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
My body into dust Yet am I sure to saue a soule When death hath done hys worst And though I leaue a little dust Dissolued out of bloud I shall receaue it safe agayne When God shall see it good For my redeemer I am sure Doth liue for euermore And sitteth high vpon the heauens For whome I hunger sore Euen as the Deare with deadly wounds Escaped from the spoyle Doth hast by all the meanes he may To seeke vnto the soyle Of whome I hope to haue a crowne That alwayes shall remayne And eke enioy a perfect peace For all my woe and payne The God that geueth all encrease And seeketh still to saue Abound in thee that perfect peace Which I do hope to haue And I beseech the liuing God To hold thee in hys handes And wish thee euen with all my hart The blessing of my bandes Which I esteeme of hier price Then pearle or precious stone And shall endure for euermore When earthly thinges are gone For though the fire doe consume Our treasure and our store Yet shall the goodnes of the Lord Endure for euermore And where thou art a friend to him That is to me full deare That God of might make the amendes When all men shall appeare That hath shewed mercy to the meeke And rid them out of payne And thus the Lorde possesse thy spirite Till we do meete agayne If thou wilt haue a recompence Abide still in obedience ¶ The exhortation of Robert Smith vnto his children commonly set out in the name of maister Rogers GEue eare my children to my words Whome God hath dearely bought Lay vp my law within your harte And print it in your thought For I your father haue foreseene The frayle and filthy way Which flesh and bloud would follow fayne Euen to theyr owne decay For all and euery liuing beast Their crib do know full well But Adams heyres aboue the rest Are ready to rebell And all the creatures on the earth Full well can keepe their way But man aboue all other beastes is apte to go astray For earth and ashes is his strength His glory and his rayne And vnto ashes at the length Shall he returne agayne For flesh doth florish like a flower And grow vp like a grasse And is consumed in an houre As it is brought to passe In me the Image of your yeares Your treasure and your trust Whome ye do see before your face Dissolued into dust For as you see your fathers fleshe conuerâ—ed into clay Euen so shall ye my children deare Consume and weare away The sonne and moone and eke the starres That serue the day and night The earth and euery earthly thing Shal be consumed quite And all the worship that is wrought That haue bene heard or seene Shall cleane consume and come to naught Ar it had neuer bene Therefore that ye may follow me Your Father and your frend And enter into that same lyfe Which neuer shall haue end I leaue you heare a little book For you to looke vpon That you may see your Fathers face When I am dead and gone Who for the hope of heauenly thinges While he dyd here remayne Gaue ouer all his golden yeares In prison and in payne Where I among myne iron bandes Enclosed in the darcke A few dayes before my death Did dedicate this worke To you myne heyres of earthly thinges Which I haue left behynde That ye may read and vnderstand And keepe it your minde That as you haue bene heyres of that Which once shall weare away Euen so ye may possesse the parte Which neuer shall decay In following of your fathers foote In truth and eke in loue That ye may also be his heyres For euermore aboue And in example to your youth To whome I wish all good I preache you here a perfite fayth And seale it with my bloud Haue God alwayes before your eyes In all your whole ententes Commit not sinne in any wise Keepe his commaundementes Abhorre that errant whoore of Rome And all her blasphemies And drincke not of her decretals Nor yet of her decrees Geue honour to your mother deare Remember well her payne And recompence her in her age In lyke with loue agayne Be alwayes ayding at her hand And let her not decay Remember well your fathers fall That should haue bene her stay Geue of your portion to the poore As riches doth arise And from the needy naked soule Turne not away your eyes For he that will not heare the cry Of such as are in neede Shall cry himselfe and not be heard When he would hope to speede If God haue geuen you great encrease And blessed well your store Remember ye are put in trust To minister the more Beware of foule and filthy lust Let whoredome haue no place Keepe cleane your vessels in the Lord That he may you embrace Ye are the temples of the Lord For ye are dearely bought And they that do defile the same Shall surely come to nought Possesse not pride in any case Build not your neastes to hye But haue alwayes before your face That ye be borne to dye Defraud not him that hyred is Your labours to sustayne But geue him alwayes out of hand His penny for hys payne And as ye would that other men Agaynst you should proceede Do ye the same agayne to them When they do stand in neede And part your portion with the poore In mony and in meate And feede the faynted feeble soule With that which ye should eate That when your meÌ„bers lacketh meate And clothing to your backe Ye may the better thinke on them That now do liue and lacke Aske counsell at the wise Geue eare vnto the end Refuse not you the sweete rebuke Of hym that is your frend Be thankefull alwayes to the Lord With prayer and with prayse Desire you him in all your deedes For to direct your wayes And sinne not like that swinish sorte Whose bellies beyng fed Consume theyr yeares vpon the earth From belly vnto bed Seeke first I say the liuing God Set him alwayes before And then be sure that he will blesse Your basket and your store And thus if you direct your dayes According to this booke Then shall they say that see your wayes How lyke me you do looke And when you haue so perfectly Vpon your fingers endes Possessed all within your booke Then geue it to your frendes And I beseeche the liuing God Replenish you with grace That I maye haue you in the heauens And see you face to face And though the sword haue cut me off Contrary to my kinde That I could not enioy your loue According to my minde Yet do I hope when that the heauens Shall vanish like a scrole I shall receaue your perfect shape In body and in soule And that I may enioy your loue And ye enioy the land I do beseeche the liuing
God To holde you in hys hand Fare well my children from the world Where ye must yet remayne The Lorde of hostes be your defence Till we do meete againe Fare well my loue and louing wife My Children and my frendes I hope to God to haue you all When all thinges haue their endes And if you doe abide in God As ye haue now begonne Your course I warrant will be short Ye haue not farre to runne God graunt you so to end your yeares As he shall thinke it best That ye may enter into heauen Where I do hope to rest Written at the request of a Lady in her booke IF you will walke the way That Christ hath you assignde Then learne this little verse Which I haue left behinde Be feruent in the truth Although it beare the blame And eke apply your youth To sticke vnto the same That when the age is come And death beginneth to call The truth may be your staffe To stay you vp withall And though it bryng rebuke And cause you kisse the crosse Yet is it a reward To all that suffer losse For here we doe lay out The thinges that be but vayne But we are sure to reape The thinges that doe remayne For all that ye do lose Is but a sinnefull slime And lyke vnto a Rose That taryeth but a tyme. But if ye carry Christ And walke the perfect way Ye shall possesse the gold That neuer shall decay And all your fathers goodes Shal be your recompense If ye confesse the worde With double diligence Not onely for to heare His pure and perfite word But also to embrace The fire and eke the sword And if ye keepe this path And do not runne a croke Then shall ye meete the man That write this in your booke In that eternall Ioye That alwayes shall remayne Thus fare well faythfull frend Till we do meete agayne Legem pone TEache me O Lorde to walke thy waies My liuing to amend And I shall keepe it all my dayes Euen to my liues end Geue me a minde to vnderstand So shall I neuer starte But I shall keepe all thy preceptes Euen wholly with mine hart Make me to go a perfect pace In that I haue begonne For all my loue and my delight Is in thy wayes to runne Encline my hart vnto thy wayes Set thou thereon my thought And let me not consume my dayes To couet that is naught O quicken me in all thy wayes The world for to despise And from all