pace laudabiles quam fuerunt in Diaboli congressione victores Quae sanctissimi hominis sanctissima verba ausim te etiam reclamante de ea ipsa quae nunc ecclesia praedicare vereque affirmare quam vbi ex confessoribus Christi filij Dei viui depinxisses statim vbi esset gentium te nescire praedicabas Dicebas enim Quisquis cum Petro Christum Dei viuentis filium fatetur Petrus est de ecclesia seu vti ipse interpretabaris congregatione subdola nimirum vsus arte ac caeco potius praestigio ac si hoc loci magis nihil ad Petrum Christi in terris summum vicarium attineret quam ex Christianis alium quemlibet Esto simus nos vt Origenis vtar verbis aliquo modo Petrus si dixerimus quod dixit Petrus Tu es Christus filius Dei viui non carne sanguine nobis reuelante sed patre qui est in coelis mentem nostram illuminante non alio dicendi genere dicemus haec nobis Petri competere verba quam ipsi Petro Absit procul absit Nam secundum Christi nomen omnes qui sunt illius Christi dicuntur dicente propheta Vt saluos faciat Christos suos Item Nolite
Lati. Yes I thinke they were condemned But how vniustly he that shall be iudge of all knoweth So the Notaries tooke his aunswere to this Article also to be affirmatiuely Linc. What say you M. Latimer to the v. Article and recited it Lati. I knowe not what you meane by these termes I am no Lawyer I would you would propose the matter plainely Linc. In that we proceede accordyng to the lawe we muste vse their termes also The meanyng onely is this that these your assertions are notorious euill spoken of and yet common and recent in the mouthes of the people Lati. I can not tell howe muche nor what men talke of them I come not so muche among them in that I haue bene secluded a long tyme. What men report of them I knowe not nor care not This aunswere taken the Bishop of Lincolne sayd Linc. M. Latimer we meane not that these your aunsweres shal be preiudiciall to you To morowe you shall appeare before vs againe and then it shal be lawfull for you to alter and chaunge what you wyll We geue you respite till to morowe trustyng that after you haue pondered well all thynges against to morowe you wyll not be ashamed to confesse the truth Lati. Now my Lord I pray you geue me licence in three wordes to declare the causes why I haue refused the authoritie of the Pope Linc. Nay M. Latimer to morowe you shall haue lycence to speake xl wordes Lati. Nay my Lords I beseech you to do with me now as it shall please your Lordships I pray you let not me be troubled to morow agayne Linc. Yes M. Latimer you must needes appeare againe to morowe Lati. Truely my Lorde as for my part I require no respite for I am at a poynt you shall geue me respite in vayne Therefore I pray you let not me trouble you to morowe Linc Yes for wee trust God wyll woorke with you agaynst to morowe There is no remedy you must needes appeare agayne to morowe at eight of the clocke in sainct Maries Church And forthwith the Bishop charged the Maior with M. Latimer dismissed him and then brake vp their Session for that day about one of the clocke at after noone ¶ Here foloweth the second Session THE next day followyng which was the fyrst daye of October somewhat after eyght of the clocke the sayde Lordes repayred to S. Maries Churche and after they were set in a high throne well trimmed with clothe of tissewe and silke then appeared M. Ridley who was set at a framed table a good space from the Bishops feete which table had a silke clothe cast ouer it the which place was compassed about with framed seates in quadrate forme partly for Gentlemen which repaired thither for this was the Session day also of Gaile deliuery heades of the Uniuersitie to sit and partly to keepe of the preasse of the audience for the whole body as well of the Uniuersitie as of the towne came thither to see the end of these two persons After M. Ridleyes appearaunce and the silence of the audience the Bishoppe of Lincolne spake in maner folowyng Linc. M. Ridley yesterday when that we challenged you for not vncoueryng your head you excused your selfe of that whereof no man accused you in saying you dyd not put on your cap for any obstinacie towarde vs whiche as touchyng our owne persons desired no suche obedience of you but onely in respect of them whose persons we beare neyther you sayde for any contempt that you beare to this worshipfull audience whiche although iustly may yet in this case require no such humilitie of you neither for any derogation of honour to my Lorde Cardinalles grace in that he descended from the regall bloud in that he is a man most noble both for his excellent qualities singular learnyng for as touching those pointes you sayde you with all humilitie woulde honour reuerence and worshyp his grace but in that he is Legate to the most reuerent father in God the Popes holynes with that the Bishop with all then present put of their cappes but M. Ridley moued not his you sayd you ne coulde ne would by any meanes be induced to geue him honor but for as muche as this is the poynt as we tolde you yesterday why we require honour and reuerence of you we tel you nowe as wee did then except you take the paynes to moue your bonet we will take the paynes to cause your bonet to be taken from you except you pretend sicknesse as yesterday you did not Rid. I pretende now none other cause then I did yesterday that is onely that hereby it may appeare that not onely in worde and confession but also by all my gesture and behauiour in no poynt I agree or admit any authoritie or power that shall come from the Pope and nor for any pryde of mynde as GOD is my iudge neyther for contempt of your Lordshyps or of this worshypfull audience neither for derogation of honour due to my Lorde Cardinalles grace as concernyng those poyntes whiche your Lordshyp spake of that is his noble Parentage and singular graces in Learnyng And as for takyng my cap away your Lordshyp may doe as it shall please you it shall not offende me but I shall be content with your ordinance in that behalfe Linc. For as much as you do aunswere now as you did yesterday we must doe also as we did then and forthwith one of the Bedles very hastely snatched his cap from his head ¶ After this the Bishop of Lincolne began the examination in sense folowyng Linc. Maister Ridley yesterday wee tooke your aunswere to certayne Articles which we then proposed vnto you but because wee coulde not be throughly satisfied with your aunsweare then to the fyrste Article neyther coulde the Notaries take any determinate aunsweare of you we you requiryng the same graunted you lycence to bryng your aunswere in wryting and thereupon commaunded the Maior that you shoulde haue penne paper and inke yea any bookes also that you woulde require if they were to bee gotten we licenced you then also to alter your former aunsweares this day at your pleasure Therefore we are come nowe hether to see whether you are in the same mynde nowe that you were in yesterdaye whiche we woulde not wyshe or contrary contented to reuoke all your former assertions and in all poyntes content to submitte your selfe to the determination of the vniuersall Churche and I for my part moste earnestly exhort you and therewith he put of his cappe not because my conscience pricketh me as you sayde yesterday but because I see you a rotten member and in the way of perdition Yesterday I brought foorth amongest other S. Austen to proue that authorite hath alwayes bene geuen to the sea of Rome and you wrested the woordes farre contrary to S. Austens meanyng in that you woulde haue totus mundus to be applyed onely to
the truth but seeyng it is so because you will not suffer vs to persist in the first we must of necessitie proceede to the other part of our Commission Therefore I pray you harken what I shall say and forthwith did read the sentence of condemnation which was written in a long processe the tenour of which because it is sufficiently already expressed before we thought meete in this place to omitte forasmuche as they are rather wordes of course then thinges deuised vpon deliberation Howbeit in deede the effecte was that for as much as the sayd Nic. Ridley dyd affirme maintaine and stubbornely defende certaine opions assertions and heresies contrary to the worde of God and the receiued fayth of the Churche as in denying the true and naturall body of Christe and his naturall bloud to be the Sacrament of the Altar Secondarily in affermyng the substaunce of bread and wine to remayne after the wordes of the Consecration Thirdly in denying the Masse to be a liuely Sacrifice of the Churche for the quicke and the dead and by no meanes woulde be perduced and brought from these his heresies they therefore the sayde Iohn of Lincolne Iames of Glocester Iohn of Bristowe did iudge and condemne the sayd Nic. Ridley as an Hereticke and so adiudged hym presently both by woorde and also in deede to be degraduated from the degree of a Byshoppe from Pristhoode and all Ecclesiasticall order declaryng moreouer the sayde Nic. Ridley to be no member of the Churche and therefore committed hym to the secular powers of them to receyue due punishment accordyng to the tenour of the temporalll lawes and further excommunicatyng hym by the great excommunication ¶ The last appearaunce and examination of M Latimer before the Commissioners THis sentence beyng published by the Bishop of Lincolne M. Ridley was committed as a prisoner to the Maior and immediatly M. Latimer was sent for but in the meane season the Carpet or cloth whiche lay vpon the table whereat M. Ridley stode was remoued because as men reported M. Latimer had neuer the degree oâ— a Doctor as M. Ridley had But eftsones as M. Latimer appeared as he did the day before perceiuyng no cloth vpon the table layde his hat which was an olde felte vnder his elbowes and immediatly spake to the Commissioners saying Lati My Lordes I beseech your Lordships to set a better order here at your entraunce for I am an olde man and haue a very euill backe so that the presse of the multitude doth me much harme Linc. I am sory M. Latimer for your hurt At your departure we will see to better order With that M. Latimer thanked his Lordshyp making a very low curtesie After this the Bishop of Lincolne began on this manner Linc. M. Latimer although yesterday after we had taken your aunsweres to those Articles whiche we proposed might haue iustly proceeded to iudgement against you especially in that you required the same yet we hauyng a good hope of your returning desiring not your destruction but rather that you woulde recant reuoke your errours and turne to the Catholicke Church differred farther processe tyll this day and now accordyng to the appoyntment we haue called you here before vs to heare whether you are content to reuoke your hereticall assertions and submitte your selfe to the determination of the Church as we most hartely desire and I for my part as I did yesterday most earnestly doe exhort you eyther to know whether you perseuer still the man that you were for the which we would be sory It seemed that the Bishop woulde haue farther proceeded sauyng that M. Latimer interrupted hym saying Lati. Your Lordship often doth repeate the Catholike Church as though I should deny the same No my Lord I confesse there is a Cotholicke Church to the determination of the which I will stande but not the Churche which you call Catholicke which soner might be termed diabolike And where as you ioyne together the Romish and Catholicke Church stay there I pray you For it is an â—ther thing to say Romish Church and an other thing to say Catholicke Church I must vse here in this myne aunswere the counsell of Cyprianus who at what tyme he was ascited before certayne Bishoppes that gaue him leaue to take deliberation and counsell to try and examine his opinion he answered them thus in stickyng and perseueryng in the truth there must no counsel nor delibera tion be taken And agayne beyng demaunded of them sitting in iudgement which was most like to be of yâ— Church of Christe either he whiche was persecuted eyther they which did persecute Christ sayd he hath foreshewed that he that doth follow hym must take vp his crosse and follow him Christ gaue knowledge that the disciples should haue persecution and trouble Howe thinke you then my Lords is it like that the sea of Rome which hath bene a continual persecutor is rather the Church or that swal flocke which hath continually ben persecuted of it euen to death Also the flock of Christ hath ben but few in comparison to the residue and euer in subiection which he proued beginning at Noâ—s tyme euen to the Apostles Linc. Your cause and S. Cyprians is not one but cleane contrary for he suffered persecution for Christes sake and the Gospell but you are in trouble for your errours and false assertions contrary to the worde of God and the receiued trueth of the Church Lati. M. Latimer interruptyng hym sayd yes verely my cause is as good as S. Cyprians for his was for the worde of God and so is myne But Lincolne goeth forth in his talke Also at the beginnyng and foundation of the Churche it coulde not be but that the Apostles shoulde suffer great persecution Further before Christes commyng continually there were very fewe whiche truely serued God but after his commyng beganne the tyme of grace then beganne the Churche to encrease and was continually augmented vntyll that it came vnto this perfection and now hath iustly that iurisdiction whiche the vnchristian Princes before by tyranny dyd resist there is a diuerse consideration of the estate of the Churche nowe in the tyme of grace and before Christes commyng But Maister Latimer although we had instructions geuen vs determinately to take your aunsweare to suche Articles as we shoulde propose without any reasonyng or disputations yet wee hopyng by talke somewhat to preuayle with you appoynted you to appeare before vs yesterday in the Diuinitie Schole a place for disputations And whereas then notwithstanding you had licence to saye your mynde and were aunsweared to euery matter yet you coulde not be brought from your errours We thynkyng that from that tyme ye would with good aduisement consider your state gaue you respite from that tyme yesterday when we dimissed you vntill this tyme and now haue called you agayne here in this place by your aunsweres to learne whether you are the same man you were
knowledge that your Lordship oughte to proceed agaynst me And here Mayster Doctour would say nothing Worcest Doe you not thinke to finde before my Lord here as good equity in your cause as before your owne Ordinary Phil. I canne not blame my Lorde of Londons equitye with whom I thanke his Lordship I haue found more gentlenes since I came then of mine owne Ordinary I speak it for no flattery this twelue moneth and this halfe before who neuer woulde call me to aunswere as his Lordship hath done now twise Sed nemo prohibetur vti iure suo but I ought not to bee forestalled of my right and therefore I challenge the same for diuers other considerations Boner Nowe you can not saye hereafter but that ye haue bene gently cōmuned withal of my Lordes here yet you be wilfull obstinate in your error and in your owne opinions will not shewe any cause why you will not come into the vnity of the Church with vs. Phil. My Lordes in that I doe not declare my minde according to your expectation is as I haue sayd because I can not speak without present daunger of my life But rather then you shoulde report me by this either ostinate or selfe willed without any iust ground wherupon I stand I will open vnto you somewhat of my minde or rather the whole desiring your lordships which seme to be pillers of the Church of Englande to satisfye me in the same and I will referre all other causes in the which I dissēt from you vnto one or two articles or rather to one which includeth them both in the which if I can by the scriptures be satisfied at your mouthes I shall as willingly agree to you as any other in all poyntes Boner These heretickes come alwayes with their ifs as this man doth now saying if he can be satisfied by the scriptures so that he will alwayes haue this exception I am not satisfied although the matter be neuer so playnly proued agaynst him But wil you promise to be satisfied if my Lordes take some paynes about you Phil. I say my Lord I will be satisfied by the Scriptures in that wherein I stand And I protest here before God his eternall sonne Iesus Christ my Sauiour and the holy ghost and his Angels and you here present that be iudges of that I speak that I do not stand in any opiniō of wylfulnes or singularity but onely vpon my conscience certainly informed by gods word from the which I dare not go for feare of damnatiō and this is the cause of mine earnestnes in this behalfe Boner I will trouble my Lords no longer seing that you will not declare your minde Phil. I am about so to doe if it please your Lordshippe to heare me speake Bathe Geue him leaue my Lord to speake that he hath to say Phil. My Lordes it is not vnknowne to you that the chiefe cause why you do count me and such as I am for hereticks is because we be not at vnity with your Churche You say you are of the true Church and we say we are of the true Church You say that who is out of your church is damned and we thinke verily on the other side that if we depart from the true church wheron we are graffed in Gods word we should stand in the state of dānatiō Wherfore if your Lordship can bring any better authorityes for your church then we can do for ours proue by the scriptures that the Churche of Rome nowe of the which you are is the true Catholick Church as in al your sermons writinges and argumentes you doe vpholde and that all christen persons ought to be ruled by the same vnder pain of damnation as you say and that the same Churche as you pretend hath authority to interprete the scriptures as it semeth her good and that all men are bound to folow such interpretations onely I shal be as conformable to the same Church as you may desire me the whiche otherwise I dare not therfore I require you for Gods sake to satisfy me in this Cole If you stand vpon this poynt onely you may soone be satisfied if you list Phil. It is the thing that I require to this I haue sayd I will stand and refer all other controuersies wherein I stand now agaynst you and will put my hād therto if you mistrust my word Boner I pray you mayster Philpot what faith were you of twenty yeares ago This man will haue euery yeare a new fayth Phil. My Lorde to tell you playne I thinke I was of no fayth for I was then a wicked liuer and knewe not God then as I ought to do God forgeue me Boner No were that is not so I am sure you were of some fayth Phil. My lord I haue declared to you on my cōsciēce what I then was and iudge of my selfe And what is that to the purpose of the thing I desire to be satisfied of you Boner Mayster Doctour Cole I pray you say your mind to him Cole What will you say if I can proue that it was decreed by an vniuersall coūcell in Athanasius time that all the christen church should folow the determinatiō of the church of Rome but I do not now remember were Phil. If you Mayster Doctour canne shewe me the same graunted to the Sea of Rome by the authority of the scripture I will gladly harken thereto But I thinke you be not able to shewe any suche thinge for Athanasius was President of Nicene councell and there was no such thing decreed I am sure Cole Though it were not then it might bee at an other time Phil. I desire to see the proofe thereof And vpon this M. Harpsfield Chauncellor to the Bishop of Londō brought in a booke of Ireneus with certaine leaues turned in and layd it before the Bishops to helpe them in theyr perplexity if it might be the which after the Bishops of Bath and Glocester had read together the Bishop of Glocester gaue me the booke Gloc. Take the booke M. Philpot and looke vppon that place and there may you see how the church of Rome is to be folowed of all men Phil. I tooke the Booke and read the place the which after I had read I sayd it made nothing agaynst me but agaynst the Arians and other Heretickes agaynst whome Ireneus wrote prouing that they were not to be credited because they did teach and folowe after straunge doctrine in Europa and that the chiefe Churche of the same was founded by Peter and Paule and had to this time continued by faythfull succession of the faythfull Bishoppes in preaching the true Gospell as they had receiued of the Apostles and nothing like to the late sprong Heretickes c. Whereby hee concludeth agaynste them that they were not to be heard neither to bee credited the whiche thing if you my Lordes be able to prooue nowe of the Churche of Rome then had
you as good authoritye agaynst me in my cause now as Ireneus had agaynst those heretickes But the church of Rome hath swarued from the truth and simplicitye of the Gospell whiche it mainteined in Ireneus time and was vncorrupted from that whiche it is nowe wherefore your Lordships can not iustly apply the authority of Ireneus to the Church of Rome now which is so manifestly corrupted from the Primitiue Church Boner So will you saye still it maketh nothinge for the purpose whatsoeuer authority wee bring and will neuer be satisfied Phil. My Lorde when I doe by iust reason proue that the authorities which be brought agaynst me doe not make to the purpose as I haue alredy proued I trust you will receiue mine aunswere Worc. It is to be prooued most manifestly by all auncient writers that the Sea of Rome hath alwayes folowed the truth and neuer was deceiued vntill of late certayne heretickes had defaced the same Phil. Let that be proued and I haue done Worcest Nay you are of suche arrogancy singularitye and vayne glory that you will not see it be it neuer so wel proued Phil. Ha my Lordes is it nowe time thinke you for me to folow singularity or vayne glory since it is now vpon daunger of my life and death not onely presently but also before God to come and I know if I dye not in the true fayth I shall dye euerlastingly and agayne I knowe if I do not as you would haue me you will kill me and many thousandes moe yet had I leuer perish at your handes then to perishe eternally And at this time I haue lost all my coÌ„modities of this worlde and now lye in a colehouse where a man would not lay a dog with the whiche I am well contented Cole Where are you able to prooue that the Churche of Rome hath erred at any time and by what Historye certayne it is by Eusebius that the Church was stablished at Rome by Peter and Paul and that Peter was bishop 25. yeares at Rome Phil. I know well that Eusebius so writeth but if we coÌ„pare that which saynt Paul writeth to the Galathians the first it will manifestlye appeare the contrarye that he was not halfe so long there He liued not past 35. yeres after he was called to be an Apostle and Paul maketh mention of his abiding at Hierusalem after Christes death more then 18. yeares Cole What did Peter write to the Galathians Phil. No I say Paule maketh mention of Peter writing to the Galathians and of his abiding at Hierusalem And further I am able to proue both by Eusebius other Historiographers that the church of Rome hath manifestly erred and at this present doth erre because shee agreeth not with that which they wrote The primitiue Church didde vse according to the Gospell and there needeth none other proofe but compare the one with the other Bon. I may compare this man to a certayne man I reade of which fell into a desperation weÌ„t into a wood to hang himselfe and wheÌ„ he came there he went vewing of euery tree and could find none on the which he might vouchsafe to hange himselfe But I will not apply it as I mighte I pray you M. Doctor go forth with him Cole My Lord there be on euery side on me that be better able to answere him and I loue not to fall in disputation for that now a daies a man shal not but susteine shame and obloquy thereby of the people I had leuer shewe my mind in writing Phil. And I had leuer that you should do so then otherwise for then a man may better iudge of your words then by argument and I beseeche you so to do But if I were a rich man I durst wager an hundred pouÌ„des that you shal not be able to shew that you haue sayde to be decreed by a generall Counsell in Athanasius time For this I am sure of that it was concluded by a generall Councell in Africa many yeares after that none of Africa vnder payne of excommunication should appeale to Rome the which Decree I am sure they woulde not haue made if by the scriptures by an vniuersall Councell it had bene decreed that al meÌ„ should abide folow the determination of the churche at Rome Cole But I can shew that they reuoked that error again Phil. So you say M. Doctour but I pray you shewe me where I haue hitherto heard nothing of you for my conteÌ„tation but bare wordes without any authority Boner What I pray you ought we to dispute with you of our fayth Iustinian in the law hath a title De fide Catholica to the contrary Phil. I am certayne the Ciuill lawe hath such a constitution but our fayth must not depend vpon the ciuil law For as saynt Ambrose sayth Non lex sed fides congregauit Ecclesiam Not the lawe but the Gospell sayth hee hath gathered the church together Worcest M. Philpot you haue the spirit of pride wherewith ye be led which will not let you to yelde to the truth leaue it for shame Phil. Syr I am sure I haue the spirite of fayth by the which I speake at this present neyther am I ashamed to stand in my fayth Glocest. What do you thinke your selfe better learned then so many notable learned men as be here Phil. Elias alone had the truth when they were foure huÌ„dreth priestes agaynst him Worcest Oh you would be counted now for Helias And yet I tel thee he was deceiued for he thoght there had bene none good but himselfe and yet he was deceiued for there were seuen hundred besides him Phil. Yea but he was not deceiued in doctrine as the other seuen hundred were Worcest By my fayth you are greatly to blame that you can not be conteÌ„t to be of the Church which euer hath â—en of that faythfull antiquity Phil. My Lord I know Rome and haue bene there wher I saw your Lordship Worcest In deede I did flee from hence thither and I remember not that I saw you there But I am sory that you haue bene there for the wickednesse which you haue seene there peraduenture causeth you to do as you do Phil. No my Lord I doe not as I do for that cause for I am taught otherwise by the Gospell not altogether to refuse the minister for his euill liuing so that he bring sound doctrine out of Gods booke Worc. Doe you thinke that the vniuersall Church may be deceiued Phil. S. Paul to the Thessalonians prophesieth that there should come an vniuersall departing from the faith in the latter dayes before the coÌ„ming of Christ saying Non veniet Christus nisi venerit defectio prius that is Christ shal not come till there come a departing fyrst Cole Yea I pray you how take you the departyng there in S. Paule It is not meant of fayth but of the departing from the Empyre For it is in
Boner What De competente Iudice I will go fet thee my bookes There is a title in deed De officijs Iudâ—cis ordinarij Phil. Uerely that is the same De competente Iudice whiche I haue alledged With that he ran to his study broughte the whole course of the law betwene his hands which as it might appeare he had wel occupied by the dust they were embrued withall Boner There be the bookes finde it now if thou canst and I will promise thee to release thee out of prison Phil. My Lorde I stand not here to reason maâ—ters of the Ciuill law although I am not altogether ignorant of the same for that I haue bene a Student in the same sixe or seuen yeares but to aunswere to the Articles of fayth wyth the which you may lawfully burtheÌ„ me And whereas you go about vnlawfully to proceede I chalenge according to my knowledge the benefite of the law in my defence Boner Why thou wilt aunswere directly to nothing thou art charged withall therefore saye not hereafter but you might haue bene satisfied here by learned meÌ„ if you would haue declared your minde Phil. My Lorde I haue declared my minde vnto you and to other of the Byshops at my last being before you desyring you to be satisfied but of one thing wherunto I haue referred all other controuersies the whiche if your Lordships now or other learned men can simply resolue me of I am as contented to be reformable in all thinges as you shall require the which is to proue that the church of Rome wherof you are is the Catholicke Church Couen Why do you not beleue your Creed Credo Ecclesiam Catholicam Phil. Yes that I do but I cannot vnderstaÌ„d Rome wherwith all you burden vs to be the same neither like to it S. Asse It is most euident that S. Peter did builde the Catholicke Church at Rome And Christ sayd Tu es Petrus super hanc Petram aedificabo Ecclesiam meam Moreouer the succession of bishops in the sea of Rome can be proued from time to time as it can be of none other place so well which is a manifest probation of the Catholicke Church as diuers Doctors do write Phil. That you would haue to be vndoubted is most vncertaine that by the authority which you alledge of Christ saying vnto Peter Thou art Peter and vpon this rocke I will build my Church vnles you can proue the rocke to signifye Rome as you would make me falsly beleue And althogh you can prooue the succession of Bishops from Peter yet this is not sufficient to proue Rome the catholicke church vnles you can proue the profession of Peters fayth wherevpon the catholick church is builded to haue continued in his successors at Rome and at this present to remayne Bon. Is there any mo churches theÌ„ one catholicke church And I pray you tel me into what faith were you baptised Philpot. I acknowledge one holy Catholicke and Apostolicke Church wherof I am a member I prayse God and I am of that catholicke fayth of Christ where into I was baptised Couen I pray you can you tell what this word Catholicke doth signify shew if you can Phil. Yes that I can I thanke God The catholicke fayth or the Catholicke Churche is not as now a dayes the people be taught to be that which is most vniuersall or of moste part of men receiued whereby you do inferre our fayth to hang vpoÌ„ the multitude which is not so but I esteme the Catholicke Church to be as S. Austen defineth the same Aestimamus fidem Catholicam a rebus praeteritis praesentibus futuris i. We iudge sayth he the catholicke fayth of that whiche hath bene is and shal be So that if you can be able to prooue that your fayth and Church hath bene from the beginning taught and is and shal be then may you couÌ„t your selues Catholicke otherwise not And Catholicke is a Greeke word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth after or according and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a summe or principle or whole So that catholicke Church or Catholicke fayth is as much to say as the first whole sound or chiefest fayth Boner Doth S. Austen say so as he alledgeth it or doth he meane as he taketh the same How say you M. Curtop Curtop In deed my Lord S. Augustine hath such a saying speaking agaynst the Donatistes that the Catholicke fayth ought to be estemed of thinges in times past and as they are practised according to the same and ought to bee through al ages and not after a new maner as the Donatistes began to professe Phil. You haue sayd well M. Curtop and after the meaning of S. Austen and to confirme that which I haue said for the signification of Catholicke Couen Let the booke be sene my Lord. Bon. I pray you my Lord be coÌ„teÌ„t or in good fayth I will breake euen of let al alone Do you thinke the Catholicke Church vntill it was within these few yeres in the which a few vpoÌ„ singularity haue swerued froÌ„ the same haue erred Phil. I do not thinke that the Catholicke Church can erre in doctrine but I require you to prooue this Churche of Rome to be the Catholicke Church Curtop I can proue that Ireneus which was within an hundred yeares after Christ came to victor then bishop of Rome to aske his aduise about the excoÌ„munication of certayne heretickes the which he would not haue done by al likelihood if he had not taken him to be supreame head Couent Marke well this argument How are you able to aunswere to the same Aunswere if you can Phil. It is soone aunswered my Lorde for that it is of no force neither this fact of Ireneus maketh no more for the supremacy of the Bishoppe of Rome then mine hath done which haue bene at Rome as well as he and mighte haue spoken with the Pope if I had list and yet I would none in England did fauor his supremacy more then I. S. Asse You are the more to blame by the fayth of my body for that you fauor the same no better since all the Catholicke Church vntill this fewe yeares haue taken him to be supreame head of the Church besides this good man Ireneus Phil. That is not likely that Ireneus so tooke him or the primatiue Church for I am able to shewe seauen generall Councels after Ireneus time wherin he was neuer so taken which may be a sufficient proofe that the catholick primitiue church neuer tooke him for supreme head The other Bish. This man will neuer be satisfied say what we can It is but folly to reason any more with him Phil. O my Lordes would you haue me satisfied with nothing Iudge I pray you who of vs hath better authority he whiche bringeth the example of one manne going to Rome or I that by these many generall councels am able to proue that he
proue that which I haue sayd by good authoritie I will be content to be counted an hereticke and an ignoraunt person and further what you please Story Let vs heare what wise authoritie thou canst bring in Phil. It is the saying of Christe in S. Iohn Verbum quod locutus sum iudicabit in nouissimo die The word which I haue spoken sayth Christ shall iudge in the last day If the worde shal iudge in the last day much more it ought to iudge our doings now And I am sure I haue my iudge on my side who shall absolue and iustifie me in an other world How soeuer now it shall please you by authoritie vnrighteously to iudge of me and others sure I am in an other world to iudge you Story What you purpose to be a stincking Martyr to sit in iudgement with Christ at the last day to iudge the 12. tribes of Israell Phil. Yea sir I doubte not thereof hauing the promise of Christ If I dye for righteousnes sake which you haue begon to persecute in me Story I told you it is but vayne to argue with this hereticke he is drowned in his heresies without all learning Phil. Syr I haue brought you for that I haue sayd good authoritie out of Gods booke to the whiche you answere nothing but go about still to geue rayling iudgement aagaynst me without any cause Story I will come to you by and by When as the Iudge in Westminster hall geueth sentence doth the worde geue sentence or the Iudge tell me Phil. Ciuill matters be subiect to Ciuell men they haue authoritie by the worde to bee iudge of them But the word of God is not subiect to mans iudgemeÌ„t but ought to iudge all the wisedome thoughtes and doynges of men and therefore your comparison disproueth nothing that I haue sayd neither answereth any whit therto Story Wilt thou not allow the interpretation of the church vpon the scriptures Phil. Yes if it be according to the word of the true church and this I say to you as I haue sayd heretofore that if yee can proue the church of Rome wherof ye are to be the true Catholicke Church which I ought to follow I wil be as ready to yeld therto as long as it can be so proued as you may desire me Story What a fellow is this He will beleeue nothing but what he list himselfe Are we not in possessioÌ„ of the church Haue not our forefathers these many hundred yeares takeÌ„ this church for the catholicke church wherof we are now And if we had none other proofe but this it were sufficieÌ„t for prescription of time maketh a good title in the law Philpot. You doe well mayster Doctour to alledge prescription of many yeares for it is all that you haue to shew for your selues But you must vnderstand Ex diuinis nulla occurrit praescriptio that prescription hath no place in matters belonging to God as I am abâ—e to shewe by the testimony of many Doctours Story Well sir you are like to go after your fathers Latimer the Sophister and Ridley who had nothing to alledge for hymselfe but that hee had learned his heresie of Cranmer Where I came to him with a poore Bacheler of Arte he trembleÌ„d as though hee had had the palsey as these heretickes haue alwayes some token of feare whereby a man may know them as you may see this mans eies do tremble in his head But I dispatched them and I tell thee that there hath bene yet neuer a one burnte but I haue spoken with him haue bene a cause of his dispatch Phil. You haue the more to aunswere for Mayster Doctor as you shall feele in an other world how much soeuer you do now triumph of your proceedinges Story I tell thee I will neuer be confessed therof And because I cannot now tary to speake with my Lord I pray one of you tell my Lord that my comming was to signifie to his Lordship that he must out of hand rid this hereticke away And going away he sayd vnto me I certifie thee that thou mayst thanke none other man but me Phil. I thanke you therfore with all mine hart and God forgeue it you Story What doest thou thanke me if I had thee in my study halfe an houre I thinke I should make you sing an other song Phil. No maister Doctour I stand vpon to sure a ground to be ouerthrowne by you now And thus they departed al away from me one after an other vntil I was left al alone And afterwards with my keeper going to my Cole-house as I went I met with my Lord of London who spake vnto me geÌ„tly as he hath hetherto in words saying London Philpot if there be any pleasure I may shewe you in my house I pray you require it and you shall haue it Philpot. My Lord the pleasure that I will require of your Lordship is to hasten my iudgement which is committed vnto you so dispatche me forth of this miserable world vnto my eternall rest And for all this fayre speache I can not attain hetherto this fortnight space neither fire nor caÌ„dle neither yet good lodging But it is good for a man to be brought low in this world to be counted amongst the vilest that hee may in time of rewarde receiue exaltation glory Therfore praised be God that hath humbled me geuen me grace with gladnes to be content there withall Let all that loue the truth say Amen Thus endeth the fift Tragedy * The sixt examination of Iohn Philpot had before the right honourable Lordes Lorde Chamberlayne to the kinges Maiesty the Vicount Herford commonly called Lord Ferrers the Lord Rich the Lord S. Iohns the Lord Winsor the Lord Shandoys Sir Ioh. Bridges Lieutenant of the Tower and two other moe whose names I know not with the B. of London and Doctour Chadsey the sixt day of Nouember An. 1555. PHilpot Before that I was called afore the Lordes and whiles they were in sitting downe the Byshop of LoÌ„don came aside to me and whispered in myne eare willing me to vse my selfe before the Lordes of the queenes maiesties Councell prudently and to take heede what I sayd thus he pretendeth to geue me counsaile because he wished me to do well as I might now do if I list And after the Lordes other worshipfull gentlemen of the queenes Maiesties seruauntes were set my Lorde of London placed himselfe at the end of the table called me to hym by the Lords I was placed at the vpper end agaynst him where I kneeling downe the Lordes commaunded me to stande vp and after in this manner the Byshop began to speake London M. Philpot I haue heretofore both priuately my selfe and openly before the Lordes of the Clergy mo times then once caused you to bee talked withall to reforme you of your errours but I haue not found you yet so
declared my iudgemeÌ„t vnto you in this because I caÌ„not speake hereof without the daunger of my life Rich. There is none of vs here that seeketh thy life or meane to take any aduauntage of that thou shalt speake Phil. Although I mistrust not your honorable Lordships yâ— be here of the teÌ„poralty yet here is one that sitteth against me pointing to my Lord of London that wil lay it to my charge euen to the death Notwithstanding seeing youre honours do require me to declare my minde of the preseÌ„ce of Christ in the sacrament that ye may perceaue that I am not ashamed of the Gospell of Christe neither doe mayntayne any opinion without probable and sufficient authoritie of the Scripture I will shewe franckly my minde without all colour what soeuer shall ensuâ— vnto me therfore so that my Lord of London wil not let me to vtter my minde Rich. My Lord permit him to say what he can seeyng hee is willing to shew his mind London I am content my Lordes let him say what he can I will heare him Phil. That which I doe entend to speake vnto you right honourable Lordes I do protest here first before God his Angels that I speake it not of vaynglory neyther of singularitie neither of wilfull stubburnes but truely vpon a good conscience grounded on Gods worde against the which I dare not do for feare of damnation which wil follow that which is done contrary to knowledge Neyther do I disagree to the proceedinges of this realme in the religion for that I loue not the Queene whom I loue from the bottome of my hart but because I ought to loue fear God in his word more then man in his lawes thoughe I stand as I seeme to do in this consideration and for none other as God I call to witnes There be two thinges principally by the which the clergy at this day doth deceiue the whole realm that is the sacrament of the body and bloud of Christ and the name of the Catholicke church yâ— which both they do vsurpe hauing in deed none of them both And as touching theyr Sacrament which they terme of the aulter I say now as I sayd in the Conuocation house that it is not the Sacramente of Christ neither in the same is there any maner of Chrystes presence Wherfore they deceiue the Queenes maiesty and you of the nobilitie of thys realme in making you to beleue that to be a sacrament which is none and cause you to commit manifest Idolatry in worshipping that for God whiche is no God And in testimony of this to be true besides manifest proofe which I am able to make to the Queenes maiesty and to all you of her nobility I will yeld my lyfe The which to do if it were not vpon a sure grouÌ„d it were to my vtter damnation And where they take on them the name of the Catholicke church wherby they blinde many folkes eyes they are nothing so calling you from the true religion whiche was reuealed taught in K. Edwardes time vnto vaine superstition And this I will say for the tryall hereof that if they can proue themselues to be the catholicke church as they shal neuer be able to do I wil neuer be agaynst their doynges but reuoke all that I haue sayd And I shall desire you my Lordes to be a meane for me to the Queenes maiestie that I may be brought to the iust triall hereof Yea I will not refuse to stand agaynst ten of the best of them in this realme And if they be able to proue otherwise then I haue sayd either by writing or by reasoning with good lawfull authoritie I will here promise to recant whatsoeuer I haue sayd to consent to them in all poyntes And in the declaratioÌ„ of these things more at large which now I write in summe the Bishop of London eftsones would haue interrupted me but the Lords procured me libertie to make out my tale to the great griefe of my Lord bishop of London as it appeared by his dumpes he was in LondoÌ„ It hath bene told me before that you loue to make a long tale Rich. Al heretickes do boast of the spirite of God and euery one would haue a church by himselfe as Ioan of Kent and the Anabaptistes I had my selfe Ioan of Kent a seuen night in my house after the writ was out for her to be burnt where my Lorde of Canterb. and Bishop Ridley resorted almost dayly vnto her but she was so high in the spirite that they could do nothing with her for all theyr learning But she went wilfully vnto the fire was burnt and so do you now Phil. As for Ioan of Kent shee was a vayne woman I knew her well an heretick indeed well worthye to bee burnt because she stoode agaynst one of the manifest artycles of our faith contrary to the scriptures and such vayne spirites be soone known from the true spirite of God hys church for that the same abideth wtin the limites of GODS word and will not go out of the same neither stubburnely mayntaine any thing coÌ„trary to the word as I haue gods word throughly on my side to shew for that I stand in London I pray you how will you ioyne me these ij scriptures together Pater maior me est pater ego vnum sumuê° I must enterprete the same because my Lordes here vnderstand not the Latin that is to saye The Father is greater then I and I and the father are one But I cry you mercye my Lordes I haue mispoken in saying you vnderstande no Latine for the most part of you vnderstand Latin as well as I. But I spake in consideration of my Lord ShaÌ„doys and M. Bridges his brother whom I take to be no great Latin men Now shew your cunning and ioine these two scriptures by the word if you can Phil. Yes that I can right well For we must vnderstande that in Christ there be two natures the diuinitie and Humanitie in respect of his humanitie it is spoken of christ The Father is greater then I. But in respect of hys Deitie he sayd agayne The Father and I be one London But what scripture haue you Phil. Yes I haue sufficient scripture for the proofe of that I haue sayd For the first it is written of Christ in the Psalmes Diminuisti eum paulominus ab Angelis Thou hast made him a little lesser then Aungels It is the xv Psalme beginning Coeli enarrant And there I misreckoned wherwithall my Lord tooke me London It is in Domine Dominus noster Yee may see my Lords how wel this man is vsed to say his Mattins Phil. Though I say not Mattins in suche order as youre Lordship meaneth yet I remember of olde that Domine Dominus noster and Coeli enarrant bee not farre asunder and albeit I misnamed the Psalme it is no preiudice to the truth of that I haue
