unto him and when he felt the fire he cryed mercy calling belike unto the Lord and so the Prince immedialy commanded to take away the Tun and quench the fire The Prince his commandement being done asked him if he would forsake Heresie to take him to the faith of Holy Church which thing if he would do he should have Goods enough promising also unto him a yearly Stipend out of the Kings Treasury so much as should suffice his contentation but this valiant Champion of Christ neglecting the Princes fair words and promises continued constant in his profession then the Prince commanded him straight to be put again into the Pipe or Tun and that he should not afterward look for any grace or favour and so he was burnt to death Other servants of God good religious men were accused of Heresie and brought before the Archbishop of Canterbury as VVilliam Thorp who gave a large and notable confession of his Faith and answered wisely and godly to all the points whereof he was accused by the Archbishop where he suffered mocking and scorning and threatning what became of this good man and blessed servant of God is not at yet in Story specified by all conjecture it is thought that the Archbishop Thomas Arundell being so hard an adversary against him would not let him go much lesse it is to be supposed that he would ever retract his sentence and opinion which he so valiantly maintained before the Bishop neither doth it seem that he had any such recanting spirit Again neither is it found that he was burned wherefore it remaineth most likely to be true that he being committed to some strait Prison according as the Archbishop in his Examination before did threaten him was so straitly keeped that either he was secretly made away or else there he died by sicknesse The like end also I find happen to John Ashton another good fellower of VVickliff he was condemned by the Bishops and because he would not recant he was committed to perpetuall Prison wherein the good man continued till his death And as great was the constancy of the true professors so many did shrink and did revolt and renounce for danger of the Law In those dayes great was the pride and glory of the Clergie of England that none durst stir or once mute against them having the King so full on their side armed moreover with Laws Statutes Punishments Imprisonments Sword Fire and Fagot reigned and ruled as they listed as Kings and Pâ—inces within themselves So strong were they of power that no humane force was able to stand against them so exalted in pride and puft up in glory that they thought all things to be subject to their reverend Majesties whatsoever they set forth or decreed it must be of all men received and obeyed What greater shew of arrogancy and pride could there be then in this When Thomas Arundell Archbishop of Canterbury passed by the high Street of London and because they did not ring their Bells for a triumph of his coming took great snuffe thereat and did suspend all such Churches in London not only with the Steeple and Bells but also with the Organs so many as did not receive his coming with the noise of Bells The like stir for Bell-ringing and for Processions had almost happened between the Archbishop of Canterbury Successor to this Thomas Arundell named Henry Chicâ—ly on the one part and the Abbey of St. Albons on the other part had not the Abbot in time submitting himself to the Archbishop so provided that the ringing of their Bells at his comming might not redound to any derogation of their Liberties whereunto the Archbishop granted by his Lettert direct to them To expresse moreover and describe the glorious pomp of these Princely Prelates in those blind dayes of Popish Religion reigning then in the Church I though to adjoyn hereunto another example not much unlike neither differing much in time concerning certain poor men cited up and enjoyned strait pennance by VVilliam Courtney predecessor of the said Thomas Arundell for bringing Litter to his Horse not in Wains as they should do but in privie Sacks in a secret manner under their Cloaks or Coats for the which so hainous and horrible trespasse the said Archbishop sitting in his Tribunall-seat did call and cite before him the said persons pro litera 1. For Litter after his own Latin and after their submission injoyns them Pennance that is that they going leafurly before the Procession every one of them should carry openly on his shoulder his Bag stuffed with Hay and Straw so that the said Hay or Straw should appear hanging out the mouths of the Sacks being open whereupon it was said This Bag full of Straw I bear on my back Because my Lords Horses his Litter did lack If ye be not good to my Lords Graces horse Ye are like to go bare foot before the Crosse King Henry the fourth had a Prophesie that he thould die in Jerusalem and lying sick in a fair Chamber at VVestminster and lying on his Bed he asked how they called the said Chamber and they answered and said Jerusalem and then he said it was his Prophesie that he should