fond and foolish toyes Turne thou away mine eyes O plant in me thy perfect word Which is to me so deare Lay vp thy lawes within my hart To keepe me still in feare And robbe me of that great rebuke Which I do feare full sore For all thy iudgementes and thy law Endure for euermore Behold O Lord in thy preceptes Is all my whole delight O quicken me in all my wayes That I may walke aright To hys brother AS nature doth me binde Because thou art my bloud According to my kinde To geue thee of my good That thou mayest haue in minde How I haue runne my race Although thou bide behynde But for a little space I yeaue thee here a pearle The price of all my good For whiche I leaue my life To buy it with my bloud More worth then all the world Or ought that I can note Although it be yclad In such a simple cote For when I had obtayned This pearle of such a price Then was I sure I gayned The way for to be wise It taught me for to fight My flesh for to despise To sticke vnto the light And for to leaue the lyes In sending out my seede With bondes and bitter teares That I might reape with Ioye In euerlasting yeares And haue for all my losse My trauayle and my payne A thousand tymes and more Of better goodes agayne And for because the good That hath bene gotte and gayned And that the Lordes elect Hath euermore obtayned Is closed in this booke Which I do geue to thee Wherein I haue my parte As thou thy selfe mayest see In which I hope thou hast A stocke also in store And wilt not cease to sayle Till God haue made it more I will thee to beware Be sure thou keepe it well For if thou do it lose Thy part shal be in hell And here I testifie Before the liuing God That I detest to doe The thinges that are forbod And as in iudgemente is My body to be brent My hart is surely sette Therewith to be content And sith it is his will To put in me his power Vpon his holy hill To fight agaynst this whore Full well I am content If he allowe it so To stand with all my might The whore to ouerthrow Euen with a willing minde The death I will outface And as I am assured The battayle to embrace That they which heare the truth How I haue past the pike May set aside theyr youth And learne to do the like And though it be my lotte to let her suck my bloud Yet am I well assured it shall do her no good For she is set to kill The thinges she thinkes accurst And shall not haue her fill of bloud vntill she burst And when that thou shalt see or heare of my disease Pray to the liuing God that I may passe in peace And when I am at rest and rid out of my paine Then will I do the like for thee to God agayne And to my woefull wyfe and widow desolate Whome I doe leaue behynd In such a simple state And compassed with teares and morninges many one Be thou her staying staffe when I am dead and gone My mouth may not expresse the dolours of my minde Nor yet my heauines to leaue her here behinde But as thou art my bone my brother and my bloud So let her haue thy hart if it may do her good I tooke her from the world and made her like the crosse But if she hold her owne she shall not suffer losse For where she had before a man vnto her make That by the force of fire was stranged at a stake Now shall she haue a king to be her helpyng hand To whom pertayne all thinge that are within the land And eke my daughter deare whome I bequeath to thee To be brought vp in feare and learne the A.B.C. That she may grow in grace and ruled by the rod To learne and lead her lyfe within the feare of God And alwayes haue in minde thy brother beyng dead That thou art lefte behynde a father in my stead And thou my brother deare and eke my mothers sonne Come forth out of all feare and do as I haue done And God shall be thy guide and geue thee such encrease That in the flames of fire thou shalt haue perfect peace Into eternall ioy and passe out of all payne Where we shall meete with mirth and neuer part agayne If thou wilt do my daughter good Be mindfull
doe offende me in the Masse I will rehearse vnto you those thinges whiche be moste cleare and seeme to repugne most manifestly agaynst Gods worde And they be these The straunge tongue the want of the shewynge of the Lordes death The breaking of the Lordes commaundement of hauing a communion the sacrament is not coÌ„municated to all vnder both kindes according to the word of the Lord. The signe is seruilely worshipped for the thing signified Christes Passion is iniuried for asmuch as this Masse sacrifice is affirmed to remayne for the purging of sinnes to be shorte the manifolde superstitions and triflyng fondnesse whiche are in the Masse and aboute the same Better a few thinges well pondered then to trouble the memory with to much you shall preuayle more with praying theÌ„ with studying though mixture be best For so one shall alleuiate the tediousnes of the other I entend not to contend much with them in wordes after a reasonable account of my fayth geuen for it shall be but in vayne They will say as theyr fathers sayd when they haue no more to say We haue a law and by our law he ought to dye Be ye steadfast and vnmoueable sayeth Saynt Paule and agayne persistito stand fast And how oft is this repeated if ye abide if ye abide c. But we shall be called obstinate sturdy ignorant heady and what not So that a man hath need of much pacience hauing to do with such men But you knowe howe greate a crime it is to separate your selfe from the communion or felowship of the Churche and to make a schisme or diuision you haue bene reported to haue hated the secte of the Anabaptistes and alwayes to haue impugned the same Moreouer this was the pernitious errour of Nouatus and of the Heretickes called Cathari that they woulde not communicate wyth the Church I know that the vnity of the Church is to be reteyned by all meanes the same to be necessary to saluation But I doe not take the Masse as it is at this day for the communion of the Churche but a Popishe deuise whereby both the commaundement and institution of our Sauiour Christ for the ofte frequenting of the remembraunce of his death is eluded the people of God are miserablye deluded The sect of the Anabaptistes and the heresy of the Nouatians ought of right to be condemned for as muche as without any iust or necessary cause they wickedly separated themselues from the communion of the congregation for they did not alleadge that the Sacramentes were vnduely ministred but â—urning away theyr eyes from theÌ„selues wherewith according to Saynt Paules rule they ought to examine themselues and caâ—ing theyr eyes euer vpon others either Ministers or Communicantes with them they alwayes reprooued something for the whiche they absteined from the Communion as from an vnholy thing I remember that Caluin beginneth to confute the Interim after this sort with this saying of Hilary The name of peace is beautifull and the opinion of vnitye is fayre but who doubteth that to be the true and onely peace of the Church which is Christes I would you had that litle booke there should you see how much is to be geuen to vnity Saynt Paule when he requireth vnitye he ioyneth straight with al secundum Iesum Christum according to Iesus Christ no further Diotrephes nowe of late did euer harpe vpon vnity vnity Yea Syr quoth I but in verity not in popery Better is a diuersity then an vnitye in Popery I had nothing agayne but scornefull giers with commaundement to the Tower But admitte there be in the Masse that peraduenture might be amended or at least made better yea seing you will haue it so admit there be a fault if you do not consent therto Why do you trouble your selfe in vayne do not you know both by Cyprian and Augustine that communioÌ„ of sacramentes doth not defile a man but consent of deedes If it were any one trifling ceremony or if it were some one thing of it selfe indifferent although I woulde wishe nothing should be done in the Churche which doth not edify the same yet for the continuance of the common quietnesse I coulde be content to beare it But forasmuche as thinges done in the masse tend openly to the ouerthrow of Christes institution I iudge that by no meanes either in word or deed I ought to consent vnto it As for that which is obiected out of the Fathers I acknowledge it to be wel spoken if it be well vnderstanded But it is meant of them which suppose they are defiled if any secret vice be either in the ministers or in them that communicate with them is not ment of them which doe abhorre superstition and wicked traditions of men and will not suffer the same to be thrust vpon themselues or vpon the Church in stead of