proued London What say you then to the second scripture howe couple you that by the word to the other Phil. The text it selfe declareth that notwithstanding Chryst did abase himself in our humayne nature yet he is stil one in Deitie with the Father And this S. Paule to the Hebrues doth more at large set foorth And as I haue by the scriptures ioyned these two scriptures together so am I able to do in all other Articles of fayth which we ought to beleue and by the manifest word of God to expound them London How can that be seing saynct Paule sayth that the letter killeth but it is the spirite that geueth life Philpot. S. Paul meaneth not the worde of God written in it selfe killeth which is the word of life and the faythfull testimonie of the Lord but that the worde is vnprofitable and killeth him that is void of the spirite of God although he be the wisest man of the world and therfore S. Paule sayd That the Gospell to some was a sauour of life vnto lyfe and to some other a sauour of death vnto death Also an example hereof we haue in the vi of Iohn of them who hearing the worde of God without the spirite were offended thereby wherefore Christ sayd The flesh profiteth nothing it is the spirite that quickeneth London What do you vnderstand that of S. Paule and of S. Iohn so Philpot. It is not mine owne interpretation it is agreable to the word in other places and I haue learned the same of auncient fathers interpreting it likewise And to the Corinthians as it is written Animalis homo non percipit ea quae sunt spiritus Dei spiritualis dijudicat omnia The natural man perceiueth not the thinges that bee of the spirite of God but the spirituall man whiche is indued with the spirite iudgeth all thinges London You see my Lordes that this man will haue but hys owne minde and will wilfully cast away himselfe I am sory for him Phil. The words that I haue spoken be none of mine but of the Gospell wheron I ought to stand And if you my lord of London can bring better authoritie for the faythe you would draw me vnto then that which I stand vpoÌ„ I wil gladly heare the same by you or by any other in this realm Wherfore I kneeling down besought the Lords to be good vnto me a poore Gentleman that would fayne lyue in the world if I might and to testifie as you haue heard me to say this day that if any man can approue that I ought to be of any other maner of faith then that of which I now am and can proue the same sufficiently I will be neyther wilâ—ull neither desperate as my Lorde of London woulde make you beleue me to be Rich. What countrey man be you are you of the Philpots of Hampshyre Phil. Yea my Lorde I was Sir Peter Philpots sonne of Hampshyre Rich. He is my neare kinsman wherefore I am the more sory for him Phil. I thanke your Lordship that it pleaseth you to chalenge kinred of a poore prisoner Rich. In faith I would go an hundreth miles on my bare feete to do you good Cham. He may do well enough if he liSt S. Iohn M. Philpot you are my countryman I woulde be glad you should do well Rich. You said euen now that you would desire to mayntaine your beliefe before ten of the best in the realme You did not well to compare with the Nobilitie of the Realme But what if you haue tenne of the best in the Realme to heare you will you be tryed by them Phil. My Lord your Lordshippe mistaketh me to thinke that I challenge tenne of the best of the Nobilitie in thys realme It was no part of my minde but I meant of the best learned on the contrary side Rich. Wel I take your meaning What if meanes be made to the Queenes maiestie that you shall haue your request will you be iudged by them Phil. My Lord it is not meete that a man shoulde be iudged by his aduersaries Rich. By whom then would you be iudged Phil. I will make your honours iudges that shal be hearers of vs. Rich. I dare be bolde to procure for you of the Queenes maiestie that you shall haue tenne learned men to reason with you and twenty or forty of the Nobility to heare so you wil promise to abide theyr iudgement How say you will you promise here afore my Lordes so to do Phil. I will be contented to be iudged by them Rich. Yea but wil you promise to agree to theyr iudgemeÌ„t Phil. There be causes why I may not so do vnlesse I wer sure they would iudge according to the word of God Rich. O I perceaue you wil haue no man iudge but your selfe and thinke your selfe wiser then all the learned men of this Realme Phil. My Lorde I seeke not to be myne owne iudge but am conteÌ„t to be iudged by other so that the order of iudgement in matters of religion be kept that was in the primatiue Church which is first that Gods wil by his word was sought and thereunto both the spiritualty and temporaltie was gathered together and gaue theyr consentes iudgement such kind of iudgement I will stand to London My Lordes he would make you beleeue that hee were profoundly seene in auncient writers of the iudgementes of the primatiue Church and there was neuer any such maner of iudgement vsed as he now talketh of Phil. In the Epistles of S. Ciprian I am able to shewe it you London A I tell you there is no such thing fet me Cyprian hether Phil. You shall finde it otherwise when the booke commeth And D. Chedsay his Chaplayne whom he appointed to fet his booke whispered the Bishop in his care and fet not the booke by likelihoode that he should haue susteined the reproche thereof if the booke had bene fet Well my Lord quoth I mayster Doctor knoweth it is so or els he would haue fet the booke ere this Rich. You woulde haue none other iudge I see but the worde Phil. Yes my Lord I will be tryed by the word by such as will iudge according to the word As for an example if there were a controuersy betweene your Lordship and an other vpon the words of a statute must not the words of the statute iudge and determine the controuersie Rich. No mary the Iudges of the law may determine the meaning therof Load He hath brought as good an example agaynst hym selfe as can be And here the B. thought he had good handfast against me and therefore enlarged it with many wordes to the iudgement of the Church The Lordes Hee hath ouerthrowne himselfe by his owne argument Phil. My Lords it seemeth to your honours that you haue great aduauntage of me by the example I brought in to expresse my cause but if it be pondered throughly it maketh wholy
of Greeke in Oxford belonging to the Bishop and he tooke vpon him to helpe M. Chancellor Scholer What wil you say if I can shew you a Greke author called Theophilact to interprete it so wil you beleue his interpretation Phil. Theophilacte is a late wryter and one that was a fauourer of the B. of Rome and therefore not to be credited since his interpretation is contrary to the manifest words of the scripture and contrary to the determination of many general Councels Scholer In what general Councel was it otherwise that the Bishop of Rome was not supreme head ouer all Phil. In Nice Councell I am sure it was otherwise for Athanasius was there the chiefe Bishop and president of the Counsell and not the Bishop of Rome Scholer Nay that is not so Phil. Then I perceiue you are better sene in wordes then in knowledge of things and I will gage with you what you will it is so as you maye see in the Epitome of the Councels Scholer I will set Eusebius and shew the contrary and the booke of general Councels He went into my Lordes closet and brought Eusebius but the generall Councels he brought not saying for sauing of his honestie that hee could not come by them and there he wold haue defended that it was otherwise in Eusebius but was not able to shew the same and so shranke away confounded Chaun The church of Rome hath bene alwaies taken for the whole catholike church therefore I would aduise you to come into the same with vs. You see all the men of this realme do coÌ„demne you And why wil you be so singular Phil. I haue said and stil do say that if you can be able to proue it vnto me that I wil be of the same But I am sure that the Churche whiche you make so muche of is a false church and a synagoge of satan And you with the learned men of the realme doe persecute the true church and condemne such as be more righteous then you Chaun Do you heare M. doctor what he sayeth that the church of Rome is the deuill Chad. I wish you did thinke more reuerently of the church of Rome What will you say if I can shewe you out of S. Austen in his Epistle wrytten vnto Pope Innocentius that the whole general Councell of Carthage did allowe the church of Rome to be chiefest ouer all other Phil. I am sure you can shewe no such thing And with that he set the booke of S. Austine and tourned to the Epistle but he could not prooue his allegation manifestly but by coniectures in this wise Chad. Here you may see that the councel of Carthage writing to Innocent the bish calleth the sea of Rome the apostolike sea And besides this they write vnto him certifying him of thinges done in the councel for the condemnation of the Donatistes requiring his approbations in the same which they would not haue done if they had not taken the church of Rome for the supreme head of others And moreouer you may see howe s. Austine doth proue the church of Rome to be the catholike church by coÌ„tinuall succession of the B. vntil his time which succession we can proue vntil our daies therfore by the same reason of s. Austine we say now that the church of Rome is the catholicke church Phil. M. Doctour I haue considered how you do weigh S. Augustine and contrary to his meaning and wordes you wouâ—d inferre your false coÌ„clusion As coÌ„cerning that it was called by him the Apostolicall Sea that is not material to proue the church of Rome now to be the catholicke church I will grauâ—t it now that it is the Apostolicke sea in reâ—pect that Paule and Peter did once there preach the Gospell and abode there for a certaine season I woulde you could prooue it to be the Apostolicall sea of yâ— true religion and sinceritie as the Apostle left it and did teach the same the which if ye could doe you might boast of Rome as of the Apostolicall sea otherwise it is nowe of no more force then if the Turke at Antioch at Ierusalem should boast of the Apostolike seas because the Apostles once did there abide and founded the church of Christ. And where as that the whole Councell of Carthage did wryte vnto Pope Innocentius certifying him of that was done in the general councell willing him to set his helping hand to the suppressing of the Donatistes as they had done that facte of the Councell prooueth nothing the supremacie of the B. of Rome no more then if the whole Conuocation house now gathered together and agreeing vpon certaine articles might send the same to some bishop that vppon certaine impediments is not present willing him to agree therto to set them forth in his dioces The which fact doth not make any such bish of greater authoritie then the rest because his consent is brotherly required And touching the succession of the Bishops of Rome brought in by s. Austen it maketh nothing nowe thereby to proue the same catholike church vnles you can conclude with the same reason as s. Austen doth And the rehersall of the succession of the bishops doth tende to this only to proue yâ— Donatistes to be heretickes because they began aswell at Rome as in Affrica to founde an other church of their own setting vp then was grounded by Peter and Paul and by their successors whome he reciteth vntill his time which all taughte no such doctrine neither no suche church as the Donatists And if presently you be able to prooue by the bishops of Rome wherof you do glory that such doctrine hath ben taught by any of the successors of Peters sea as is nowe taught beleeued of vs you haue good reason against vs otherwise it is of no force as I am able to declare Chaunc Wel M. Doctour you see we can doe no good in persuading of him let vs minister the Articles which my Lord hath left vs vnto him How say you M. Philpot to these articles M. IhonsoÌ„ I pray you write his answers Phil M. Chauncellor you haue no authoritie to enquire 〈◊〉 my beliefe in such articles as you goe about for that I am not of my Lord of Londons Dioces and to be brief with you I will make no further answere heerein then I haue already to the Bishop Chaunc Why then let vs go our waies and let his keper take him away Thus endeth the vij part of this Tragedie The summe of a priuate conference or talke betwene M. Philpot and the Bishop PHil. The next day in the morning betime the Byshop sent one of his meÌ„ vnto me to cal me vp into his chappell to heare Masse Bishops man Maister Philpot where be you Phil. Who is that calleth me Bishops man My Lords wil is you should rise and come to heare Masse wil you come or no Phil. My stomacke is not verye good this morning
not tell for what purpose I. Phil. Your Lordship needeth not to mistrust the matter it is nothing but to make inke withall for lack of inke as I had it before in the kings Bench when my keeper tooke away my inkehorne Lond. And why shouldst thou go about any such thing vnknowyng vnto me beyng thy keeper for I am thy keeper in this house I tell thee Phil. My L. because you haue caused my penner and inkehorne to bee taken from mee I woulde yet faine that my friends might vnderstand what I lacke not that I intended to write any thing that I would be afraid shold come to your sight Lond. More then this my L. he caused a pig to be roasted and made a knife to be put betwene the skin and the flesh for what purpose iudge you How sayest thou didst thou not so Phil. I cannot deny but there was halfe a pig sent me and vnder the same a knife lying in the sauce but for no ill purpose that I knowe your Lordship may iudge what you will It was not to kill my selfe nor none other as you would haue men to beleue for I was neuer yet without a knife since I came to prison Therefore all these bee but false surmises and not worth rehersall Lond. I haue here to say to his charge chiefest of all hys booke of the report of the disputation had in the Conuocation house which is the rākest heresie that may be against the blessed Sacrament of the aultar How say you Maister D. Weston did he maintain the same there stubbornly or no West Yea my L. that he did and would neuer be aunswered And it is pity that the same worshipfull congregation should be slaundered with such vntrue reports Phil. You answered me in deed M. Doct. beyng thē Prolocutor goodly with hold thy peace and haue hym to prison and put hym out of the house I haue read the booke I fynde the report of euery mans Argument to be true in all poynts And if there be any fault it is because he setteth forth your doynges too fauourably and nothyng lyke to that you did vse me beyng an Archdeacon and not of the worst of the house West Thou art no Archdeacon Phil. In deed M. Doct. ye haue among you vnarchdeaconed me as now I thanke God of it and that without all order of law Lond. I pray you my Lordes hearken what he writeth of himselfe I read it ouer this morning and made a note of it He saith that D. Weston called hym frantike and mad man and sayd he should go to Bedlem Phil. In deed my L. so it pleased M. Weston to taunt at me and say his shamefull pleasure but yet I was no whitte the more for all his sayinges then Christ was when the Scribes the Pharises said likewyse he was madde and that he was possessed of a deuill most blasphemously Dures My L. of London I can tary no longer I must needes bid you farewell M. Philpot me thinketh you haue sayd well that you will abide in the Catholike faith and in the Catholike Church I pray you so do and you shall do right well And so hee departed with M. Weston and M. Hussey Phil. I haue purposed so to doe how so euer I speede by Gods grace Lond. I pray you my L. of Chichester and M. Prolocutor and M. Doct. Morgan to common with hym whyles I bryng my L. of Duresme goyng Christopherson M. Philpot I was acquaynted with you at Rome if you bee remembred but you haue forgotten me and talked somewhat with you of these matters and I finde you now the same man as you were then I wish it were otherwyse For gods sake bee conformable to men that be better learned then you and stand not in your own conceit Phil. Where as you call mee to remembraunce of acquaintance had at Rome in deede it was so though it were but very straunge on your part to meward beyng driuen to necessitie Christoph. You knowe the world was dangerous at that tyme. Philpot. Nothing so dangerous as it is now but let that passe Where as you say you find me the same man I was then I prayse God for that you see not me like a reed waueryng with euerye wynde And where as you woulde haue me follow better learned men then my selfe in deed I do acknowledge that you with a great many other are far better learned then I whose bookes in respect of learnyng I am not worthy to cary after you but fayth the wisedome of God consisteth not in learning onely therfore S. Paule willeth that our fayth be not grounded vppon the wisedome of man If you can shew by learnyng out of Gods booke that I ought to be of an other fayth then I am I will heare you and anye other man whatsoeuer he bee Christoph. I meruaile why you should dissent from the catholike Church since it hath thus long vniuersallye bene receiued except within this fiue or sixe yeares here in England Phil. I do not dissent from the true catholike church I do only dissent from the B. of Rome which if you can prooue to be the catholike church of Christ I will bee of the same also with you Christo. Wil you beleue S. Cyprian if I can shew you out of hym Quòd Ecclesia Romana est talis ad quam perfidia accedere non potest That the Church of Rome is such a one vnto the which misbeliefe cannot approch Phil. I am sure you cannot shew any such saying out of s. Cyprian Christo. What will you lay thereon Phil. I will lay as much as I am able to make Morgan Will you promise to recant if he shew his saying to be true Phil. My fayth shall not hang vpon any Doctours saying further then he shal be able to prooue the same by gods worde Christo. I wil go fet the booke and shew it him by and by and therwithall he went into the Bishops study fet Cyprian appointed out these words in one of his Epistles Ad Romanos autem quorum fides Apostolo praedicante laudata est non potest accedere perfidia But vnto the Romaines whose fayth by the testimony of the Apostle is praysed misbeliefe can haue no accesse Phil. These wordes of Cyprian doe nothing prooue your pretensed assertion which is that to the Church of Rome there could come no misbeliefe Christoph. Good Lord no doth What can bee sayde more plainely Philpot. Hee speaketh not of the Churche of Rome absolutely Christo. By God a chyld that can but his Grammer wyll not deny that you do the words be so playne Phil. Sweare not M. Doct. but weigh Cyprians wordes with me and I shall make you to say as I haue sayd Christo. I am no D. but I perceiue it is but labour lost to reason with you Boner And with that the B. of London came in blowyng agayne and sayd What is my L. of
I feele in my trouble and my cōscience is quiet and I haue the peace of mind which cannot be the fruites of heresy Worc. We will bid you farewell for this time Phil. AFter diner they called for me agayne and demaūded of me whether I meant as I spake before diner and not to go from it To whom I aunswered that I would not go from that I had sayd Worc. You sayd at my departing from you before dinner that if we did burne you we should burne a catholick mā Will you be a Catholicke man and stand to the catholicke Church Phil. I will stand to the true catholicke church Worc. Will you stand to the catholicke church of Rome Phil. If you can proue the same to be the catholicke church I will be one therof Worc. Did not Christ saye vnto Peter and to all hys successors of Rome Pasce oues meas pasce agnos meos Feed my sheepe feed my Lambes which doth signify that he gaue him a more authority then the rest Phil. That saying perteyneth nothing to the authority of Peter aboue others but declareth what Christ requireth of his beloued Apostles that they should with all diligence preache to the flocke of Christ the waye of saluation and that doeth the iteration of feeding spoken to Peter onelye signify But the Bishoppe of Rome litle regardeth thys spirituall feeding and therfore he hath imagined an easier way to make himselfe Lord of the whole world yea and of Gods word too and doth not feede Christes flock as Peter did Worc. How can you tell that Phil. Yes I haue bene there and I coulde not learne of all his countrymen what euer he preacheth Worc. Though hee preacheth not one waye he preacheth an other by procuring good order for the Churche to bee kept in Phil. I am sure that it will be his damnation before God that he leaueth that he is commaunded of Christ setteth forth his owne decrees to deface the Gospell Worc. It is the euill liuing that you haue seene at Rome that causeth you to haue this ill iudgemēt of the church of Rome I cannot tarry nowe with you to reason further of the matter How say you to the reall presence of the sacrament will you stand to that Phil. I do acknowledge as I haue sayd a reall presēce of the sacrament in the due administration therof to the worthy receiuers by the spirit of God Worc. You adde now a great many moe wordes then you did before and yet you say more of the Sacrament then a great many will do Thus they departed and after them came in to me D. Chadsey and D. Wright Archdeacon of Oxforde with a great many moe Chadsey Mayster Philpot here is mayster Archdeacon of Oxford come to you to geue you good counsell I pray you heare him Phil. I will refuse to heare none that will counsell me any good and if any can bring any matter better then I haue I will sticke therunto Wright I would wysh you Mayster Philpot to agree with the Catholique Churche and not to stande in your owne conceite you see a great many of learned mē against you Phil. I am Mayster Doctor of the vnfayned Catholicke Church and will liue and dye therin and if you can proue your church to be the true Catholicke church I wil be one of the same Wright I came not to dispute with you but to exhorte you Here be better learned then I that can enforme you better then I. Chad. What proofe woulde you haue I will prooue vnto you our church to haue his being and foūdatiō by the scriptures by the Apostles and by the primitiue church confirmed with the bloud of martyrs and the testimony of al Confessours Phil. Geue me your hand M. Doctor proue that haue with you Chadsey If I hadde my Bookes here I coulde soone prooue it I will goe fet some and with that he wente and fet his booke of Annotations saying I can not bring my Bookes well therefore I haue brought my booke of Annotations and turned there to a Common place of the Sacrament asking me whether the Catholicke Churche did not allow the presence of Christes body in the Sacrament or no I heare say you doe confesse a reall presence but I wil be hanged if you wil abide by it You will denie it by and by Phil. That I haue sayd I cannot deny neither intend not whatsoeuer ye say Chad. If there be a reall presence in the Sacrament then euill men receiue Christ which thing you wil not graunt I am sure Phil. I denye the Argument For I doe not graunte in the Sacrament by transubstantiatiō any reall presence as you falsly imagine but in the due administration to the worthy receiuers Chad. I will prooue that the euill and wicked men eate the body of Christ as well as the good men by Saynt Austine here Phil. And in the beginning of his Texte Sayncte Augustine seemeth to approoue his assertion but I bade hym reade out to the end and there saynt Austine declareth that it was quodam modo after a certayne maner the euill men receiued the body of Christ which is sacramentally onely in the vtter signes and not really or in deede as the good doth And thus all the Doctours that you seeme to bring in for your purpose be quite against you if you did rightly weigh them Chad. By God you are a subtle felow See how he would writhe S. Austines wordes Phil. See who of vs wrieth S. Augustine more you or I which take his meaning by his owne expresse words And seing you charge me of subtletye what subtletye is this of you to say that you will proue your matter of the churche euen from the beginning promising to shew your Bookes therin and when it commeth to the shewing you are able to shew none and for want of proofe slip into a bymatter yet faynt in the proofe thereof Afore God you are bare arst in all your religion Chad. You shal be cōstrained to come to vs at length whether you will or no. Phil. Holde that argument fast for it is the best you haue for you haue nothing but violence ¶ The thirtenth examination of Mayster Philpot before the Archbishop of Yorke and diuers other Bishops THe Thursday after I was called in the morning before the Archbishop of Yorke the Byshop of Chichester the Bishop of Bath and the Bishop of London The Byshop of Chichester being first come beganne to talke with me Chich. I am come of good will to talke with you to instruct you what I can to come to the Catholicke church to will you mistrust your owne iudgement to learn first to haue humility by the same to learne of others that be better learned then you as they did learne of such as were their betters before them Phil. We must all be taughte of God and I will with all humilitye learne of
them that will infourme me by Gods worde what I haue to doe I confesse I haue but little learning in respect of you that both of your yeares and great exercise to excell therin but fayth consisteth not onelye in learning but in simplicitye of beleuing that whiche Gods woorde teacheth Therefore I will bee gladde to heare both of your Lordshippe and of any other that God hath reuealed vnto by hys word the true doctrine therof and to thank you that it doth please you to take paynes herein Chich. You take the first alleged amisse as though all men should be taught by inspiratioÌ„ and not by learning How do we beleue the gospel but by the authority of the church and because the same hath allowed it Phil. S. Paule sayth He learned not the Gospell by men neyther of men but by the reuelatioÌ„ of Iesus Christ which is a sufficient proofe that the Gospell taketh not his authoritye of man but of God onely Chich. S. Paule speaketh but of his own knowledge how he came thereto Phil. Nay hee speaketh of the Gospell generally Whyche commeth not from man but from God and that the Churche must onely teach that which commeth from God and not mans preceptes Chich. Doth not Saynt Augustine say I would not beleue the Gospell if the authority of the Churche did not mooue me thereto Phil. I graunte that the authoritye of the Churche doeth moue the vnbeleeuers to beleeue but yet the Church geueth not the woorde his authority for the woorde hath his authority onely from God and not of man meÌ„ be but disposers thereof For firste the worde hath his beyng before the Churche and the woorde is the foundation of the church and first is the foundation sure before the building theron can be stedfast Chich. I perceiue you mistake me I speake of the knowledge of the Gospell and not of the authority for by the church we haue all knowledge of the Gospell Phil. I confesse that For fayth commeth by hearing and hearing by the worde And I acknowledge that God appoynteth an ordinarye meanes for men to come vnto the knowledge now and not myraculously as he hath done in times past yet we that be taught by men must take heede that we learne nothing els but that which was taught in the Primitiue church by reuelation Here came in the Byshop of Yorke and the Bishop of Bath and after they had saluted one another and commoned a while together the Archbishop of Yorke called me vnto them saying Yorke Syr wee hearing that you are out of the way are come of charity to enforme you to bring you into the true fayth and to the catholicke church againe willing you first to haue humility and to be humble willing to learne of your betters for els we can do no good with you And god sayth by his Prophet On whom shall I rest but on the humble meeke and such as tremble at my word Now if you will so be we will be glad to trauell with you Phil. I know that humility is the doore wherby we enter vnto Christ and I thanke his goodnes I haue entred in at the same vnto him with all humility heare whatsoeuer truth you shall speake vnto me Yorke What be the matters you stande on and require to be satisfied in Phil. My Lord it please your grace we were entred into a good matter before you came of the church and howe we should know the truth but by the church Yorke In deede that is the head we neede to begynne at For the church being truely knowne we shal sooner agree in the particular thinges Phil. If your Lordships can proue the church of Rome to be the true catholicke church it shall do much to persuade me toward that you would haue me encline vnto Yorke Why let vs go to the definition of the church What is it Phil. It is a Congregation of people dispersed throughe the worlde agreeing together in the woorde of GOD vsing the Sacramentes and al other thinges according to the same Yorke Your definition is of many wordes to no purpose Phil. I do not precisely define the church but declare vnto you what I thinke the church is Yorke Is the church visible or inuisible Phil. It is both visible and inuisible The inuisible church is of all the electes of God onely the visible consisteth of both good and bad vsing all thinges in fayth according to Gods word Yorke The church is an vniuersall congregation of fayth full people in Christ through the world which this worde Catholick doth well expresse for what is Catholicke els doth it not signify vniuersall Phil. The church is defined by S. Austine to be called Catholike in this wyse Ecclesia ideo dicitur Catholica quia vniuersaliter perfecta est in nullo claudicat The Church is called therefore Catholike because it is throughly perfect and halteth in nothyng Yorke Nay it is called Catholike because it is vniuersally receyued of all christian nations for the most part Phâ—lpot The Churche was Catholique in the Apostles tyme yet was it not vniuersally receyued of the worlde but because their Doctrine whiche they had receyued of Christ was perfect and appoynted to be preached and receyued of the whole world therfore it is called the Catholike fayth and all persons receiuyng the same to be counted the catholike church And S. Austine in another place writeth that the catholike church is that which beleeueth aright Yorke If you wyll learne I wyll shewe you by Saint Austine writing agaynst the Donatistes that he prooueth the catholick Church by two principall pointes which is vniuersality and succession of Bishops in one Apostolical Sea from time to time Now thus I will make myne argument The Church of Rome is vniuersal and hath her succession of bishops from time to time Ergo it is the Catholicke Church How answerâ— you to this argumeÌ„t Phil. I denye the antecedent that the Catholique Churche is onely knowne by vniuersality and succession of Byshops Yorke I will prooue it And with that he brought forth a booke which he had noted out of the Doctours and turned to his common places therin of the church and recited one or two out of S. Austine specially out of his Epistle written agaynst the Donatistes where S. Austine manifestly proueth that the Donatistes were not the catholick church because they had no successioÌ„ of bishops in their opinion neither vniuersality the same force hath S. Austines argument agaynst you Phil. My Lorde I haue weighed the force of that Argument before now I perceiue it maketh nothing agaynst me neither it commeth to your purpose For I will stand to the triall of S. Austine for the approbatioÌ„ of the catholick Church wherof I am For S. Austin speaketh of vniuersality ioyned with verity of faythfull successours of Peter before corruption came into the Church And
so if you can deduce your argumeÌ„t for the sea of Rome now as S. Austin might do in his time I woulde say it might bee of some force otherwise not Yorke S. Austine proueth the Catholicke church principally by succession of bishops and therfore you vnderstaÌ„d not S. Austen For what I pray you was the opinion of the Donatistes agaynst whom he wrote Can you tell What country were they of Phil. They were a certayne sect of men affirming among other heresies that the dignity of the sacramentes depended vpon the worthines of the Minister so that if the minister were good the sacraments which he ministred were auayleable or els not Chichest That was theyr error and they had none other but that And he read another authority of S. Austen out of a booke which he brought euen to the same purpose that the other was Phil. I challenge saynt Austen to be with me throughly in this poynt wil stand to his iudgement taking one place with an other Chich. If you will not haue the Church to be certeine I pray you by whom will you be iudged in matters of controuersy Phil. I doe not deny the Churche to be certayne but I denye that it is necessarily tyed to any place longer then it abideth in the word for all controuersies the word ought to be iudge Chich. But what if I take it one way and you an other how then Phil. S. Austine sheweth a remedye for that and willeth quòd vnus locus per plura intelligi debeat That one place of the Scripture ought to be vnderstand by the moe Yorke How aunswere you to this argument Rome hath knowne succession of Bishoppes whiche your church hath not Ergo that is the Catholick Church and yours is not because there is no suche succession can be proued for your Church Phil. I denye my Lorde that succession of Bishoppes is an infallible point to know the church by for there may be a succession of bishops knowne in a place and yet there be no church as at Antioche and at Hierusalem and in other places where the Apostles abode as well as at Rome But if you put to the succession of bishops succession of doctrine withall as S. Austen doth I will graunt it to be a good proofe for the Catholick church but a locall successioÌ„ onely is nothing vayleable Yorke You will haue no church then I see well Phil. Yes my Lord I acknowledge the catholicke church as I am bound by my Creed but I cannot acknowledge a false church for the true Chich. Why is there two catholicke churches then Phil. No I know there is but one catholicke Church but there haue bene and be at this present that take vpoÌ„ them the name of Christ of his church which be not so in deed as it is written That there be that call themselues Apostles be not so in deed but the Synagogue of Sathan and lyers And now it is with vs as it was with the two women in Salomons time whiche lay together and the one suppressed her childe and afterward went about to challenge the true mothers childe Chich. What a babling is here with you nowe I see you lacke humilitye You will goe aboute to teache and not to learne Phil. My lords I must desire you to beare with my hasty speech it is my infirmity of nature All that I speake is to learne by I would you did vnderstaÌ„d all my mind that I might be satisfied by you through better authority Chich. My Lord and it please your grace turne the argument vpon him which you haue made and let him shewe the succession of the Bishoppes of his Churche as we can doe How saye you canne you shewe the succession of Byshops in your Church from time to time I tell you this argument trubled Doctour Ridley so sore that he coulde neuer answere it yet he was a man well learned I dare say you will say so Phil. He was a man so learned that I was not woorthye to cary his bookes for learning Chich. I promise you he was neuer able to aunswere that He was a man that I loued well and he me for he came vnto me diuers times being in prison and conferred with me Phil. I wonder my Lord you should make this argumeÌ„t which you would turne vpon me for the trial of my churche whereof I am or that you would make bishop Ridley so ignoraunt that he was not able to aunswere it since it is of no force For behold first I denyed you that local succession of Bishops in one place is a necessary poynt alone to proue the Catholicke church by and that which I haue denyed you can not proue and is it then reason that you should put me to the triall of that which by you is vnproued and of no force to conclude agaynst me Chich. I see my Lordes we doe but loose our labours to reason with him he taketh himselfe better learned then wee Phil. I take vpon me the name of no learning I boaste of no knowledge but of fayth of Christ that I am bound vndoubtedly to know as I am sure I do Chich. These hereticks take vpoÌ„ theÌ„ to be sure of al things they staÌ„d in You should say rather with humility I trust I know Christ then that you be sure therof Phil. Let hym doubte of his fayth that listeth God geue me alwayes grace to beleue that I am sure of true fayth fauour in Christ. Bath How will you be able to answere heretickes but by the determination of the knowne Catholicke church Phil. I am able to answere all heretickes by the woord of God and conuince them by the same Chich. Howe arrogantlye is that spoken I dare not say so Phil. My Lord I pray you beare with me for I am bolde on the truth side I speake somewhat by experience that I haue had with hereticks and I know the Arians be the subtlelest that euer were yet I haue manifest scriptures to beat them downe withall Chichester I perceiue nowe you are the same manner of man I haue heard of whiche will not be satisfied by learning Phil. Alas my Lord why do you say so I do desire moste humbly to be taught if there be any better way that I should learne and hitherto you haue shewed me no bettâ—r therefore I praye your Lordshippe not to misiudge without a cause Bath If you be the true Catholicke church then will you hold with the real presence of Christ in the sacrament which the true church hath euer mainteined Phil. And I my Lord with the true Churche doe holde the same in the due ministration of the sacrament but I desire you my Lord there may be made a better conclusioÌ„ in our first matter before we enter into any other for if the Church be proued we shall soone agree in the rest In the meane while my Lorde
of Yorke was turning his booke for moe places to helpe forth his cause Yorke I haue found at length a very notable place which I haue looked for all this while of S. Austine De simplicitate credendi Chich. It is but folly my Lorde that your Grace doe read him any moe places for he esteemeth them not Phil. I esteeme them in as muche as they bee of force as your Lordship doth heare me deny no doctors you bring but onely require the true application of them according to the writers meaning as by his owne wordes may be proued Yorke I will reade him the place and so make an end After he had read the sentence he sayde that by foure speciall poynts here S. Austine proueth the catholick church The first is by the consent of all nations the secōd by the Apostolick Sea the third by vniuersalitie the fourth by this word Catholicke Chich. That is a notable place in deede and it please your Grace Phil. I pray you my Lord of what church doth S. Austine write the same of Rome or not Yorke Yea he writeth it of the Church of Rome Phil. I will lay with your Lordshippe as much as I can make it is not so and let the booke be sene Bath What art thou able to lay that hast nothing Yorke Doth he not make mention here of the Apostolicke sea whereby he meaneth Rome Phil. That is very straitly interpreted my lord as though the Apostolicke Sea had bene no where els but at Rome But let it be Rome and yet shall you neuer verify the same vnlesse all the other conditions do go therewith as S. Augustine doth proceed withal wherof none except the Apostolicke sea can now bee verified of the Churche of Rome For the fayth which that Sea now maynteineth hath not the consent of al nations neither hath had Besides that it cannot haue the name of Catholick because it differeth frō the Catholicke Churches which the Apostles planted almost in all thinges Yorke Nay he goeth about here to proue the Catholicke Church by vniuersality how can you shew your church to be vniuersall fifty or an hundreth yeares ago Phil. That is not materiall neither any thing agaynst S. Augustine For my church wherof I am were to be coūted vniuersal though it were but in x. persōs because it agreeth with the same that the Apostles vniuersally did plant Yorke I perceiue you are an obstinate man in your opinion will not be taught wherefore it is but lost labour to talke with you any lenger you are a member to be cut of Chichester I haue heard of you before how you troubled the good Bishop of Winchester and now I see in you that I haue heard Phil. I trust you see no euill in me by this I desire of you a sure ground to build my fayth on if you shew ne none I pray you speake not ill of him that meaneth well Chichester Thou art as impudent a felow as I haue cōmuned withall Phil. That is spoken vncharitably my Lord to blaspheme him whom you can not iustly reproue Chich. Why you are not God Blasphemy is counted a rebuke to Godward and not to man Phil. Yes it may be as well verified of an infamy layde to man speaking in Gods cause as you now do lay vnto me for speaking freely the truth afore GOD to maynteyne your vayne Religion You are voyd of all good ground I perceiue you are blind guides and leaders of the blinde therfore as I am bounde to tell you very hipocrites tyrannously persecuting the trueth which otherwise by iust order you are able to conuince by no meanes Your owne doctors and testimonies which you bring be euidently agaynst you and yet you will not see the truth Chichest Haue we this thanke for our good will comming to instruct thee Phil. My Lordes you must beare with me since I speake in Christes cause and because his glory is defaced and his people cruelly and wrongfully slayne by you because they will not consent to the dishonor of God and to hypocrisie with you If I told you not your fault it should be required at my hands in the day of iudgement Therfore know you ye hypocrites in deed that it is the spirit of God that telleth you your sinne not I. I passe not I thank God of al your cruelty God forgeue it you geue you grace to repent And so they departed ¶ An other talke the same day THe same day at night before supper the bishop sent for me into his chappell in the presence of the archdeacon Harpesfield Doctor Chadsey other his Chapleines and his seruauntes at what time he sayd Lond. Maister Philpot I haue by sundry meanes gone about to do you good and I maruell you do so litle consider it by my trueth I can not tell what to say to you Tell me directly whether you will be a conformable man or no wherupon you chiefly stand Phil. I haue tolde your Lordships oftentimes playne enough wheron I stand chiefly requiring a sure probation of the Church wherunto you call me Harps S. Austen writing agaynst the Donatistes declareth foure speciall notes to know the Church by the cōsent of many nations the fayth of the Sacramentes confirmed by antiquity succession of Bishops and vniuersality Lond. I pray you Mayster Archdeacon fette the booke hither it is a notable place let him see it And the booke was brought and the bishop read it demaunding how I could aunswere the same Phil. My Lorde I like S. Austens foure poyntes for the triall of the catholicke churche whereof I am for it can abide euery poynt therof together which yours can not do Harps Haue not we succession of Bishops in the Sea and church of Rome Wherfore then do you deny our Church to be the catholicke church Phil. D. Austine doth not put succession of Bishops onely to be sufficient but he addeth the vse of the Sacramentes according to antiquity and doctrine vniuersally taughte receiued of most nations from the beginning of the primatiue Church the whiche your Churche is farre from But my church can auouch all these better then yours therfore by S. Austins iudgement which you here bring mine is the catholicke church and not yours Harps Chad. It is but folly my Lord for you to reason with him for he is irrecuperable Phil. That is a good shift for you to runne vnto when you be confounded in your owne sayinges haue nothing else to say you are euidently deceiued and yet will not see it when it is layd to your face THus haue I at large set forth as many of the sayd Iohn Philpot his examinations priuy conferences as are yet come to light being faythfully written with his owne hand And although he was diuers other times after this examined both openly in the Consistory at Paules also secretly in the bishops house yet what was