make his end in Jerusalem And so disposing himself toward his end in the foresaid Chamber he died upon that sicknesse whether of Leprosie or of some other sharp disease I have not to affirm The like Prophesie we read of Pope Sylvester 2. to whom being inquisitive for the time and place where he should die it was answered that he should die at Jerusalem who then saying Masse in a Chappel called likewise Jerusalem perceived his end there to be near and died Sir John Oldcastle the Lord Cobham a most worthy and religious Knight was suspect of Heresie and to bee a favourer and maintainer of VVickliffs Doctrine and the professors thereof for the which he was apprehended and accused and falsly condemned for Heresie In his examination before the Archbishop Arundell and his Clergy he answered wisely and Religiously to every point he was posed upon especially anent the Sacrament of the Lords Supper and constantly and zealously maintained the Truth but in end he is falsly and unjustly condemned as an Heretick After that the Archbishop Thomas Arundell had read the bill of his condemnation with most extremity before the whole multitude the Lord Cobham said with a most chearfull countenance though ye judge my body which is but a wretched thing yet am I certain and sure that ye can do no harm unto my Soul no more then could Satan unto the Soul of Job hee that created that will of his infinit mercy and promise save I have therein no manner of doubt And as concerning these Articles of my Belief that I have given in unto you I will stand to them even unto the very death by the grace of my Eternall God And therewith he turned him unto the People casting his hands abroad and saying with a very loud voice
time at the fact and men yet alive the story whereof was this There was at Antwerp on a time amongst a company of Merchants as they were at supper a certain Juglar which through his Diabolicall inchantments or Art magicall would fetch all kind of Viandes and Wine from any place they would and set it upon the table incontinent before them with many other such like things The fame of this Jugler being much talked of It chanced that as Master Tindal heard of it he desired certain of the Merchants that he might also bee present at Supper to see him play his parts To be brief the supper was appointed and the Merchants with Tindall were there present Then the Juglar being required to play his feats and to shew his cunning after his wonted boldnesse began to utter all that he could do but all was in vain At the last with his labour sweating and toyling when he saw that nothing would go forward but that all his enchantment were void he was compelled openly to confesse that there was some man present at Supper which disturbed and setted all his doings So that a man even in the Martyrs of these dayes cannot lack the miracles of true faith if miracles were now to be desired After King Henry his Marriage was declared to be unlawfull and being divorced from Lady Cathren he married Lady Anna â—ullen who three years after she was married was had to the Tower with the Lord Rochford her brother and the nineteen day thereafter was beheaded The words of this worthy and christian Lady at her death were these Good Christian people I am come hither to die for according to the Law by the Law I am judged to death and therefore I will speak nothing against it I am to accuse no man nor to speak any thing of that whereof I am accused and condemned to die but I pray God to save the King and send him long to raign over you for a Gentler or more mercifull Prince was there never to me he was ever a Good a Gentle and a Soveraigne Lord. And if any person will medle of my cause I require them to judge the best And thus I take my leave of the World and of you all I heartily desire you all to pray for me so she was beheaded Whatsoever the cause was or quartell objected against her life this was a great commendation she left behind her that during her life the Religion of Christ most happily flourished and had a right prosperous course for she was an enemy to Popery she was a great giver of alms beyond all other Queens and the Revenues almost of her estate in so much that the almes which she gave in three quarters of a year in distribution is summed to the number of fourteen or fifteen thousand pounds beside the great peece of money which Her grace intended to impart unto four sundry quarters of the Realm as for a stock there to be imployed to the behoove of poor Artificers and occupyers Again what a zealous Defender she was of Christs Gospel all the world doth know and her acts do and will declare to the worlds end After the suffering of Queen Anna the King marrid Lady Jane Seimer of whom came King Edward as great an enemy to Gods enemies the Pope as ever his father was and greater too Shorâ—ly after his birth Queen Jane his Mother the second day after died in Child bed and left the King again a Widower which so continued the space of two years together After this Religion bâ—gan to