Gods word and the truth of the Gospell The very marowe bones of the masse are all together detestable and therefore by no meanes to be borne withal so that of necessity the mending of it is to abolish it for euer For if you take away oblation and oration which doe hang vpon consecration and transubstantiation the moste papistes of them all will not set a button by the masse as a thing which they esteme not but for the gayne that foloweth thereon For if the English communion whiche oâ— late was vsed were as gaynefull to them as the Masse hath bene heretofore they would striue no more for theyr masse from thence groweth the griefe Consider into what dauÌ„gers you cast your selfe if you forsake the chuch you cannot but forsake it if you refuse to go to masse For the Masse is the Sacrament of vnity without the Arke there is no saluation The church is the Arke and Peters ship Ye know this saying wel enough He shall not haue God to be his Father which acknowledgeth not the church to be his mother Moreouer without the church sayth S. Augustine be the life neuer so wel spent it shall not inherit the kingdome of heauen The holy Catholicke or vniuersall church which is the communion of saintes the house of God the City of God the spouse of Christ the body of Christ the piller and stay of the trueth this Churche I beleeue accordinge to the Creede This Church I doe reuerence and honour in the Lord. But the rule of this Church is the word of God according to which rule we goe forwarde vnto life And as many as walk according to this rule I say with S. Paul peace be vpon them and vpon Israell which perteyneth vnto God The guid of this church is the holy ghost The markes whereby this church is knowne vnto me in this darâ—ke worlde and in the middest of this crooked and froward generatioÌ„ are these The sincere preaching of Gods holy worde the due administration of the Sacramentes charitye and faythfull
God But that can no where be shewed And as for the Church I am not angry with it and I neuer refused to goe to it and to praye with the people to heare the word of God and to do all other things what soeuer may agree with the word of God S. Augustine speaking of the ceremonies of the Iewes I suppose in the Epistle ad Ianuarium although hee graunt they greeuously oppressed that people both for the number and bondage of the same yet he calleth them burdēs of the law which were deliuered vnto thē in the word of God not presumptions of men which notwithstanding if they were not contrary to gods word might alter a sorte be borne withall But now seeing they are contrarye to those thinges whiche are in the word of God written whether they ought to be borne of any Christian or no let hym iudge whiche is spirituall which feareth God more thē man and loueth euerlastinge life more then this short and transitory lyfe To that whiche was sayd that my fact lacketh example of the godly fathers that haue gone before the contrary is most euident in the historye of Toby Of whome it is sayd that when all other went to the golden calues whiche Hieroboam the king of Israel had made he himselfe alone fled al their companions and gotte hym to Ierusalem vnto the temple of the Lorde and there worshipped the Lorde God of Israel Did not the man of God threatē greeuous plages both vnto the Priestes of Bethell and to the aulter which Hieroboam had there made after his own fantasie Which plagues king Iosias the true Minister of God did execute at the time appoynted And where doe wee reade that the Prophetes or the Apostles did agree with the people in their Idolatry whē as the people went a whoring with their hill aulters for what cause I praye you did the Prophetes rebuke the people so muche as for theyr false worshipping of God after theyr owne mindes and not after Gods word For what was so much as that was Wherfore the false prophetes ceased not to maligne the true prophetes of God therefore they bet them they banished thē c. How els I pray you can you vnderstand that Sainct Paule alledgeth when he sayth What concord hath christ with Beliall Either what part hath the beleuer with the Infidel or how agreeth the temple of God with images For ye are the temple of the liuing God as God himselfe hath sayde I will dwell among them and will be theyr God and they shal be my people Wherfore come out from among them and seperate your selues from them saythe the Lorde and touch none vncleane thinge so will I receaue you and wil be a father vnto you and ye shal be my sonnes and daughters sayth the Lord almighty Iudith that holy woman would not suffer herselfe to be defiled with the meates of the wicked All the Sayntes of God which truely feared God when they haue bene prouoked to do any which they knewe to be contrarye to Gods lawes haue chosen to dye rather then to forsake the lawes of their God Wherefore the Machabees put themselues in daunger of death for the defense of the lawe yea and at length died manfully in the defense of the same If we do prayse sayth S. Augustine the Machabees and that with great admiration because they did stoutly stand euen vnto death for the lawes of theyr countrey howe muche more ought wee to suffer all thinges for our Baptisme for the sacramēt of the body and bloud of Christ. c. But the supper of the Lord such a one I meane as Christ commaundeth vs to celebrate the Masse vtterly abolysheth and corrupteth most shamefully Who am I that I shuld adde any thing to this which you haue so well spoken Nay I rather thanke you that you haue vouchsafed to minister so plentifull armour to me being otherwise altogether vnarmed sauing that hee cannot be left destitute of helpe whiche rightly trusteth in the helpe of God I onely learne to dye in reading of the new testament and am euer nowe and then praying vnto my God that hee will bee an helper vnto me in tyme of neede Seeing you are so obstinately set agaynst the Masse that you affirme because it is done in a tongue not vnderstanded of the people and for other causes I cannot tell what therefore it is not the true sacrament ordayned of Christ I beginne to suspecte you that you thinke not catholickely of Baptisme also Is our Baptisme whiche we do vse in a tongue vnknowne to the people the true baptisme of Christ or no If it be then doth not the straunge tongue hurt the Masse If it be not the baptisme of Christ tell me howe were you baptised Or whether will yee as the Anabaptistes do that al which were baptised in latin should be baptised agayne in the English tongue Although I would wish baptisme to be geuen in the vulgar tongue for the peoples sake which are present that they may the better vnderstand their owne profession and also be more able to teache theyr children the same yet notwithstanding there is not like necessity of the vulgar tongue in baptisme and in the Lordes supper Baptisme is geuē to children who by reason of their age are not able to vnderstand what is spoken vnto them what tongue soeuer it be The Lordes supper is and ought to be geuen to thē that are waxen Moreouer in baptisme which is accustomed to be geuen to children in the latine tongue all the substanciall poyntes as a man would say whiche Chryst commaunded to be done are obserued And therefore I iudge that baptisme to be a perfect and true baptisme and that it is not onely not neeedefull but also not lawfull for anye man so christened to be Christened agayne But yet notwithstanding they ought to be taught the Catechisme of the christian fayth when they shall come to yeares of discretion Which Cathechisme whosoeuer despiseth or wyll not desirously embrace and willingly learne in my iudgement he playeth not the parte of a christian man But in the popish mass◠are wanting certayne substancialles that is to say things commaunded by the worde of God to be obserued in ministration of the Lordes supper of that which there is sufficient declaration made before Where you say I would wish surely I would wishe that you had spoken more vehemently and to haue sayd it is of necessitie that all thinges in the congregation should be done in the vulgar tongue for the edifying and comfort of them that are present notwithstanding that the childe it selfe is sufficiently baptised in the latin tongue For asmuche as I perceaue you are so stiffely I wyll not say obstinately bente and so wedded to your opinion that no gentle exhortations no holesome counsailes no other kinde of meanes can call you home to a better mynde there remayneth that