which say Lord Lord shall enter into the kingdome of God but he that doth the will of the father And whosoeuer in the tyme of tryall is ashamed of me sayth Christ and of my wordes of him the sonne of man will be ashamed before his father After that wee haue built our selues into the true church of God it hath pleased him by geuing vs ouer into the hands of the wicked sinagoges to proue our building to haue it knowne as wel to the world as to our selues that we haue bene wise builders into the true church of God vpon the rock not on the sand therefore nowe the tempest is risen and the stormes doe mightily blow agaynst vs that wee might notwithstanding stand vpright and be firme in the Lord to his honor and glory and to our eternall felicitie There is no newe thing happened vnto vs for with such tāpests dangerous weathers the church of God hath continually bene exercised Nowe once agayne as the Prophet Aggeus telleth vs The Lord shaketh the earth that those might abide for euer which be not ouerthrowne Therefore my dearely beloued be stable and immoueble in the word of God and in the faythfull obseruation therof and let no man deceiue you with vayn words saying that you may keepe your faith to your selues and dissemble with Antichrist and so liue at rest and quietnes in the world as most men doe yelding to necessitie Thys is the wisedome of the fleshe but the wisedome of the fleshe is death and enmitie to God as our sauiour for ensāple aptly did declare in Peter who exhorted Christ not to goe to Ierusalem to celebrate the Passouer and there to be slayn but counselled him to looke better to himselfe Likewise the worlde woulde not haue vs to forsake it neither to associate our selues to the true churche which is the body of Christ whereof we are liuely members and to vse the sacramentes after Gods word with the danger of our liues But we must learne to answere the world as Christ did Peter and say Go behynd me Sathan thou fauourest not the thinges of God Shall I not drinke of the cup whiche the father geueth me For it is better to bee afflicted and to be slayne in the church of God then to be counted the sonne of the king and the sinagogue of false religion Death for righteousnes is not to be abhorred but rather to bee desired which assuredly bringeth with it the crowne of euerlasting glory These bloudy executioners do not persecute Christes martyrs but crowne them with euerlasting felicitie we were borne into this world to be witnesses vnto the truth both learned and vnlearned Now since the time is come that we must shew our fayth and declare whether we will be Gods seruauntes in righteousnes holines as we haue bene taught are boūd to follow or els with hipocrisie to serue vnrighteousnes let vs take good heed that we be found faithfull in the Lords couenaunt and true members of hys Churche in that which through knowledge we are engraffed from the whiche if we fall by transgression with the common sort of people it will more straightly be required of vs then many yet doe make accompt therof We cannot serue two maysters we may not halt on both sides and thinke to please God we must bee feruent in Gods cause or els hee will cast vs out from him For by the first commaundement wee are commanded to loue God with all our hart with all our mind with all our power and strength but they are manifest transgressours of this commaundement which with their heart mynde or bodely power doe communicate with a straunge religion contrary to the word of God in the papisticall Sinagogue which calleth it selfe the Church and is not As greatly do they offend God now which so doe as the Israelites did in tymes past by forsaking Ierusalē the true churche of God and by going to Bethell to serue God in a congregation of theyr owne setting vp and after theyr own imaginations and traditions for the which doyng God vtterly destroyed all Israell as all the Prophetes almost doe testifie This happened vnto them for our ensample that we might beware to haue any fellowship with any like congregation to our destruction God hath one Catholicke church dispersed throughout the world and therfore we are taught in our Creed to beleue one Catholicke Churche to haue communion therwith which catholicke churche is grounded vpon the foundation of the Prophets and of the Apostles and vpō none other as S. Paule witnesseth to the Ephesians Therfore whersoeuer we perceaue any people to worship God truly after the word there we may be certayne the churche of Christe to bee vnto the whiche we ought to associate oure selues to desire with the Prophet Dauid to prayse God in the middest of this churche But if we hehold through iniquitie of time segregations to be made with counterfayt religion otherwise then the word of God doth teach wee ought then if we be required to be companions therof to say agayne with Dauid I haue hated the Sinagogue of the malignant and will not sit with the wicked In the Apocalips the church of Ephesus is highly commended because she tried such as said they were Apostles and were not in deede therfore would not abide the company of them Further God commanded his people that they shuld not seek Bethel neither enter into Gilgal where idolatry was vsed by the mouth of his Prophet Amos. Also wee must consider that our bodyes be the tēple of God whosoeuer as S. Paule teacheth doth prophane the tēple of God him the Lord wil destroy May we thē take the tēple of Christ make it the mēber of an harlot All strange religion and Idolatry is counted whoredome with the Prophetes and that more detestable in the sight of God then the aduoutrous abuse of the bodye Therfore the Princes of the earthe in the reuelation of S. Iohn be sayd to go a whoring whē they are in loue with false religion and follow the same How then by any meanes may a christian man thinke it tollerable to be present at the popish priuate Masse which is the very prophanation of the sacrament of the body and bloud of Christ and at other idolatrous worshippings and rites which be not after the word of God but rather to the derogation therof in setting mans traditions aboue Gods preceptes since God by his word iudgeth all straunge religion whiche is not according to his institutiō for whoredom aduoutry Some fondly think that the presence of the body is not materiall so that the hart doe not consent to theyr wicked doings But suche persons litle consider what S. Paule writeth to the Corinthians commaunding them to glorifie God as well in body as in soule Moreouer wee can doe no greater iniury to the true Church of Christ
him so farre abhorring from aâ— pryde and arrogancie that as he could not abide any thinge that was spoken to his aduauncement or prayse so neither did there appeare in hym any shewe or bragge in those things wherein he might iustly glorye whiche were his punishmentes and sufferinges for the cause and quarrel of christ For when hee was beaten and scourged with roddes by Byshoppe Boner which scarse any man would beleue nor I neither but that I heard it of him whiche hearde it of his mouth and he greatly reioyced in the same yet his shamefast modestie was suche that neuer hee woulde expresse any mention therof least he shoulde seeme to glorye to muche in hymselfe saue that onely he opened the same to one M. Cotten of the Temple a friend of hys a little before his death Moreouer to this rare and maydenly modestie in him was also adioyned the like nature of mercye and pittifull compassion whiche affection though it seemed to be little regarded of some yet in my minde is there no other thing wrought in nature wherein man resembleth more truely the image of the high maiestie of almightye GOD then thys And as in thys respecte of mercifull tendernesse manne onely excelleth all other beastes so almost no lesse may thys manne seeme to passe many other men whose customable propertie and exercise was to visite the poore prysoners wyth hym in prison both with bodily reliefe and also wyth spirituall comforte and finding manye of them I meane suche as were there for thefte and other naughty factes verye penitent and sorye for theyr euill demeanours in hope of theyr amendment dyd not onely by mouthe but also by hys letters require yea as it were of duetye in loue dyd charge his friendes to trauayle for theyr deliueraunces such was the pittye and charritable mercye of thys godlye and most true member of Christes Churche as appeareth by this letter here following To my very louing frendes and maysters M Goringe M. Ferneham M. Fleetwood M. Rusewll M. Bel M Hussey M. Calthrop M. Boyer and other my maisters of the Temple Bartlet Greene wisheth health of bodye and soule VEry friendes are they whiche are knitte together wyth the knotte of Charitie Charitie doth not decaye but increase in them that dye faythfully whereof it followeth that thoughe we be absent in body yet are we present in the spirite coupled together with the vnity of fayth in the bonde of peace whyche is loue How hee is worthy the name of a friend that measureth hys frendship with the distaunce of place or parting of persons If thy frend be out of sight is thy friendshyp ended If he be gone into the Countrey wilt thou cease to loue hym If hee be passed the seas will you so for sake hym If hee be caryed into heauen is Charitie hindred thereby On the one side we haue the vse of the fathers from the primatiue Church that gaue thankes for theyr frendes that dyed in the fayth to proue that Charitie dyed not with death On the other side sayth Horace Coelum non animum mutant qui trans mare currunt What speake I of Horrace Sayth not saincte Paule the same thynge For we are members of hys bodye of his flesh and of his bloud yea we are members one of an other Is the hand or arme foote or legge a member when it is disseuered from the bodye How can we be members excepte we be ioyned together What is the line that coupleth vs but loue When all thinges shal fayle loue fayleth neuer Hope hath hys ende when wee get that wee hoped for Fayth is finished in heauen loue endureth for euer Loue I say that proceedeth of charitie for carnall loue when that which he loued is lost doth pearish wyth the fleshe Neyther was that euer but fleshly loue which by distaunce of place or seuering of bodyes is parted asunder If loue be the ende or suÌ„me of the lawe if heauen and yearth shall pearishe it one iote of Gods wordes shall not decaye why shouldee we thinke that loue lasteth not euer I neede not to write much to you my frendes neyther can I haue laysure nowe that the keepers are risen but thys I saye if we keepe Chrystes commaundemente in louynge eache other as he loued vs then should our loue be euerlasting This frendship Paule felt when it moued him to saye that neyther lengthe nor bredth meanyng no distaunce of place neyther height nor depth shoulde seuere hym from the loue of Christe Waighe well thys place and meate it wyth Paules measures so shall we find that if our loue be vnfayned it can neuer bee ended Nowe may you saye why wrytest thou this Certes to the ende that if oure frendshippe bee stable you may accomplishe thys the laste request of your friende and performe after my death the friendshippe wee beganne in oure lyfe that amitie maye encrease vntill GOD make it perfecte at oure next meetynge together Mayster Feetewood I beseeche you remember Wittrance and Cooke two singular men amongest common prisoners M Fernham and mayster Bell with M. Hussey as I hope wyll dispatch Palmer and Richardson with his companions I praye you M. Calthrop thinke on Iohn Groue an honest poore man Traiford and Rice Aprice his accomplices My cosin Thomas Witton a Scriuener in Lombardstreete hath promised to further their deliuerie at the least hee can instruct you whiche waye to worke I doubt not but that Maister Boyer will labour for the good wife Cooper for she is worthy to bee holpen and Berard the Frenchman There bee also diuers other well disposed men whose deliueraunce if ye will not labour for yet I humbly beseeche you to seeke their reliefe as you shall see cause namely of Henry Aprice Lancelot Hobbes Lother Homes Câ—rre and Bockyngham a young man of goodly giftes in witte and learnyng and sauyng that he is somewhat wilde likely to doe well hereafter There bee also two women Conyngham and Alice Alexander that may proue honest For these and all other poore prisoners here I make this my humble sute and prayer to you all my Maisters and especiall good frendes beseechyng you of all bondes of amitie for the precious bloud of Iesus Christ in the bowelles of mercie to tender the causes of miserable captiues helpe to clothe Christ visite the afflicted comfort the sorrowfull and releue the needy The very God of peace guide your hartes to haue mercy on the poore and loue faythfully together Amen This present Monday when I looke to dye and liue for euer Yours as euer Bartlet Greene. * An other letter of M. Greene to Mistres Elizabeth Clarke WOuld GOD if it were his pleasure that with this Letter I might send you may harte and mynde and whatsoeuer there is in me elles that pertayneth vnto GOD So should I thinke it the beste message and happyest Letter that euer I could write But though I obtaine not my desire yet shall I
he were not among the lawyers such a phenix that he had very few or no fellowes to fâ—ye with hym or to followâ— hys steppes But God is to be praysed that although we read of few or none among that sort that dyed as he did yet good witnesse doe spring vpp dayly of the same profession to such towardnes and Godly zeale that some hope already appeareth shortly to come to passe that this godly Phenix shall not flye alone These foresayde notes and gatheringes of his out of the Doctoures were taken from him by Boner being found about hym which was to him no little griefe Hee among the rest was first apprehended but last of them condemned which was the xv day of Ianuary and afterward burned with the other Martyrs the 27. of the same moneth 3. Thomas Browne Martyr THomas Browne borne in the Paryshe of Hyston wythin the Dyoces of Elye came afterwarde to London where hee dwelled in the Parysh of Sainct Brides in Fleetestreete a maryed manne of the age of 37. yeares who because he came not to hys parish church was presented by the Constable of the Parishe to Boner As touching whose articles wherupon he was examined by the sayd Boner with his aunsweres also annexed to the same mention goeth before as in the generall processe of him and of the rest may appeare This Tomas Browne being had to FulhaÌ„ with the other thereto be examined was required vpon Thursday being the xxvi day of September to come into the Chappell to heare Masse whiche he refusing to doe went into the warren and there kneled among the trees For this hee was greatly charged of the Bishop as for an haynous matter because he sayd it was done in despite and contempt of theyr masse which seemed to the Byshop and his Chaplaynes no small offence At length being producted to his last examination before the sayd Bishop xv day of Ianuarye there to heare the sentence diffinitiue agaynst him first hee was required wyth many fayre wordes and glosing promises to reuoke hys doctrine to whome the foresayd Byshoppe speaking these woordes sayde Browne ye haue bene before me many tymes and ofte and I haue trauailed with thee to wynne thee from thyne erroures yet thou and suche like haue and doe reporte that I goe about to seeke thy bloud c. To whome the sayd Thomas Browne aunswered agayne yea my Lord sayd he in deede ye be a bloudsucker I would I had as much bloud as is water in the Sea for you to sucke Boner then proceeding to the articles when he hadde red them vnto him agayne as he had done diuers tymes before asked him whether he was content and willing to relinquishe those hys heresies and erroneous opinions as he called them and returne agayne vnto the vnitie of the catholicke fayth Whereunto he made aunswere again saying if they were heresies he would forsake them They be heresies quoth the Byshoppe Howe will ye proue it sayd Browne for I will not goe froÌ„ mine aunsweres except you caÌ„ proue them to be heresies which ye shal neuer do For that whiche you call heresie is no heresie Wyth that Boner not able or els not disposed to supply the part of a sufficient teacher in prouing that which the other had denyed by good authoritie and doctrine of the scripture went about with wordes and promise of pardon to allure him to renounce those his heresies as he called them and to returne vnto the vnitie of his mother the Catholicke Churche c. To whom the sayd Thomas inferred agayne as followeth Proue it sayd he to be heresie that I do hold and mayntayne and I will turne to you But you condemne me because I wil not confesse and beleue the bread and in the sacrament of the aultar as you call it to be the body of Christ and therfore ye spill myne and such like innocents bloud being the Queenes true subiectes for whiche you shall aunswere and that shortly After this being spoken Boner as hee had done to the other before read in writing the sentence diffinitiue agaynst him The copie and forme of which sentence wherwith the Papistes were wont to condemne all the innocent saynts of Christes is aboue expressed pag. 1417. And so this done he was committed to the Sheriffes to be had away and burned the xxvii day of the sayd moneth of Ianuary constantly abiding with the other the Popes tormentes for the true confession of his Christian fayth 4. Iohn Tudson Martyr THe same daye and tyme when the foresayde Iohn Browne with his fellowes was condemned as is aboue rehearsed being the xv day of Ianuarye was also producted Iohn Tudson with the rest of the sayde company vnto the like condemnation This Iohn Tudson was borne in Ipswich in the Countye of Suffolke after that apprentise in London dwelling with one George Goodyeare of the parishe of saynct Mary Botulphe within the dioces of London who being complayned of to Sir Richard Cholmley and Doct. Story was by them sent vnto Boner bishop of London and was diuers tymes before him in examination The Articles and interrogatories ministred vnto hym as vnto the rest before are specified with hys aunsweres also to the same annexed c. After this hee was brought vnto the open Consistory where the sayd blessed and true seruaunt of the Lord Iohn Tudson appearyng before the sayde byshoppe and his complices was moued with sundry perswasions as theyr maner is to goe from his opinion which they named heresie and to persiste in the vnitie of the Churche which they were of but hee constaÌ„tly persisting in that which he had receiued by the preachers in king Edwardes tyme refused so to doe saying there was no heresie in his answeres For I sayd he defy all heresie The Byshop yet still vsed his olde accustomed perswasions to remoue him promising moreouer all hys offences and erroures as he called them to bee forgeuen hym if he would returne c. Then sayde Tudson Tell me wherein I haue offended and I will returne Then sayd the Byshop In your aunsweres No sayd Tudson agayne I haue not therein offended and ye my Lord pretend Charitie but nothing therof appeareth in your workes Thus after a few wordes the bishop did likewise promulgate agaynst hym sentence of condemnation whiche being red the godly and constant martyr was committed to the secular power and so wyth much pacience finished this life with the other aboue named the xxvii daye of Ianuary 5. Iohn Went Martyr IOhn Went borne in Langham in Essex within the Dyoces of London of the age of 27. a Shereman by occupation first was examined as partly is touched before by Doctor Story vpon the sacrament of his popishe Aultar and because the poore man did not accord with him throughly in the reall presence of the body and bloud of Chryst the sayd Story did send hym vp to Boner Byshop of London Who
sayde by the fayth I owe to God I take this man here my L. of Canterbury to bee of all other a most faythfull subiect vnto vs and one to whom we are much beholding geuyng him great commendations otherwise And with that one or two of the chiefest of the Counsaile makyng their excuse declared that in requesting his induraunce it was rather ment for hys triall and his purgation agaynst the common fame and slaunder of the world then for any malice conceyued agaynst hym Well well my Lordes quoth the kyng take hym and well vse hym as he is worthy to be and make no more adoe And with that euery man caught hym by the hand and made fayre weather of altogethers which might easily bee done with that man And it was much to be meruailed that they would go so far with hym thus to seeke his vndoyng this well vnderstandyng before that the kyng most entirely loued him and always would stand in hys defence whosoeuer spake against hym as many other tymes the Kynges pacience was by sinister informations agaynst hym tried In so much that the Lorde Cromwell was euermore woont to say vnto hym My Lord of Caunterbury you are most happy of all men for you may doe and speake what you list and say what all men can agaynst you the kyng wyll neuer beleeue one worde to your detriment or hinderance I am sure I take more paynes then all the counsaile doth and spend more largely in the Kings affayres as well beyond the seas as on this side yea I assure you euen very spies in other forreine Realmes and at Rome else where costeth me aboue one 1000. markes a yeare and doe what I can to bryng matters to knowledge for the commoditie of the King and the Realme I am euery day chidden and many false tales now and then beleeued agaynst me and therefore you are most happy for in no poynt can you be discredited with the kyng To this the Archbishop agayne aunsweryng If the kyngs Maiestie were not good to me that way I were not able to stande and endure one whole weeke but your wisedome and pollicy is such that you are able to shift well enough for your selfe Now when the kyngs highnes had thus benignly mercifully dispatched the sayd Archbishop from this sore accusation by the Counsaile layd agaynst hym all wise mē would haue thought that it had bene meere follye afterwards to haue attēpted any matter agaynst hym but yet looke where malice raigneth there neither reason nor honesty can take place Such therfore as had conceiued deep rancor and displeasure agaynst hym ceased not to persecute hym by all possible meanes Then brought they against him a new kynde of accusation and caused sir Iohn Gostwike knight a man of a contrary religion to accuse the Archb. openly in the Parliament house laying to hys charge his sermons preched at Sandwich his Lectures red at Canterbury wherein should be conteined manifest heresies agaynst the Sacrament of the aultar c. Whiche accusation came to the kyngs eare Why quoth the kyng where dwelleth Gostwike As I take it eyther in Bedfordshire or Buckinghamshire and hath he so opē an eare that he can heare my L. of Cant. preachyng out of Kent This is very like sayde the kyng If hee had bene a Kentishman there had bene some thyng worthy of consideration but as for Gostwike I know him well enough and what good religion he is of Go to hym and tell hym sayd the king to one of his priuy chamber if he go not to my L. of Cant. and so reconcile hymselfe to hym that he may become hys good Lord I will pull the Goslings fethers so that hereafter he shall haue little lust to slaunder the Metropolitane or any other learned man When sir I. Gostwike heard these words it was no neede to bid hym hast hymselfe to Lambheth vnto the Metropolitane makyng to hym as many friends as possible he myght When hee came to the Archb. he was fayne to disclose vnto hym by what meanes he was procured to doe that he did requestyng hys clemency to be his good lord or els he tooke him selfe vtterly vndone beyng so in the kyngs indignation as he vnderstood he was by that afore declared which sute was soone wonne at hys hand and so the Archb. castyng into the satchell behynd him all those sir Iohn Gostwikes ingratitudes went to the king and wan to sir Iohn hys princes fauour agayne And thus the kyng made a short end of this accusation Well here you may perceyue that malicious inuention went not the wisest way to worke to procure a stranger dwellyng a farre of to accuse the Archbishoppe of hys doctrine preached in his Diocesse and therfore hath blind malice learned some more wisedome nowe to accuse the Archbishop in such sort as he shall neuer be able to auoyd it And therfore it was procured by hys ancient enemies that not onely the Prebendaries of his Cathedral Church in Caunterbury but also the moste famous Iustices of Peace in the Shire should accuse hym and Article against hym which in very deed was most substantially brought to passe and the Articles both well written and subscribed were deliuered to the kyngs highnesse as a thyng of such effect that there must needes follow to the said Archbishop both indignation of the prince and condigne punishment for hys grieuous offence committed by him and his chaplaines in preachyng such erroneous doctrine as they did within his Diocesse of Cant. whereof they beyng such witnesse of credite no man had cause to doubt of their circumspect doyngs This accusation articularly sent out was deliuered to the Kyng by some of the Counsailes meanes When the kyng had perused the booke he wrapt it vp and put it into hys sleeue and findyng occasion to solace hymselfe vpon the Thames came with hys Barge furnished with hys Musitions a long by Lambeth bridge towards Chelsey The noyse of the Musitions prouoked the Archb. to resort to the bridge to do his duety and to salute hys prince Whome when the kyng had perceyued to stand at the bridge eftsoones he commaunded the Watermen to draw towards the shore and so came straite to the Bridge Ah my Chaplaine sayd the kyng to the Archb. Come into the barge to me The Archb. declared to his highnes that he would take his owne barge and waite vppon hys maiestie No sayd the kyng you must come into my barge for I haue to talke with you When the kyng the Archbishop all alone in the barge were set together sayde the kyng to the Archb. I haue newes out of Kent for you my Lord. The Archb. answered Good I hope if it please your highnes Marry sayd the king they be so good that I now know the greatest heretike in Kent and with that pulled out of hys sleeue the booke of Articles agaynst both the said Archb. and his preachers and gaue
the Catholicke Churche that the Pope is head of There is an other Church But as touching that I aunswere you are sure of that as the Donatistes were for they sayd that they hadde the true Church and that the name of the true Christians remayned onely in Aphricke where onely theyr sedicious sect was preached and as you thinke so thought Nouatus that all they that did acknowledge theyr supreame head at the Sea of Rome were out of the Church of Christ. But here saynt Cyprian defending Cornelius agaynst Nouatus Libro secundo Epistola Sexta sayth on this wise Ecclesia vna est quae cum sit vna intus foris esse non potest So that if Nouatus were in the true Churche then was not Cornelius who in deede by lawefull succession succeeded Pope Fabian Here S. Cyprian entendeth by the whole processe to proue and concludeth thereupon that the true Churche was onely Rome Gather you then what will folow of your fall But you will say peraduenture that ye fell not by heresy and so sayde the Arrians alledging for themselues that they had scripture and going about to perswade their schisme by Scripture for in deed they had more places by two forty which by theyr torture semed to depend vpon Scripture thē the Catholickes had So did the Martians prouoke theyr heresy to Scripture But those are no Scriptures for they are not truely alledged nor truely interpreted but vntruely wrested and wronge according to theyr owne fantasies And therefore were they all iustly condemned for theyr wrong taking of the Scriptures and the Churche replieth agaynst them saying Qui estis vos quando quid agitis in meo non Mei The Churche sayeth what make you here in my heritage From whence came you The Scripture is my inheritage I am right heire therof I holde it by true succession of the Apostles for as the Apostles required mee to holde so do I holde it The Apostles haue receiued me and put me in my right and haue reiected you as bastardes hauing no title thereunto Also ye will denie that you haue fallen by Apostasie by breaking your vow so Vigilantius sayd in so much that he would admitte none to his ministerye but those that had theyr wiues bagged with children What now Shall we say that Vigilantius did not fall therefore Did not Donatus and Nouatus fall because they sayed so and brought Scripture for theyt defence Then let vs beleeue as we list pretending well and say so nay there is no manne so blinde that will saye so For excepte the Church which condemneth them for theyr saye so doe approue vs for to doe so then will shee condemne you also So that your denyall will not stande And therefore I tell you remember from whence you haue fallen and howe low ye shall fall if you holde on as you doe beginne But I trust you will not continue but to reuoke your selfe in time and the remedy foloweth· Age poenitentiam prima opera fac for by such meanes as ye haue fallen ye must rise agayne First your hart hath fallen then your tongue and your penne and besides your owne damage hath caused many more to fall Therfore first your hart must turne and then shall the tongue and the penne be quickely turned Sin minus veniam tibi cito mouebo Candelabrum tuum de loco suo I neede not to teache you a methode to turne you knowe the ready way your selfe But I would God I coulde but exhorte you to the right and trueth then the way should soone be found out For if ye remember howe many he haue brought by abhominable heresy into the way of perdition I doubt not but very cōscience would moue you as muche for them as for your selfe to come againe And so would you spare neither tongue nor penne if hart were once reformed for as touching that poynt the holye Ghost toucheth theyr hartes very neare by the mouth of his holy Prophet Ezechiel when he requireth the bloud of his flocke at the Priestes handes for lacke of good and wholesome foode how much more should this touch your guilty hart hauing ouermuch diligence to teach them the waye of perdition and feeding them with baggage and corrupt foode whiche is heresye Qui conuertere fecerit peccatorem ab errore vitae suae saluam faciet animam suam a morte operiet multitudinem peccatorum suorum He that shall conuert a sinner from hys wicked life shall saue his soule from death and shall couer the multitude of sinnes So that if it be true that hee who conuerteth a Synner saueth a soule then the contrarye must needes be true that he that peruerteth a soule and teacheth him the way of perdition must needes be damned Origenes super Paulū ad Romanos The damnation of those that preacheth heresy doth encrease to the day of iudgement The more that perishe by hereticall doctrine the more grieuous shall theyr torment bee that minister suche doctrine Berengarius who seemed to feare that daunger prouided for it in his life time but not without a troubled and disquiet conscience He did not onely repent but recant and not so much for himselfe as for them whome he had with most pestilent heresyes infected For as he lay in his death bedde vpon Epiphany daye he demaunded of them that were present is this quoth he the day of Epiphany appearing of the Lord They aunswered him yea Thē quoth he this day shall the Lord appeare to me either to my comfort eyther to my discomfort This remorse argueth that he feared the daunger of them whom he had taught and ledde out of the faith of Christ. Origenes vpon him sayth in this wise Although hys owne bloud was not vpon his head for that he did repent and was sory for his former errors yet being conuerted he feared the bloud of them whom hee had infected and who receiued hys doctrine Let this moue you euen at the last poynt In so much as your case is not vnlike to Beringarius let your repentaunce bee like also And what shoulde staye you tell me from this godlye returne feare that ye haue gone so farre ye may not returne nay then I may saye as Dauid sayde Illic trepidauerunt vbi non erat timor Ye feare where you haue no cause to feare For if ye repent and be hartely sory for your former heresy and apostacy ye neede not to feare For as God of his part is mercifull gracious to the repentaunt sinner so is the Kyng so is the Queene mercifull which ye may well perceiue by your owne case since ye might haue suffered a great whiles agoe for treason committed agaynst her highnesse but that ye haue bene spared reserued vpon hope of amendement which she conceiued very good of you but now as it seemeth is but a very desperate hope And what do you thereby Secundum duritiem
like Lucifer sate in the place of Christ vppon an aultar to iudge other and nowe is come before an aultar to be iudged him selfe Whereunto the Archbishop interrupting hym sayde that in that he belied him as he did in many other things For that which he would now seeme to charge him withal was his owne fault if it was any and none of his For the thing you meane off was in Paules church sayde he where I came to sit in Commission and there was a scaffold prepared for me and others by you your Officers whether there were any aultar vnder it or not I could not perceiue it nor once suspected it wherfore you do wittingly euill to charge me wyth it But Boner went on still in hys Rhetoricall repetition lying and railing against the Archbyshop beginning euery sentence wyth This is the man this is the man til at lengthe there was neuer a man but was wearye of the vnmannerly vsage of hym in that time and place In so much that the bishop of Ely aforesaide diuers times pulled him by the sleeue to make an ende and sayd to hym afterward when they went to dinner that he hadde broken promise with him for hee had entreated him earnestly to vse him wyth reuerence After all this done finished they began then to bustle toward his disgrading and first to take from him hys Crosiar staffe out of his hands which he held fast and refused to deliuer withall imitating the example of Martin Luther pulled an Appeale oute of his left sleeue vnder the wrest which hee there and then deliuered vnto them saying I appeale to the next general Councel and herein I haue comprehended my cause and forme of it whych I desire may be admitted and praied diuers of the standers by by name to be witnesses and especially M. Curtop to whom he spake twise c. The Copie of whych his Appellation because it was not printed before I thoughte heere to exhibite ad rei memoriam as in forme heere followeth The tenour of the Appeale of the Archb. of Cant. from the Pope to the next generall Councell IN the name of the father and of the sonne and of the holy Ghost Firste my plaine protestation made that I entende to speake nothing against one holy catholicke and Apostolical church or the authority thereof the which authority I haue in great reuerence and to whom my minde is in all things to obey and if any thing peraduenture eyther by slippernesse of tongue or by indignation of abuses or els by the prouocation of mine aduersaries be spoken or done otherwise then wel or not with such reuerence as becommeth me I am most ready to amend it Although the bishop of Rome whom they cal Pope beareth the roume of Christ in earth and hath authoritye of God yet by y◠power or authority he is not become vnsmable neither hathe hee receiued that power to destroy but to edify the congregation Therfore if he shal cōmand any thing that is not right to be done he ought to take it paciētly and in good part in case he be not therin obeied And he must not be obeied if he commaund any thing agaynst the preceptes of God no rather he may lawfully be resisted euen as Paul withstoode Peter And if he be aided by helpe of princes deceiued perchance by a false suggestion or with euill counsell can not be resisted but the remedies of withstanding him be taken away there is neuertheles one remedy of appealing which no prince cā take away vttered by the very lawe of nature for as muche as it is a certaine defence which is meete for euery body by the law of God of nature and of man And whereas the lawes do permit a man to appeale not onely from the griefes iniuries done but also from suche as shall be done hereafter or threatned to be done in so much that the inferior cannot make lawes of not appealing to a superiour power and since it is openly inoughe confessed that a holy generall counsell lawfully gathered together in the holy Ghost and representing the holy catholicke Church is aboue the Pope especially in matters concerning faith that he can not make decrees that men shal not appeale frō him to a general councel therfore I Tho. Cranmer Archbishop of Caunterbury or in time past ruler of the Metropolical church of Canterb. doctor in diuinitie do say and publish before you the publike Notarie and witnesses here present with minde and intent to chalēge and appeale from the persons and griefs vnderneath wrytten and to profer my selfe in place and time conuenient and meete to prooue the Articles that followe And I openly cōfesse that I wold lawfully haue published them before this day if I might haue had either liberty to come abroad my self or licence of a Notary and witnesses But further then I am able to doe I knowe wel is not required of the lawes 1 First I say and publishe that Iames by the mercye of God Priest called Cardinall of the Pit and of the title of our Lady in the way of the churche of Rome Iudge and Commissary specially deputed of our most holy Lorde the Pope as he affirmed caused me to be cited to Rome ther to appeare lxxx daies after the Citation serued on mee to make answer to certaine articles touching the peril of my state and lyfe And where as I was kept in prisone wyth most strait warde so that I could in no wise be suffered to go to Rome nor to come out of prison and in so grieuous causes concerning state and life no man is bound to send a proctour and thoughe I would neuer so faine sende my Proctour yet by reason of pouertie I am not able for all that euer I had wherewith I should beare my Proctors costes and charges is quite taken from me neuerthelesse the most reuerend Cardinall aforesayde doth sore threaten me that whether I shal appeare or not he wil neuerthelesse yet proceede in iudgement against me Wherin I fele my selfe so greeued that nothing can be imagined more mischieuous or further from reason 2 Secondly the reuerend father Iames Brookes by the mercy of God bish of Glocester Iudge and vnderdeputy as he affirmed of the most reuerend cardinall caused me to be cited at Oxford where I was then kept in prison to answer to certaine articles concerning the daunger of my state and life And when I being vnlearned and ignorant in the lawes desired coūsel of the learned in the lawe that thing was most vnrighteously denied me contrary to the equitie of al lawes both of God and man Wherin againe I feele me most wrongfully grieued 3 And when I refused the sayde Bishop of Glocester to be my Iudge for most iust causes which I then declared he neuerthelesse went on still and made processe agaynste me contrary to the rule of the
lawes of appealing whych say A iudge that is refused ought not to proceede in the cause but to leaue off And when he had required of me answers to certaine articles I refused to make him any answeare I sayde I would yet gladly make answeare to the moste renoumed Kinges and Queenes deputies or Attourneis then present wyth this condition notwythstanding that mine answeare should be extraiudicial and that was permitted me And with thys my protestation made and admitted I made aunsweare but mine aunsweare was sodaine and vnprouided for and therefore I desired to haue a Copie of mine aunsweares that I myght putte too take awaye chaunge and amende them and thys was also permitted mee Neuerthelesse contrarye to hys promyse made vnto mee no respecte hadde to my protestation nor licence geuen to amende myne aunsweare the saide reuerende Father Bishop of Glocester as I heare commanded mine aunsweares to be enacted contrary to the equitie of the lawe In which thing againe I feele mee muche grieued 4 Furthermore I coulde not for many causes admit the bishop of Romes vsurped authority in this Realme nor consent to it first my solemne othe letting mee whyche I made in the time of most famous memorie of king Henry the eight according to the lawes of Englande Secondly because I knewe the authoritie of the Bishop of Rome whych he vsurpeth to be againste the crowne customes and lawes of this realme of Englād in so much that neither the king can be crowned in thys realme without the most grieuous crime of periurie nor may Bishops enioy their Bishoprickes nor iudgements be vsed accordyng to the lawes and customes of this Realme except by the byshop of Romes authoritie be accursed both the King and Queene the Iudges wryters and executors of the lawes and customes with all that consent to them Finally the whole Realme shal be accursed 5 Moreouer that heinous and vsurped authoritie of the bishop of Rome through reseruations of the Bishoprickes Prouisions Annuates Dispensations Pardones Appellations Bulles and other cursed Marchaundice of Rome was woont exceedingly to spoyle and consume the richesse and substaunce of this Realme which all thinges shoulde followe againe by recognising and receyuing of that vsurped authoritye vnto the vnmeasurable losse of thys Realme 6 Finally it is most euident by that vsurped authority not onely the Crowne of Englande to be vnder yoke the lawes and customes of this realme to be throwen downe and troden vnder foote but also the most holy Decrees of Councels together with the precepts both of the gospel and of God When in times past the sonne of righteousnesse being risen in the world Christian religion by the preaching of the Apostles began to be spred verye farre abroade and to floorish in so much that theyr sounde went out into all the worlde innumerable people which walked in darknesse saw a great light Gods glory euery where published did flourishe the onely carke and care of the Ministers of the church was purely sincerely to preache Christ the people to imbrace and followe Christes doctrine Then the church of Rome as it were Lady of the world both was also was coūted worthily the mother of other churches for as much as then she first begat to Christ nourished with the foode of pure doctrine did help them with their riches succoured the oppressed and was a sanctuarie for the miserable she reioyced with them that reioyced and wept with them that wept Then by the examples of the Bishops of Rome riches were despised worldly glory pompe was troden vnder foote pleasures and riot nothyng regarded Then this fraile vncertain life being ful of al miseries was laughed to scorne whiles thorow the example of Romish martyrs men did euery where presse foorth warde to the life to come But afterward the vngratiousnes of dānable ambition neuer satisfied auarice and the horrible enormitie of vices had corrupted taken the see of Rome there followed euery where almost the deformities of all churches growing out of kinde into the manners of the churche their mother leauing their former innocencie and puritie and slipping into foule and heinous vsages For the foresayde and many other griefes and abuses which I intend to prooue and doe profer my selfe in time conuenient to prooue heereafter since reformation of the aboue mentioned abuses is not to be looked for of the byshop of Rome neither can I hope by reason of hys wicked abuses and vsurped authority to haue hym an equall iudge in hys owne cause therefore I do chalenge and appeale in these wrytinges from the Pope hauing no good counsell and from the aboue named pretenses commissions and iudges from their citations processes and from all other things that haue or shal folow therupon from euery one of them and from all their sentences censures paines and punishmēts of cursing suspension and interdicting and from all others what soeuer theyr denouncinges and declarations as they pretende of schisme of heresie adulterie depriuation disgrading by them or by any of them in any manner wise attempted done and set forwarde to be attempted to be done and to be sette foorth hereafter sauing alwayes their honors and reuerences as vnequal and vnrighteous more tyrannicall violent and from euery griefe to come which shall happen to me as wel for my selfe as for al and euery one that cleaueth to me or will heereafter be on my side vnto a free generall councel that shal heereafter lawfully be in a sure place to the which place I or a Proctour deputed by mee maye freely and with safety come and to him or them to whom a man may by the lawe priuiledge custome or otherwyse challenge and appeale And I desire the first the seconde and the thirde time instantly more instantly and most instantly that I maye haue messengers if there be any man that wil can geue me them And I make open promise of prosecuting thys mine appellation by the way of disanulling abuse inequalitie and vnrighteousnes or otherwise as I shal be better able choise and liberty reserued to me to put too diminish chaunge correcte and interpretate my sayings and to reforme all thinges after a better fashion sauing alwaies to me euery other benefit of the law and to them that either be or will be on my parte And touching my doctrine of the sacrament and other my doctrine of what kinde soeuer it be I protest that it was neuer my minde to wryte speake or vnderstand any thing contrary to the moste holy woorde of God or else against the holy catholicke church of Christ but purely and simply to imitate and teach those things onely whyche I had learned of the sacred scripture and of the holy catholicke church of Christe from the beginning and also according to the exposition of the moste holye and learned Fathers and Martyrs of the Church And if any thing hath peraduenture chaunced otherwise then I