go backward as appears in the condemnation burning and martyrdom of John Lambert and others For as the King was ruled and gave over some time to one some time to another so one while Reliâ—ion went forâ—wâ—rd and at another time as much backward again and sometimes clean altered and changed foâ— a season according as they could prevail which were about the King so variable was the change and mutation of Religion in King Henries days for the state of R ligion decayed all the residâ—e of King Henry A Parliament is summoned at Westmi ster in the ear 15 〈◊〉 through the devise and practiâ—â— of certain of the Popes factors about him Alâ—o a Synod or convocation of all the Archbishops Bishops and other leaâ—nâ—d of the clergy of this realm to be in like manner assembled In which Parliament Syâ—od or convocation certain articles matters and qâ—estions touching religion were decreed to the numbâ—r especially of six comonly called the six Articles or the whip â—ith six strings to be had and receivâ—d among the Kings Sâ—bjects in pretence of Unity The first Article in the present Parliament accorded and agreed upon was this that in the most blessed Sacrament of the Altar by the strength and efficacy of Christs mighty word it being spoken by the Priest is present really under the form of Bread and Wine the naturall body and blood of our Saviour Jesus Christ conceived of the Virgin Mary and that after the consecration there remaineth no substance of Bread or Wine or any other substance but the substance of Christ God and man Secondly that the Communion in both kinds is not necessary ad salutem by the Law of God to all persons and that it is to be believed and not doubted of but that in the flesh under the form of Bread is the very Blood and with the Blood under the form of Wine is the very flesh as well in parts as they were both together Thirdly that the Priests after the order of Priesthood received may not marry by the Law Fourthly that the vows of chastity of Widowhood by man or woman made to God advisedly ought to be observed by the Law of God and that it exeemeth them from other liberties of Christian people which without that they might enjoy Fifthly that it is meet and necessary that privat Masses be continued and admitted in this English Church and Congregation as whereby good Christian people ordering themselves accordinâ—ly do receive both godly and goodly consolations and benefites and it is agreeable also to Gods Law Sixthly that Auricular Confession is expedient and necessary to be retained and contained used and frequented in the Church of God All agreed to these six Articles except Cranmer Archbishop of Canterbury who stood openly in the Parliament against them bringing forth such Allegations as might easily have helped the cause nisi paucos major vicisset ut saepe solet meliorem Great was the trouble and persecution at London for these six Articles and else-where through the land Doctor Barnes Garret and Hicrome were burnt for the Gospel at Smithfield At this time when Lambert was burnt there was one Colins at London sometime a Lawyer and a Gentleman being distracted of his wits coming into a Church where a Priest was saying Masse and was come to the place where they use to hold and shew the Sacrament he seeing the Priest holding the host over his head and
delivered him to the Provâ—st of Edenburgh to be burnt on the Castle-hill who incontinent made him to bee put into prison with Irons about his legs and neck At his forthcomming the Provest with great menacing words forbade him to â—peak to any man or any to him as belike he had commandment of his superiors Comming from the town to the Castle-hill the common people said God have mercy upon him and on you said he being beside the fire he lifted up his eyes to heaven twise or thrise and said to the people let it not offend you that I suffer the death this day for the truths sake for the Disciple is not above his Master Then was the Provest angry that he spake then looked he to Heaven again and said they will not let me speak The cord being about his neck the fire was lighted and so departed he to God constantly and with good countenance to our sights There arose in Scotland about this time a Schisme for the Pater Noster by reason of a Sermon of Richard Marshall a black Frier teaching that the Pater Noster should not be said to Saints whereupon the Doctors of the University of St. Andrews together with the gâ—ay Friers who long ago tâ—ught the people to pray the Pater Nâ—ster to Saints had great indignation that their old Doctrine should be repugned and stirred up a gray Frier called Toitts to preach again to the people that they should and might pray the Pater Nostâ—r to Saints Upon this followed incontinent a dangerous schisme in the Church of Scotland for not only the Clergy but the whole people were divided among themâ—elves one defending the truth and another the Papistry in such sort that there arose a Proverb to whom say ye your Pater Noster And although the Papists had