which in like cases was wonte to be the onely remedy against stiffe necked and stubborne persons that is you must be hampered by the lawes compelled eyther to obey whether ye will or no or els to suffer that which a rebell to the lawes ought to suffer Doe you not knowe that whosoeuer refuseth to obey the lawes of the realme he bewrayeth himselfe to be an enemye to hys countrey Do you not know that this is the redyest waye to stirre vp sedition and ciuill warre It is better that you should beare your owne sinne then that through the example of your breache of the common lawes the common quyet should be disturbed How can you say you will be the Queenes true subiect when as you do openly professe that you will not keepe her lawes O heauenly father the father of all wisedome vnderstanding and true strength I beseeche thee for thy onelye sonne our sauiour Christes sake looke mercifully vppon me wretched creature and send thine holy spirite into my brest that not onely I may vnderstand according to thy wisedome howe this pestilent and deadly darte is to bee borne of and with what aunswere it is to be beaten back but also when I must ioyne to fight in the field for the glory of thy name that then I being strengthned with the defense of the right hand may manfully stand in the confession of thy fayth and of thy truth and continue in the same vnto the end of my lyfe thorough the same our Lord Iesus Christ. Amen Now to the obiection I graunt it to bee reasonable that he whiche by wordes and gentlenes cannot be made yeld to that is right and good shoulde be brideled by the straite correction of the lawes that is to say he that wyll not be subiecte to Gods word must bee punished by the lawes It is true that is commonly sayd He that wil not obey the Gospell must be tamed and taught by the rigour of the law But these thinges ought to take place agaynst him whiche refuseth to doe that is right and iust according to true godlines not against him which cannot quietly beare superstitions but doth haâ—e and detest from his age such kinde of proceedinges and that for the glorye of the name of God To that whiche ye say a trangressour of the common lawes bewrayeth himselfe to be an enemye of his countrey surely a man ought to looke vnto the nature of the lawes what maner of lawes they be which are broken For a faythful Christian ought not to thinke alike of all maner of lawes But that saying ought onely truely to be vnderstanded of suche lawes as be not contrarye to Gods word Otherwise whosoeuer loue their countrey in truth that is to say in God they will alwayes iudge if at any time the lawes of God and man be then contrarye to the other that a man ought rather to obeye God then man And they that thinke otherwise and pretend a loue to their countrey forasmuche as they make their countrey to fight as it were agaynst God in whome consisteth the onely stay of that country surely I do thinke that such are to be iudged most deadly enemies and traytours to theyr countrey For they that fight agaynst God whiche is the safety of their countrey what doe they els but go about to bryng vpon theyr countrey a present ruine and destruction But they that doe so are worthy to be iudged enemyes to their countrey and betrayours of the Realme Therefore c. But this is the redyest way ye say to stir vp sedition to trouble the quiet of the common wealth therefore are these things to be repressed in tyme by force of lawes Beholde Sathan doth not cease to practise hys olde guiles and accustomed subâ—leties Hee hath euer thys darte in a redines to hurle agaynst hys aduersaryes to accuse them of sedition that he may bryng them if he can in danger of the higher powers For so hath hee by his ministers alwayes charged the Prophetes of God Achab sayde vnto Elias art thou he that troubleth Israell The false Prophetes also complayned to theyr Princes of Hieremy that hys wordes were seditious and not to be suffered did not the scribes and Pharisies falsely accuse Christ as a seditious person and one that spake agaynst Cesar Did they not at the last cry if thou let this man go you are not Cesars frend The Oratour Tertullus how doth he accuse Paule before Felix the high Deputie We haue found this man sayth he a pestilent fellow a stirrer of sedition vnto all the Iewes in the whole world c. But I praye you were these men as they were called seditious persons Christ Paule and the Prophetes God forbid But they were of false men falsely accused And wherefore I praye you but because they reproued before the people their giles superstition and deceites And when the other coulde not beare it and would gladly haue had them taken out of the way they accused him as seditious persons and troublers of the common wealthe that being by this meanes made hatefull to the people and Princes they might the more easely be snatched vpp to be tormented and put to deathe But howe farre they were from all sedition their whole doctrine lyfe and conuersation doth well declare For that which was obiected last of all that he cannot be a faythful subiect to hys prince which professeth openly that he will not obserue the lawes which the Princes hath made here I would wish that I might haue an indifferent Iudge one that feareth God to whose iudgement in this cause I promise I will stand I aunswere therefore a man ought to obey hys Prince but in the Lord and neuer agaynst the Lord. For he that knowingly obeyeth his Prince agaynst God doth not a duety to the Prince but is a deceauer of the Prince and an helper vnto him to worke his owne destruction Hee is also vniust whiche geueth not the prince that is the princes and to GOD that is GODS Here commeth to my remembraunce that notable saying of Ualentinianus the Emperoure for choosing the Bishop of Millayne Set him saith he in the Bishoppes seate to whome if we as man do offend at any tyme wee may submitte our selues Policarpus the most constaunt Martyr when he stoode before the chiefe Ruler and was commaunded to blaspheme Christ and to sweare by the fortune of Cesar. c. he aunswered with milde spirite wee are taught sayth he to geue honour vnto Princes and those powers which be of God but such honour as is not contrary to Gods religion Hither vnto ye see good father how I haue in words onely made as it were a florishe before the fight whiche I shortly looke after and how I haue begonne to prepare certayne kindes of weapons to fight agaynst the aduersary of Christ and to inuse with my selfe how the daâ—â—s of the olde enemy may bee borne of and after what sorte
I may smite him againe with the sword of the spirit I learn also hereby to be in vre with armour and to assaye howe I can go armed In Tindall where I was borne not far from the Scottish borders I haue knowne my countreymen to watch night and day in theyr harnes suche as they had that is in theyr Iackes theyr speares in their hands you call them northern gads specially when they had any priuy warning of the comming of the Scottes And so doing although at euery such bickerings some of them spent their liues yet by such meanes like prettye men they defended their countrey And those that so dyed I thynke that before God they dyed in a good quarrell and theyr ofspring and progeny all the countrey loued them the better for theyr fathers sake And in the quarrell of Christ our sauiour in the defense of his owne diuine ordinaunces by the which he geueth vnto vs lyfe and immortalitie yea in the quarrell of fayth and christian religion wherin resteth our euerlasting saluation shall wee not watche shall wee not go alwayes armed euer looking when our aduersary whiche like a roaring Lyon seeketh whome hee may deuour shall come vpon vs by reason of oure slouthfulnes yea and woe be vnto vs if he can oppresse vs vnawares whiche vndoubtedly hee will doe if he finde vs sleepyng Let vs awake therefore For if the good man of the house knew what houre the theefe would come he would surely watch not suffer his house to be brokeÌ„ vp Let vs awake therfore I say Let vs not suffer our house to be brokeÌ„ vp Resist the deuill sayth S. Iames he will flee froÌ„ you Let vs therefore resist him manfully and taking the crosse vpon our shoulders let vs followe our captayne Christ who by hys owne bloud hath dedicated and hallowed the way whiche leadeath vnto the father that is to the light which no man can attayne the fountayn of the euerlasting ioyes Let vs follow I say whether hee calleth allureth vs that after these afflictions which last but for a moment whereby he tryeth our fayth as gold by the fire we may euerlastingly raygne and triumph with him in the glory of the father and that through the same our Lord and