the Pope taketh vpon him to geue Empires and kyngdomes being none of his t◠such as will fall downe and worship hym and kisse his feete And moreouer his Lawyers and glosers so flatter him that they fayne he may commaund Emperors and kyngs to hold his stirrop when he lighteth vppon his horse and to be his footemen and that if any Emperour and kyng geue him any thyng they geue him nothing but that is his owne and that he may dispense agaynst Gods worde against both the old and new Testament agaynst s. Pauls Epistles and agaynst the gospell And furthermore what so euer he doth although he draw innumerable peoply by heapes with himselfe into hell yet may no mortal mā reprooue hym because he beyng iudge of all men may bee iudged of no man And thus he litteth in the Temple of God as he were a God nameth himself Gods Uicar yet he dispenseth agaynst God If this be not to play Antichrists part I cannot tel what is Antichrist which is no more to say but Christes enemy and aduersary who shall sit in the temple of God aduancing himselfe aboue all other yet by hypocrisie and fayned religion shall subuert the true religion of Christ and vnder pretence and colour of christian religion shall worke against Christ and therfore hath the name of Antichrist Now if any man lift him selfe higher then the Pope hath done who lifteth himselfe aboue al the world or can be more aduersary to Christ thē to dispense against gods lawes and where Christ hath geuen any commandement to command directly the cōtrary that man must needes be taken for Antichrist But vntil the tyme that such a person may be found men may easily coniecture where to find Antichrist Wherfore seyng the Pope thus to ouerthrowe both Gods lawes and mans lawes taketh vpon him to make Emperors and kings to be vassals and subiects vnto him especially the crowne of this realme with the lawes and customes of the same I see no meane how I may consent to admit this vsurped power within this realme contrary to myne othe myne obedience to Gods law mine allegeance and dutie to your Maiesty and my loue and affection to this realme This that I haue spoken against the power authoritie of the Pope I haue not spokē I take God to record and iudge for any malice I owe to the Popes personne whom I know not but I shall pray to God to geue hym grace that he may seeke aboue al things to promoote gods honour and glory and not to follow the trade of hys predecessors in these latter dayes Nor I haue not spoken it for feare of punishment and to auoyd the same thinkyng it rather an occasion to aggrauate them to diminish my trouble but I haue spokē it for my most bounden duty to the crown liberties laws customs of this realm of England but most specially to discharge my conscience in vttering the truth to gods glory casting away all feare by the comfort which I haue in Christ who sayth Feare not them that kil the body and cannot kill the soule but feare hym that can cast both body soule into hell fire He that for feare to loose this lyfe wyll forsake the truth shal loose the euerlasting lyfe And he that for the truthes sake will spend his lyfe shall find euerlasting life And Christ promiseth to stande fast with them before hys father which wil stand fast with hym here Which comfort is so great that whosoeuer hath his eies fixed vpō Christ cannot greatly passe on this lyfe knowyng that he may be sure to haue Christ stand by hym in the presence of his father in heauen And as touchyng the sacrament I sayd For as much as the whole matter standeth in the vnderstāding of these words of Christ This is my body This is my bloud I sayde that Christ in these wordes made demonstration of the bread wyne and spake figuratiuely callyng bread his body and wyne his bloud because he ordeyned them to bee Sacraments of his body and bloud And where the papistes say in those two points contrary vnto me that Christ called not bread his body but a substaunce vncertaine nor spake figuratiuely Herein I sayd I would be iudged by the old church and which doctrine could be prooued the elder that I would stand vnto And forasmuch as I haue alledged in my booke many old authors both Greekes and Latines which aboue a thousand yeres after Christ continuallye taught as I do if they could bring forth but one olde author that sayth in these two points as they say I offred 6. or 7. yeres ago doe offer yet still that I will geue place vnto them But when I bring forth any author that saith in most plain termes as I do yet saith the other part that the authors ment not so as who should say that the Authours spake one thing ment cleane contrary And vpon the other part when they cannot find any one Author that saith in words as they say yet say they that the authors mente as they say Now whether I or they speake more to the purpose herein I referre me to the iudgement of all indifferent hearers yea the old church of Rome aboue a thousand yeres togethers neither beleued nor vsed the Sacrament as the church of Rome hath done of late yeres For in the beginning the church of Rome taught a pure a sound doctrine of the sacrament But after that the church of Rome fell into a newe doctrine of transubstantiation with the doctrine they chaunged the vse of the Sacrament contrary to that Christ commanded and the old church of Rome vsed aboue a thousand yeres And yet to deface the old they say that the new is the old wherein for my part I am content to stand to the triall But their doctrine is so fond and vncomfortable that I meruaile that anye man would allowe it if he knewe what it is But howsoeuer they beare the people in hande that which they write in their bookes hath neither truth nor comfort For by their doctrine of one body of Christ is made ij bodies one naturall hauyng distance of members wyth forme and proportion of mans perfite body and this body is in heauen but the body of Christ in the Sacrament by their owne doctrine must needes be a monstruous body hauyng neither distaunce of members nor forme fashion or proportion of a mans naturall body And such a bodye is in the Sacrament teach they and goeth into the mouth with the forme of bread entreth no further thē the forme of bread goeth nor tarieth no longer then the forme of bread is by naturall heat in digesting So that when the forme of bread is digested that body of Christ is gone And for as much as euill men be as long in digesting as good mē the body of Christ by their doctrine entreth as farre
such in our consciences as euery Christian man is bound to confesse to be the truth of God and euery member of Christes church here in England must needes embrace the same in heart and confesse it with mouth if need require loose and forsake not onely house land possessions riches wife children and friends but also if God will so call them gladly to suffer all manner of persecution and to loose their liues in the defence of GODS worde and trueth set out amongest vs. For our Sauiour Christ requireth the same of vs saying Who soeuer shal be ashamed of me and my worde before this adulterous and sinfull generation the sonne of man will also be ashamed of hym when he shall come in the glorye of his father with the holye Aungels And agayne sayth he Who soeuer will confesse me before men I will confesse him before my father that is in heauen And who soeuer will deny me before men I will also deny hym before my father that is in heauen And whosoeuer shall speake a worde agaynst the sonne of man it shall be forgeuen him but who soeuer shall rayle against the holy ghost it shall not be forgeuē him We humbly beseeche the Queenes Maiestie and you her honorable Commissioners bee not offended with vs for confessing this truth of God so straightly geuen vs in charge of Christ neither bring vppon vs that great sinne that neuer shall be forgeuen and shall cause our Sauiour Iesu Christ in the great day of iudgement before his heauenly Father all his Aungels to deny vs to take frō vs the blessed price and raunsome of his bloudshed wherwith we are redeemed For in that day neither the Queenes highnes neither you nor any man shal be able to excuse vs nor to purchase a pardon of Christ for this horrible sinne and blasphemye of casting aside and condemning his word We can not agree nor consent vnto this so horrible a sinne but we beseeche God for his mercy to geue vs and all menne grace moste earnestly to flee from it and rather if the will of God be so to suffer all extremitie and punishment in thys world then to incurre such damnation before God Manasses who restored agayn the wickednes of idolatrous religiō before put down by Ezechias his father brought the wrath of God vpon the people so that the scriptures sayth Notwithstanding the reformation made by Iosias the Lord turned not from the fiercenes of his great wrath wherwith hee was angrye agaynst Iuda because of the prouocation with the which Manasses prouoked him And the Lord said euen Iuda will I take away from my presence as I cast away Israell I will cast away this Citty of Ierusalem and the house whereof I sayd my name shall be there Ieroboam who at Bethel and Dan erected vp a new found seruice of God and not onely sinned himselfe but also made all Israel to sinne with him so that not onely he was damned for commaunding but the wrath of God came vppon all Israell for obeing that his vngodly commandement Yet was it not so heynous offence to bring man Idolatry neither yet heard of as after reformation made by the godly kinges and princes by the vertuous and holy Bishoppes by the Prophets and seruaunts of God to reiecte and cast of the word and true Religion of GOD and to receaue againe a damned impietie This moste heynous offence is now offered vnto vs although the same be paynted and coloured with the name of reformation restoring of religion auncient fayth wyth the name of the catholicke Churche of vnitie Catholicke truth with the cloke of fayned holines These are sheepe skinnes vnder the which as Christ saith rauening Wolues couer themselues But Christ willeth vs to looke vpon their fruites whereby we may know them and truely this is no good fruite to cast aside Gods word and to bānish the English seruice out of the Churches and in the place of it to bring in a latine tongue vnknowne vnto the people Which as it edifieth no man so hath it bene occasion of all blindnes and errour amonge the people For afore the blessed reformation begun by the most noble Prince of godlye memory the queenes good father and by our late holy and innocent king her good brother finished it is not vnknowne what blindnes errour wee were all in when not one man in all this realme vnlearned in the latine could say in English the Lordes prayer or knew any one article of his beliefe or rehearse any one of the x. cōmandementes And that ignoraunce mother of mischiefe was the very roote and well spring of all Idolatry Sodomiticall Monkery and whorish chastitie of vnmaryed priests of all whoredome dronkennes couetousnes swearing blasphemie with al other wicked sinfull liuing These brought in the seuere wrathe and vengeance of GOD plaging sinne with famine and pestilence and at last the sword consumed and auenged all theyr impietie and wicked liuing As it is greatly to be feared the same or more greuous plagues shall now agayne follow We cannot therefore consent nor agree that the worde of God and praiers in our English tongue which we vnderstand should be taken away from vs and for it a latin seruice we wote not what for none of vs vnderstande it to be agayne brought in amongest vs specially seeing that Christ hath sayd My sheepe heare my voyce and follow me I geue to them euerlasting life The seruice in Englishe teacheth vs that wee are the Lords people and the sheep of his pasture and commandeth that we harden not our hartes as when they prouoked the Lordes wrathe in the wildernes least hee sweare vnto vs as he did sweare vnto them that they should not enter into his rest The seruice in Latine is a confused noyse which if it be good as the say it is yet vnto vs that lack vnderstāding what goodnes can it bring S. Paule commaundeth that in the Churches all thinges shoulde bee done to edifying which we are sure is Gods commaundement But in the Latine seruice nothing is done to edifying but contrarily al to destroy those that are already edified and to driue vs from Gods word and truth and from beleuing of the same and so to bring vs to beleue lyes and fables that tempting and prouoking God we shoulde be brought into the iudgement that blessed Paule speaketh of saying Antichrist shall come according to the working of Satan with all manner of power and signes and lying wonders in all deceiuablenes of vnrighteousnes in those that pearish because they haue not receyued the loue of the truth that they might be saued And therfore God wil send them strong delusion that they should beleue lyes be damned as many as haue not beleued the truth but haue approued vntighteousnesse Thus altogether drawne from God we shall fal into his wrath through vnbeliefe till
heretofore with the receiuing of Christes worde and peaceable Gospell we had great benedictions of God especially this Christian concorde and holy peace so that all were at a full and perfect stay in Religion no man offended with an other but as the sonnes of peace eche of vs with Christian charitie embraced other now alas for pitie the deuill ridyng vpon the red horse shewed vnto S. Iohn in the Reuelation is come forth and power is geuen him to take peace from the earth For now a man can goe to no place but malicious busie bodies curiously search out his deedes marke his wordes and if he agree not with them in despisyng Gods worde then will they spitefully hatefully rayle against him and it calling it error heresie and the professors therof heretickes and schismatikes with other odious and despiteful names as traytours and not the Queenes frends not fauourers of the Queenes proceedinges as if to loue Gods word wer heresie and as though to talke of Christ were to bee schismatikes as though none could be true to the Queene that were not false to God as though none were the queenes frendes but suche as despitefully rayle on her graces Father and brother and on Gods word that they set foorth as though none fauoured the Queenes maiestie but suche as hate all godly knowledge And in very deede these thinges that all this turmoile is made for are meere inuentions of popes brought into the church of theyr owne imaginations without cōmandement or ensample either of Christ or of his Apostles and there is not one word in the Bible that being truely alledged mayntayneth them nor any Doctor of Antiquitie before S. Austens dayes as it hath bene diuers times sufficiently proued before all the whole Parliament and Conuocation of this Realme Yet these being mere traditiōs of Bishops are set out for Gods commaundementes and the Queenes authoritie geuen to her of God to mayntayne his word must be abused to put downe Gods word And your right honourable Iustices keepers of lawes and righteousnes are also abused and made the Bishops apparatours to set forth such romishe trash as is to christes dishonour and agaynst the supreme authoritie of the regall estate of this realme And wee poore subiectes for speaking of that whiche is trueth and our bounden allegeance are dayly punished rayled vpon and noted for seditions and not the Queenes frendes But God who is blessed for euer knoweth that they sclaunder vs and pull the thorn out of their owne foot and put it in ours for the searcher of harts knoweth that we beare a faythful and true hart vnto her grace vnto al her proceedinges that are not agaynst God and his holy worde And we dayly pray vnto the heauēly father to lighten her graces royall hart with the glorious light of his Gospell that she may establishe and confirme that Religion that her graces brother our most deare king did set out amongest vs and so gouerning ruling this her realme in the feare and true way of God shee may long liue and wyth prosperitie peace and honor raigne ouer vs. But we cannot thinke that those men do seek eyther Gods honour or her Graces prosperitie or wealth of the realme that take from her Graces faythfull subiectes Gods word which onely is the roote of all loue and faythfull obedience vnder her grace and of all honestie good life and vertuous concord amonge her Commons And this wee feare least the roote being taken away the braunches wil sooone wither and be fruitles And when the Philistines haue stopped vp the welspring the fayre streames that shuld flow shall soone be dryed vp All our watchmen our true preachers haue taught vs that as longe as wee retayned Gods word we should haue God our gracious mercifull father but if we refused and cast of the Lordes yoke of hys doctrine then shall we looke for the Lordes wrath and seuere visitation to plague vs as hee did the Iewes for the like offences And Paule sayth God gaue to them the spirite of vnquietnes and vprore eyes wherwith they should not see eares wherewith they should not heare vntill this day And as Dauid sayd Let theyr table be made a snare to take themselues withall a trap to catche them and a stumbling blocke to fall at Let theyr eyes be blinded that they see not bow thou downe their backes alwayes O mercifull God all this is now come vpon vs and daily more more encreased and we feare at last it will so bow down our backes that we shall vtterly be destroyed the troublesome spirite of vprores vnquietnesr dayly troubleth mēs harts worketh such vnquietnes in al places that no man that loueth quietnes can tell where to place hymselfe Men haue eyes see not how greeuous offence it is to cast of the yoke of Gods doctrine to beare the heauye burden that vnfaythfull hipocrites lay vpon vs. We haue eares and heare not the warning of Gods worde calling vs to true repentance nor his threates agaynst our impietie Our most sweet table of Christes word and most holy Communion is taken away and turned to a moste perillous snare through the brawling disputations of men And as the Idoll of abomination betokeneth finall subuersion vnto the Iewish nation so wee feare this settyng aside of the Gospell and holy Communion of Christe and the placing it of Romish religion betokeneth desolation to be at hand of this noble realme of England For the plagues of hunger pestilence and sworde can not long tary but except we repent and turne agayne to the Lord our backes shall be so bowed that the like horrible plagues were neuer seene And no maruell for the like offence was neuer committed as to reiect and cast of Christ and his word and in playne English to say Wee will not haue him to raigne ouer vs. O Lorde howe terrible is it that followeth in the Gospell Those mine enemies that would not haue me to raygne ouer them bring them hither and slaye them before me God be mercifull vnto vs and moue the Queens maiesties hart and the hartes of her honorable counsayle and youre hartes right honourable Commissioners to weigh these dangers in due time to call Gods word into your Counsayle then you shall see how it agreeth with this Bishoplike commaundement to be as ware to auoyd the contempt of the eternall God and daungers of the same as you are prudent and wise in matters of thys world least if the almighty be contemned hee stretch forth his arme which no man can turne and kindle his wrath that no man can quench We haue humblye opened vnto you oure consciences doubtlesse sore wounded and greeued by this commaundement and wee meekely pray and beseeche the Queenes maiestie for the precious death bloudshedding of Iesus Christ our Sauiour to haue mercy and pitty vpon vs her Graces poore
be counted worthy to so we some seede amongest the sweete Saintes of the Lorde that I may reape the same againe without ceasing at the haruest It is nowe sowing time of the yeare men saye in the countrey and I thinke that I shall make an ende of sowing before all Marche be past for I heare say that I shall prooue how my plough will enter into the stonie ground of the hard hearted Papists within these 4 daies I hope to holde fast and not to looke backe neyther for feare nor flattery vntil I haue made an ende of sowing and then will I set me downe and rest me and aske them all no leaue and looke for the liuely fruite and encrease thereof with ioye and gladnesse My deare brother the time approcheth neare I praise God therefore that I must put off this sinnefull tabernacle and goe home to my heauenly father where diuers of my deare brethren are all ready looking and wishing for me I beseeche you therefore that you will helpe me forewarde with your faithfull prayers as I know you doe for I doe feele the comfort and commoditye thereof That you haue obserued my simple counsel I am right glad and I trust in the Lord God you shall finde comfort in the same And that you may so doe in deede I haue bene so bold to wryte these few woordes vnto you because I shall see you no more in this corruptible life therefore marke them well First and aboue all things you must be very circumspecte to keepe the bande of loue and beware that there neuer spring vp the roote of bitternesse betweene you If at any time there happeÌ„ to rise any cause of vnkindnesse betweene you as it is vnpossible alwayes to be free from it see that you weede vppe the same with all lenitie gentlenesse and patience and neuer suffer your selfe nor youre wife to sleepe in displeasure If you haue cause to speake sharpelye and sometimes to reprooue beware that you do not the same in the presence of other but kepe your woordes vntil a conuenient time whych is the poynt of a wise man saith Salomon and then vtter them in the spirite of meekenesse and the groning spirit of perfect loue which you must also let sometimes to couer faultes and wincke at them if they be not intollerable What so euer losse and mischance shal happen vnto you take it paciently and beare it merely· and though the same shuld come partly through your wiues negligence yet let it rather be a louing warninge to take heede in time to come then a cause of sorow for that which is past cannot be holpen I knowe by mine owne experience that we are in this life subiecte to many inconueniences and that of nature we are prone to displeasure and ready to thinke vnkindnes for euery little trifle and specially with oure best friendes yea soonest with our louing wiues whiche bee moste lothest to displease vs. But let vs beware of this cankered corruption and consider that we ought most of all in loue to beare with them according to Christes example towardes his congregation for whome he gaue him self to clense it c. I had thought to haue treated thys matter at large but euen nowe I am interrupted and otherwyse letted I doubt not but you know your duetie therein a greate deale better then I can declare it vnto you and as you knowe it so will doe it but I loue to be bolde with you I entend to write also to your wife very shortly and so take my last farewel of you for euer in this worlde And thus in greate haste I am nowe constraind to make an end The blessing of god be alwais with you Your owne for euer Iohn Careles Pray pray pray with faith An other letter of Iohn Careles to Elizabeth wife of the sayde A.B. containing likewise certaine Godly preceptes of Matrimonie pertaining to her duetie THe euerlasting peace of God in Iesus Christe the continuall aide strength and comfort of his moste holye and mightye spirite with increase of knowledge faith and perfecte feeling of Gods eternall mercy be with you my deare and faithfull louing sister E.B. and with your godly louing husbande my deare and faithfull brother to the full performaunce of that good whiche he hath so graciously begon in you that in all things you maye be made riche and blessed in him and your seede after you now and euer Amen As I haue bene long desirous to wryte vnto you my deare heart in the Lord not onely being thereto bound of duetie but also often prouoked of him to whome I owe my self and al that I am able to doe I meane euen that blessed of the Lordes owne mouthe whome God hathe ioyned with you in that holye and Christian state of Matrimonie euen so at the last I haue obtained time and occasion in some part to performe that whyche I haue long purposed And for as much as the Lorde of hys greate mercye and fatherlye care and prouidence ouer you hys deare childe hath nowe graciously accomplished that good worke amongs manye others which I as a frende of the bridegrome haue full heartely wished and often prayed for I thinke it good yea and my bounden duety to treate of such things as maye be profitable to preserue mutuall loue and faithful amity betwene you which I knowe Sathan wil chiefly labour to diminish if he can not altogether destroy the same lest by many ioyfull occasions you should be prouoked continually to praise God for his good gift which that enemye hath by all meanes sought to hinder from you As for al other things I know you are sufficiently instructed also haue a most learned coÌ„panion who is wel able further to teach you if nede do require But in this thing I know my experience is more then his Therfore my good sister first and before all things see that you do diligeÌ„tly consider that as euery good and perfecte gift pertaining to soule and body is geuen from aboue and coÌ„meth from the father of light euen so to whome â—o euer the Lord dealeth any of his benefits of them he doth chiefly require alwaies a thankfull heart for the same For els he will either take away his good gifts again or turne the same to their greate discommoditie and in the ende to the encrease of theyr damnation So detestable in his sighte is the sinne of ingratitude But to such as be thankfull for his benefites he doeth not only to the olde euer adde newe but also maketh the commoditie of his former giftes euer more and more to encrease vntill by them they are fullye perswaded and throughlye certified of hys euerlasting loue in Christ Iesu which is eternal life it selfe So much doth he of his great mercy delite in a thankfull heart Therefore I doe yet once againe earnestly require you that aboue all things you be thankefull to God for his
first what he will say to his owne handy worke Ieffrey Ye say truth Tell me Palmer art thou he that wrote this faire volume Looke vpon it Palmer I wrote it in deede and gathered it out of the scripture Ieffrey Is this doggish rime yours also Looke Palmer I wrote this I deny not Ieffrey And what say you to these Latine verses entituled Epicidion c. Are they yours too Palmer Yea sir. Ieffrey Art thou not ashamed to affirme it It came of no good spirit that thou didst both raile at the dead slander a learned and Catholike man yet alyue Palmer If it be a slander he hath slandered hymselfe For I do but report hys owne writyng open the folly therin declared And I recken it no railyng to inuey agaynst Annas and Caiphas beyng dead Ieffrey Sayest thou so I will make thee recant it and wryng Peccaui out of your lying lyppes ere I haue done with thee Palmer But I know that although of my selfe I bee able to do nothyng yet if you and all myne enemies both bodily and ghostly should do your worst you shall not be able to bryng that to passe neither shall ye preuaile agaynst Gods mighty spirit by whom we vnderstand the truth and speake it boldly Ieffrey Ah are you ful of the spirit Are you inspired with the holy ghost Palmer Sir no man can beleeue but by the inspiration of the holy ghost Therfore If I were not a spirituall man and inspired with Gods holy spirite I were not a true christian Qui spiritum Christi non habet hic non est eius i. He that hath not the spirit of Christ is none of his Ieffrey I perceyue you lacke no words Palmer Christ hath promised not onely to geue vs store of words necessary but with them such force of matter as the gates of hell shall not be able to confound or preuayle agaynst it Ieffrey Christ made such a promise to his Apostles I trow you will not compare with them Palmer With the holy Apostles I may not compare neyther haue I any affiaunce in myne owne wit or learnyng which I know is but small yet this promise I am certain pertaineth to all such as are appoynted to defende Gods truth against hys enemies in the tyme of their persecution for the same Ieffrey Then it pertaineth not to thee Palmer Yes I am right well assured that thorough hys grace it pertaineth at this present to me as it shal I dout not appeare if you geue me leaue to dispute wyth you before this audience in the defence of all that I haue there written Ieffrey Thou art but a beardlesse boy starte vp yesterday out of the schooles and darest thou presume to offer disputation or to encounter with a Doctor Palmer Remember M. Doctour Spiritus vbi vult spirat And agayne Ex ore infantium c. And in another place Abscondisti haec a sapientibus c. i. The spirit breatheth whē it pleaseth hym c. Out of the mouth of Infants c. And thou hast hidden these thyngs from the wyse c. God is not tyed to tyme wit learnyng place nor person And although your wit and learnyng be greater then myne yet your beliefe in the truth and zeale to defend the same is not greater then myne Register Sir if you suffer hym thus impudently to trifle with you he will neuer haue done Ieffrey Wel ye shal vnderstand that I haue it not in commission at this present to dispute with you neither were it meete that we should call againe into question such Articles as are already discussed and perfectly defined by our mother the holy Church whom we ought to beleue without why or wherefore as the Creede telleth vs. But the cause why ye be now called hither is that ye might be examined vpon such articles as are ministred against you such matter as is here conteined in your hand writyng that it may be seene whether you will stand to it or nay How say you to this Palmer By your holy church you meane the Sinagogue of Rome which is not vniuersall but a perticular Church of shauelyngs The catholike church I beleeue yet not for her owne sake but because she is holy that is to say a Church that groundeth her beliefe vpon the word of her spouse Christ. Ieffrey Leaue railing answer me directly to my questiō Will ye stand to your writing or will ye not Palmer If ye prooue any sentence therein comprised not to stand with Gods word I will presently recant it Ieffrey Thou impudent fellow haue I not told thee that I came not to dispute with thee but to examine thee Here the parson of Inglefield pointing to the pixe said What seest thou yonder Palmer A canapie of silke brodered with gold Person Yea but what is within it Palmer A piece of bread in a clout I trow Person Thou art as froward an heretike as euer I talked with all Here was much spoken of Confiteor and other partes of the Masse Person Do you not beleeue that they which receiue the holy Sacrament of the aultar do truly eate Christes natural body Palmer If the Sacrament of the Lordes supper bee ministred as Christ did ordaine it the faithfull receiuers do in deed spiritually and truely eate and drinke in it Christes very naturall body and bloud Person The faithfull receiuers ye cannot bleare our eies with such Sophistry Doe not all maner receiuers good bad faithfull and vnfaithfull receiue the very natural body in forme of bread Palmer No sir. Person How prooue you that Palmer By this place Qui manducat me viuet propter me i. He that eateth me shall lyue for me Person See that fond fellow whiles he taketh himselfe to be a Doctor of the law you shall see me prooue him a stark foolish dawe Do you not read likewise Quicunque inuocauerit nomen domini saluus erit id est Whosoeuer inuocateth the name of the Lord shall be saued Ergo Doe none but the godly call vppon hym therefore you must marke how S. Paul answereth you He sayth that the wicked do eate the true body to their condemnation As Palmer was bent to aunswere him at the full the Person interrupted hym crying still what sayest thou to S. Paule Palmer I say that S. Paule hath no such wordes Person See the impudent fellow denieth the playne text Qui edit bibit corpus Domini indignè reus erit Iudicij i. He that eateth and drinketh the body of the Lord vnworthily is guiltie of iudgement Palmer I beseech you lend me your booke Person Not so The Shiriffe I pray you lend hym your booke So the booke was geuen ouer to hym Palmer Your owne booke hath Qui manducat hunc panem c. i. He that eateth this bread Person But S. Hieromes translation hath Corpus Palmer Not so M. Parson and God bee praysed that I haue in the meane season shut
burden that I looked for So when they perceiued that I feared not imprisonment but rather reioyced as they well perceiued Then said the B. Me thinkes he is not afraid of the prison Wood. No I praise the liuyng God Story This is an heretike in deed He hath the right terms of all heretikes the liuing God I pray you be there dead Gods that you say the liuyng God Wood. Be you angry with me because I speak the words which are written in the Bible Story Bibble babble bibble babble What speakest thou of the Bible There is no such worde written in all the Bible Wood. Then I am much to blame if it bee not so written Behold for the offences that you haue done you shall bee caried away captiue by Nabuchodonoser to Babylon and there ye shall be seuen generations and when you be there you shall see gods of gold of siluer of wood and of stone borne before you behynd you vpon mens shoulders to cast out a feare among the Heathen When you shall see all these abhominations then say in your heart It is the liuyng God that ought to bee worshipped Here I prooue my saying true both that there is a liuyng God and that there be dead Gods Also Dauid sayth in his Psalmes My soule hath a desire and longyng to enter into the courtes of the Lord My heart and my flesh reioyce in the liuing God with diuers other places that I coulde recite Wherfore I meruaile that you rebuke me for speaking the truth Chich. I doe not deny but it is written and is the truth and I know it as well as you but such is the speach of all heretikes Story My Lord I will tell you how you shall knowe an heretike by his words because I haue bene more vsed to them then you haue bene that is they will say the Lord and we prayse God and the liuyng GOD. By these words you shall know an heretike Wood. All these wordes are written for our learnyng and we are commanded of the Prophets to vse them daily as this The Lordes name be praysed frō the rising vp of the sunne vnto the goyng downe of the same Also As many as feare the Lord say alwayes the Lord be praysed Story My Lord send hym to prison you shall do no good with hym I will go to church and leaue you here This is an old heretike Wast thou neuer before me ere now Wood. Yes forsooth that I haue Story Yea I trowe so and I sent thee to the B. of London and he released thee and thou promisedst him to be an honest man and that thou wouldst be of the true Catholike church which thou hast not fulfilled Wood. I promised him nothing but I haue fulfilled it No man shall be able to prooue the contrary Story Well it will be tried well enough My Lorde I will take my leaue I feare me you shall doe this man no good Chich. I would not haue you to vse such speach as you do as the Lord be praysed and the liuing God with such like words Can you not say as wel our Lord or our God as otherwyse Wood. I meruaile why you should reprooue me therefore seeing it is the words of God I do not refuse to saye our God or our Lorde when I talke the Scriptures where it is written If I should it must follow that I denied the wordes of God and must needs be an heretike but I do not Wherefore I meruaile what you meane to finde fault therein It seemeth to me that you mistrust that I beleeue not as you do Chich. Yea that is my meanyng in deed Woodman I beleue in the liuyng God if you doe not so then our beliefes be not alike in deede But if it please you to examine me vpon any perticular matter now or at any other tyme I will make you answer thereto by Gods helpe Chich. Though you beleeue in God I can prooue you beleeue not as you ought to do as I can shew you by your hand writing You haue denied the catholike church Wherfore he that erreth from the church it cannot be sayde that his faith is good Wherefore be ruled by the Church from the whiche ye haue erred I canne shewe you perillous things of your writing if it should be known but ye shall not be hurt for me if you will come to any good order But I promise you I would not for three thousand poūd some had so much against me as I cā shew against you of your owne hand writing which you cannot deny Wood. I will not deny my hand by Gods helpe For I know well I haue written nothing at any tyme but the truth There may be things written against me reporting it to be myne and yet be not but my hand cannot well be counterfeited there be enow that know my hand Chich. Do you know it your selfe if you see it Wood. Yea that I do Then he arose and fet a great bundle of writings and opened them and bade me come see I looked on them and it was my hand in deed Chich. How say you is it not your owne writing Wood. Yes surely it is Chich. How say you to this is not this your hand also Wood. I looked and it was And I said Yes verily is it Chich. Well you know what it meaneth I dare say Wood. Yea I know it very well here is a great deale the which I had thought had bene in my house but I thanke God that it is here for in this you shall try whether it be true or not For in this is conteined all the talke that was betwixt the Commissioners and me when I was before them fiue tymes and also before the Bishop of London diuers tymes and I am sure you nor they shall finde no words false therein written and I thinke the shirifs mē when they searched my house for me when I was taken found this and caried it with them but I neuer knew it before now But I am not sory for it but am rather glad For herein you may see all the wrong that I receyued at their hands how long I was in prisō and how I was tossed vp and down and how I was deliuered at length and by this you may try whether it be so or not I dare say they that found it they that brought it to you had thoght it would haue turned me to displeasure but in very deed all things worke for the best to them that feare God Chic In deed I find no great fault in this but here is perillous geare here is sedition This was set vp vpon the church dore you know it well enough Wood. In deed I wrote it to the Priest and to other that tooke vpon them to fetch my childe out of my house without my leaue and vsed it at their plesure when they knew it was baptised already as they were wel
to Gods woorde And where as you doe laye vnto my charge that I shoulde denye the woordes of our Sauiour Iesus Christ Oh good Lord from whence commeth this rash hastie and vntrue iudgement Forsooth not from the spirite of truthe for he leadeth men into all truthe and is not the father of liers Whereupon should your Lordship gather or say of me so diffamously Wherefore I beseeche you if I denie the Scriptures Canonicall or anye parte thereof then let me die Tie the Priest My Lord he is a very sedicious fellow and perswadeth other men to doe as he himselfe doth contrary to the order appoynted by the Queenes highnesse and the Clergie of this Realme For a great sorte of the parish will be gathered one day to one place and an other day to an other place to heare him so that very fewe commeth to the Church to heare diuine seruice and this was not onely before that he was taken and brought vnto the Councell but also since his retourne home againe he hath done much harme For where both men and women were honestly disposed before by Saint Anne now are they as ill as he almoste And furthermore hee was not ashamed to withstande me before all the Parish saying that we were of the malignant churche of Antichrist and not of the true Church of Christ alledging a great manye of Scriptures to serue for his purpose saying Good people take heede and beware of these bloudthirsty dogges c. And then I commaunded the Constable to apprehend hym and so he did Neuerthelesse after thys apprehension the Constable let him goe about his businesse all the next day so that wythout putting in of suerties he lette him go into Suffolke and other places for no goodnesse I warrante you my Lorde It were almes to teache suche Officers theyr duetie howe they should let such rebels go at their owne libertie after that they be apprehended and taken but to keepe them fast in the stockes vntill they bring them before a Iustice. Rafe As I sayde before so say I nowe againe thou arte not of the Churche of Christe and that will I prooue if I may be suffered And where you said that you commaunded the Constable to apprehende mee you did so in deede contrary to the Lawes of this Realme hauing neither to lay vnto my charge Treason Fellonie nor murther no neither had you Precept Processe nor Warrante to serue on me and therefore I say without a law was I apprehended And whereas you seeke to trouble the Constable because he kept mee not in the stockes three dayes three nightes it doth shewe a parte what you are And my going into Suffolke was not for any euill but only to buye halfe a bushell of corne for bread for my poore wife children knowing that I had no longer time to tarrye wyth them But if I had runne away then you woulde surely haue laid somewhat to his charge Boner Goe to thou art a Marchant in deede Ah syrrha before God thou shalt be burnt with fire Thou knowest Richard Roth doest thou not Is hee of the same minde that thou art off or no canst thou tell Rafe He is of age to answer let him speake for himselfe for I heare say that he is in your house Boner Loe what a knaue heere is Goe Clunie fetche me Roth hither By my trouth he is a false knaue but yet thou art woorse then he Ah Syrha did not you sette your hand to a wryting the tenoure whereof was that if thou shoulde any time say or doe heretically then it shoulde be lawfull for mee to take thee as a Relaps and to proceede in sentence against thee Rafe Yea that is so But heere is to be asked whether it be sufficient that my hād or name wryting be able to geue authoritie to you or to any other to kill mee For if I by wryting canne doe so muche then must my authoritye be greater then yours Neuerthelesse I haue neither sayde nor done heretically but like a true Christian man haue I behaued my selfe And so I was committed into prison againe and the 24. day of the same month I was brought before the Bishop the Lord North D. Story and others and after a long talke in Latine amongst themselues vnto the which I gaue no answere because they spake not to mee although they spake of me at the last the Byshoppe sayde Boner How say you syrrha tell me briefly at one woord wilt thou be contented to goe to Fulham with me there to kneele thee downe at masse shewing thy self outwardly as though thou didst it with a good wil Go to speake Rafe I will not say so Boner Away with him away with him The 2. day of May I was brought before the byshop and three noble men of the counsell whose names I doe not remember Boner Lo my Lordes the same is this fellowe that was sent vnto me from the Counsell and did submit himselfe so that I had halfe a hope of him but by S. Anne I was alwayes in doubt of him Neuerthelesse he was with me and fared well and when I deliuered him I gaue hym money in his purse How sayest thou was it not so as I tell my Lordes heere Rafe In deede my Lorde I hadde meate and drynke enough but I neuer came in bed all the while And at my departing you gaue mee xij d howe be it I neuer asked none nor would haue done A Lorde Be good to him my Lorde Hee will be an honest man Boner Before God howe should I trust him He hathe once deceiued me already But ye shall heare what he wil say to the blessed Sacrament of the altare Howe say you sirha after the woordes of consecration be spoken by the priest there remaineth no bread but the very bodye of our sauiour Iesus Christ God and man and none other substance vnder the forme of bread Rafe Where finde you that my Lord wrytten Boner Lo Syr. Why Doeth not Christ saye This is my body Howe sayest thou Wilt thou denye these woordes of our Sauiour Christ Or els was he a dissembler speaking one thing and meaning an other Goe to nowe I haue taken you Rafe Yea my Lord you haue taken me in dede and will kepe me vntill you kill me How be it my Lord I maruel why you leaue out the beginning of the institution of the supper of our Lord For Christ sayde Take yee and eate yee this is my bodye And if it will please you to ioyne the former woordes to the latter then shall I make you an aunswer For sure I am that Christe was no dissembler neyther did he say one thing and meane an other Boner Why Then must thou needes saye that it is hys body for he sayeth it him selfe and thou confessest that he will not lie Rafe No my Lorde he is true and all menne are lyers Notwithstanding I vtterly refuse to take the woordes of our Sauior so