the upper hand as then whose works were almost holden for Law so great was the blindnesse of that age yet God so inspired the hearts of the common people that so many as could get the understanding of the words of the Lords Prayer in English which was then said in Latine utterly detested that opinion holding that it should be in no wayes said to the Saints so that the Craftsmen and their servants in their Booths when the Friers came exploded him with shame enough crying Frier Pater Noster Frier Pater Noster who at last being convict with his own conscience was ashamed of his former Sermon was compelled to leave the Town of Sâ— Andrews Shortly the Christians were so hotly offended and the Papists on the other side so proud and wilfull that necessary it was to eschew greater inconveniences that the Clergy at last should be assembled to dispute and conclude the whole matter that the Lay people might be put out of doubt which being done and the University agreed whosoever had been present might have heard much subtill Sophistry for some of the popish doctors affiâ—med that it should be said to God formaliter and to Saints materialiter others ultimate non ultimatè Others said iâ— should be sâ—id to God Principaliter and to Saints minus Principaliter Others that it should be said to God Primarie and to Saints Secundarie Others that it should be said to God Capiendo stricte and to Saints Capieâ—do large Which vain distinctions being heard and considered by the people they that were simple remained in greater doubtfulnesse then they were in before so that a well aged man and a servant to the Superiour of St. Andrews called the Subprior Thome being demanded to whom he said his Pâ—â—er Noster he answered to God only Then he asked again what should be said to the Saints he answered give them Aves and Creeds enough in the devils name for that may suffice them well enough albeit they do not spoil God of his right Others making their vaunt of the Doctors said that because Christ who made the Pater Noster never came into the Isle of Britain and so understood not the English tongue therefore it was that the Doctors concluded it should be said in Latine This perturbation and open slander yet depending it was thought good to call a Provinciall Counsel to decide the matter which being assembled at Edinburgh the Papists being destitute of reason defended their parts with lies alleadging that the Univeasity of Paris had concluded that the Lords prayer should be said to Saints but because that could not be proved and that they could not prevail by reason they used their will in place of reason and sometime despitefull and injurious talk As Frier Scot being asked of one to whom he should say the Pater Noster he answered saying say it to the devil knave So the Counsel perceiving they could profit nothing by reasoning they were compelled to passe voting that is to the numbering of votes But then incontinent they that were called Church-men were found divided and repugnant among themselves for some Bishops with the Doctors and Friers consented that the Pater Noster should be said to Saints but the Bishops of Sr. Andrews Caithnes and others with other moe learned men refused utterly to subscribe the same Finally with consent of both parties commission was given by the holy Church to Dâ—an John Winram then Superior of St. Andrews to declare to the people how and after what manner they should pray the Lords prayer who accepting to the Commission declared that it should be said to God with some other restrictions which are not necessary to be put in memory and so by little and little the bruit and tumult ceased Queen Dowager past by sea to France and took with her diverse of the Nobility of Scotland with diverse Barrons and Gentlemen and many others The Dowager had to practise somewhat with her brethren the Duke of Guise and the Cardinall of Lorrane the weight whereof the Governor after felt for shortly after her return was the Governor deposed of his government justly by God but most unrustly by man and she made Regent in the year of our Lord 1554. She was an deadly enemy to the Gospell In the cruel persecution used by Queen Mary of England were godly men dispersed into diverse nations of whom it pleased the goodness of God to send some unto us for our comfort and instruction And first came a simple man William Harlaw whose erudition although it excelled nor yet for his whole and diligent plainnesse in doctrine is he to this day worthy of praise and remains a faithfull member within the Church of Scotland After him came that notable man John Willock as one that had some commission â—o the Q. Regent from the Dutchesse of Emden but his principal purpose to assay what God would work by him in his native country These two did some times in several companies assemble the Brethren who by their exhortations began greatly to be encouraged and did shew that they had an earnest thrist of godlinesse And last came John Knox who bot privatly and publickly preached the