sauior Iesus Christe to whome with the father and the holye Ghost be all honour and glory nowe and for euer Amen Amen Good father forasmuche as I haue determined wyth my selfe to poure forth these my cogitations into your bosome here me thinketh I see you sodainly lifting vp your head towardes heauen after youre maner and then looking vpon me with your propheticall countenaunce and speaking vnto me with these or like woordes Trust not my sonne I beseethe you vouchsafe me the honour of this name for in so doing I shall thinke my selfe both honoured and loued of you Trust not I say my sonne to these worde weapons for the kingdom of God is not in words but in power And remember alwayes the wordes of the Lord do not imagine afore hand what and how you wil speake For it shall be geuen you euen in that same houre what ye shall speake For it is not ye that speake but the spirite of your father which speaketh in you I pray you therfore father pray for me that I may cast my whole care vppon him trust vpon him in all perils For I know and am surely perswaded that whatsoeuer I can imagine or think afore hand it is nothing except he assist me with his spirite when the tyme is I beseeche you therefore Father pray for me that such a complet harnes of the spirite such boldnes of minde may be geuen vnto me that I may out of a true faith say with Dauid I wil not trust in my bow and it is not my sword that shal saue me For he hath no plesure in the strength of an horse c. But the Lordes delight is in them that feare him and put theyr trust in his merâ—y I beseech you pray pray that I may enter this fight only in the name of God and that when all is past I being not ouercome through his gracious ayde may remayne and stand fast in him till that day of the Lord in that which to them that obtayne the victorye shall be geuen the liuely Manna to eate and a triumphant Crowne for euermore Now Father I pray you helpe me to buckle on thys geare a little better For ye know the deepenes of Sathan being an olde souldiar and you haue collored with him or now blessed be God that hath euer ayded you so well I suppose he may well hold you at the baye But truely hee will not be so willing I thinke to ioyne with you as with vs younglinges Syr I beseeche you let your seruaunt reade this my babling vnto you and now and then as it shal seeme vnto you best let your pen runne on my booke spare not to blotte my paper I geue you good leaue Syr I haue caused my man not onely to reade youre armour vnto me but also to write it out For it is not only no bare armure but also well buckled armure I see not how it coulde be better I thanke you euen from the bottome of my hart for it and my prayer shall you not lacke trusting that you doe the like for me For in deede there is the helpe c Many thinges make confusion in memory And if I were as well learned as sainct Paule I woulde not bestow much amongest them further then to gaul theÌ„ and spurgal too when and where as occasion were geuen and matter came to minde for the lawe shal be their shote anchor staye and refuge Therefore there is no remedye namely now wheÌ„ they haue the maister bowle in their hand and rule the roste but pacience Better it is to suffer what cruely they wil put vnto vs then to incurre Gods high indignation Wherefore good my Lord be of good cheare in the Lord with due consideration what hee requireth of you and what he doth promise you Our common enemy shall do no more then God will permit him God is faithfull which wil not suffer vs to be teÌ„pted aboue our streÌ„gth c. Be at a poynt what ye wil stand vnto sticke vnto that and let them both say and do what they list They can but kil the body whiche otherwise is of it selfe mortall Neyther yet shal they do that when they list but when God wil suffer them when the houre appoynted is come To vse many wordes with them it shal be but in vayne nowe that they haue a bloudy and deadly lawe prepared for theÌ„ But it is very requisite that ye geue a reasonable accompt of your fayth if they wil quietly heare you els ye knowe in a wicked place of iudgement a man may keepe silence after the example of Christ. Let them not deceiue you with
of the harte and veritie wherein consisteth true Christian Religion and not in the outward deedes of the letter onely or in the glisteryng shewe of mans traditions or pardons pilgrimages ceremonies vowes deuotions voluntarie workes and workes of supererogation foundations oblations the Popes supremacie c. so that all these either were nedeles where the other is present or els were of small estimation in comparison of the other The tenour and effect of these his Sermons so far as they could come to our handes here foloweth ¶ The tenoure and effecte of certayne Sermons made by mayster Latimer in Cambridge about the yeare of our Lord. 1529. TV quis es which wordes are as much to say in Englyshe Who art thou These be the wordes of the Phariseis which were sent by the Iewes vnto sainct Iohn Baptist in wildernesse to haue knowledge of hym whom he was which woordes they spake vnto hym of an euill intent thinkyng that he would haue taken on hym to be Christe and so they woulde haue had him done with their good willes because they knewe that he was more carnall and geuen to their lawes then Christ in deede should be as they perceyued by their old prophecies and also because they maruayled muche of his great doctryne preachyng and baptising they were in doubt whether he was Christ or not wherefore they sayd vnto him who art thou Then answered sainct Iohn and confessed that he was not Christ. Now here is to be noted the great and prudent answere of saincte Iohn Baptist vnto the Phariseis that when they required of him whom he was he would not directly answere of himselfe what he was him selfe but he sayd he was not Christ by the which saying he thought to put the Iewes and Phariseis out of their false opinion beliefe towardes him in that they would haue had him to exercise the office of Christ and â—o declared farther vnto them of Christ saying he is in the middes of you and amongst you whoÌ„ ye know not whose â—atchet of his shoe I am not worthy to vnlose or vndoe By this you may perceiue that saint Iohn spake much in the lande and prayse of Christ his maister professing himselfe to be in no wise like vnto him So likewise it shal be necessary vnto all men women of this world not to ascribe vnto them selues any goodnes of themselues but all vnto our Lorde God as shall appeare herafter when this question aforesayd Who art thou shall be moued vnto theÌ„ not as the Phariseis did vnto saint Iohn of an euill purpose but of a good and simple minde as may appeare hereafter Now then according to the preachers mynd let euery man and woman of a good simple mind contrary to the Phariseis intent aske this question Who art thou this question must be moued to themselues what they be of themselues on this fashion What art thou of thy only and natural generatioÌ„ betwene father mother wheÌ„ thou camest into this world What substaÌ„ce what vertue what goodnes art thou of by thy selfe which question if thou reherâ—e often times vnto thy selfe thou shalt well perceiue vnderstand how thou shalt make aunswer vnto it which must be made on this wayes I am of my selfe and by my selfe coÌ„ming from my naturall father mother the childe of the ire indignation of God the true inheritour of hel a lumpe of sinne working nothing of my selfe but all towardes hell except I haue better helpe of an other then I haue of my selfe Now we may see in what state we enter in to this world that we be of our selues the true and iust inheritours of hell the children of the ire indignation of Christ working all towardes hell whereby we deserue of our selues perpetuall dampnation by the ryght iudgement of God and the true clayme of our selues which vnthrifty state that we be borne vnto is come vnto vs for our own desertes and proueth well this example followyng Let it be admitted for the probatioÌ„ of this that it might please the kynges grace now being to accept into his fauour a meane man of a simple degre and byrth not borne to any possession whom the kynges grace fauoureth not because this person hath of himselfe deserued any such fauoure but that the kyng casteth this fauoure vnto him of his owne mere motion fantasy and for because the kings grace will more declare his fauoure vnto him he geueth vnto his sayd man a thousand poundes in landes to hym and his heyres on this condition that he shall take vpon him to be the chiefe captayne and defendour of his towne of