is the Masse a sacrifice Unto which a D. answered that sate by him it is a sacrifice both for the quicke and the dead Then sayd I no it is no sacrifice for s. Paul saith that Christ made one sacrifice once for all and I doe beleeue in none other sacrifice but only in that one sacrifice that our Lord Iesus Christ made once for all Then sayd the D. that sacrifice that Christ made was a wet sacrifice and the Masse is a dry sacrifice Then sayde I that same drye sacrifice is a sacrifice of your own making it is your sacrifice it is none of mine Then sayd the Chancellor he is an heretike he denieth the sacrament of the aulter Then sayd I will ye know how I beleeue in the holy supper of our Lord And he sayd yea Then sayd I I beleue that if I come rightly worthily as God hath commaunded me to the holy supper of the Lorde I receiue him by fayth by beleeuyng in hym But the bread beyng receiued is not God nor the bread that is yonder in the pixe is not God God dwelleth not in tēples made with hands neither will be worshipped wyth the works of mens hands And therfore you do very euill to cause the people to kneele down and worship the bread for God did neuer bid you hold it vp aboue your heades neither had the Apostles such vse Then sayd the Chauncellour he denyeth the presence in the sacrament Write this Article also He is a very heretike Then sayd I the seruant is not greater then his maister For your predecessors killed my maister Christ the Prophets and Apostles and holy vertuous men nowe you also kil the seruants of Christ so that al the righteous bloud that hat hath bene shed euen from righteous Abell vntill this day shall be required at your hands Well said the Chancellor haue him away Another examination of Spurdance before the Bishop in his house THe B. sayd sirrha doest thou not beleue in the catholike fayth of holy Church And I sayd I beleue Christes catholike church Yea sayd he in Christes church of the which the Pope is the head Doest thou not beleeue that the Pope is supreme hed of the catholike church And I sayd no. I beleue not that he should bee aboue the Apostles if hee take them to be his predecessors For when there came a thought among the Apostles who shuld be the greatest when their maister was gone Christ aunswered them vnto their thoughtes The Kinges of the earth beare domination aboue other but ye shall not so doe for hee that will be greatest among you shall become seruaunte vnto you all How is it then sayde I that hee will climbe so high aboue his fellowes And also wee were sworne by my Maister King Henries tyme that wee should to the vttermost of our power neuer consent to hym again And therefore as he hath nothyng to doe here in Englande so neyther in his owne countrey more then a Bishop hath in his Dioces Yea sayd the B. what of that We were then in error sinne now we are in the right way agayne and therefore thou must come home again with vs and knowledge thy fault and become a christian man and be sworne vnto the Pope as our supreme head Wilt thou be sworne vnto the Pope How sayst thou Then I sayd no I warrant you by the grace of God not as long as I liue For you cannot prooue by the scripture that the Pope is head of the church and may do therin what him list No sayde he yes I trowe For as the Belweather whiche weareth the Bell is head of the flocke of sheepe euen so is the Pope the head of the Church of Christ. And as the Bees in the hiue haue a maister Bee when they are gone out to bring them home againe to the hiue euen so the Pope when we be gone astray and wandered from the fold from the hiue c. then is ordeined our head by succession of Peter to bring vs home againe to the true church as thou now my good fellow hast wandred long out of the way like a scattered sheepe c. Heare therefore that Belwether the maister bell c. come home with vs to thy mother the true church againe Unto whom I aunswered My Lord all this is but naturall reason no scripture but since ye cannot prooue the Pope to be authorised by scripture ye aunswer not me as I thought ye would Ha sayd he I see well ye be stout and will not be answered therfore ye shall be compelled by law whether ye will or no. My Lord sayd I so did your forefathers intreat Christ and his Apostles They had a law and by their lawe they put hym to death and so likewyse you haue a law which is tyrannie by that would ye inforce me to beleue as you doe But the Lord I trust will assist me agaynst all your beggerly ceremonies and make your foolishnesse knowen to all the world one day Then sayd he when were ye at church went in procession and did the ceremonies of the church And I sayd neuer since I was borne No sayd he How old are you And I sayd I thinke about xl Why said he how did you vse your selfe at Church xx yeres ago I sayd as you do now And euen now said he you sayd you did not the Ceremonies since you were borne No more I did sayd I since I was borne a newe as Christ sayd vnto Nicodemus except ye be borne a newe ye cannot enter into the kingdom of heauen Then sayd a D. that sate by he is a very Anabaptist for that is their opinion playne No sir you say falsely sayd I for I am no Anabaptist for they denye Children to bee Baptised and so doe not I. Well sayd the B. why doest thou not go to the church and do the ceremonies And I sayd because they be contrary to Gods worde and lawes as you your selfe haue taught but nowe you say it is good agayne and I thinke if there were a returne to morrow you would say that is false again which you hold now Therfore I may well say there is no truth in you Then sayd the B. thou art a stubborne fellow and an heretike and a Traitor No sayde I I am no Traitour for I haue done I thinke better seruice to the crowne imperiall of England then you If you had done so good seruice said he you would be obedient to the lawes of the Realme So I am sayd I. There is no man alyue I thanke God to accuse me iustly that euer I was disobedient to any ciuill lawes But you must consider my Lord that I haue a soule and a body my soule is none of the Queenes but my body and my goods are the Queenes And I must geue God my soule and all that belongeth vnto it that is I must do the law and commandements
of God and whosoeuer commandeth lawes contrary to Gods laws I may not do them for losing of my soule but rather obey God then man And he sayd why doest thou not these lawes theÌ„ are they not agreeable to Gods law And I sayd no you cannot prooue them to bee Gods lawes Yes sayth he that I can Then sayd I if you can prooue me by the word of God that you should haue any grauen Images made to set in your churches for lay mens bookes or to worship God by them or that you should haue any Ceremonies in your church as you haue prooue them by the word of God and I will do them Then sayde hee It is a good and decent order to furnishe the Church as when you shall goe to dinner you haue a clothe vppon the table to furnish the Table before the meate shall come vppon it so are these ceremonies a comely decent order to be in the Church among Christian people These sayd I are inuentions and imaginations out of your owne braine without any worde of God to prooue them For God sayth looke what you thinke good in your owne eyes if I commaund the contrary it is abhominable in my sight And these ceremonies are agaynst Gods lawes For S. Paul sayth they be weake and beggerly rebuketh the Galathians for doyng of them Well sayd he If you will not do them seyng they bee the lawes of the realme you are an heretike and disobedient and therefore come home agayne and confesse your fault with vs that you haue bene in errour c. Wyll you doe so And I sayd no I haue bene in no error for the spirituall lawes were neuer trulier set forth then in my maister K Edwards tyme and I trust vnto God I shall neuer forsake them whiles I lyue Then came a Gentleman to me and sayd are ye wiser then all men and haue ye more knowledge then all men will you cast away your soule willingly my Lord and other men also woulde fayne you woulde saue your selfe therfore chuse some man where you will eyther spirituall or temporall and take a day my Lord wyll geue it you Then sayd I if I saue my lyfe I shall loose it and if I loose my lyfe for Christes sake I shall finde it in lyfe euerlasting And if I take a day wheÌ„ the day commeth I must say then euen as I do now except I will lye and therfore that needeth not Well then haue him away sayd the Bishop This aboue named Thomas Spurdance was one of Queene Maries seruauntes and was taken by two of his fellowes the sayd Queenes seruauntes named Iohn Haman otherwise called Barker and George Loosâ—n both dwelling in Codman in the Countie of Suffolke who caried hym to one maister Gosnall dwellyng in the sayd Codnam and by hym he was sent to Bury where he remayned in prison and afterward burned in the moneth of Nouember ¶ The story and Martyrdome of three constant witnesses of Christ. NOt long after the Martyrdome of the two good women at Colchester aboue named were three faythfull witnesses of the Lordes Testament tormented and put to death in Smithfield at London the 18. of Nouemb. in the yeare aforesayd whose names hereafter follow Iohn Hallyngdale William Sparow Richard Gybson Which three were produced before Boner B. of London the v. day of Nouem 1557. and had by hym and his Officers certaine Articles ministred the summe whereof hereafter followeth * Articles ministred by Boner vnto Iohn Hallingdale FIrst that the sayd Iohn Hallyngdale is of the Diocesse of London and so subiect to the iurisdiction of the Bishop of London Secondly that the sayd Iohn before the tyme of the raigne of K. Edward the 6 late K. of England was of the same fayth and religion that was then obserued beleeued taught set forth in the realme of England Thirdly that duryng the raigne of the sayd K. Edward the 6. the said Iohn Hallingdale vppon occasion of the preachyng of certaine ministers in that tyme did not abide in his former fayth and religion but did depart from it and so did and doth continue till this present day and so determineth to do as he sayeth tyll his lyues ende Fourthly that the sayd Iohn Hallyngdale hath thought beleeued and spoken diuers tymes that the sayth religion and ecclesiasticall seruice receiued obserued vsed now in this realme of England is not good and laudable but agaynst Gods commaÌ„dement and word especially concernyng the Masse and the seueÌ„ Sacraments and that he the sayd Iohn wil not in any wyse conforme hymselfe to the same but speake and thinke agaynst it duryng his naturall lyfe Fiftly that the sayd Iohn absenteth himselfe continually froÌ„ his owne Parish church of S. Leonards neyther hearing Mattins Masse nor Euensong nor yet confessing his sinnes to the Priest or receiuyng the Sacrament of the aultar at his hands or in vsing other Ceremonies as they are nowe vsed in this Churche and realme of England and as he remembreth he neuer came but once in the parish church of S. Leonard and careth not as hee sayth if he neuer come there any more the seruice beyng as it is there and so many abuses being there as he saith there are especially the Masse the Sacraments and the ceremonies and seruice set forth in Latine 6. Sixtly that the sayd Iohn when his wife called Alyce was brought in bed of a man child caused the said child to be christened in English after the same maner and forme in all poyntes as it was vsed in the time of the reigne of king Edward the 6. aforesayd and caused it to be called Iosue would not haue the sayd child christened in Latin after the forme and maner as it is nowe vsed in the Church and Realme of Englande nor will haue it by his will as he sayth to be confirmed by the Byshop Unto all whiche Articles the sayde Iohn Hallingdale made aunswere confessing them all and euery part of theÌ„ to be true and saying that he would not reuoke hys sayde aunsweres but stand vnto them according as it was in euery Article aboue written Furthermore the sayde Iohn Hallingdale being demaunded by the sayde Boner whether he did firmely beleue that in the sacrament commonly called the sacrament of the aultar there is really and truely the very body and bloud of our Sauiour Christ or nor made answere that he neither in the time of the sayd king Edward 6. nor at that present did beleue that in the sayd Sacrament there is really the very body and bloud of Christ. For he sayd that if he had so beleued he would as other had done haue receiued the same which he did not because he had and then did beleue that the very body of Christ is onely in heauen and no where els And furthermore the sayd Ioh. Hallingdale sayd that CraÌ„mer Latimer Ridley Hooper and generally all that of late haue bene burned for heretickes were
wiues as long as they liue Yea I know some priestes very deuout my Lorde yet suche as haue 6. or 7. children by 4. or 5. sundry women M. Doctor now to your antiquitie vnitie vniuersalitie for these D. Chedsey alledged as notes and tokeÌ„s of theyr religion I am vnlearned I haue no sophistrie to shifte my reasons withall but the truthe I trust I haue which nedeth no painted colours to set her forth The antiquitie of our church is not from pope Nicolas or Pope Ioane but our church is from the beginning euen from the time that God saide vnto Adam that the seede of the woman should breake the Serpents head and so to faithfull Noe to Abraham Isaac and Iacob to whoÌ„ it was promised that their seede should multiply as the starres in the skie and so to Moses Dauid all the holy fathers that were froÌ„ the beginning vnto the birth of our sauior Christ. All they that beleeued these promises were of the church though the number were oftentimes but few small as in Helias daies wheÌ„ he thought there was none but he that had not bowed their knees to Baal wheÌ„ God had reserued 7000. that neuer had bowed their knees to that idoll as I trust ther be vij C.M. more then I know of that haue not bowed their knees to yâ— idol your masse and your god Maâ—zim the vpholding wherof is your blody cruelty whiles you daily persecute Helias the seruants of God forcing them as Daniell was in his chamber closely to serue the Lord their God and euen as we by this your cruelty are forced in the fields to pray vnto God that his holy worde may be once againe truely preached amongst vs and that he would mitigate and shorten these idolatrous bloudy daies wherin all cruelty raigneth Moreouer our church haue ben the Apostles and Euangelists the Martyrs and Confessors of Christ that haue at all times and in all ages bene persecuted for the testimonye of the woorde of God But for the vpholding of your church and religion what antiquitie can you shew Yea the Masse that idol chiefe piller of your religion is not yet iiij C. yeres olde some of your masses are younger as that masse of S. Thomas Becket the traitor wherein you pray that you may be saued by the bloude of S. Thomas And as for your Latine seruice what are we of the laitie the better for it I thinke he that should hear your priests mumble vp their seruice although he did well vnderstand latine yet should he vnderstand few words therof the priests do so champ them and chaw them posteth so fast that neither they vnderstande what they say nor they that heare them and in the meane time the people when they should praye wyth the priest are set to their beads to pray our ladies Psalter So crafâ—ie is Sathan to deuise these his dreames which you defend with fagot and fire to quench the light of the word of God which as Dauid saieth shoulde be a lanterne to our seete And againe wherin shall a yong man direct his waies but by the woorde of God and yet you will hide it from vs in a toung vnknowen S. Paul had rather in the church to haue 5. wordes spoken with vnderstaÌ„ding then x. M. in an vnknowen toung and yet wil you haue your Latin seruice and praying in a strange toung wherof the people are vtterly ignorant to be of such antiquitie The Greke church a good part of Christendom besides neuer receiued your seruice in an vnknowen tounge but in theyr owne natural language which al the people vnderstand neither yet your transubstantiation your receiuing all alone your purgatorie your images c. As for the vnitie which is in your churche what is it els but treason murther poysoning one an other idolatrie superstition wickednesse What vnitie was in youre church when there was iij. Popes at once Where was your head of vnitie when you had a woman Pope Here he was interrupted and could not be suffered to proceede but sayth the Bishop Roger these thy woordes are very blasphemie and by the meanes of thy friendes thou haste bene suffered to speake and art ouer malepert to reache any heere Therefore keeper take him away The second examination of Roger Holland THe day that Henrye Ponde and the rest were brought foorth to be againe examined D. Chedsey said Roger I trust you haue nowe better considered of the Churche then you did before Holland I coÌ„sider this much That out of the church there is no saluation as diuers ancient Doctors say Boner That is wel sayd M. Egleston I trust your kinsman wil be a good catholicke maÌ„ But Roger you meane I trust the church of Rome Holland I meane that church which hath Christ for her head which also hath his word and his Sacraments according to his woord and institution Chedsey Then Chedsey interrupted him and said is that a Testament you haue in your hand Holland Yea M. doctor it is the new Testament You wil finde no fault with the traÌ„slation I thinke It is of your owne translation it is according to the great Bible Boner Howe saye you Howe doe you knowe it is the Testament of Christ but onely by the Churche For the Churche of Rome hathe and doeth preserue it and oute of the same hathe made Decrees Ordinaunces and true expositions No saith Roger the church of Rome hath and doeth suppresse the reading of the Testament And what a true exposition I pray you did the Pope make thereof when he set his foote on the Emperours necke and sayde Thou shalt walke vpon the Lion and the Aspe the yong Lyon and the Dragon shalt thou tread vnder thy foote Then said the bishop Such vnlearned wilde heads as thou and other woulde be expositours of the Scripture Woulde you then the auncient learned as there be some heere aswell as I should be taught of you Holland Youth delighteth in vanitie My wildnesse hathe bene somewhat the more by your Doctrine then euer I learned ouâ— of this booke of God But my Lorde I suppose some of the old doctors say If a poore lay man bring his reason and argument out of the woorde of God he is to be credited afore the learned thoughe they be neuer so great doctors For the gift of knowledge was taken from the learned doctors and giuen to pore fishermen Notwtstandâ—ng I am ready to be instructed by the church Boner That is very well said Roger. But you must vnderstand that the church of Rome is the catholicke Churche Roger for thy friendes sake I promise thee I wish thee well and I meane to doe thee good Keeper see he wante nothing Roger if thou lacke any money to pleasure thee I will see thou shalt not want This hee spake vnto hym alone his fellowes being aparte with manye other faire promises and so he was sent to prison againe The last examination of
Lord Bishop and before Maister Chauncellour three times and haue declared my fayth Deane And yet I know that M. Chancellor will say that thou art a ranke heretike Story Away with her Bish. M. Deane ye knowe that I may not tary nor you neither Let her keeper bryng her home to your own chāber soone at foure a clocke at after noone and if that ye find her reasonable then let her goe for I would that she were gone Then sayd the Deane with a good will my Lord and so she was sent vnto the place from whence she came vntill it was 4. of the clocke at afternoone ¶ The ix examination before the Deane before whom it pleased God to deliuer her WHen it was 4. of the clock at afternoone as the houre was appointed the Deane was set he asked her Art thou a foole now as thou wast to day Eliz. Sir I haue learned but small wisedome since Deane Doest thou thynke that I am better learned then thou Eliz. Yes sir that I do Deane Thinkest thou that I can do thee good Eliz. Yea sir and if it please God that ye will Deane Then I wyll doe thee good in deede What doest thou receyue when thou receyuest the Sacrament which Christ left among his Disciples the night before hee was betrayed Eliz. Sir that that his Disciples did receiue Deane What did they receyue Eliz. Sir that that Christ gaue them they receyued Deane What aunswere is this Was Christ there present Eliz. Sir he was there present for he instituted his owne sacrament Deane He tooke bread and he brake it and gaue it to hys disciples and sayd Take eate this is my body which shall bee broken for you When thou receiuest it doest thou beleeue that thou receiuest his body Eliz Sir when I receiue I beleeue that through faith I do receiue Christ. Deane Doest thou beleeue that Christ is there Eliz. Sir I beleeue that he is there to me and by fayth I do receyue hym Deane He also tooke the cup and gaue thanks and gaue it to his Disciples and sayd Drinke ye all hereof This is the cup of the new Testament in my bloude which is shed for many for the remission of sinnes When thou doest receiue it after the institution that Christ ordained among his Disciples the night before he was betraied doest thou beleeue that Christ is there Eliz. Sir by faith I beleeue that he is there and by fayth I do beleeue that I do receiue hym Deane Now thou hast answered me Remēber that thou sayest that when thou doest receiue according to the institution of Christ thou doest receiue Christ. Eliz. Sir I beleeue Christ not to be absent from his owne sacrament Deane How long wilt thou continue in that beliefe Eliz. Sir as long as I do lyue by the help of God for it is and hath bene my beliefe Deane Wilt thou say this before my Lord Eliz. Yea sir. Deane Then I dare deliuer thee Why thou Calfe why wouldst thou not say so to day Eliz. Sir ye asked me no such question Deane Then ye would stande in disputation how manye bodies Christ had Eliz. Sir in deed that question ye did aske me Deane Who shall bee thy Sureties that thou wylte appeare before my Lorde of London and me vpon Friday nexte Eliz. Sir I haue no Sureties nor knowe not where to haue Then spake the Deane vnto two women that stoode there who had earnestly sued for her saying women wil ye be her sureties that she shall appeare before my Lord of London and me vpon Friday next The Women Yea sir and it please you Deane Take heede that I finde you no more a brabler in the Scripture Eliz. Sir I am no brabler in the Scripture nor yet any man can burthen me therewith Deane Yes I haue hearde of you well enough what ye are Then sayde hee to the two Women what if a man should touch your conscience do ye not smell a little of heresie also The women No sir. Deane Yes a litle of the frying pan or els wherefore haue ye twaine so earnestly sued for her The one woman aunswered because that her children were lyke to perish and therefore God put me in mynd to sue for her Then sayd the other woman And I gate her chyld a Nurse and I am threatened to stande to the keepyng of her chylde and therfore it standeth me in hand for to sue to haue her out Deane Woman geue thankes vnto these honest women who haue so earnestly sued for thee and I promise thee so haue I. These great heretikes will receiue nothyng but in spirit and fayth and so he rose and departed Eliz. Sir God be praysed I thanke you for your goodnes and theirs also and so he went away vpon the friday next because she was acrased her two sureties wente thither and were discharged ¶ Elizabeth Lawson IN the towne of Bedfield and in the countie of Suffolk was dwellyng a godly auncient Matrone named Elizabeth Lawson about the age of lx yeares This Elizabeth was apprehended as an heretike by the Constables of the same towne named Robert Kitrich and Thomas Elas in the yeare of our Lorde 1556. because she woulde not go to Church to heare Masse and receyue the Sacrament and beleeue in it First they layd her in a dungeon and after that shee was caried vnto Norwich and from thence to Bury Gaole where at last she was condemned to be burnt In the mean tyme sir Iohn Sylliard had her home vnty hys house hee beyng high Shiriffe that yere where she was hardly kept and wrapped in irons till at length when they by no wise could mooue her co recant shee was sent to prison agayne with shamefull reuilings Thus she continued in prison the space of two yeares and three quarters In the meane tyme there was burnt her sonne and many other whereby she would often say Good Lord what is the cause that I may not yet come to thee with thy children well good Lord thy blessed will be done not myne Not long after this most happily followed the death of Queene Mary after whom succeded our Queene that now is At which tyme this Elizabeth Lawson remained yet still in Bury prison till at last she was bayled vppon sureties or els she could not be deliuered For she beyng a condemned person neither the temporalty nor yet spirituall authoritie would discharge her without sureties Now she beyng abroad and her sureties made afrayd by wicked men sayd they would cast her againe in prison except she would see them discharged Then she got a supplication to go vnto the Queenes maiestie and came to a friend of hers to haue his counsail therein who willed her to stay a while because she was old the dayes short and the expenses great and Winter fowle for it was a little before Christmas to tary vntill Sommer In the meane tyme
was I caryed away vnto my lodging and so ended the second day of mine appearaunce whiche was the Friday in Whitson weeke and then was I appoynted to appeare agayne on the monday following Howbeit vppon what occasiō I know not it was deferred vnto the Wednesday which was Corpus Christi Euen His talke with the Earle of Sussex sir William Woodhouse and the Bishops chaplaines IN the meane time the Byshop sent two of his chaplens to me with whome I had communication about the reall presence and after long reasoning to fro concerning this poynt at length I droue them to this issue whether they did confesse that Christ in the selfe same bodye whiche was conceiued of the virgin Mary and wherein he suffered and rose agayne do in the selfe same body naturally substancially and really sit at the right hande of God the father without returne from thence vntill the daye of the generall iudgement or not Whereunto they aunswered Yes truely sayd they we confesse it hold it and beleeue it Then I agayne demaunded of them whether they did affirme after the wordes pronounced by the minister ther to remayne flesh bloud bones heare nayles as is wonte most grossely to bee preached or not And they with great deliberation aunswered that they did not onely abhorre the teaching of such grosse doctrine but also would detest thē selues if they should so thinke At which two principall poyntes wherein they fully confirmed my doctrine which I euer taught I was not a little comforted and reioyced but marueilously encouraged Wherupon I demaunded againe of them what maner of body they then affirmed to be in the Sacrament Forsooth sayd they not a visible palpable or circumscriptible bodye for that is alwaies at the fathers right hande but in the sacrament it is inuisible and can neither be felt seene nor occupy any place but is there by the omnipotēcie of Gods woorde they knowe not howe And for this they brought in S. Augustine although of them not truly vnderstanded yet would they admit none other sense then their owne but would take vppon them to confirme it with Martine Luther Melanchthon Bucer and Caluine so that I perceiuing their obstinacie in that behalfe gaue them ouer for that time afterwardes talked with Doctour Barret whome I also found of the same iudgement in that behalfe For sayd he if ye shoulde dissent from the Fathers of the Primatiue churche in thys behalfe of which S. Augustine is one ye shall be counted to die out of the fauour of God Well all this their obstinacie and blasphemous errours imprinted and deepely weighed in my minde I gaue them al ouer and the more quietly to bring them to confesse that openly whiche they vnto me had graunted priuately I graunted them according to the scriptures and my former protestation a presence although not as they supposed After all this came there vnto me the honorable Earle of Sussex and that gentle knight sir William Woodhouse wyth great perswasions vnto whome I sayd after long talke that I woulde doe all that I might sauing my conscience whiche I woulde in no wise pollute and no more I haue as knoweth God by whome all menne must be iudged * His last appearance before the Bishop NOw to come to my last appearaunce after I was before the Bishop presented he forthwith demaunded of me whether I were resolued as hee had hearde say To whom I aunsweared that euen as alwayes I had sayde before that euen so I was now Unto whom by low bowing my knee I gaue my due reuerence and the rather for that the honorable Earle of Sussex was there Wherewith some which would be counted great Gospellers were contrary to all Christianitye sore offended Then I sayde that what soeuer lawes were set forth for the establishment of Christes true religion that according to the doctrine of Christes holy Apostles the faithful fathers of the primitiue church I did not only obey them but most earnestly imbrace and beleue them Yea and yet to the further blynding of theyr eyes I sayd that yf any thing could iustly be proued by gods holy worde by me heretofore preached or taught vntruly either for lacke of learning slide of tongue or of ignorāce yet by better knowledge whē it shall iustly be tryed examined by the same I shall not refuse the thing perfectly approued to reuoke the same Prouided alwayes the word of God herein to be iudge Al this spake I as God knoweth to keepe them from suspecting that which I went about and that they should haue none occasion to iudge me of obstinacy Then sayd I moreouer Al you must of force confesse that the doctrine by me heretofore preached had besides the authority of Gods eternall veritye the authority of two most noble mighty princes with the aduice and counsel of al the Nobility and Clergy of the same and that with great deliberation from time to time with open disputations in both the Uniuersities enacted also by parlament with the consent of the whole body and Commons of the same and that without any resistance or gainsaying established as a religion most pure perfect most earnestly and sincerely preached by the principall Bishops and Doctors and that before the kinges maiesties person I as one being called to that office did the like with all the rest and in the zeale of God wyth a pure conscience did set forth the same as the onely absolute truth of God and the iust and most true procedings of my soueraigne Lord and king and I had then my head at that present euen where it now standeth betwixt myne eares altogether applying the same to apprehende wyth all dilligence that which then was established and taught as the onely and absolute truth and a thing vnto me most desirous and well liking without my desire to heare the contrary till now through this my captiuitie I am compelled to heare the contrary part speak who are euen here present and which my Lord sent vnto me Of whom after long disputations priuately to and fro before this time had betwixt vs at length I haue heard by them a cōtrary doctrine which I neuer before had heard and therefore must confesse myne owne ignoraunce in the same For quoth I after I had inforced these men here present meaning the Bishops two Chapleynes to confesse Iesus Christes naturall body with his full complete members in the due order and proportiō of a perfect mans body to be present at the right hand of God the father and that wtout returne from thence vntill the last iudgement and also that after the woordes pronounced by the Priest there remaineth no suche grosse presence of flesh bloude bones heare and nailes as was wont to be preached but that after I had demaunded of them what maner of body they affirmed to be present they saide A body inuisible by the omnipotencie of Gods word which neither can be felt nor seene nor
no resistance agaynst Christ and his Gospell but had promised her fayth to the Suffolke men to mayntayn the religion left by king Edward her brother so long GOD went with her aduaunced her and by the meanes of the Gospellers brought her to the possession of the Realme But after that she breaking her promise with God man began to take part with Steuen Gardiner and had geueÌ„ ouer her supremacie vnto the pope by and by Gods blessing left her neyther did any thing wel thriue with her afterward during the whole time of her Regiment For first incontinently the fayrest and greatest ship she had called great Harry was burned suche a vessell as in all these partes of Europe was not to be matched Then would she needes bring in king Philip and by her straunge maryage with him make the whole realme of England subiect vnto a straunger And all that notwtstanding either that she did or was able to doe she coulde not bring to passe to set the crowne of England vpon hys head With king Phillip also came in the Pope and his popishe Masse with whom also her purpose was to restore agayn the Monkes and Nunnes vnto theyr places neyther lacked there all kind of attemptes to the vttermost of her ability yet therin also God stopt her of her wil that it came not forward After this what a dearth happened in her tyme here in her land the like whereof hath not lightly in England bene seene in so much that in sundry places her poore subiects were fayne to feed of accornes for want of Corne. Furthermore where other kinges are wont to bee renowmed by some worthy victory and prowes by them achieued let vs now see what valiaunt victory was goâ—â—en in this Queene Maryes dayes King Edward the vi her blessed brother how many rebellions did hee suppresse in Deuonshyre in Northfolke in Oxfordshyre els where what a famous victorye in hys time was gotten in ScotlaÌ„d by the singular working no doubt of Gods blessed had rather then by any expectation of man K. Edw. the thyrd which was the xi K. froÌ„ the conquest by princely puissance purchased Calice vnto EnglaÌ„d which hath bene kept english euer since til at length came Quene Mary the xi likewise from the sayd K. Edward which lost Calice froÌ„ England agayne so that the winninges of this Queene wer very small what the losses were let other men iudge Hetherto the affayres of Queene Mary haue had no great good successe as you haue heard But neuer worse successe had any woman theÌ„ had she in her childbyrth For seing one of these two must needes be granted that either she was with child or not with child if she were with child did trauaile why was it not seene if shee were not howe was al the realm deluded And in the meane while where were all the praiers the solemne processions the deuout masses of the Catholicke Clergy why did they not preuayle with God if theyr Religion were so godly as they preteÌ„d If theyr Masses Ex opere operato be able to fetche Christe from heauen and to reach down to Purgatory how chaÌ„ced then they could not reach to the Queenes chamber to helpe her in her trauayle if she had ben with child in deed if not howe then came it to passe that all the Catholicke Church of England did so erre was so deeply deceiued Queene Mary after these manifold plagues and correctioÌ„s which might sufficieÌ„tly admonish her of Gods disfauour prouoked agaynst her would not yet cease her persecution but stil continued more and more to reuenge her Catholicke zeale vpon the Lordes faithfull people setting fâ—â—e to theyr poore bodyes by dosens and halfedosens together Wherevpon Gods wrathfull indignation increasing more and more agaynst her ceased not to touche her more neare with priuate misfortunes and calamities For after that he had taken from her the fruit of children whiche chiefly and aboue all thinges she desired then he bereft her of that which of all earthly thinges should haue bene her chiefe stay of honor and staffe of comfort that is withdrew from her the affectioÌ„ and company euen of her owne husband by whose mariage she had promised before to her selfe whole heapes of such ioy felicity but now the omnipotent gouernour of all thinges so turned the wheele of her owne spinning agaynst her that her high buildinges of such ioyes felicities came all to a Castle come downe her hopes being confounded her purposes disappointed and she now brought to desolation who semed neither to haue the sauour of God nor the harts of her subiectes nor yet the loue of her husband who neither had fruite by him while she had him neither could now enioy him whoÌ„ she had maryed neither yet was in liberty to mary any other whom she might enioy Marke here Christian Reader the wofull aduersity of this Queene and learne withall what the Lord can do when mans wilfulnes will needes resist him and will not be ruled At last when all these fayre admonitions would take no place with the Queene nor moue her to reuoke her bloudy lawes nor to stay the tyranny of her Priestes nor yet to spare her owne Subiectes but that the poore seruauntes of God were drawne dayly by heapes most pitifully as sheepe to the slaughter it so pleased the heauenly Maiesty of almighty God when no other remedy would serue by death to cut her of which in her life so litle regarded the life of others geuing her throne which she abused to the destruction of Christes Church and people to an other who more teÌ„peratly and quietly could guid the same after she had reigned here the space of fiue yeares and fiue monethes The shortnes of which yeares and reigne vnneth we finde in any other story of King or Queene since the Conquest or before being come to theyr own gouernment saue onely in king Richard the thyrd And thus much here as in the closing vp of this story I thought to insinuate touching the vnlucky and ruefull râ—ign of queene Mary not for any detraction to her place and state royall wherunto she was called of the Lord but to this onely inteÌ„t and effect that forsomuch as she would needes set her selfe so confidently to woorke and striue agaynst the Lord and his proceedings all readers rulers not only may see how the Lord did work agaynst her therfore but also by her may be aduertised learn what a perillous thing it is for men and women in authority vpon blind zeale opinion to styrre vp persecution in Christes Church to the effusion of Christian bloud least it proue in the end with them as it did here that while they think to persecuâ—e hereticks they stumble at the same stone as dyd the Iewes in persecuting Christ and his true members to death to theyr owne confusion and destruction * The seuere punishment of
of the matters All this was fully agreed vpon with the Archb. of Yorke and so also signified to both parties And immediately hereupon diuers of the Nobilitie and states of the realme vnderstanding that such a meting and conference shoulde bee and that in certaine matters whereupon the Courte of Parliament consequently followyng some lawes might be grounded They made ernest meanes to her Maiestie that the parties of this conference might put and read their assertions in the English tongue and that in the presence of them of the Nobilitie and others of her Parliament house for the better satisfaction and enabling of their owne iudgements to treat and conclude of such lawes as might depend hereupon This also beyng thought very reasonable was signified to both parties and so â—ully agreed vpon and the daye appoynted for the first meetyng to bee the Friday in the forenoone beyng the last of March at Westminster church At which foresayd day and place both for good order for honour of the conference by the Queenes maiesties commandement the Lordes and others of the priuy counsaile were present and a great parte of the nobilitie also And notwithstanding this former order appoynted and consented vnto by both partes yet the Bishop of Winchester his Colleagues alledging they had mistaken that their assertions and reasons should be written and so onely recited out of the booke sayd their booke was not ready theâ—â— written but they were ready to argue and dispute and therefore they would for that tyme repeate in speache that which they had to say to the first probation This variation from the former order and specially from that which themselues had by the sayde Archbishop in writyng before required adding thereto the reason of the Apostle that to contend with wordes is profitable to nothyng but to subuersion of the hearer seemed to the Queenes maiesties counsaile somewhat strange and yet was it permitted without any great reprehension because they excused themselues with mistakyng the order and agreed that they would not faile but put it in writing and accordyng to the former order deliuer it to the other part and so the sayd Bishop of Winchester and hys Colleagues appoynted Doctour Cole Deane of Paules to be the vtterer of their myndes woo partly by speech onely and partly by readyng of authorities written and at certaine tymes beyng enformed of his Colleagues what to say made a declaration of their meanynges and their reasons to their first proposition which being ended they were asked by the priuy Counsaile if any of them had any more to be sayd and they sayd no. So as the other parâ—e was licenced to shewe their myndes which they dyd accordyng to the first order exhibityng all that whiche they ment to be propounded in a booke written which after a prayer and inuocation made most humbly to almightye God for the enduyng of them with his holy spirite and a protestation also to stand to the doctrine of the Catholike Church builded vpon the Scriptures and the doctrine of the Prophets and the Apostles was distinctly red by one Robert Horne Bacheler in Diuinitie late Deane of Duresme and after Bishoppe of Winchester The Copye of which their Protestation here followeth accordyng as it was by him penned and exhibited with their preface also before the same as is here expressed FOrasmuch as it is thought good vnto the Queenes most excellent Maiesty vnto whom in the Lord all obedience is due that we should declare our iudgement in writyng vpon certaine propositions we as becommeth vs to doe herein most gladly obey Seeâ—ng that Christ is our onely maister whome the father hath commaunded vs to heare and seyng also hys worde is the truth from the which it is not lawfull for vs to depart not one haire bredth and against the which as the Apostle saith we can do nothing we doe in all thinges submitte our selues vnto this truth and doe protest that we will affirme nothyng agaynst the same And forasmuch as we haue for our mother the true and catholike Church of Christ which is grounded vpon the doctrine of the Apostles and Prophetes and is of Christ the head in all things gouerned we do reuerence her iudgement we obey her authoritie as becommeth children and we do deuoutly professe and in all points follow the faith which is conteined in the three Creedes that is to say of the Apostles of the Councell of Nice and of Athanasius And seyng that we neuer departed neither froÌ„ the doctrine of God which is contained in the holy Canonicall Scriptures nor yet from the fayth of the true and catholike church of Christ but haue preached truely the worde of God and haue sincerely ministred the sacraments accordyng to the institution of Christ vnto the which our doctrine and fayth the most part also of our aduersaries did subscribe not many yeares past although now as vnnaturall they are reuolted from the same wee desire that they render accompt of their backsliding and shewe some cause wherefore they do not only resist that doctrine which they haue before professed but also persecute the same by all meanes they can We do not doubt but through the equitie of the Queenes most excellent maiesty we shall in these disputations be entreated more gently then in yeres late past when we were handled most vniustly scantly after the common maner of men As for the iudgement of the whole controuersie we referre vnto the most holy scriptures and the catholike church of Christ whose iudgement vnto vs ought to be most sacred notwithstanding by the catholike church we vnsterstand not the Romish church whereunto our aduersaries attribute suche reuerence but that which S. Augustine other fathers affirme ought to be sought in the holy scriptures and which is gouerned and led by the spirite of Christ. It is against the worde of God and the custome of the Primitiue Church to vse a tong vnknowen to the people in common praiers administration of the sacraments By these words the word of God we meane only the written word of God or canonicall scriptures And by the custome of the primitiue church we meane the order most generally vsed in the church for the space of 500. yeres after Christ in which times liued the most notable fathers as Iustine Ireneus Tertullian Cyprian Basill Chrysostome Hierome Ambrose Austine c. This assertion aboue written hath two partes Fyrst that the vse of the tongue not vnderstanded of the people in common prayers of the Church or in the administration of the Sacramentes is agaynst Gods worde The second that the same is agaynst the vse of the primatiue Church The first parte is most manifestly prooued by the 14. chapiter of the Epistle to the Corinthians almost thorow out the whole chapter In the whiche chapter Saynt Paule intreateth of this matter ex professo purposely And although some do cauel that Saint Paule speaketh not in that chapter of praying but