Calice and to be trew and faythfull vnto hym in the custodie of the same agaynst the Frenche men specially aboue all other enemies This man taketh on hym this charge promysing his fidelitie thereunto It chaunceth in processe of tyme that by the singuler acquaintaunce and frequent familiaritie of this Captaine with the French men these French men geue vnto this sayde Captayne of Calice a great summe of money so that he will be content and agreeable that they may enter into the sayde towne of Calice by force of armes and so thereby to possesse the same vnto the Crowne of Fraunce vpon this agreement the French men doe inuade the sayde Towne of Calice alonely by the neglygence of this Captayne Now the Kynges grace hearyng of this inuasion commeth with a great puissaunce to defende this his sayd Towne and so by good pollicie of warre ouercommeth the sayd French men and entreth againe into his Towne of Calice Then he beyng desyrous to knowe how these enemies of his came thyther he maketh profound searche and enquirie by whom this treason was conspyred by this searche it was knowen and founde his owne Captayne to be the very authoure and beginner of the betraying of it The King seeing the great infidelitie of this person dischargeth this man of his office and taketh from him and his heyres this thousande poundes possessions Thinke you not but the Kyng doth vse iustice vnto him and all his posteritie and heyres Yes truely the sayde Capitayne cannot deny hymselfe but that he hadde true iustice consyderyng howe vnfaythfully he behaued hym to his Prince contrary to his own fidelitie and promyse so likewyse it was of our fyrst Father Adam He had geuen vnto him the spirite of science knowledge to worke all goodnesse therewith this sayd spirite was not geuen alonely vnto him but vnto all his heyres and posteritie He had also deliuered him the Towne of Calice that is to say Paradise in earth the most strong and fayrest Towne in the worlde to be in his custodie He neuerthelesse by the instigation of these Frenche menne that is to say the temptation of the Feende dyd obey vnto their desire and so brake his promise and fidelitie the commaundemeÌ„t of the euerlasting kyng his maister in eatyng of the apple by hym inhibited Now then the kyng seyng this great treason in
vehementibus quamlibet sinceris puris quimus Quare prohibeat deus ne in hac dierum malitia qui debent ipsi potius praedicare praecepit enim nobis inquit Petrus praedicare vel volentes potentes praedicare praepediant contra illud noli prohibere eum benefacere qui potest vel cauponantes praedicare compellant sic miseram plebeculam in superstitione fallaci fiducia damnabiliter detineÌ„tes Quin deus potius misereatur nostri vt cognoscamus in terra viam tuam ne videamur in quos illud quadret digne noÌ„ cogitationes meae cogitationes vestrae neque viae meae viae vestrae dicit dominus Hinc ego nudis sententijs subscribere non audeo domine cum primis obseruande quia popularis superstitionis diutius duraturae quoad possum authorculus esse nolo ne mei ipsius damnationis simul sim author Quod si dignus essem qui tibi coÌ„silium darem colendissime pater sed cohibeo me quaÌ„ sit prauum intollerabile hominis cor detur vel coniectare Neque sane quisquam nouit quae sunt hominis nisi spiritus hominis qui est in eo Non me superbia detinet vlla ab illa subscriptione toties a tua dominatione cum maxima mei animi molestia rogata Non potest non esse impium patribus proceribus ecclesiae non obtempeâ—are sed videndum interim illis quid quibus imperent cum in loco deo quam hominibê° obedire oportet magis Sic dolet mihi caput reliquum corpus languet vt nec venire nec haec rescribete licet emendare Sed tua dominatio si non iudicium meum certe studium spero probabit Valeat dominatio tua In this foresayd Epistle as ye heare he maketh mention of certayne articles or propositions whereunto hee was required by the Bishops to subscribe The copy and effect of those articles or nude propositions as hee calleth them be these ¶ Articles deuised by the Bishops for M. Latymer to subscribe vnto I Beleeue that there is a purgatory to purge the soules of the dead after this lyfe That the soules in Purgatorie are holpen wyth the Masses prayers and almes of the liuyng That the Saints do pray as Mediatours now for vs in heauen That they are to be honoured of vs in heauen That it is profitable for Christians to call vppon the Saintes that they may pray as Mediatours for vs vnto God That pilgrimages and oblations done to the Sepulchres and Reliques of Saints are meritorious That they which haue vowed perpetual chastitie may not marry nor breake their vow without the dispensation of the Pope That the keyes of bindyng loosing deliuered to Peter do still remaine with the bishops of Rome his successors although they lyue wickedly and are by no meanes nor at any tyme committed to lay men That men may merite and deserue at Gods hand by fasting prayer and other good works of pitie That they which are forbidden of the Bishoppe to preach as suspect persons ought to cease vntill they haue purged themselues before the sayde Bishops or theyr Superiors and be restored agayne That the fast whiche is vsed in Lent and other fastes prescribed by the Canons and by custome receiued of the Christians except necessity otherwise require and to be obserued and kept That God in euery one of the seuen Sacramentes geueth grace to a man rightly receiuing the same That consecrations sanctifyinges and blessinges by vse and custome receiued in the Churche are laudable and profitable That it is laudable and profitable that the venerable Images of the Crucifix and other Sayntes should be had in the Church as a remembraunce and to the honour and worship of Iesus Christ and his Sayntes That it is laudable and profitable to decke to clothe those Images and to set vp burning lightes before them to the honor of the sayd Sayntes To these Articles whether he did subscribe or no it is vncertayne It appeareth by his Epistle aboue written to the Byshoppe that he durst not consent vnto them where he writeth in these wordes His ego nudis sententijs subscribere non audeo quia popularis superstitionis diutius duraturae quoad possum autorculus esse nolo c. But yet whether he was compelled afterwarde to agree through the cruell handling of the Byshoppes it is in doubt By the wordes and the Title in Tonstalles Register prefixed before the Articles it may seeme that he subscribed The wordes of the Register bee these Hugo Latimerus in sacra Theologia Bacch in vniuersitate Cantab. coram Cant. Archiepiscopo Iohan Lond. Episcopo reliquáque concione apud Westmonst vocatus confessus est recognouit fidem suam sic sentiendo vt sequitur in his artic xxi die Martij Anno. 1531. If these wordes be true it may bee so thought that he subscribed And whether he so did no great matter nor maruell the iniquitye of the time being such that either he must nedes so do or els abide the Bishoppes blessing that is cruell sentence of death which he at that time as himselfe confessed preachinge at Stamforde was lothe to susteine for such matters as these were vnlesse it were for Articles necessary of his beliefe by whiche his wordes I coniecture rather that he did subscribe at length albeit it was longe before he coulde be brought so to do Yet this by the waye is to be noted concerning the crafty and deceitfull handling of these Bishoppes in his examinations what subtle deuises they vsed the same time to entrappe him in theyr sâ—ares The trueth of the story he sheweth forth hymselfe in a certayne Sermon preached at Stamforde ann 1550. October 9. his wordes be these I was once sayeth he in examinatioÌ„ before fiue or sixe Bishops where I had much turmoyling euery weeke thrise I came to examinations and many snares and traps were layde to get something Now God knoweth I was ignoraunt of the Lawe but that God gaue me answere and wisedome what I should speake it was God in deed for els I had neuer escaped them At the last I was brought forth to be examined into a chamber hanged with arras where I was wont to be examined but nowe at this time the chamber was somewhat altered For where as before there was wonte euer to be a fire in the chimney now the fire was taken away and an arras hanged ouer the chimney and the table stood nere the chimneis end There was amongest these Bishoppes that examined me one with whom I haue bene very familier and tooke him for my great frend an aged man and he sate nexte the table end Then amongest all other questions he put forth one a very subtle and crafty one and such a one in deed as I could not thinke so great daunger in And when I should make aunswere I pray you M. Latimer sayd one speake out I am very thicke of hearing and here
recompense where as I my selfe am not able I shall not cease to pray my Lorde God which both is able and also doth in deede reward all them that fauour the fauourers of his truth for his sake for the truth is a common thinge pertayning to euery man for the which euery man shall aunswere an other daye And I desire fauour neither of your maystership neither of any man els but in trueth and for the trueth I take God to witnesse whiche knoweth all In verye deede maister Chauncellour dyd shew me that my Lord byshop of London had sent letters to him for me and I made aunswere that he was myne Ordinary and that both he might shuld reforme me as farre as I needed reformation as wel and as soone as my Lord of London And I woulde be very loth nowe thys deepe winter being so weake and so feeble not onely exercised with my disease in my head and side but also wyth new both the colike and the stone to take suche a iourney and though he might so do yet he needed not for he was not bound so to do notwithstaÌ„ding I sayd if he to do my Lord of London pleasure to my great displeasure woulde needes commaund me to go I would obey his commandement yea though it shuld be neuer so great a greuance and paynefull to me with the which answere he was content saying he would certifie my Lord of London thereof trusting his Lordship to be content with the same but as yet I heare nothing from him M. Chauncellour also said that my Lord of LondoÌ„ maketh as though he wer greatly displeased with me for that I did conteÌ„pne his authoritie at my last being in London Forsooth I preached in Abbe-church not certayne then as I remember whether in his Dioces or no intending nothing lesse then to contemne his authoritie and this I did not of myne owne suinge or by mine owne procuration but at the request of honest merchaunt men as they seemed to me whose names I do not knowe for they were not of myne acquayntaunce before I am glad therof for their sakes least if I knew theÌ„ I shoulde be compelled to vtter them so and theyr godlye desire to heare godly preaching shuld return to their trouble for they required me very instantly and to say the truth euen importunately Whether they were of that parish or no I was not certayn But they shewed not onely themselues but also many other to be very desirous to hear me pretending great hunger and thyrst of the word of God ghostly doctrine And vpon consideration and to auoyd al inconueniences I put them of and refused them twise or thrise till at the last they brought me word that the Parson and Curate were not onely content but also desired me notwithstanding that they certified him both of my name playnly and also that I had not the bish seale to shew for me but onely a licence of the Uniuersitie which Curate dyd receiue me welcommed me and when I shuld go into the pulpite gaue me the common benediction so that I hadde not ben alonely vncharitable but also churlishly vncharitable if I would haue sayd nay Nowe al this supposed to be trueth as it is I maruell greatly howe my Lorde of London can alledge any contempt of him in me First he did neuer inhibite me in my life and if hee did inhibite his Curate to receaue me what pertaineth that to me which neither did know thereof nor yet made any sute to the curate deceiptfully nor it did not appeare to me very likely that the Curate would so litle haue regarded my Lords inhibitioÌ„ which he mayntayneth so vigilantly not knowing my Lords minde before Therefore I coniected with my self that eyther the Curate was of such acquayntaunce with my Lord that he might admitte whome hee would or els and rather that it was a trayne and a trap layde before me to the intent that my Lorde himselfe or other pertayning to hym was appoynted to haue bene there and to haue taken me if they coulde in my sermon which coniecture both occasioned me somewhat to suspect those men which desired me though they speake neuer so fayre and frendly and also rather to go For I preach nothing but if it might be so I woulde my Lorde him selfe might heare me euery sermon I preache So certayne I am that it is trueth that I take in hand to preache If I had with power of my frendes the Curate gaynesaying and withstanding presumed to haue gone into the pulpitte there had bene something wherefore to pretend a conteÌ„pt I preached in Kent also at the instaunt request of a Curate yet here I not that his Ordinary layeth any conteÌ„pt to my charge or yet doth trouble the curate I maruel not a little how my Lord Bysh. of London hauing so brode wyde and large Dioces committed vnto hys cure and so peopled as it is can haue leysure for preaching and teaching the word of God oportune importune tempestiue intempestiue priuatim publice to his owne flocke iâ—stando arguendo exhortando monendo câ—m omni lenitate doctrina haue leysure I say eyther to trouble me or to trouble him selfe with me so poore a wretch a stranger to him nothing pertayning to his cure but as euery man pertayneth to euery mans cure so intermixing intermâ—â—ling himselfe with an other mans cure as though he had nothing to doe in his owne If I would do as some men seyn my Lorde dothe gather vp my â—oyle as wee call it warely and narrowly and yet neyther preache for it in mine owne cure nor yet other where peraduenture he woulde nothing deny me In very deede I did monish Iudges and Ordynaryes to vse charitable equitie in their iudgementes towardes suche as been accused namely of suche accusers which beene as like to heare and bewray as other bene to say amisse and to take mens words in the meaning therof and not to wrast them in an other sense then they were spoken in for all suche accusers and witnesses be false before God as sainct Hierome saith vpon the xxvi chapiter of Mathew Nor yet I do not accompt those Iudges wel aduised which wittingly will geue senteÌ„ce after such witnesses much lesse those whiche procure suche witnesses agaynst any man nor I thinke not iudges now a dayes so deeply confirmed in grace or so impeccable but that it may behoue and become preachers to admonish theÌ„ to do well as wel as other kindes of men both great and small And this I did occasioned of the epistle whiche I declared Rom. vi wherein is this sentence non istes sub lege sed sub gratia ye christen men that beleeue in Christ are not vnder the law What a saying is this quod I if it be not rightly vnderstande that is as saynct Paule did vnderstand it for the wordes sound as though he would goe about to occasion Christen men to breake lawe seeing they be not vnder the
theyr Pardons which causeth many a man to sinne in trust of them For as for those malefactours which I nowe rehearsed you shall not finde one amongest a hundreth but that he wil cry out both of these bookes and also of them that haue them yea will be glad to spend the good whiche he hath wrongfullye gotten vpon Fagots to burne both the bookes and them that haue them And as touching these men that were latelye punished for these bookes there is no man I heare say that can lay any word or deede agaynst them that shoulde sound to the breaking of any of your graces lawes this onely except if it be yours and not rather theyrs And be it so that there be some that haue these bookes that bee euill vnruely and selfe willed persons not regarding Gods lawes nor maÌ„s yet these bookes be not the cause therof no more then was the bodily presence of Christ and his wordes the cause that Iudas fell but theyr owne froward mind and carnal wit which shoulde be amended by the vertuous example of lyuing of their Curates by the true expositioÌ„ of the scripture If the lay people had suche Curates that would thus doe theyr office these bookes nor the Deuill himselfe coulde not hurte them nor make them to goe out of frame so that the lacke of good Curates is the destruction and cause of al mischiefe Neyther doe I write these thinges because that I will either excuse these menne lately punished or to affirme al to be true writteÌ„ in these books which I haue not all read but to shew that there can not such inconuenience folow of them and specially of the scripture as they would make men beleue should folow And though it bee so that your Grace maye by other bookes and namely by the Scripture it selfe know perceiue the hipocrite Wolues clad in sheepes clothing yet I thinke my selfe bounde in conscience to vtter vnto your grace such thinges