greene The loue of God within her hart Shall beutifie her grace The feare of God on the other part Shall stablish her in place This Loue and Feare her colours are Whereby if she be known She may compare both nie and farre Unable to be ouerthrown The loue of God it will her cause Unfained if it bee To haue respect vnto his lawes And hate idolatrie If that she haue the feare of God And be thereto right bent She will do that he her bode And not her owne intent O noble Queene take heed take heed Beware of your owne intent Looke or you leape then shall you speed Haste maketh many shent Remember Saule that noble king What shame did him befall Because that vnto the Lords â—idding He had no lust at all The Lord hath bid you shall loue him And other Gods defye Alas take heéde do not beginne To place Idolatry What greater disobedience Agaynst God may be wrought Then this to moue mens conscience To worship thinges of nought What greater folly can you inuent Then such men to obey How can you serue your owne intent Not foreseing your owne decay And where as first ye should mainteine Your Realme in perfect vnity To rent the peoples hartes in twayne Thorow false Idolatry Is this the way to get you fame Is this to get you loue Is this to purchase you a name To fight with God aboue Is this your care to set vp Masse Your Subiectes soules to stroy Is this your study no more to passe Gods people to anoy Is this to reigne to serue your will Good men in bondes to keépe And to exalt such as be euill And for your grace vnmeét Such as made that fond diuorce Your mother to deface Are nighest you in power and force And most bounden vnto your Grace Well yet take heéd of had I wist Let Gods word beare the bell If you will reigne learne to know Christ As Dauid doth you tell What great presumption doth appeare Thus in a weéke or twayne To worke more shame then in vij yeare Can be redrest agayne All is done without a law For will doth worke in place And this all men may seé and know The weakenes of your case That miserable masking Masse Which all good men doth hate Is now by you brought vp agayne The roote of all debate Your Ministers that loue Gods worde They feéle this bitter rodde Who are robbed from house and goodes As though there were no God And yet you would seeme mercifull In the midds of Tyranny And holy whereas you mayntayne Most vile Idolatry For feare that you should heare the truthe True preachers may not speake But on good Prophetes you make ruthe And vnkindely them intreate Him haue you made Lord Chauncellor Who did your bloud most stayne That he may sucke the righteous bloud As he was wont agayne Those whome our late king did loue You doe them most disdayne These thinges doth manifestly proue Your colours to be but vayne Gods word you cannot abide But as your Prophetes tell In this you may be well compared To wicked Iesabell Who had 400. Prophettes false And fiftie on a rought Through whose false preaching Poore Ely was chased in and out Gods Prophetes you do euill entreate Balles Priestes defend your grace Thus did the Iewes put Christ to death And let go Barrabas Hath God thus high exalted you And set you on a trone That you should prison and deface His flocke that maketh mone The Lord which doth his flock defend As the Aple of an eye Of this full quickly will make an end And banish crueltie Therfore my Counsell I you take And thinke thereof no scorne You shall finde it the best counsell Ye had since you were borne Put away blinde affection Let Gods word be vnpere To try out true religion From this euill fauoured geere Finis ê™ W.M. as it is supposed * The instruction of king Edward the sixt geuen to Sir Anthony Seyntleger Knight of his priuie chamber being of a corrupt iudgement of the Eucharist Vpon this saying of an ancient D. of the Catholicke Church Dicimus Eucharistiam Panem vocari in scripturis Panis in quo gratiae actae sunt c. IN Euchariste then there is bread Wherto I do consent Then with bread is our bodyes fed But farther what is ment I say that Christ in flesh and bloud Is there continually Unto our soule a speciall food Taking it spiritually And this transubstantiation I Beleue as I haue read That Christ sacramentally Is there in forme of bread S. Austen sayth the word doth come Unto the element And there is made he sayth in somme A perfect sacrament The Element then doth remayne Or els must needes ensue S. Austens wordes be nothing playne Nor cannot be found tâ—ue For if the words as he doth say Come to the element Then is not the element away But bides there verament Yet who so eateth that liuely foode And hath a perfect fayth Receiueth Christes flesh and bloud For Christ himselfe so sayth Not with our teeth hys flesh to teare Nor take bloud for our drinke To great an absurditie it were So grossely for to thinke For we must eate hym spiritually If we be spirituall And who so eates hym carnally Thereby shall haue a fall For he is now a spirituall meate And spiritually we must That spirituall meate spiritually eate And leaue our carnall lust Thus by the spirite I spiritually Beleeue say what men list None other Transubstantiation I Beleeue of the Eucharist But that there is both bread and wyne Which we see with our eye Yet Christ is there by power diuine To those that spiritually Do eate that bread and drinke that cup Esteemyng it but lyght As Iudas did which eate that soppe Not iudgyng it aryght For I was taught not long agone I should leane to the sprite And let the carnall flesh alone For dyd it not profite God saue hym that teachyng me taught For I thereby did winne To put me from that carnall thought That I before was in For I beleeue Christ corporally In heauen doth keepe his place And yet Christ sacramentally Is here with vs by grace So that in this high mysterie We must eate spirituall meate To keepe hys death in memory Least we should it forget This do I say this haue I sayd This saying say wyll I This saying though I once denaid I will no more to dye FINIS ¶ This yong Prince became a perfect schoolemaister vnto old erroneous men so as no Diuine could amende hym and therfore this piece is worthy of perpetuall memory to his immortall fame and glory ¶ When Queene Mary came to her raigne a friend of maister Sentlegers charged him with this his Pamphlet Well ê™ he content your selfe I perceiue that a man may haue too much of Gods blessing And euen here Peter began to deny Christ such is mens frailtie ¶ A note of a Letter of one Iohn Meluyn Prisoner in Newgate * Christi
and his Barons 332. Battaile betweene William Conqueror and Harold 166. Battaile vpon the sea betweene K. Edward the 3. and the French men 377. Battaile betweene king Henry the 6. and K. Edward the 4. 712. Battaile at Exham 713. Battaile of Brimford with verses thereof 148 B E. Beades first vsed 711 Bennet preserued by Gods prouidence 1075 Beach Martyr her story and martyrdome 1906 Beare bayting in the Thames before the king 1185 Beard the Promoter his wretched death 2101 Beast of the Apocalips expounded 100.482 Beaton Archbishop of Scotland Persecuter slayne in his owne Castle 2106 Beach Martyr his story and martyrdome 1906 Becket his life and story .205.206 hee refuseth to come to Northhampton to the Councell hys goodes confiscate 209. condemned of periury called traytor of the king and nobles 211. flyeth the Realme and chaungeth hys name 212. his Epistles to the Pope .214.215.216 prooued a Traytor and no Sayncte hys holy daies put downe his shrine razed .1134 his image broken defaced .1529 his death .224 his lying myracles 225 Beda a famous Clerke his story 127 Beggers supplication 1014 Begger whipt at Salisbury 2062 Begger the stouter the nobler fryer 264 Belward Martyr his story persecution and martyrdome 660 Beliefe of Ioh. Warne 1580.1581 Belles wearing of cotes 861 Belles ringing broughte into the Masse 1404 Belles christened 6.861 Bell and candle before the Sacrament who brought in 259 Belgradum besieged .740 defended by the noble act of a Bohemian 743 Benden Martyr her story cruell handling in prison and martyrdome 1980.1981 Bennet his story 1220 Bennet Martyr his story 1037 1038.1040 Benet Pope vnpoped himselfe 168 Bennet and Collet 1105 Bennet an old woman persecuted 2036 Bent his story 1030 Benfield a yong girle a blasphemer of Gods maiesty plagued of god and dyeth 2103 Benefield Knight his crueltye to the good Lady Elizabeth in Q. Maryes dayes 2094.2905.2906.2907.2908 Benefices and other ecclesiasticall dignities valued 429.430 Benbridge his story and martyrdome 2046.2047 Benno Cardinall 169 Benno his Epistle agaynst Pope Hildebrand 176.177 Benion Martyr his story Martyrdome 2052 Benedictus .5 Pope 159 Benedicte or Benet inuentour of glasse windowes 122.127 Benedict common notary 477 Benedictus the 6. Pope slayne in Prison 159 Benedictus 12. Pope a Monke of Benedictes order 373 Benold Martyr burned at Colchester his story 2007.2008 Bentham Minister of the congregation in London in Queene Maryes time his story .2074 2075. his deliuerance out of danger by the mercifull prouidence of God ibid. Beniamin his story 99. his Martyrdome ibid. Berengarea or Bâ—â—negera 244 Berengarius driuen to recantatioÌ„ 168 Berengarius his often recaÌ„tations and story 1157. his opinions of the Sacrament 1148 Berda maried to Ethelbert on coÌ„dition to enioy her religion 114 Berne reformeth religion 870 Bernerdine Monkes come in 197 Berneham Chauncellour of Norwich a Persecutor 660 Berinus sente by Honorius into england to preach his lying miracle 122 BergonienuÌ„s reproued 73 Berty his story and trouble 2078.2079.2080 Berrey Chancelour stricken with sodeyne death 2099 Berry a cruell persecuter his fearefull death 2036 B. I. Bishop of Rome called Dominus frater 10. Bishops of Rome howe they first came vp and rose to this excessiue pompe 780. Bishops and priestes in olde tyme all one and equall in authority 1105. Bishops in the primitiue Churche maryed and had theyr wyues 62.1154 Bishop of Ely deposed by the Nobles bayted of women and complayneth of the king and nobles to the Pope 247. Bishops of Sarum and Lincolne taken and led with ropes about their neckes 20. Bishops not to be condemned vnder Lxxii witnesses 137. Bishops highest title what it ought to be 11. Bishop eaten with rattes for hys vnmercifulnes to the poore in a yeare of death 184. Bishop of Rome often called archbishop metropolitane patriarck and primate 10. Bishopprickes in Germanie 50.172.733 Bishops sea of Deirham first began 160. Bishops of Germany obedient to theyr Prince before the Pope 308. Bishoppes purchasing Lordships and maners 235. Bishops committed to the Tower in Queene Elizabethes dayes 2125. Bishops romishe displaced by Q. Elizabeth and good Byshops put in theyr places 2125. Bishoppes of greater power then Priestes how 680. Bishop vniuersall what it is 21. Bishops in the primitiue Churche martyred for the Gospell 780. Byshoppes of Rome .26 together martyrs except 4. 562. Bishop of Norwiche his story at Lennam where hee was well beaten for his arrogant pride 428. Bishop of Sarum put from hys consecration 336. Bishops of Fraunce there appeale from Pope Boniface to a generall councell 346. Bishop of Florence Martyr 196. Bishoppe of Rome cited and appeared before the councell 96. Bishop of Norwiche the Popes warriour 446. Bishop of Hereford his processe against Will Swinderby Martyr 465.466 Bishoppe of Winchester his great trouble to the realme in K. Henry the 3. dayes 278.279 Bishop of Bytures hys sermon aagaynst the Fryers 392. Bishop Eduin elect prolocutor in the Parliament of Fraunce to speake for the Clergy .354 hys aunswere to the Lorde Peters protestation 354.355.357.358 Bishop of Rome condemned by a whole councell 96. Bishoprike of Ely first planted 198. Bishop of Ely troubled the realme in king Richards absence .246.247 rid with 1500. horses hys abhominable pride 246. Bishoppes chosen not without the voyces of the people 65. Bishop of Rome forbidden to bee called vniuersall bishop ouer all the world 11. Bishops of Germany excommunicate the Popes legate and Cardinall 308. Bishop of Exceter beheaded at the Standard in Chepe 372 Bishops of Rome falsifiers of Nicene councell 4.10 Bishops made by Queene Mary and placed other good Bishops displaced 1467. Bishops displaced 1408. Bishop chieft or head how it is to be taken 11.15 Bishops forbid to appeale ouer sea to the Pope 11. Bishops of England seale to the Popes tribute 287. Bishop of Luthonis his answer to the supplication of the nobles of Bohemia 602. Bishop of Nazareth his testimony for Iohn Hus. 597. Bishop of Aix his bloudy oration .945 he was a cruell persecuter 946. Bishoppes condemned to the mettals 66. Bishops of Canterb. placed at the right foote of the Pope in generall councels 186. Bishoppes in olde tyme subiect to Kings and Emperors 6.174 Bishops godly remooued froÌ„ their places by Queene Mary and sheepebiters put in their places 1408.1418 Bishop Farrer his tragicall history .1544 articles exhibiteâ— against him .1544.1545 his aunswers to the same .1546 his condemnation and martyrdom 1555 Bishops of England agaynst the Pope 1064 Bishops that died before Q. Mary bishops that died after her death in a summe 2101.2102 Bishops adulterous two slayne in the councell of Trent 2107. Bishops 28. in England in Kyng Lucius tyme. 107. Bishops and their elections in the primitiue church 4. Bishops apostles and prophets euer subiect to temporall and ciuill magistrates 1608. Bishops made L. Chauncellours with the mischiefes and inconueniences that spring therof 1520. Bishops of Rome why estemed aboue other bish 1758. proued Antichrists ibid. are not heads ouer the
church of Christ. 1811.1812 Bishops of the popes making displaced 2102. Bishops of Rome a great many Martyrs 95. Bishops and priests of England against Images 131. Bilney Martyr his excellent story 998. articles obiected against him 1001. his notable dialogue .1002 his recantation .1003 he burneth his hand and fingers in a candle .1012 his constant and glorious martyrdome 1013. Bill set vpon the townehouse doore at Ipswich 1232. Bindyng and loosing what it is and how it is done by the ministers 1106 Bindyng and loosing of Satan examined 398. Bibliothecarie of the Popes suspected and why 4. Bibles printed at Paris .1191 staid by English bishops ibid. Bibliades Martyr 47. B O. Body of Christ is locall and but in one place at once 1128. Bodies of christians not permitted to be buried 37. Body of Christ cannot be the Sacrament of his body 1137. Body must ioyne with the spirite mynd in the seruing of god 1908 Bohemians their tragicall story trouble and persecution for the truth 588. Bohemians wholy against the pope and his doynges .589 writte in the behalfe of Iohn Hus .602 their godly exhortation to kinges and princes .653 sent for to the Councell of Basill their safe cōduct for their comming thether and the maner of their receiuyng there .657.675 wherein they disented from the church of Rome .657 their goyng vp to the councell .691 their articles debated of .692 they are permitted to haue Communion vnder both kynds .694 their petitions to the councell 693.696 Bookes of holy scripture which be autentique 61. Bookes of scripture burned consumed 77. Bookes of scripture burned by K. Henry the 8. 1246. Bookes forbid by K. Henry the 8. to be printed 1134. Bookes translated by Alfrede 144 Bookes against transubstantiation burned by the papists 1141. Bookes of Latine seruice suppressed and abolished 1330 Bookes of Luther burned in chepeside 1207 Bookes of conclusion for reformation exhibited to the parliament 507. Bookeseller with Bibles about his necke burned 947. Booke of Cranmer loste in the Thames found and deliuered to a popish priest 1185 Booke called opus tripartitum 200. Bookes of common prayer by kyng Edward .6 1303 Bookes restrained by Queen Mary 1598 Bookes hard to be got for Friers 411. Bookes in English forbidde by the bishops 1017.1018 Booke whether lawfull to sweare by it or not 529. Bones of P. Martirs wife in Oxford taken vp buried in a dung hil by the papists reduced againe interred in a decent tombe 1968 Bones of Wickliff burned after his death 463. Boniface the 7. drawn through the streetes in Rome 159. Boniface Archb. of Magunce hys popish acts 129. Boniface his abhominable lyfe hee had rather be a dog then a Frēchmā .344 accused of infinit crimes 345. Boniface 8. besieged taken prisoner his infinite treasure .348 his death 349 Boniface 8. author of the decretals 342 Boniface 8.2 his pride and shamefull death 159.342 Boniface 1. falsifieth the councel of Nice 4. Boniface an Englishman Archbishop of Mentz in Germany 128 Boniface 3.1.2 first bringers in of the Popes vsurped supremacie 120. Boners visitation with his ridiculous behauiour at certain places .1474 his Mandate to abolish scriptures and writings vppon churchwals .1475 hys preface to Winchesters booke De vera obedientia 1060 Boners whole history with his actes and doyngs .1292.1296 sent as Embassadour into Fraunce hys letters to the L. Cromwel .1088 1089. his comming vp by the gospell .1092 his letter to Clunny for the abolishing of images .1293 committed to the Marshalsee .1296 his continuāce there .2125 pro. esse against hym .1309 hys recantation .1310 he is enioyned to preach at Paules crosse ibid. leaueth out the article of the kings authoritie .1311 conuented before the commissioners with hys behauiour there .1312 his protestation .1313 his answers to the articles obiected agaynste hym .1319 his interrogatories .1320 hee refuseth Secretary Smith .1324 his appeale .1325 depriued 1329. his letters and supplications 1330 Boners death and filthy end 2114 Boniface 3. Bishop of Rome obtained of Phocas to be called vniuersall Bishop 782. Bonauenture author of our Ladies Psalter .1598 compiler of the rosarie of our Lady no lesse blasphemous than the other 1601. Bongey Martyr his story martyrdome 1714. Bongeor martyr burned at Colchester his story 2007.2008 Borthwicke Knight his story .1259 Articles against him with his answeres to the same .1260 his great commendation withall his condemnation for the truth 1265. Breaking of the hoste 1404. Brewster Martyr 818. Browne Martyr 805.1292.1293 Bowyer Martyr his story martyrdome 1914. Bosomes wife her trouble and deliuery 2072. Bosworth field 722. Bostone pardons .1178 theyr excessiue price ibid. Boston burned 339. Bourne his Sermon at Paules Crosse where hee had a dagger throwne at him 1409.1407 Bourne deliuered from the rage of the people at Paules Crosse thorow the meanes of Maister Bradford preacher and martyr 1604. Boulstring of falshood and iniquitie 1755. Bowchurch rose in London ouerthrowne with 600. houses with a tempest 184. Boyes 300. placed in benefices in England by the Pope 287. Boyes beaten by Boner in goyng to Fulham 2062. B. L. Blacke friers there originall 259. Blacke heath field 800. Blage Knight his great trouble and persecution 1245. Bland preacher and martyr hys story .1665 apprehended .1666 his confutation of the popishe transubstantiation .1671.1672 hys martyrdome 1673.1676 Blaudina her cruell handling by the Ethnikes her paciēce constancie and martyrdome 46.37 Blasphemy punished 2103. Blasphemy of the Popes religion 726. Blacke Crosse of Scotland 375. Black friers by Ludgate built 339. Bloud and strangled why forbid in the primitiue Church 56. Bloud rayned in Yorke 132 Bloud of hayles .1110 proued to be the bloud of a ducke 1742. Bloud of Christians spilt to cease the sweating sickenes 885. Blondus taken with a lye in writing in the Popes behalfe 303.304 Blomfield persecutor his death 2101. B. R. Bradford Saunders and others theyr declaration out of prison concerning the disputation 1470. Bradford martyr his excellent story .1603 cast into prison .1604 his examinations and answeres .1606.1608.1609 his talk with certayn Bish. 1615.1616 wyth friers 1617. his condemnation .1623 his constant death martyrdome .1624 his letters 1625 1628.1630 Bradway persecutor bereft of hys wittes 2101 Brasen Nose Colledge in Oxford built 820. Bradbridge Martyr her story 1979. Bradbrige Martyr his story 1970 Brodbrige Martyr 1708. Bread and wine why geuen in the sacrament of the Lordes supper 1973. ought not a◠any hād to be worshipped 1974. Bread representeth the bodye of Christ. 1128. Bradbriges widow and Martyr her story and martyrdome 1980 1981. Britayne inuaded by the Saxons and deuided into 7. kingdomes how wekened and destroyed of the Saxons 108.109 Britayne kinges who they were 108. Britaynes and Scotte◠vsed not the rites of Rome 119. Britaynes neuer persecuted before Dioclesian 108. Britaynes destroyed and the causes why 114. Britaynes persecuted by the heathen Saxons 113. Britaynes called to the fayth by the speciall election of God 480.
Gospell 1542. Causes temporall brought into the spirituall Court for mony .861 Causes of the destruction of the britaynes 114. Causes 13. of aduauncing the sea of Rome 18. Causes of our fall distincted 22. Cauell Martyr his story and martirdome 1895.1896 C. E. Cecilia a godly woman martyr 58. Celulphus king of Northumberland 127. Celulphus a king made a monke 127. Celestinus Pope his creation and death 313. crowned the Emperour Henricus with his feete 784. Celebration of the sonday 53. Censing of the sacrament 1404. Cerinthus the hereticke shunned of Iohn the Euangelist 36. Ceremonyes why inuented .1494 diuersly vsed in the primitiue Churche caused no breache of charitie being estemed as thyngs of small waight 44. Ceremonies in outward thinges little or nothing esteemed of in the primatiue Church 44. Ceremonies falsely ascribed to Pistus inuention 314. Cesar moueth the senators of Rome to receaue the fayth of Christ. 30. C H. Chadsey doctor his mutabilitie and wauering inconstancie 2102. Champbell Frier his end 2103. Charles the great his letter to Offa 131. Charles the 5. elected Emperour 847 Charles Duke of Burgoine slaine 723. Charles Brandon 729. Charles Ioseph a bloudy villayne murtherer of Richard Hunne 809. Chaucer his treatise against the friers intituled Iack Upland 261.262.263.264.266 Chaucer his bookes and rare commendations 839. Chalice of gold enacted by the councell of Tibur and Rhenes 57 Chalices of glasse 1404 Chapters of the Bible first distincted by Stephen Laughton 272. Charterhouse monkes their originall .185 they enter the Realme of England 233 Charterhouse churchyard made 387. Chastitie not to be vrged vpon any weake brother 53 Chase Martyr his cruell and extreme handlyng .774 murthered in prison 775 Chamberlaine Martyr his story 1601.1602.1603.1604 Chapman Martyr his story and martyrdome 1036 Champion sent to Calis to preach 1224 Chelingdone Archb. of Cant. 336. Cheremon bishop maried a wyfe was martyred 62. Chester a place of learnyng .143 repayred and enlarged 147. ChildreÌ„ compelled to set fire to their parents 585.838 Child his confession agaynst Idolatry .89 with his martyrdome for the same ibid. Children of priests made legitimate 1176. Children departing without Baptisme are not condemned .1613.492 their estate in so dying 1587 1995.1996 Child of Iohn Fetties scourged to death by Boner 2055.2056 Children two crucified by the Iews 233. Children of Merindoll their godly education and bringyng vp 940.950 Childe crucified of the Iewes in Lincolne 327 Child of Queene Mary 1597 Children of christen parentes why receiued to Baptisme 1842 Children martyrs 64 Children of King Edward the elder 147 Childbed of Queen Mary pretensed 1596 Childericus the French king deposed and Pipinus intruded 129 Chichester persecuted by the Papists 2024. Chitâ—enden with his felowes famished in prison in Cant. for the gospell 1954.1955 Christes words in callyng Peter a rocke expounded Thre things to be noted in them 1. Christe refused of the Senate of Rome and why 30. they are plaged for their refusing of him ibi Christ whether a begger or not 717. Christ a seruaunt vppon earth the Pope a Lord. 404. Christes church 101. Christ of the priest and bakers makyng 1652. Christian man defined after the popes mynd and doctrine 29. Christs death and the benefits therof 16 Christians ouerthrowen in Egypt and slaine 300 Christians in Calabria kylled lyke Calues 942. Christians in Shrewsbury 532 Christians certaine that fainted 46 Christians may go to law one with another and sinne not 1000 Christ the obiect of our fayth 22 Christians of the primitiue Church caried God in their hartes .51 they are falsly accused and slaundered .48 condemned to the mettals 66 Christians falsly slandered 54 Christenmas his trouble and deliuerance 2071. Christening of bels 159.1405 Christopher Browne Martyr his story and martyrdome 2053 Christopher Parker hys death 2112 Christopher Landsdale Courtier his fearefull and terrible ende 2104.2105 Christes body present to the fayth of the receiuer 1614.1616 Christopher Shomaker Martyr his story and martyrdome 819. Christopher Ward martyr his story .1678 hys articles answeres condemnation and martyrdome 1678.1679 Christian George martyr his story 2037. Christopherson elected Byshop of Chichester 1956. Christopher Lister his story and martyrdome 1909. Christopherus 1. Pope 146. Church of God increaseth by persecution 38. Churche of the East and of Rome differ about Easter day 44. Church of Winchester built 133. Church of Lincolne built 133. Church of Rome how it came vpp by degrees 2. Church deuided into 5. diuersities of tâ—â—es 1. Church visible what 30. Churche of Christ deuided into 2. sortes of people 30. Church of Rome considered in 4. thinges title lyfe iurisdiction doctrine 1. Church of Rome with her corruptions described 2. Church militant of 3. partes 611. Churche of Rome persecuteth the catholicke church of Christ. 24. Church not builded vpon Peter 1758. Churche not tyed to any particular place 1760. Church before Christes comming and church after Christes comming all one 1766. Churche of Rome reuolting from the apostolicall truth hath set vp an other Religion .1775 neuer was vniuersall 1801. Church defined .1824 both visible and inuisible ibid. Church of WinchcoÌ„b built by Kenulphus 130. Churche of the Iewes a figure of the Church of Rome sueth to the Church of Antioche to yeld vnto her 96. Churche of England gouerned by the Popes Canons 97. Churche of the Grecians and Latines wherein they differ 187. Churche of London suspended for not ringing at the Byshops coÌ„ming 555. Church new of the Popes making 1287. Church of Rome examined .1601 conuict of manifest idolatry ibi Churche of Christe howe visible .1613 howe to be knowne ibid. col 2. euer visible .1616 not tyed to tyme or place 1622. Church of Rome how commended and why of the fathers 2. Church of Rome reuolted from the Church of Rome 3. Church of Rome distincted 2.3 Churche of Rome erreth in three poyntes in her iurisdiction 5. Church aboue the Apostles 14. Church of Christ how to be gouerned 19. Church of Miâ—â—ayne first brought vnder the church of Rome 168. Churche of Rome hathe declined from the Churche of Rome not wâ— 3. Church of Rome her practises to get money infinite but specially 15. 3.4 Church of Rome and the vniuersall church two diuers thinges 1287. Churche of Rome not vniuersall but equiuoce onely 2. Churche of Rome hath lost the liquor wherewith shee was first seasoned 20. Churche of Rome degenerate to newe paganisme 23. Church of Rome in wordes catholicke in deedes hethenish 24. Church of Rome and of the Pharisies compared together 24. Church of Rome degenerate from the image of the true Churche 281.1800 Church of Rome proued not to be catholicke 284. Church where it is and in whome it consisteth 417. Church of two sortes 533. Church goodes expended 557. Church hath no power ouer the scriptures .726 knowne by the scriptures onely 1617. Chusing of the Popes in coÌ„claues 595. C I. Cicelie Ormes Martyr her story and martyrdome 2023 Cities townes and castles built repaired 147. Cities
friers and the studentes of Paris 328 Contention of the Archbyshoppes who should sit on the right hande of the Cardinall 228 Contention betwene the Friers of Fraunce the Prelates of Paris 392 Contention betweene Boner and Winchester 1089.1090 Contention betwene king Henry 1. Anselme Archbishop of Caūterbury about doing homage to the king 192 Contention betweene the Archb. of Caunterbury the Monkes about trifles 236.237.239 Contention betweene the Kyng of Englande and the Monkes of Caunterburye for choosing the Archbishop 238 Contention betwne the french king and king Iohn 255 Contention betweene the Pope and king Iohn about the consecrating of an Archb. 220.251.241 Contention betweene the Pope and Friderike the Emperour for the election and depriuation of Bishops 298. Contention of the Archb. of Cant. and Yorke who should sit on the right hand of th◠Cardinal 265 Contention and schisme in the popes church 272 Conspiracies of Pope Innocent against Frederike the Emperor 297. Concubines permitted of the Pope for money 862 Constantinople taken by the Turks 742 Conquests in England 171 Conradus Hager 390 Constantius his worthy commendations his fauour to the Christians 81 Constantinus Magnus borne in Englande .108 first christened Emperour his fauour to the christians 101.102.103 Constantine his donation prooued to be false .105 his liberalitie in geuing to the church .104 his liberalitie to schooles and pitie to the poore ibid. his graunt for the Popes supremacie prooued false .115 hee kisseth the woundes of them that suffered for Christes sake ibid. Constantines law for the Popes election suspected and examined 4 Constantinus imbracing christian bishops 781 Constantine writeth to Sapores in fauour of the Christians .99 his Epistle to his subiects in the East 102 Conuocation of S. Frideswide in Oxford 444 Conuocation in Paules in Londō 1410 Councel of Cloneshoe with the decrees there enacted 128 Councels of the Popes one burne an others decrees 146 Councel of Constance against Wicliffe his articles and bookes 449 Councell of Constance a sacrilegious councell 1150. Councell of the prelates of Prage agaynst the gospellers 589 Councell and the church aboue the Pope 671.672 674. Councell of Nice falsified by the Pope 4. Councels generall called by Emperours 1068 Councell at Thetford in England with the acts therof 125 Councels may and do erre 1117 Councell aboue the Pope 670. Councell of Basill dissolued 700 Councels called by the Emperors without the Pope 676 Councell of Nice constituted other bishops equall in authority to the Pope 10. Councel of Carthage .6.4 had great contention about the Popes supremacie 10.11.12 Councell wicked what harme it doth 68 Councell of Winchester 172. Councell of Laterane 168 Councell of Frankford 373. Councell of Pise 553 Councell of Brixia agaynst Pope Hildebrand 181 Councell of Ratisbone 865 Councell of priestes against Henry Sutphen 875 Councel of Laterane inuented trāsubstantiatiō and established the same for a true and infallible doctrine 1152.1149 Councell of London with the acts thereof 174 Councell of Trecas with the decrees of the same 196 Concilium Gangrense Constantinopolitanum 1135 Councell of Rome vnder Hildebrand against priests 1164 Councell of Winchester agaynste priests mariage 1167 Councels in the primitiue Churche concluded that none should appeale to Rome out of their owne prouinces 1055 Councell of Constance .593 Prelates there assembled ibid. their orders and decrees .593 they deny the communiō in both kynds .596 their outrage against Iohn Hus. 606 Concilium Lateranense 205 Councell of the nobles agaynst the bishop of Ely he is deposed clothed in womens apparell bayted of women complaineth of the K. and the nobles 247 Councell of Rhemes with the acts thereof 198. Councell of Laterane hatched the egge of transubstantiation 253 Councel of Constance decreed that the Pope should be subiect to the Councell 673 Councell of king Henry the 8. deuided in religion 1201 Councell of Rome where an Oule appeared before the Pope 592 Councell of Constance condemneth Iohn Hus burneth his bones 464. Councell of Basill with the determinations therof 668 Councell of Luserne with the constitutions thereof 867 Councels fathers and histories their testimonies agaynst Images 2130.2131 Cooe martyr his story and martirdome 1707.1708 Cope aunswered for reprouing this booke of Actes Monumentes 580.582.583 Cooper of Watsam in the Countye of Suffolke Carpenter falselye slaundered of certeyne wordes accused thereof arrayned condemned and put to death for the same by the bloudy Papistes 2099.2100 Cornelius a Romayne first baptised of all the Romaynes 20 Cornelius Martyr Byshoppe of Rome his story constancy accusatiō for writing to Cyprian his martyrdome 64.65.66 Cornelius Bongey Martyr 1714 Corneford Martyr his story and martyrdome 2053 Corne vpon the grounde tythed to the Pope 273 Cornemonger his trouble and persecution 642 Cornewall a Tanner murthered for the Gospell by the bloudsucking Papistes 1669 Corruption growne in the Church by much peace 76 Corpus Christi feaste inuented by whom 507.351 Coronation of Pope Felix the fifte 690 Cotes Bishop of Chester a cruell persecuter of Christ in his members 1565 Cotten martyr his story and martyrdome 2042 Couentry Martyrs 975 Couentry persecuted for the Gospell 776.777.778 Couētry how and by whom made free with libertyes aperteyning thereto 165 Cowle of S. Fraunces remitting the 4. part of penance 1001 Court of the pope translated to Auion in Fraunce 351 Court of the king aboue the Popes Court or Bishops consistory 473 Couerdale writ for into Englande by the king of Denmarke 1529 1530 Couering of the aulters 1404 Coxe a popishe Promoter sodenly dyed 2101 C R. Cranmer sent Ambassadour to dispute aboute the mariage of the king 1121. made Archb. of Canterbury ibid. Cranmer withstandeth the sixe articles in the Parliament house 1136 Cranmer with the Lady Iane arreigned of treason in the Guilde Hall Cranmer quit of treason .1418 Cranmer Ridley Latimer sent to Oxforde to dispute .1428 condemned all three together 1403. Cranmer charged wrōgfully with falsifying the Doctors and Fathers his answere in clearing of himselfe 2135 Cranmer Godfather to king Edward Lady Elizabeth 1054 Crampe ringes of Winchesters 1350 Craishfield Martyr his story examination condemnation and Martyrdome 2009.2010.2011 Cradle for Queene Maryes child with verses therupon 1597 Creame and oyle 53.60 Creed who brought into the masse 1402 Cressens a Philosopher procurer of Iustinus death 44 Crescentius Cardinall President of the Councell of Trent hys terrible and fearefull end 2106 2107 Crome committed to the Fleete 1467 Crowne of Englande not of suche great reuenewes as the Popes were out of the same 289.389 Croniclers reproued of errours in theyr Cronologies 577 Crompe his story 443 Crow miraculously preserued vpon the seas with his new Testament 1913 Crosse appeared to Cōstantine the great in the ayre 85 Crosse of golde borne before the Pope 137 Crosse how to be honored 567 Crosse not to be worshipped 85 Crosse bearing cause of great strife betwene the Arbishop of Caunterbury and the Archbishoppe of Yorke 227.228 Crokhay a Godly woman troubled
suche like needles in a common welth and to be banished forth 1110. Gonnes when first inuented 708. Gouche martyr hys story Martyrdome 2048. Gospell brought into Boheme by meanes of Wickliffes bookes 464. Gospellers their godly endes 2114 Gospell of S. Iohn translated into english by Bede 127.1115 Gospell ought to bee in Englishe tongue 1000. Gospell the doctrine thereof 976. Gospell wherein it consisteth 539. Gospell and the lawe whereto they appertayne 1655. Gospell of Mathewe in Hebrewe 53. Gossips inhibited by the Popes lawes to mary 29. Gossopry no cause to dissolue matrimony 545. Goose Martyr 717. G L. Glasse windowes who first inuented and brought in 122.127 Glasing when it first began 122 Gloria in excelsis ordeyned by the Pope to be song in the blasphemous Masse 130.141 Gloria Patri appoynted 1404 Glouers theyr story trouble and persecution 1709.1710.1711.1712.1713 G R. Grantham Churche burned wyth lightning 269 Gracianus 201 Gray Friers first in Englande began 199 Gracianus Compiler of the popes decrees reproued 299 Gratian his blinde distinction disproued 71 Graduall with Alleluia in the masse 1402 Gratwicke Martyr his examination and aunsweres .1977.1978 his martyrdome ibid. Granter his story and recantation 642 Gray a Smith accused of heresy 1185 Gregorius 1. Bishop of Rome refused the name of vniuersall Byshop .12.13 his Epistle to Austen in England 115. he writeth to Eulogius Patriarch of Alexandria about the supremacy .13 his letter to king Ethelbert 118. Gregory 9. brought horrible impiety into Christes Churche .300 his death 311 Gregory 9. at variaunce with the Romaynes .281 his treasons against Fredericke the Emperor 302.303 Gregory 12. periured 553 Gregory calleth the Emperor hys Lord. 118 Gregory Parke Martyr 1794 Gregory caried through Rome vppon a Camell with hys face towards the Camels tayle 197 Gregory a place of his agaynst the supremacy examined 13 Gregory .9 first restrained lay men from readyng and instructing others in scriptures 1979 Gregorius Ariminensis 390 Gregory Basset his persecution 1039 Gregory Crowe meruailously preserued vppon the seas with hys new testament 1913 Greeke Church and Latin wherein they differ 186 Greeke church denieth subiectioÌ„ to the church of Rome 282.351 Grecians excused in departyng froÌ„ the church of Rome 282.292 Grecia all gone from the Church of Rome 282 Greâ—ill martyr her lyfe and story 1277 GreuaÌ„ces of the Germains against the court of Rome 859.733 Greuances agaynst the Clergy of England 995 Greene scourged 2060.2061.2062 Greene hys trouble and deliuery 2065 Grimwood witnesse agaynst Iohn Cooper hys terrible death 2100 Grineus hys storye deliuered by gods prouidence 2077.2078 Groues wyfe Martyr her story 1983.1984 G V. Guin Askin and Palmer their story and constant martyrdome for the truth 1939.1940 Guelphes and Gibellines are factions in Rome 2.342 Guilermus OckaÌ„ writeth against the Pope 389 Gunilda Empresse saued froÌ„ death by a dwarfe 163 Guarlacus Reader in the Uniuersitie of Louaine hys death 2106 Gualterus the Popes Legate coÌ„meth into England 185 Gulielmus de sancto amore writeth agaynst the Pope and is coÌ„demned for an heretike of the Pope 317.318 Guillemine Gilbert her trouble and persecutioÌ„ .1943.1944 her martyrdome for the gospell 1944. Guido and Sybilla their notable history 234 Guines taken 387 Gunterus Emperour poysoned 374 Gunners of the Turkes Christians 748 Gutrum prince of the Danes christened 142 Gurmundus 115 H A. HAdrian Emperor 40. writeth to the proconsull of Asia in fauour of the Christians 41. his death ibid. Hadrian his proud letter to the byshops of Germany 203 Hadrian an english man Pope .202 his letter to Fridericke with answere to the same 203 Hadley the firste that receiued the Gospell in England 1518 Hallowing of Churches abused by the Papistes 860 Hallowing of Aultars 1404 Hallowing of flowers and braunches 1405 Hartes hall in Oxford built 372 Hall noted of vntruth 578 Haull Martyr his story and martyrdome 1678.1679 Halingdale Martyr 2025.2026.2027 Hampton court geuen to the king 987 Hamelton his story burned in scotland his articles condemnation martirdome 972.973 974 Hamond Martyr his story martyrdome 1909 Hayle Martyr his story and martyrdome 1689.1701 Haliwell Martyr his story Martyrdome 1914.1915 Hatte of Cardinall Woolsey wyth the royalty thereof 989 Harpoole Martyr his story 1906 Harding his Story and Martyrdome 983 Harold last king of the Saxons 166 Harland Martyr his story 1914 Harpsfield his Disputation to bee made Doctor 1459 Harris scourged 2062 Harold Harefoot king of England 162 Harlots rule all at Rome 146 Harold takeÌ„ of the Normans 1065 Haruy persecutor his terrible end 2103 Hart Martyr his story 1953 Hay Martyr his story and Martyrdome 1970 Harrison Martyr 1277 Hare his trouble and persecution in Calice 1224 Harwood Martyr his story and martyrdome 1689.1702 Hardeknoute the laste Kyng of the Danes that ruled in Englande 163 Haukes Martyr his excellent story .1585 his examination .1586 1588. his wonderfull constant Martyrdome 1591.1592 Harries Martyr his story 2037 Hayles Iustice his trouble persecution .1410 committed to the Tower .1467 his tragicall story .1532 would haue killed himselfe at last drowned himselfe in a Riuer 1533 Hale Martyr his story 2052 Hayward Martyr 1708 Hauington of new colledge in Oxford Papist drowned himselfe 2104 Hastlen Gunner of Bulloyne hys trouble for the Gospell and deliueraunce by the prouidence of God 2137.2138 H E. Head supreame of the Uniuersall church Christ Iesus onely not the Pope and euery kyng in his prouince 1894 Heades of children 6000. found in the Popes motes thorough the restraint of Priests lawfull mariage 139.1155 Head of the church kyng of England prooued by records 340 Heluetians their history 865 Heliogabalus his monstrous lyfe 57. slayne by hys souldiours ibid. Helene Euryng Martyr her story and martyrdome 2007.2008 Helena maried to Constantius 77 Henry the 2. French kyng a bloudy persecuter of Gods people slayne in Iustyng by Montgomery 2110 Henry Benifield a cruell keeper of the good Lady Elizabeth in Q. Maries dayes 2094.2095.2096.2097.2098 Henry Smith Lawyer his terrible end 2105 Henry 3. his warres with hys nobles .279 sore wounded summoned a Parliament is restored to his dignity 334 Henry .4 crowned .514 his bloudy murthers his statute ex officio first that euer tormented christians with fire of English kyngs .518 articles agaynst hym hee prooued periured .519 hys death 557 Henricus de Hassia agaynste the Pope 420 Henry Cesar condemned of treason 304 Henry duke entreth into England .201.202 peace concluded betweene hym and king Stephen ibid. Henry the 4. Emperour excommunicate by 4 Popes 119. Henry Forest martyr 982 Henry Crompe 443. Henricus 6. Emperour poysoned in the hoste 351. Henry Dauy Martyr 2049. Henry Earle of Richmond obtayneth the crowne and raygneth by the name of Henry the seuenth 729. hys death 776.777 Henricus 4. wayteth 3. days 3. nightes at the popes gates barefoote and barelegged for absolution .792.785 surrendereth hys crowne to the Pope 786. Henry the fift called Princeps Sacerdotum .585 crowned 558. hys death 657.
deuide a sonder the soule from the body 2141 Iudgementes of the papistes concerning heretickes of three sorts 1278.1286 Iustices of peace exhorted 1302. Iudgementes of the fathers vppon these wordes hoc est corpus meum 1394. Iua or Iue king of the West Saxons 125. Iuleddo a vertuous widow martyr her story and martyrdome 1622. Iustices become iuglers 1755. Iudgement of God Ciuill iudgment vnlike 1805. Iudge a persecutour plagued by Gods iudgement 2107.2109 Iulius a senator conuerted to christ 52. baptised with al his houshold and martyred being beaten to death with cudgels 52. Iudges corrupted a fearfull and terrible example thereof 196. Iulius Pope hys abhominable Sodometrie and filthines of lyfe hys blasphemy for a pecocke .1560 hys death funerall and collects ibid. Iulian Cardinall the popes warriour in Boheme hys bloudy crueltie .656 hys Oration at the councel of Basill to the Bohemians 657.675 Iudiciall law of Moses whether now in force or not 488 Iurisdiction vsurped of the Pope receyued into England but of late yeares 514 Iulian cardinall of S. Angell hys Epistle to Eugenius Bishop of Rome 697 Iulius 2. Pope his periury cast the keyes of S. Peter into Tyber is deposed 735 Iudge Hales his trouble .1410 committed to the Tower .1467 hys tragicall story .1532 would haue killed hymselfe .1533 at the last drowned hymselfe ibid. Iubilie first began at Rome 342 Iurisdiction of the Romish church examined 4 Iurisdiction of the Pope resisted in France 4 Iustices of Assises deuided into 6. circuites 227 Iue kyng made himselfe a monke hys lawes to his subiects 127 Iulian Liuyng her trouble for the Gospell deliuered by Gods prouidence 2063.2064 Iustification by fayth and not by the law 44.1116.977.980 Iurisdiction of the Pope 1 Iulitta her story her exhortation to the people her constant martyrdome 95 Iudas lips 508 Iudas whether he receiued the body of Christ or not 1950 Iudas called Thaddeus put to death 32 Iustus with hys brother Onam Martyrs 41 Iustinus a godly Martyr .44 hys worthy praises constant martyrdome 45 K A. KAlender of the Pope conteineth a double abhomination in it 582 Katherine the virgin her story farced with false lying miracles .95 her prophesies of reformatioÌ„ of the churche 419 Katherine Dowager Queene diuorced from king HeÌ„ry .8.1054 1055. her death 1082 Katherine Parre maried to Kyng Henry .8 her trouble for the gospel .1218.1219 1242. her extreme sickenes .1243 her miraculous deliuery out of all her troubles 1244 Katherine Haward maried to king Henry .8.1210 her death ibid. Katherine Duchesse of Suffolke her tragicall story and lamentable extremity susteyned for the gospell 2078.2079.2080.2081 Katherine Knight alias Katherine Timley Martyr her story examination condemnation Martyrdome for the truth of Christs Gospell 2053.2054 Katherine Hut Martyr her story and constant martyrdome 1910 Katherine Allen Martyr her story and Martyrdome 1979 Katherine Cawches her trouble Martyrdome 1943.1944 K E. Keyes mistaken in the Popes Canons 492 Keyes of Christes Kingdome 491 492 Keyes of the Churche what they are 1106. and to whom they are geuen 1039.675 Kenulphus king of the West Saxons slayne 129 Kerbie Martyr his story 1231 Kenelmus king of Mercia slayne 114 Kenilworth deâ—â—â—e 335 Kenilworth besieged ibid. Kent persecuted 642.1276 K I. Kinges of Britayne from Lucius to the Saxons 108. Kinges of England proued by ancient records to be supreme head and gouernors next vnder God ouer the Churche of Englande and other theyr dominions 340. Kinges of Englande chiefe gouernours as well in causes ecclesiasticall as temporall 8. Kinges the vicares of Christ vpon earth 166. Kinges three doe homage to Kyng Edgar 155. Kynges of Eng. commonly troubled wyth archbishops 350. Kinges of Persia called Sapores 97. Kinges of England before the Conquest were gouernours as well in causes Ecclesiasticall as temporall 779. Kings making themselues monks 127.134 Kynges called Christes vicares by the Popes themselues 7. Kinges may and ought to depose wicked Popes in case they deserue it 546. Kinges may take away temporalties from the clergy in case they abuse the same 457. Kinges made slaues vnder the pope 241. Kinges duety to punish the clergy 418. Kinges of the Saxons from Egbert to Wil. Conquerour 135. Kings 7. rulyng in England 109 Kinges making themselues religious persones whether they doe well or not 115 Kings in tymes past had authoritie in spirituall causes 147 Kings of the Saxons rulyng in england described in a table 110 King of England carefull for the chusing of the Archb. of Cant. 236 King of England hys penance for the death of Becket 227. King Arthur of England 113 King of Fraunce his voyage to the holy land .292 hys acts there atchieued .293.294 his ouerthrow by the Infidels .295 hys ransom 276.296 King of Scotland doth homage to the king of England 340 King of Portingale deposed 200 King Alfrede his lyfe and commeÌ„dation 143 King Edward the elder 146 King Edward called the Martyr prooued a bastard 157 K. Edmund his story raign 150. King Iohn his raigne .247 diuorced from his wyfe his letters to the Pope .250.251 is accused of the Pope .253 is poysoned by a monke 256 King Iohn offring hys crowne to Pandulphus Legate 787 King Edward 6. hys instruction geuen to Sir Anthony Seintleger knight of his priuy chaÌ„ber beyng of a corrupt iudgement of the Eucharist 2139.2140 King Henry 3. reconciled to his nobles and banisheth forreiners from the Court 280 King Iue his voyage to Rome where he became a Monke 127 King Oswold hys story charitie pitie deuotion and death 122 King Offa and Kenredus make themselues monks 129 King Phillip arriueth at South-hampton 1471 King Richard and the Kyng of France concluded to conquer the holy land 235 King Richard his voyage to the holy land with his actes by the way 243. â—44 King Richard 1. his three daughters .249 hys death ibid. Kinigilsus kyng of Westsaxons coÌ„uerted to Christ. 122 King what he is his institutioÌ„ 677 Kingdome of Christ feared of the Romaine Emperors 48 Kingdome of the world compared with the kyngdom of the Pope 19 Kingdom of Christ in this world 30 Kingdom of Northumberland ceaseth 131 Kingdom of Mercia ceaseth 132 Kissing of the Popes feet by Emperors 129 King and Debnam hanged for takyng down the Rood of Douercourt 1031 King Martyr his story and death for the Gospell 1976 Kyng Martyr buried in the fields 1689.1702 K N. Kneelyng to the sacrament forbid in Councels 1390 Kneuet Lady her trouble and deliuerance 2072 Knightes of the Rhodes their first originall 200 Knights of s. Iohns order in England began 367 Knight his story 1542 L A. LAcedemonians their wonderfull constaÌ„cy 681 Lacye gentlewoman her trouble and deliuery 2073 Lactea via where and what it is 1296 Lady Elizabeth her miraculous preseruation in Queene Maries dayes 2091.2092.2093.2094.2095.2096.2098 Lady honor persecuter strikeÌ„ mad 2101 Lady Eleanor Cobham her defence against Alanus Copus 702 Lady Iane for her zeale to the truth brought in hatred with the Lady
maiesticall maner therof 750 R O. Robert De Artois a noble man of France exciteth king Edward the 3. to make claym to the kingdome of Fraunce 376. Robert Brakenbery true to hys Prince 728. Robert Braybroke byshop of LoÌ„don 443. Robert Bacon a bloudy and cruelâ— enemy to the Sayntes of Godâ— 1912. Robert Barnes hys story 1192. Robert Cosin Martyr hys story 818. Robert Chapell his trouble and persecution .641 abiured ibid. Robert Dynes Martyr his story and Martyrdome 2042. Robert Drakes hys story .1895 hys examination and death 1896.1897.1898 Robert Edgore hys death 2103.2104 Robert Farrar of London a sore enemy filthy talker by the good Lady Elizabeth 2097. Robert Grosthead made Byshop of Lincolne 279. Roberts Gentlewoman her trouble and deliueraunce 2073. Robert Grosthead Byshoppe of Lincolne his coÌ„mendatioÌ„ books trouble and death .325 hys articles agaynst the Pope 325. Robert Glouer Martyr and his Brother theyr trouble persecution and death 1709.1710.1711 1712.1713 Robertus Gallus his Prophesies agaynst the Pope 322 Robert Harrison Martyr 1277 Robert Kyng Robert Debnam hanged for takynge downe the Roode of Douer Courte 1031 Robert Kylwarby Archbyshoppe of Caunterbury 336 Robert Lambe with other moe Martyrs 1267 Robert Lawson Roger Bernard Martyrs theyr Storyes 1917 1918.1919 Robert Miles aliâs PluÌ„mer martyr his story 2047 Robert Milles Martyr his story and martyrdome 2042 Robert Packington murthered 1130 Robert Parson of Heggeley hys examination and aunsweres 641 Robert Pigot Martyr his Story examination and constaunt martyrdome 1715.1716 Robert Smith Martyr .1689 his examinations and answeres .1691.1692.1693.1694 his Godly Letters to diuers of hys Frendes 1696.1698.1699.1700.1701.1702 Robert Samuell Martyr his story and death .1703.1604 hys letters 1705.1706 Robert Twing spoyled of his benefice by the Papistes 276 Robert Streater Martyr 1708 Robert Southam Martyr his story martyrdome 2037.2038 2039 Robert Williams scourged 2062 Roger Acton knight why executed as a traytor 587 Roger Byshop of London excommunicated the Popes Usurers 278 Roger Clarke Martyr his Story and Martyrdome 1231.1232 Roger Holland Martyr .2037.2038.2039 his examination and aunsweares .2039.2040 his death and martyrdome 2039 2042 Roger Mortimer earle of Marsh executed 376 Roger Cooe his examination condemnatioÌ„ and martyrdome 1707 1708 Rogers burned in Northfolke 1241 Roger Onley proued not guilty of treason 703 Rogers his story and martyrdome 1484. his examinations and answeares .1485.1486 hys condemnation .1488 his admonition to the Byshoppes out of prison .1489.1490 his Propheticall sayinges .1492 hys constaunt martyrdome for the truth 1493 Rockewood Persecutor hys death 2101 Rood of Paules in London set vp with Te Deum solemnly song 1472 Roode sette vppe in Lankeshyre 1474 Rhodes besieged .744 and wonne of the Turkes 748 Rodolphe Archbishop of Caunterbury 198 Rogation dayes in olde time without superstition 128 Rochester besieged of the Barons 332 Rome why aduaunced aboue other Cittyes .18 sacked destroyed 987 Rome full of all abhominations .697 not the Catholicke Church and why 1803 Rome not supreame head ouer other Churches 1759 Rome described in her Colours 322 Rome how it beganne to take head ouer other Churches 120 Rome proued to be Babilon .478 Antichristes neast 562 Romaynes punished by their owne Emperours for contemningâ— Christ and his true Religion 31. Romaynes olde theyr fayth 20 Romanes 23. brought into England to be beneficed 287 Romanus his lamentable history death 89 90 Romeshot confirmed by Canutus 163 Romish prelats displaced by queene Elizabeth and good Bishoppes placed in theyr stead 2125 Rowland Taylour Doctour and Martyr his life and story .1518 cited .1519 appeareth before Winchester theyr conference together .1520 depriued of his benefice 1521 Rounde Table built in Windsour 384 Rough Martyr his story and martyrdome 2028.2031.2034 Rollo a Dane first Duke of Normandy 141 Roper Martyr his story persecution and death 1794 Rochtailada Martyr his Story 391 Rose his trouble for the Gospell .2082 his examinations .2083.2084.2085 his deliuery 2086.2087 Rose Allin her story .2005 her hand burned by Edmund Tyrill 2006 2007 Rose Minister with 30. godly persons taken in Bowchurch at the Communion 1480 Rota an Office in the Courte of Rome full of all abhomination 857 Roy burned in Portingall for the Gospell 1398.1027 Roth Martyr his story and martyrdome 2013.2014.2015.2016.2017.2018.2019 R V. Rubricke of the 5. woundes after the Papistes 1398 S A. SAbinus publisheth the Emperors decree 82 Sabinianus Bishop of Rome 120 Sabina Martyr his story 4 Sacrament called breade of Saynt Paule of the Chanon of the masse it selfe and of the fathers 534 Sacrament defined .1183 why called the body of Christ. 1392 Sacrament of the Lordes bodye called breade of Saynt Cyprian 62 Sacrament hath two thinges in it to be noted 500 Sacrament is not to be considered in nature but what it is in mistery 1432 Sacrament in one kind contrary to the worde of God practise of the primitiue Church and Fathers in all ages 1150.1151 Sacramentall mutation in the Lordes Supper what and howe 1761 Sacrament hath both commaundement and promise annexed 1611 Sacramentes are confirmations of Gods grace towards his people 1707 Sacrament made an Idoll by the Papistes 28 Sacramentes take theyr names of those thinges whiche they represent .1129 not Christes body in deede but in representation onely 1130 Sacramentes without theyr vse are no Sacramentes .1809.1815 ministred in one kinde by the papistes .1820.1821 abused ibid. oughte to bee ministred in bothe kindes and not in one as the papistes do 1890 Sacrament neither chaunged in substaunce nor accidence .1380 they are seales of Gods grace towardes vs. 1431 Sacrament of the Aultar no Sacrament 1977 Sacrament of the aultar ouerthroweth the Lordes supper 1626 Sacramente of the Aultare who brought in 544 Sacrament of Penance 544 Sacrifice of Christ once offered sufficient for all 1432 Sacrifice propiciatory of the masse is derogatory to Christes death and passion 1761 Sacrifice of the Church and Sacrifice for the Church 1615 Sacrifice of Christ not many tymes offered but once for all 484 Sadoletus Cardinall his desperate death 2106 Safe conducte graunted to Iohn Hus. 596 Sagaris Martyr 4 Saladine slayeth Christian Captaynes and is put to flight hymselfe 245.246 Salisbury the first Byshop therof 183 Sanctus his notable constancy and cruell martyrdome 46 All Sayntes day first instituted with the day of all soules 137 Sayntes not to be called vppon or prayed vnto 1108.1109 Sayntes are not to be worshipped 1741 Sayntes of the Popes Traytors 579 Saynt Stephen the Ringleader of all Christes holy Martyrs 32 Saynt Iohns Gospell translated into English by Beede 127 Saynt Iohn of Beuerleyes miracles reproued 125 Saynt Iames the Apostle Martyred 32 Saynt Edmond Chanon of Salisbury Canonized a Saynt 270 San Romayne his story and constant martyrdome for the trueth 928.929.930 Saynt Peters body clothed in siluer in Rome 130 Saynt Martin persecuted 955 Saynt Bridget 419 Saynt Elizabeth her Story 273.268 San Beneâ—o 931 Sarton burned at Bristow for the truth of Christes Gospell 2149 Saunders his life and
Churche 461.462 howe due in the old law how in the new 537 Tithes proued pure almes 462. Tithes of all moueables in England and IrelaÌ„d promised to the Pope for granting king Henry 3. hys sute 272. Tithes not exacted in the primitiue Church 485. not allowed by the new Testament 537. Title and stile of the Pope and romish church 1.8 Titles attributed to the Bishop of Rome 9. Titles of dignitie vsed of the pope in common with other Bishops of old time 12 Title of Scotland proper to England 341 Title of Fraunce howe it came to king Edward 377.380 Title of the house of Yorke to the Crowne of England ibid. Title of king Edward 4. proued at Paules Crosse. 712. Title of defender of the fayth 989. T O. Tomkins his History .1533 hys haÌ„d burned by Boner .1534 his first examination ibid. his second examination his articles obiected agaynst him his cruell martyrdome 1535 Tomasin a woode mayd to William Mainard 〈…〉 story and martyrdome for the testimony of Christes Gospell 1983.1984 Tomb of Elfleda idolatrously worshipped 156 Tonstall Bishop of Duresme his sermon against the Pope with notes vpon the same .1060.1061 committed to the tower 1296 Tonsure maketh not a Priest 545 Tooly his story and death digged out of the ground with processe agaynst him being dead .1583.1584 at last burned 1585 Tormentes brought out to terrify the Christians 91 Tormentes of sundry sortes deuised to persecute Christians with all 8.34.37.79 Torney besieged 368.379 Torner a good Preacher in Kent his trouble for the Gospell .1868 an apology of his doctrine 1868 1869 Towne of Lennam beat theyr Byshop 428 Townes and Castles built and repayred in England 147 T R. Trabula with her sister martyrs 98. Tracie hys testament 1042. Traâ—anus Emperour hys cruelty to the Christians 39 Transubstantiation first brought into the Church .253.168 by Frier Tarquinus .253.168 why not to be beleued .1035 coÌ„contrary to the worde of God 1136.1363.1392 TraÌ„substantiatioÌ„ free to be beleued or not to be beleued many huÌ„dred yeares after Christ .1614 when brought in and by whome .1620 confuted very learnedly .1670.1671.1672 but a late plantation .1803 not grounded neyther vpon scripture nor antiquitie 1808 Transubstantion cannot helpe in the time of neede .393 confuted .495.1121.1125.1126.1127 is agaynst the worde of God .534.1122 not taught openly of 1000. yeares after Christ. 544.1621 Transubstantiation contrary to the scriptures .1136.1363.1392 of no antiquitie .1137.1138.1139 neuer spoken of till 1000. yeres after Christ .1146 a new doctrine 1147.1394 when it came first in ibid. proued by lying myracles 1148. disproued in a disputation at Oxford 1373.1374 Trapnell Martir 1030. Trent dried vp 198. Trentall Masses disproued 1363. Tresham hys doltish and assie reasons to perswade to papistry 1475. Treason to deny the kinges supremacie 1074. Treuisam Confessor buried in the fields and somâ—oned after hys death 1665. Treatise of Nicholas Ridley agaynst the worshipping of Images and hauing them in Churches or oratories 2128.2129.2130.2131 Tribute out of Englande to the Pope in one yeare 273.268 Tribute paid to the Danes for peace 161 Tribute for concubines 862 Tribulation better then prosperity to a Christian man 1838 Triphon Martyr his story 63 Trouble and persecution of good men and women in the Dioces of Liechfield and Couentry and of theyr penance 1955 Troling Smith a Papist his sodeine death 2101 Trouble in the Church about friers 409 Trouble betwene Philip the freÌ„ch Kyng and Pope Boniface .342 betweene king Edward .1 and his Barons 350 Truce betwene England france 387 Truce betweene the Scottes and England 368.379 Trunchfielde her trouble for the Gospell 1704. her martyrdome for the same 1893 T V. Turkes theyr originall .736.741 their cruelty murther and bloudy actes .735.736 740.745.748 theyr fayth .22 they inuade christendome theyr bloudy cruelty not resisted by reason of the pope 310. their history how needful to be known .735 false of promises 752.753 Tudson Martyr his story martyrdome 1844.1857.1858 Turkillus a Dane his persecution 161 Turinus a Flatterer and a great briber killed or smothered with smoke 57 Turner a great learned man dyed in exile 1217. Turney and barriers sport turned into cruell feight and bloudshed 338. Turning martyr his story martirdome 639.640 Tuttie martyr his story 1708. Tunstall bishop of London a persecutor 999. T W. Twenty nyne persons condemned vpon surmised causes to be hanged drawne and quartered 2126. Two and twenty godly persons of Colchester taken and brought vp to London for the profession of Gods holy word and imprisoned for the same 1971.1972 Two many postes or pillers wher by the deuill mayntayneth hys kingdome of papistry withall 1725. Twyford hys miserable end 2105. Twyford a tormentor of the martyrs in Smithfield 1257. Tye Priest a bloudy persecutor .2006 his letter to Boner against the professors of the Gospell 2006.2007 T Y. Tymmes his godly and comfortable letter to a certayne friend of his 2142. V A. VAlerian Emperour his good beginning 67. his crueltie afterward to the christians is plagued of God and excoriate of the Persians 74. Ualuation of Benefices and other ecclesiastical promotions and dignities 429.430 Ualentine Freese and his wife burned in Yorke 1027. V E. Uerdicte of the inquest vppon the death of Rich. Hunne 809 Uerities grounded vpon the word of God 24. Ueritie wherein it consisteth 392. Uerses prophesiyng the commyng of Christ. 398. Uerses in prayse of Berengarius 1152.1149 Uerses of Fredericke Emperour and Innocent the Pope 316. Uerses of White Byshop of Lincolne for ioy of the mariage of king Phillip and Queene Mary with aunswere to the same verses 1471.1472 Uerses vpon the death of Doctor Nicholas Cranmer archbishop of Canterbury 1893. Uespasian a tyrant Emperour 31. Uestments and holy vessels seruing for the altar .67 vestimeÌ„ts wherein S. Peter sayd Masse or els the papistes lye 396. Uestmentes and albes 1404. Uetius Epagathus a godly martyr his story 46 V I. Uirgins 40. martyrs theyr story 61. Uirgines 2 â— with theyr mother martyrs 78. Uertue none to be ascribed to pictures 75. Uitalis martyr with many others 91. Uitus companion of Iohn De. Clum 633. Uiewe of all ecclesiasticall promotions in England 429. Uisitation of Cardinall Poole with hys Articles to bee inquired of 1969. Uisitation in Cambridge wyth the condemning taking vp buâ—ning of the bones and bookes of Bucer and Paulus Phagius two famous learned men 1956. Uictor Bishop of Rome stopped from his excommunication by Ireneus .4 55. Uictor with 360. martyrs .80 hys constant boldnes and Martyrdome 81. Uictor sayd to dye a martyr 56. Uictor 2. Pope 168. poisoned in his chalice 185. Vicarius Christi 1119. Uienna besieged of the Turkes 749.750.748 Uincentius with others martyrs 52. Uincentius hys cruel martyrdome 92. Uisitation of the Pope thorow all religious houses in England 278 V L. Ulricus gouernoure of Austria 7â—0 slayne 721. Ulricus Zwinglius his actes lyfe and story .866 slayn in battayle .872 afterward burned 873 Uladislaus K. of Hungary slaine
lawe Iohn Philpot agayne requireth to see their Commission and yet it could not be seene and that also agaynst the lawe Anno 1555. Decemb. The first appearing of Iohn Philpot before B. Boner B. Boners charitye sent to 〈◊〉 Iohn Philpot. B. Boner enterâ—teyning M. Philpot. B. â—oner made the common Inquisitor agaynst his will * Or els why were the questions there propounded 1. Peter 3. No man is bound to render accompte of his fayth priuately vnles it be to edifie Ambros. ad Valentianum One Church The fayth promised by his godfathers was the fayth of Christ after his Creede onely * And why then began you so hastely with him in the Sacrament of your altar B. Boner offended with M. philpots singing in prison The end of his first talke with B. Boner An other examination of Iohn Philpot before the Byshops And why do not you Bishops your selues pray also for them that are 〈◊〉 of the 〈◊〉 The prayâ—â— of Iohn Philpot before the Byshopâ— B. Boner agaynst prayer B. Boner here seemeth 〈◊〉 skilfull 〈◊〉 his law 〈◊〉 in Church storyeâ— M. Philpot complayneth of his wrongfull imprisonment M. Philpot called in no sufficient assembly and therefore not bound to aunswere whereby to put himself in danger * Wilfull because 〈◊〉 wil not put himselfe wilfully into the Wolues mouth This 〈◊〉 was for 〈…〉 the 〈…〉 with 〈…〉 in 〈◊〉 Parlaâ—â—â—â— B. Boâ—â—â— not 〈◊〉 Ordinary to Iohn Philpot. Note how 〈◊〉 men 〈◊〉 for 〈…〉 M. Philpot agayne appealeth froÌ„â— Boner to 〈◊〉 Ordinary No man is 〈◊〉 to 〈◊〉 own â—ight due 〈◊〉 him Nay rather 〈◊〉 Catholicke 〈…〉 S. Paule 20. yeares before his conuersion S. Peter before his calling was of an other faâ—th then they were afterward and yet it followeth not that they would haue euery yeare a new fayth The determination of the primitiue Church and of the Church of Rome as it is now is not all one Athanasius misalledged A place of Irenaeus alledged The Church of Rome not now as it was then The Church of Rome neuer deceaued I find not in Eusebius that Peter should be Bishop of Rome 25. yeares but this is in Linus Hierom. lib. de viris illustr and in Abdias lib. 1. de vita Petri. Harke my Lordes wise parable Neyther you nor they are able in this case Reason why it is not lyke that in Athanasius tyme all men were bound to abide the determination of Rome Not the law but the Gospell gathered the Church together Ambrose 400. Priestes agaynst one Helias A good 〈◊〉 for Roâ—â— by a Romanist Whether the vniuersall Church may be â—â—â—ceaued 2. Thess. â— A defection prophesied of in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Popeâ— Church which now is was neuer vniuersall Of this Florentinâ—â— Councell which was about the yeare 143â— read before The word or the Church iudge in controuâ—â—sies Iohn Philpots Prophesie of the increase of the Gospell Iohn Philpot put of to an other day Iohn Philpot to certaine that required him to wryte hys eâ—â—minationâ— The 〈◊〉 and â—â—learned pâ—â—cedings 〈◊〉 theâ—e Catâ—â—licks 〈◊〉 the 〈◊〉 of Christ. The 5. examination of M. Philpot. Iohn Philpot ready to 〈◊〉 his life iâ— Christes 〈◊〉 M. Philpots iust defence 〈◊〉 speaking in 〈◊〉 Parlament It were the paâ—â— of a charitable Bishop to maâ—e a matter better and not worse Iohn Philpot appealeth to the whole Parlament house This Bishop 〈◊〉 like would fayne haue bloud B. Boner here forgetteth himselfe Amb. li. 5. Epist. 30. EodeÌ„ contr Auxentium Our fayth not grounded vpon the ciuil law Iohn Philpot still standeth to his defeÌ„ce of the law in refusing the iudge not to be competent De officio ordinarij is a title in the 1. booke of the Decretales De foro competente is a title in the 2 booke of the Decretales M. Philpot returneth agayne to his question of the Church That Peter did build the church of Rome it is false for both the Scripture sayth that Peter was set ouer the circumcised and not ouer the Gentiles and also it is to be proued by Orosius Suetonius Tertullianus and other storyes that the fayth of Christ was in Rome in Tyberius tyme before Peter euer sawe Rome Catholicke The popes fayth hangeth vpon the multitude Fides catholicâ— secundum August Where M. Curtop â—â—â—deth this I cannot sayes but this I finde that Eusebius doth report that Irenaeus did reproue Victor Byshop of Rome for his rash Sentence in excommunicating the Churches of Greece concerning the obâ—eruation of the feast of Easter Euseb. lib. â—â— cap. â—â— Socr. lib. 5. cap. 22.7 Generall Counsells in which the Bishop of Rome was neuer taken for supreame head The church of Rome discenteth from the primatiue Church Transubstantiation is but a late plantation Iohn Philpot returneth againe to his issue Rome 〈◊〉 not the Catholickâ— Church 〈◊〉 why ComparisoÌ„ betweene the primaâ— Church and the Popes Catholicke Church The fayth 〈◊〉 the popes Catholicke 〈◊〉 now 〈…〉 For the further debaâ—â—g of this matter that Ciprian doth alow 〈◊〉 such 〈◊〉 reade the answere of M. Nowell to M. Dorman 〈◊〉 lib. 1. 〈◊〉 3. D. SauersoÌ„ 〈…〉 M. Philpot 〈◊〉 lib. 4. Epist. 2. Cap. 1◠〈…〉 Patriarches only be named to whom afterward the Patriarke of Constantinople was also ioyned Cyprian hath also these words following in the same epistle It was declared amongest vs and it is according to iustice and equity that euery mans cause should be heard where the fault was committed and to euery seuerall Pastor there is a portioÌ„ of the flocke appoynted to rule and gouerne for the which he must make an accopmt before God Cipri lib. 4. Epist. 2. How S. CyyriaÌ„ meaneth Christ to build his Church vpon Peter Cypria De simplicitate Praelatorum tract 10. in IoaÌ„ Hieronym ad Nepotianum Hieronim ad Euagium False scâ—auÌ„ders D. Story commeth in Happy are you when they reuile you and say all euill agaynst you for my names sake Math. 5. The Papistes will not be ruled by the scriptures without their own iudge Iohn 12. What say you now M. Doctor M. Doctour hauing not to aunswere falleth to rayling Gods iudgemeÌ„t and ciuill iudgement not lyke The iudgement of the Church how farre it serueth Prescription of â—yme Prescripâ—â—â— of time â—â—â—keth no 〈◊〉 in 〈◊〉 matters D. Story confesseth himselfe to be the chiefe diâ—patcher of all Gods Saintes that suffered in Q. Maryes tyme. Storyes cruelty Iohn Philpot left post alone The straight handling of Iohn Philpot in prison for all the Bishops faire words The 6. examination of M. Philpot before certain Lordâ— and the Bishop of LoÌ„don The words of Bishop Boner to M. Philpot. M. Philâ—â—â—â— aunswere to the Bishop Heretickes 〈◊〉 the priâ—â—iue Church onely 〈◊〉 to 〈◊〉 â— boner 〈◊〉 the can 〈◊〉 of M. Philpots 〈…〉 〈…〉 of the Parliament 〈◊〉 sayth 〈◊〉 Lord 〈◊〉 Whether the Conuocation be part of the Parliament 〈…〉 free 〈◊〉 was 〈◊〉 by 〈…〉 man 〈…〉 How Boner 〈◊〉 in the Sacrament 〈…〉 both the signe
and thing sigâ—â—â—fied Both the sigâ—â— and the thing signified in 〈◊〉 respectes 〈◊〉 the Sacrament Ye say ye seekâ— not his lyfe and yet ye 〈◊〉 to aunswere 〈◊〉 that ye aske 〈◊〉 be his death The protestatioÌ„ of Iohn Philpot before the Lordes Two thinge wherein the Clergy deceâ—ueth the whole realme The Papistes haue neytherâ— the Sacrament of the Lordes body nor the true Church Papistes vnto 〈◊〉 vsurpe the name of the Church M. Philpot offereth himselfe to stand against 10. of the best learned in the realme in proofe of his cause The Popes Catholickes when they haue no iust reason wherewith to perswade they fall to rating to charge men with stubbernes Psalme 8. Scriptures alledged How the letter killeth and whom 2. Cor 3. Iohn 6. 1. Cor. 6. 1. Cor. 2. M. Philpots request to the Lordes Iohn Philpot wil not be iudged by his aduersaryes but by the hearers so far as they shall iudge by Gods worde The true order of iudgement vsed in the primatiue Church B. Boner bewrayeth his owne ignoraunce B. Boner dare not fetch out his booke â— Boner â—â—â—â—pheth 〈◊〉 the 〈◊〉 〈◊〉 a Iudge 〈…〉 law 〈…〉 the â—earing of 〈◊〉 oâ—â—â—â—wise 〈◊〉 â—greeâ—â—â—â— to the wordâ—s so 〈◊〉 the 〈◊〉 no power to â—dge the â—â—aning of Gods word â—â—â—trary to ◠〈◊〉 â—â—â—ection of the Lord 〈◊〉 why the wordes 〈◊〉 the scripâ—â—â— aâ—e not 〈◊〉 be taken â—his is my body Aunswere to B. Boners â—â—iâ—ction The place 〈…〉 â—he bread 〈◊〉 I will true is my 〈◊〉 c Aâ—nswere 〈◊〉 the Lord â—iches obâ—â—ction Papistes â—ater cosins â—â— the Capemaiâ—es 〈◊〉 hath neyther 〈…〉 150. B. Bonerâ— vnâ—euerent and blasphemous speaking of God The omnipotâ—â—cye pretended in vayne Christ in the Sacrament really present to the receauer What he calleth really B. Boner to weake for Iohn Philpot. The Lordes fall to drinking Lord Rich biddeth M. Philpot drinke Chadsey beginneth to dispute with M. Philpot. * 1. Vntruth * 2. Vntrth. 4. Vntruthes of Chadsey at onâ— clappe * 3. Vntruth * 4. Vntruth M. Philpot answereth D. Chadsey Iohn Philpot interrupted in his aunswere Prayse be to the Lord for so he hath Chadsey proueth the Sacrament by the 6. of Iohn * So is there twise Ego too and yet but one naturall body Iohn Philpot aunswereth with protestation A question of Iohn Philpot. Blasphemy to say that these wordes onely this is my body make a reall presence Cypri lib. â— Epistol 3. These wordes blesse take and eate be as substanciall pointes of the Sacrament as this is my body Hereof reade more in the examinations of M. Bradford M. Doctor taken with the maner The wâ—rds of Chrâ—â—â— this is 〈◊〉 body â—â—â—cept a 〈◊〉 speake 〈…〉 body Sacraments without their vse be no Sacramentes The Sacrament of the Lords body without receauing is no Sacrament As Baptisme â—â— no baptisme but to the child 〈◊〉 is 〈◊〉 and not 〈◊〉 the 〈◊〉 by so 〈◊〉 Sacrament of the body is no Sacrament but to them that worthely receaue My Lor◠〈◊〉 better 〈…〉 Capon 〈◊〉 in 〈◊〉 Sacraâ—â—â—â— M. Philpot standeth vpon his conscience the feare of God B. Boner proceedeth Ex officio with Maister Philpot. 2. Vntruthes in the Bishops articles Iohn Philpot chalengeth the priuiledge of his ordinary ryght Spiritual things are not subiect to temporall powers and therefore the temporall commissioners had no power to remoue him into an other mans dioces A man is not baptised into his godfathers fayth nor his godmothers fayth but into the fayth of Christes church Iohn Philpot proueth his church to be from Christ. No rule better then Antiquity Vniuersalitie Vnitie to proue the true fayth Church of the Protestantes Because you dare not S. Cyprian meaneth euery church to haue his owne gouernour not all churches to be vnder one Cypri lib. 1. Epist. 3. The place of S. Ciprian explaned The Bishop of Rome no more head of the Church then the B. of LondoÌ„ Peter had no more authoritye ouer the church then euery one of the Apostles Peter beareth but a figure of the Church B. Boners diuinity lieth much in the ciuill lawe Cyprian The place of Cyprian expounded B. Boner goeth to the Parlament M. D. 〈◊〉 The 〈◊〉 of 〈◊〉 Peter 〈◊〉 my 〈◊〉 In Nice counsell 〈◊〉 B. o◠〈◊〉 was no 〈…〉 The scholer of Oxford shrinketh away The 〈◊〉 side notable to proue the Church to be the holy catholick church 3. Blind coniectâ—â—â— out of 〈◊〉 epistle of Austen to 〈◊〉 prouing the Sea of Rome to be supreaâ—e head The 〈…〉 Bishop from 〈…〉 tyme. The 〈…〉 may be cal The â—cope of S. Augustines argument is 〈…〉 the Church of Rome therfore 〈…〉 in the doctrine because it hath 〈…〉 Bishops from the Apostles but 〈…〉 Donatistes to be schismatickes 〈…〉 Churche of Rome continuing 〈…〉 the doctrine of the Apostles 〈◊〉 still succession of 〈◊〉 the Apostles tyme yet they 〈…〉 the vnitye of that Churche 〈…〉 other Churche of their owne The Argument is this 〈…〉 from that Churche which 〈◊〉 succession of Bishops 〈…〉 Apostles and keepeth the 〈◊〉 still in fayth and doctrine is 〈◊〉 the vnitye of the Churche and to 〈…〉 The Donatistes doe so from the Church 〈◊〉 hauing no iust cause of doctrine 〈◊〉 to doe 〈◊〉 the 〈…〉 〈…〉 to their dinner afterward as they haue as iâ— they had eaten neuer a bit of meate before Iohn Philpot refuâ—eth to aunswerâ— but in open iudgement Iohn Philpot commaunâ—ed to be set in the stockes in the Colehouâ—e An other dayes talke of the Bishop with Iohn Philpot and other prisoners Iohn Philpot denyeth to come before the Bishop for feare of some priuy practise Iohn Philpot brought to the Bishop by violence Note here the iust dealinges of these Bishops This Bishop of Lincolne was D. White Iohn Philpot being Archdeacon excommunicated B. White for preaching falâ—ed doctrine Matter made of a knife sent to Iohn Philpot in a Pigs belly Articles agayne put to Iohn Philpot. B. Boner of mere power and authoritye pronounceth himselfe to be Philpots Ordinary False articles fayned aâ—aynst Iohn Philpot. B. Boner taken with an vntruth Other prisoners called in to beare witnes agaynst Iohn Philpot. The prisoners refuse to be sworne agaynst M. Philpot. B Boner agayne doth agaynst the lawe Note how the Bishops make Anabaptistes B. 〈◊〉 seeketh 〈◊〉 An other priuate talke or coÌ„ference betweene him and the Bishop B. Boner vewing his Colehouse He meaneth SteueÌ„ Gardiner Bishop of Winchester Good couÌ„sell geuen to B. Boner Iohn 〈…〉 a cloâ—e tower ioyning to Paules Church The 8. 〈◊〉 of â— Philpot. Articles 〈◊〉 Philpot 〈…〉 M. Philpot. B. Boner doth without order oâ— lawe The 9. examination of Iohn Philpot before the Bishop and his Chapleyns Iohn Philpot still standeth to his former plea to aunswere before his owne Ordinary Iohn Philpot will not heare his articles read Talke of the Sacrament This argument in the 2 figure concluding affâ—â—matiuely doth not holde by Logyke The Bishop being brought to a narrow straite
is fayne to call for more helpe Whether the Masse be a Sacrament M. Cosins geueth ouer in the playne field The 〈◊〉 of S. 〈◊〉 alledgâ— for conâ—â—â—â—mation of the Masse aunswered how it 〈◊〉 deriued The 〈◊〉 Missa The Masse is a sacrifiâ—â— quoth Harpsfield A Sacrament is no Sacrament withâ—out his vse Receauing maketh not the Sacrament yeâ— the Sacrament of the Lords Supper without it be receiued is no Sacrament What the Priestes ought to do at their Masse The Sacraâ—â—â—◠〈…〉 The Sacrament of the 〈…〉 〈◊〉 the 〈…〉 Suppeâ— all that 〈◊〉 present 〈…〉 〈◊〉 in 〈…〉 Epâ—e 〈…〉 Sacrament without it be a communion Coâ—ins and the Chaplâ—â—ne geue 〈◊〉 their 〈◊〉 〈…〉 M. 〈◊〉 〈…〉 Archâ—eacon M. Harpsfield standeth vpon number and multitude What this Pronoune Hoâ— doth dâ—monstrate That is agaynst the opinion of Winchester read before in the tractation of Winchesters Sermon M. Harpsfield in a double tale Contrariety in popish doctrine Pretence of Gods omnipotencye The substanciall partes of the Sacrament takeÌ„ away by the Papistes M. Harpsfield geueth ouer for lacke of good matter His tenth examination before the B. others Iohn Philpot accuâ—sed by Stâ— Gardiner without ordeâ— of lawe Iohn Philpot required absolution of Winchester and was denyed it B. Boner will needes be his Ordinary M. Philpot appealeth from the B. of London agayne How one may be of three dioces at once His Baalamite kinsman Scripture hansomely applied 〈◊〉 next 〈◊〉 talke wiâ—â— the Bishop Witnes agayne swornâ—â—gaynst 〈…〉 Philpoâ— Iohn Pâ—â—lpot 〈…〉 from 〈◊〉 Bishoâ— Yet an â—â—ther exâ—â—â—â—nation 〈◊〉 Iohn Philâ—pot beâ—orâ— Bishopâ— Doctors Setling of a mans conscience in religion requireth good aduisement Pâ—pistes will haue fayth to be compelled Bernard in cantâ— Serm. 66. Faith ought not to be compelled The true Church 〈◊〉 〈◊〉 euer 〈…〉 c. 15. 〈◊〉 true 〈◊〉 church 〈…〉 Abel 〈◊〉 Caine. The B. of Chichester D Day 〈◊〉 to a 〈◊〉 The Byshâ—p◠〈◊〉 to be weaâ—y of 〈◊〉 parte B. Boner would fayne picke out matter if he could tell how An other matter picked agaynst Iohn Philpot. Rom. 5. 1. Tim. 1. Iohn Philpot falsly charged with vntruth when no truth can be found agaynst him M. Philpot charged with a letter written to M. Grene. This letter torne in the blinde tower read before pag. 1382. col 2. The contents of M. Philpots letter to M. Grene. M. Grene called M. Philpot agayne charged with an vntruth Note what great gentlenes this Bishop sheweth to Philpot and compare the same with the handling now of him in his imprisonment Blacke pouder 〈◊〉 to Iohn Philpot to make Inke False surmises â—ayd agaynst Iohn Philpot. D. Westons chiefe argumeÌ„ts in the conuocation house Bishop Tonstall aâ—d M. Weston 〈◊〉 ouer the matter Wisedomâ— in Gods matters consisteth not in 〈◊〉 learning Cyprian ad Corne. li. 1. Epist. 3. D Day Bishop of Chichester shrinketh also away The placâ— of Cypriâ—â— expoâ—nâ—â—â— The Sacraâ—â—â—t abuâ—es bâ— the Papistes 〈◊〉 and 〈◊〉 Sacrament 〈◊〉 â—ind * Synechdoche is a figure whâ—n by one thing or by part the whole is vnderstanded Eusebius hath these wordes Parum Eucharistiae puero dedit i. He gaue a litle of the Sacrament to the boy which words may very well comprehende both partes and it seemeth by the wordes that follow that part of it was licour for it is written in the same place Iussit vt id infunderet et in os senis instillaret i. He commaunded that he should poure it and droppe it into the olde mans mouth so he did Eusebius in Eccles. hist. lib. 6. cap. 44. The Image of God is not like in Christ and in vs. Presence of the Sacrament The Sacrament of the Masse as it is vsed is no Sacrament Altar what it signifieth Christopherson for lacke of better profe falleth to exclaming Wrangling matter agaynst M. Philpot. Iohn Philpots religion elder then Popery by a 1000. yeares This religion was not sâ—ene openly a 100. yeares ago Ergo this religion was not The antecedent is true and the consequent false Scoffing Morgan 1. Cor. â— Morgan falleth to Scoffing 〈◊〉 rayling at the good Martyrs of God Iohn Philpot with great zeale denounceth hell fier to Morgan vnlesse he repent Morgan sombling stammering in the Conuocation house Morgan taken vp for halting M. Harpsâ—â—â—â— anâ— Câ—fins 〈◊〉 Christian truth called heresie The holy Ghost is Christes Vicar vpon 〈◊〉 and 〈◊〉 〈◊〉 Philâ—â—â— denyed 〈…〉 The 12 examination of M. Philpot before certayne Bishopâ— Iohn Philpot sent for to masse refuseth to come The Bishop layeth out his articles agayne The Bishops doinges agaynâ—â— the lawe Iohn Philpot is rebuked for singing Talke betweene Iohn Philpot the B. of Worcester and Bangor If violence and tyranny be no token of true religion what may men iudge then of the Popes religion I pray you The Popes religion hath no other ground to stand vpon but violence Where this religion was 100. yeares agoe Boner rayleth on Latimer Fathers may be asked but not fâ—â—lowed further then they follow the Scriptures * Note he sayth not in the Sacrament but in the administratâ—â— of the Sacrament After dinner Maister Philpot called agayne To stand to the Catholick Church is not inough with these men except you be in the Church of Rome The wordes of Christ feede my sheepe opened The Pope is no feeder By really he meaneth truely Talke with D. Chadsey and D. Wright and others 〈…〉 more Chadsey 〈◊〉 you can proue D. Chadsey â—etteth 〈…〉 Whether reâ—ll men receaue the body of Christ Quodam moâ—o D. Chadsey â—â—ynteth in 〈◊〉 proofe Fayth consisteth not in learning but in beleuing The authority of the Church The place of S. Austen I would not beleeue the worde if the Church did not moue me c. The word hath his authority onely of God not of the Church The word is the foundation of the Church and not the Church of the word Talke betweene the Archbish of Yorke and Iohn Philpot. The Church defined The Church both visible and inuisible Catholicke defined by S. Austen Catholicke defined by the Papistes Vniuersalitye Succession This consequent being reduced into a Syllogisme of the first figure will ground vpon a false Maior Ergo Da Vniuersalitye and Succession make a true Church ri The Churche of Rome hath vniuersall succession j. Ergo the Church of Rome is the true Church * To this is sufficiently aunswered â—efore pag. 1980. looke in the latter end of the 11. examination Vniuersalitye alwayes to be ioyned with Veritye * Not principally by your leaue my Lord. The errour of the Donatistes The church may be certayne and yet not tyed to one place August de doctrina christiana Argument a 〈◊〉 non sufficiâ—nte et non totalâ— The Argument denyed Apoc. 2. 3. Reg. The mâ—â—ther 〈◊〉 of 〈…〉 to the 〈◊〉 man 〈…〉 tyme 〈◊〉 falsly 〈…〉 true moâ—thers 〈◊〉 from 〈◊〉 * So ye say now when ye would geue him no leaue noâ— tyme when he was aliue to
make his aunswereâ— Succession of Bishopâ— alone is â—o sufficient poynt to proue the Catholicke Church Leaue your reuiling termes 〈◊〉 Lord 〈◊〉 goe to the matter Note how these men grouÌ„d their fayth not vpon Gods word but vpon the determination of their owne knowne Church My Lord of 〈◊〉 driâ—eâ— to seeke 〈◊〉 bookes August de implicitate â—â—edendi â— Philpot 〈◊〉 repâ—â—ted to 〈…〉 â— Poyntes 〈◊〉 proue 〈◊〉 Cathoâ—â—cke church 〈◊〉 of S. Austen 1. Consent of al natioÌ„s 2. Sea Apoâ—â—â—licall 3. Vniuersalitye 4. Catholicke Aunswere to the Archbishops 4. poyntes Christes church ceaseth not 〈◊〉 his Church albeit 〈◊〉 tyme of persecution iâ— be hid sometime in corners First aunswere to his reason and 〈◊〉 him obâ—tinate â—â—terward * Because 〈◊〉 Lord 〈◊〉 be not 〈◊〉 to aunswere him Anotâ—â—◠〈◊〉 of M. Philâ—â—â— before â—he â—ishop Concerning these 4. poynt aunswered sufâ—ficiently befoâ—â— It is best for you to lay so when you haue no other way to shift of his Argumentes The last examinations of M. Philpot in open iudgement with his finall condemnation by B. Boner in the consistory at Paules December 14. M. Philpot called into open iudgement 3. Speciall Articles layd to M. Philpot. * Here eyther the Register belyeth M. Philpot or els he ment as not offeÌ„ding the law thereby to be accused for otherwise â—all his former examinations doe declare that he spake against the Sacrament of the Altar B. Boner with all his Doctors not able to satisfie M. Philpots offer December 16. The last examination of Iohn Philpot. B. Stokesleys prayer when he gaue sentence vpon any B. Boner prayeth against himselfe B. Boner hath no authoritye by right to proceed agaynst M. Philpot. B. Boner noted to 〈◊〉 ignorant 〈◊〉 the lawe This law seemeth eyther blindly câ—pared of the Bishop or els not rightly collected of his Register The Lord Maioâ— with the Shâ—â—efâ—e assistanâ— to B. Boner against M. Philpot. The 3. arâ—â—â—cles agaynst Iohn Philpot agaynst repeated An exhortation of â— Boneâ— to Iohn Philpot December 16. 〈◊〉 Philpot answeâ—eth to the Bâ—â—hops exhortation before the Lord Maior To the first aâ—ticle Iohn Philpot is of the Catholicke Church but not of the â—aâ—ilonical Church To the 2. Article Iohn Philpot speaketh not agaynst the 〈◊〉 sacrifice 〈◊〉 agaynst 〈◊〉 sacrifice 〈◊〉 â—pon the 〈◊〉 vsed 〈◊〉 prâ—uate masâ—es To the 3. article Pâ—â—â—pot denyeth not 〈◊〉 Sacrament of the 〈◊〉 of the 〈◊〉 but the Sacrament of the Altar of 〈◊〉 he deâ—â—eth Philpot chargeth the clergy of Q Mar· time to be idolaters to 〈◊〉 and 〈…〉 church where their 〈…〉 church 〈◊〉 England 〈◊〉 K. Edwardeâ—â—â—me B. Boner chargeth him with false surmises for want of true matter Philpot had a knife brought him vnder a pig Ergo the Church of Rome is a Catholicke church Articles concluded in Cambridge and Oxford The catechisms set forth in K. Edwards dayes The booke of report of the disputation in in the Conuocation house A letter written to M. Philpot touching the handling of M. Grene. exhibited by B. Boner Boner breaketh promise M. Grene strong in sriptures Doctors Fecknams report of Bart. Grene. This bill was a supplication to be offred vp in the Parlament A letter written to M. Philpot by the faythfull Christen Lady the Lady Vane A supplication of Iohn Philpot to the King and Queene The strayte handling of Iohn Philpot in the Bishops Colehouse Of this booke of disputation 〈◊〉 the Conuocation reaâ—â— before pag. 1410. Ah my Lord what needed this question when no reasonable aunswere could be allowed Sentence of condemnation read agaynst M. Philpot. M. Philpots words in reading the senteÌ„ce M. Philpot deliuered to the Sheriffes M. Philpot to his seruaunt M. Philpot brought into Newgate his man permitted to enter with him Talke betweene M. Philpot Alexander the keeper Good Philpot lâ—den with yrons because he would not recant at Alexanders bidding Alexander taketh Philpots tokens from his man Alexander the cruell keeper requireth 4. poundes of M. Philpot for his yrons M. Philpot 〈…〉 Note the 〈…〉 Phâ—lpot with much 〈…〉 M. Philpot warned by the Sheriffes â—o prepare him agaynâ—t the next day to 〈…〉 Decemb. â—â— M. Philpot brought to the place of Martyrdome M. Philpotâ— words going to the stake M. Philpotâ— prayers Iohn Philpot geueth the Officers money The writinges examinations of M. Iohn Philpot by the prouideÌ„ce of almighty God preserued A godly prayer to be sayd at the tyme of Martyrdome He prayeth for restoring of the Gospell and peace in England A letter of M. Philpot to the Congregation Heb. 6· Math. 25. Math. 5. Rom. 10. Math. 11. Luke 12. Math. 7. Luke 9. Math. 7. Aggeus â— Wisedome of the flesh not to be harkened vnto Rom. 8. 1. Cor. 6. Math. 16. Heb. 11. Psal. 116. Death for righteousnes bringeth felicity Godly counsell Luke 18. 3. Reg. 18. Apoc. â— 3. Reg. 31. God will not be serued after mans imagination but as himselfe prescribeth Ephe. 2. Psal. 21. Psal. 26. 〈…〉 5. 1 Cor. 3. Not lawfull 〈◊〉 true 〈…〉 Popish 〈◊〉 Not 〈◊〉 to 〈◊〉 God in 〈◊〉 but in 〈…〉 A lesson for large consciences Persons 〈…〉 true Christians ought in no 〈◊〉 to parâ—â—cipate with 〈◊〉 Heb. 10. Apoc. 13. 〈◊〉 5. 〈◊〉 2. 1 Cor. 6. Apoc. 18. 〈◊〉 3. The place 〈…〉 5. 〈◊〉 Math. 24. A cursed thing to sinne vpon hope of forgeuenes Psal. 102.146 Luke 20. 1. Pet. 2. Obedience to Magistrates what and how farre Actes 4. Daniell 6. Math. 15. Agaynst such â— sinne wilfully vpon hope of Election Rom. 3. Ephe. 1. 2. Heter 1. Prouerb 24. Iohn 12. Iohn 3. Heb. 6.10 Large conscieÌ„ce 1. Cor. 4. 1. Tim. 1. Charitye Pure hart Fayth vnfayned Good conscieÌ„ce An other letter of M. Philpot to Iohn Careles Experience of the Lordes comfort in trouble Example of Christes comfort to be taken by M. Philpot. Apoc. 21. An other letter of M. Philpot to the same partye To this letter Careles maketh a very godly aunswere which you shall see after in his story Math. 15. Psal. 125. Psal. 51. Luke 7. Sorow in a Christian man ought to be moderate 1. Thess. 4. 2. Cor. 7. Rom. 5. Sathans practise to bring the godly repeÌ„tance of a sinner to desperatioÌ„ Gods children fall The deuills children lye still Luke 11. Strife agaynst sinne iâ— a token of Gods child Iames. 4. Wholsome and godly preceptes of lyfe An other letter of M. Philpot to his owne Sister full of fruitfull exhortation Spirituall consanguinitye and naturall compared The Sieue of afflictions Luke 22. Eccle. 2. Christ our first borne brother A Christen mans backe should alwayes be ready to beare Christes crosse Vngodly fellowship to be eschewed Psal. 15. 2. Tim. 2. Apoc 4. This was for the first fruites of his Aâ—chdeaconry whereof all the tyme of his imprisonmeÌ„t he had no commoditye and yet his suretieâ— were compelled to pay the same An other letter of Iohn Philpot contayning godly exhortations He commeÌ„deth their faythfull zeale to Gods word He exhorteth them
Oraâ—ion of D. Martyn Temporall gouernment 〈◊〉 in Spirituall 〈◊〉 Temporall Magistrates 〈◊〉 not 〈…〉 The Popes Charitye 〈◊〉 to 〈◊〉 Archbishop Causes alleadged why Doct. Cranmer cannot receaue the Pope The Lawes of this realme and the Popes contrary The Popes proceedinges contrary to God The reall presence is not to be proued by any Doctour aboue a 1000. yeares after Christ. The Pope likened to the deuil and wherein The Pope proued Antichrist Anno 1556. Ianuary Math 16. Marke 8. The Popes lawes agaynst the lawes of this Realme To be called vniuersall head is a marke of Antichrist Gregor The Bishop of Glocester charged with penury Warham Archbishop gaue vp first the supremacye to the King Both the vniuersities subscribed to the kinges supremacye before Cranmer was Archbishop D. Storyes Oration agaynst the Archb. Wordes of the Popes Canon Note the worshipful reasons of D. Story wherewith he proueth the Popes supremacy Doct. Story reasoneth aâ— though to feede with the word and to gouerne with the sword were all one A maxime in the law A rule of law Doct. Story chargeth the Archb. with stubbornes Partialitye 〈◊〉 the reporter Take betweene D. Martyn and 〈◊〉 Arch-bâ—â—hop Iephthes 〈◊〉 * That is it 〈…〉 with 〈◊〉 The Archb. 〈…〉 to the 〈…〉 not 〈…〉 the pope The Archb. 〈◊〉 first to the pope 〈…〉 Doct. Martyn would proue the Archb. periured in forswearing his othe made to the Pope Doct. Cranmer vnwilling to be made Arâ—hb False slaunder of D. Martyn * Nay the Phariseys cryed not Verbum Domini but Templâ— Domini as the Papists do now agaynst the Protestantes So did King Ezechias and Iosies downe with Monumentes of Idolatry and 〈◊〉 commended * An other false slaunder of D. Martyn Whether these be the fruites of the Gospellers or of the Papistâ— more let the conuersation of them both geue iudgement Anno 1556. March Doctrine of the Sacrament So was Saint Augustine first a Pagane then a Manichee then a Catholicke Doct. Cranmer first wonne to the knowledge of the SacrameÌ„t by B. Ridley Supremacye of the Pope King Henry was not Supreame head but onely of his owne Realme The Pope will be vniuersall head ouer all The aunswere of the Archb. not sincerâ—ly reported Interrogatories layed agaynst the Archbish. The first mariage of the Archb. The second mariage of the Archb. The Archb. charged with his doctrine bookes The Archb. 〈◊〉 to 〈◊〉 Pope by 〈◊〉 Origines in Apologia Pamphili What an hereticke is after thâ— Popes making B. Bâ—ookes râ—canteth his oth made to the king agaynst the Pope Supremacye The Church builded vpon Peter Pasce expouÌ„ded by Chrisostome Aug. Quest. 75. Seruice in latin Sacrament in one kind Authoritye of the Church in changing rites Rites and ceremonyes Subiect to the dispositioÌ„ of the Church Reasons why lay men receaue not vnder both kindes Reall presence proued by B. Brookes August Psal. 33. Cyprian De Coena Domini D. Storyâ—â— talke to thâ— Archb. 3. Thinges required in an othe D. Story calleth for witnesses Witnesses sworne agaynst the Archb. The Archb. refuseth those Iurates periured The Archb. sent agayne to Bocardo The Archb. agayne geâ—ueth no reuerence to the Popes Delegate The aunsweres 〈◊〉 the Archb. not indifferently reported The Popes priâ—e and tyrranny Markes of Antichrist The Pope dispenseth agaynst the new and old Testament If any can go before the Pope in pride let him be called Antichrist His aunsweres to their articles How Cranmer was made Archb. agaynst his will D. Cranmer denyed that he tooke the Archbishopricke at the Popes handes Cranmers aunswere to K. HeÌ„ry refusing to be Archbishop First breaking of the matter of the Popes supremacye to K. Henry Cranmer sworne to the Pope vnder Protestation Cranmer in in swearing to the Pope did nothing without aduise of the best learned in this Realme The Archb. aunswereth for his wyfe and children Because there was offence takeÌ„ at this word Supreame head it was declared in the Queenes style to be Supreame gouernour The Archb. cited to appeare at Rome A poynt to be noted in the crafty practise of Romish hipocrites Of this 〈◊〉 of 〈◊〉 Pope 〈◊〉 in the first booke pag. 1490. A new CoÌ„mission sent downe 〈◊〉 Rome agaynst the Archbish. D. Thurlby D. Boner Commissioners The olde benefites familiaritye betweene the Archb. and Doct. Thurlby A new sitting of the Popes delegates in Christes Church agaynst the Archb. of Cant. The Popes CommissioÌ„ groundeth vpon lyâ—â— The order of Archbishops degradation The inferiour cannot forbid to appeale to the superiour Generall CouÌ„sell is superiour to the Pope The causes why he doth appeale The .1 cause The Archb. cyted to appeare at Rome when he was â—ast in prison that he could not come Note with what iustice and sinceritye this Catholicke Church doth proceede The 2. cause The Archb. denyed to haue counsell of the law The 3. cause The Papistes proceede contrary to law The Papistes contrary to their owne promise The 4. cause Causes mouing the Archb. why he could not admit the Popes authoritye The Popes authoritye cannot be admitted in this Realme without periury The 5. cause Inconuenience to this Realme in receiuing the popes authority The 6. cause The primatiue state of the church of Rome sincere pure The Church of Rome how and where it began to alter Deformityes of the Church of Rome infecting all other Churches The B. of Rome no equall iudge in his owne cause Appellation froÌ„ the Pope to a generall Counsell * i. Letters of protection and defence Defence of his doctrine He proâ—â—â—steth himselfe to be Catholike New termes of the Sacrament brought in by the pope vnknowen to the scripture and old Doctours Talke betweene D. Thurlby the Archb. about the appeale Thurlby weepeth for the Archb. Of this forme of degradatioÌ„ read in the fâ—rst booke of Actes pag. 1493. Lord Boner vnlordeth the Archbishop It is happy this Bishop had so much maner yet to call him gentleman The Archb. contented to recant Causes mouing the Archb. to geue with time The coppy of Cranmers recantation sâ—ars ed abroad by the Papistes The Queeneâ— hart set agaynst Cranmer Cranmer in a miserable case The Queenâ— conferreth with D. Cole about Cranmers burning L. Williams of Tame L. Shandoys Syr Tho. Briâ—eâ— Syr Iohn Browne appoynted to be at Cranmers execution Cranmer writeth and subscribeth the articles with his owne hand D. Cranmer brought to D. Coles Sermon Cranâ—â—â— set 〈◊〉 a stagâ— D. Coles Sermon diuided into 3. partes The summe and effect of D. Coles Sermon at Oxford If Cole gaue this iudgement vpon Cranmer when he had repented what iudgment is theÌ„ to be geuen of Cole which alwayes peâ—â—dured in error and neuer yet repented If all herâ—tickes in England should be burned where should D. Cole haue bene ere now Lex non aequalitatis sed iniquitatis â— Cor. 10. The prayer of Archb. CraÌ„mer The last wordes of Exhortation of the Archb. to the people Exhortation to contempt of the
say you woulde you haue come to Masse or no if the doores had sooner bene opened Phil. My Lord that is an other maner of question Lon. Loe maister Chauncellour I tolde you we shoulde haue a froward fellow of him he will answere directly to nothing I haue had him before both spiritual Lords and the temporall and thus he fareth stil yet he reckeneth him selfe better learned then all the realme Yea before the temporall Lordes the other day he was so foolish to chalenge the best he woulde make him selfe learned and is a verye moraunt foole in deede Phil I recken I answeared your Lordshippe before the Lordes plaine enough London Why answearest thou not directly whether thou wouldest haue gone to Masse with vs or no if thou haddest câ—me in time Phil. Mine answere shall be thus that if your Lordship can prooue your masse whereunto you would haue me to come to be the true seruice of God wherunto a Christian ought to come I will afterward come with a good will London Loke I pray you the King and the Queene and all the Nobilitie of the realme doe come to Masse and yet he will not By my faith thou art too well handled thou shalt be worse handled hereafter I warrant thee Phil. If to lie in a blind Colehouse may be counted good handling both without fire candle then may it be sayd I am well handled Your lordship hath power to entreat my body as you list Lond. Thou art a foole and a very ignoraunt foole Maister Chauncellour in good faith I haue handled hym and his fellowes with as much gentlenesse as they can desire I lette their frends come vnto them to relieue them And wot ye what the other day they had gotteÌ„ themselues vp into the top of the leades with a many of preutises gasing abroad as though they had bene at libertie but I shall cut of your resort and as for the prentises they were as good not to come to you if I take them Philpot. My Lord we haue no such resorte to vs as your Lordship imaginâ—th and there commeth very fewe vnto vs. And of prentises I know not one neither haue we any leades to walke on ouer our Colehouse that I wot of wherfore your Lordship hath mistaken your marke Lond. Nay nowe you thinke because my Lorde Chauncellour is gone that we wil burne no mo yes I warrant thee I will dispatch you shortly vnlesse yoâ— do recant Phil. My lord I had not thought that I shuld haue ben 〈◊〉 now neither so raw as I am but wel rosted to ashes Chaunc Case not your selfe wilfully away M. Philpot. Be content to be ruled by my lord here and by other learned men of this realme and you may do wel inough Phil. My conscience beareth me recorde that I seeke to please God that the loue and feare of God causeth me to do as I doe and I were of all other creatures most miserable if for mine owne will onely I did loose all the commodities I might haue in this life and afterward to be cast to damnation But I am sure it is not my wil wheron I stande but Gods will which will not suffer me to be cast away I am sure Chaunc You are not so sure but you may be deceiued Lon. Well since thou wilt not be conformable by no faire meane I will procede against thee Ex officio and therefore harken here to such articles as I haue heere wrytten and I charge thee to make answere to them and with that he red a liâ—ell which hee had in his hand of diuers Articles and when he had done he bad me answere Philpot. Your libel my lord containeth in summe 2. speciall poyntes The first pretendeth that I should be of your dioces and therefore your lordship vpon diuers suspectes infamies of heresie going vpon me is moued to procede against me by your ordinarie office the which first is not true for that I am not of your Lordships diocesse as the libel doth preteÌ„d And the second is that I being baptised in the catholicke church and in the catholicke faith am gone from them the which is not so for I am of that catholicke faith and church as I was baptised vnto London What art thou not of my Dioces Where are ye now I pray you Phil. My lord I can not deny but I am in your cole house which is your diocesse yet am I not of your diocesse Lond. You were sent hether vnto me by the Queenes maiesties commissioners and thou art nowe in my diocesse wherefore I will proceede against thee as thy Ordinarie Phil. I was brought hether through violence and therefore my present being now in your diocesse is not inough to abridge me of mine owne ordinary iurisdiction neither maketh it mee vnwillingly subiecte to your iurisdiction since it commeth by force and by such men as had no iust authority so to doe no more then a sanctuarie man being by force brought forth of his place of priuiledge doth ther by lose his priuiledge but alwaies may chalenge the same where soeuer he be brought Chadsey Hath not the Queenes maiestie authoritie by her commissioners to remoue your body whether shee will and ought you not to obey heerein Phil. I graunt that the Queenes maiestie of her iust power may traÌ„spose my body whether it shall please her grace to commaunde the same But yet by your lawes Spiritualia non sunt subiecta Imperatoris potestati i. Spiritual causes be not subiect to the temporal power As for example you M. doctor if the Queenes maiestie woulde appoynt two temporall men to be iudges ouer you in certaine spirituall matters might not you alledge the priuiledge of a clearke demaund competent spirituall iudges in your causes London Doth not a man I pray you sortiri forum ratione delecti Phil. My Lord your rule is true in temporal matters but in spirituall causes it is not so which be otherwise priuiledged London What sayest thou then to the seconde article and to the other Phil. My Lord I say that I am not bound to answere the second neither the rest vnlesse the first be prooued London Well suppose the first may be prooued as it will be what wil you say then to the second that you are not of the same catholicke faith neither of the same church now as you were baptised in Phil. I am of the same catholicke faith and of the same catholicke church which is of Christ the piller and stablishment of truth London Nay that you are not Phil. Yes that I am London Your Godfathers and Godmothers were of an other faith then you be now Phil. I was not baptised neither into my Godfathers faith nor my Godmothers but into the faith into the church of Christ. London How know you that Phil. By the word of God which is the touchstone of faith and the limites of the Church Lon. Howe