as God put in mind to write And this I do God so iudge me not for hate of any person or persons liuing nor for that that I thinke the word of GOD should go forth without persecution if your Grace hadde commaunded that euery man within your Realme should haue it in his mothers tongue For the Gospell must needes haue persecution vnto the time that it bee preached throughout all the world which is the last signe that Christe shewed to his Disciples that should come before the daye of iudgement so that if your grace had once commaunded that the scripture shoulde be put forth the deuill would set forth some wyle or other to persecute the trueth But my purpose is for the loue that I haue to God principally the glory of his name which is only known by his word and for the true allegiaunce that I owe vnto your Grace and not to hide in the grounde of my hart the talent geuen me of God but to chaffer it forth to other that it may encrease to the pleasure of God to exhort your grace to auoid and beware of these mischieuous flatterers and their abhominable wayes and counsels And take heed whose counsels your grace doth take in this matter for there be some that for feare of losing of their worldly worship and honor will not leaue theyr opinion which rashly and that to please menne withall by whome they had great promotion they tooke vpon them to defend by writing so that now they thinke that all theyr felicity which they put in this life should be mard and their wisedome not so greatlye regarded if that whiche they haue so slaunderously oppressed should be now put forth and allowed But alas let these men remember S. Paul how feruent he was agaynst the truth and that of a good zeale before he was called he thought no shame to suffer punishment great persecutions for that which he before despised called heresy And I am sure that theyr liuing is not more perfect then S. Paules was as concerning the outward workes of the law before he was conuerted Also the king and Prophete Dauid was not ashamed to forsake his good intent in building of the Temple after that the Prophet Nathan had shewed him that it was not the pleasure of god that he should build any house for him and notwithstanding that Nathan had before allowed praysed the purpose of Dauid yet he was not ashamed to reuoke and eat his words againe when he knew that they were not according to Gods will and pleasure Wherefore they be sore drowned in worldly wisedome that thinke it agaynst theyr worship to knowledge theyr ignoraunce whom I pray to God that your grace may esâ—ye and take heede of theyr worldly wisedome whiche is foolishnes before God that you may do that that God coÌ„maundeth and not that seemeth good in your owne sighte without the word of God that your grace may be founde acceptable in his sight and one of the meÌ„bers of his church and according to the office that he hath called your Grace vnto you may be found a faythfull minister of his giftes and not a defender of his fayth for hee will not haue it defended by man or mans power but by his wordes onely by the whiche he hath euermore defended it and that by a way farre aboue mans power or reason as all the stories of the Bible maketh mention Wherefore gracious king remember your selfe haue pity vpon your soule and thinke that the daye is euen at hand when you shall geue accountes of your office and of the bloud that hath bene shedde with your sworde In the which day that your grace may stand stedfastly and be not ashamed but to be cleare and readye in your reckoning to haue as they say your Quites est sealed with the bloude of our Sauiour Christ whiche onely serueth at that day is my dayly prayer to him that suffered death for our sinnes which also prayeth to his father for grace for vs continually To whom be all honour and prayse for euer AmeÌ„ The spirit of God preserue your Grace Anno Domini 1530. 1. die Decembris In this Letter of Mayster Latimer to the king aboue prefixed many thinges we haue to consider First his good conscience to God his good will to the king the duety of a right Pastour vnto trueth his tender care to the common wealth and especially to the Church of Christ. Further we haue to consider the abuse of Princes courtes how kinges many times be abused with flatterers and wicked couÌ„sellers aboute them and especially wee maye note the subtle practises of prelates in abusing the name and authority of kinges to set forth theyr owne malignaunt proceedinges We may see moreouer and rather maruell at in the sayde letter the great boldnes and diuine stoutnes in this man who as yet being no Bishop so freely and playnely without all feare of death aduentring his owne life to
your selfe within your boundes if you had not vsed such scoffes and tauntes this had not bene done After this the Byshop of Glocester sayde in excusing of his booke Gloc. M. Latimer hereby euery man may see what learnyng you haue Then M. Latimer interrupted hym saying Lati. Lo you looke for learnyng at my handes whiche haue gone so longe to the schole of obliuion makynge the bare walles my Librarie keepyng me so long in prison without booke or penne and inke and nowe you let me lose to come and aunsweare to Articles You deale with me as though two were appoynted to fyght for lyfe and death and ouer nyght the one through friendes and fauour is cheryshed hath good counsayle geuen hym howe to encounter with his enemie The other for enuye or lacke of friendes all the whole nyght is set in the stockes In the mornyng when they shall meete the one is in strength and lusty the other is starke of his limmes and almoste dead for feeblenes Thynke you that to runne through this man with a speare is not a goodly victory But the Byshoppe of Glocester interruptyng his aunswere proceeded saying Glo. I went not about to recite any places of Scripture in that place of my booke for then if I had not recited it faythfully you myght haue had iust occasion of reprehention but I only in that place formed an argument á maior◠in this sense that if in the olde lawe the Priestes had power to decide matters of controuersies muche more then ought the authoritie to be geuen to the clergy in the new law and I pray you in this poynt what auayleth the rehersall secundum legem dei Lati. Yes my Lorde very muche For I acknowledge authoritie to be geuen to the spiritualtie to decide matter of Religion and as my Lord sayd euen nowe to regere but they must do it secundum verbum dei and not secundum voluntatem suam according to the worde and lawe of God and not after their owne will after their owne imaginations and fantasies The Byshop of Glocester woulde haue spoken more sauyng that the Byshop of Lincolne sayde that they came not to dispute with M. Latimer but to take his determinate aunsweres to their Articles and so began to propose the same Articles whiche were proposed to M. Ridley But M. Latimer interrupted him speaking to the bishop of Glocester well my Lord I could wish more faythfull dealyng with Gods woorde and not to leaue out a part and snatche a part here and an other there but to rehearse the whole faythfully But the Byshoppe of Lincolne not attendyng to this saying of Maister Latimer proceeded in rehearsing the Articles in forme and sense as I declared before in the examination of the Articles proposed to Maister Ridley and requyred Maister Latimers aunswere the fyrst Then Maister Latimer makyng his protestation that notwithstandyng these his aunsweres it shoulde not bee taken that thereby he would acknowledge any authoritie of the Byshoppe of Rome saying that he was the Kyng and Queene their Maiesties subiecte and not the Popes neyther coulde serue two maisters at one tyme except he should first renounce one of them required the Notaries so to take his protestation that what soeuer hee shoulde saye or do it shoulde not be taken as though he did thereby agree to any authoritie that came from the Byshop of Rome Linc. The Byshop of Lincolne sayd that his protestation shoulde be so taken but he required him to aunsweare briefly affirmatiuely or negatiuely to the first Article and so recited the same agayne and Maister Latimer aunswered as foloweth Lati. I doe not deny my Lorde that in the Sacrament by spirite and grace is the very body and bloud of Christ because that euery man by receiuyng bodylye that bread and wine spiritually receyueth the body and bloud of Christe and is made partaker thereby of the merites of Christes Passion but I denye that the body and bloud of Christe is in such sort in the Sacrament as you woulde haue it Linc. Then Maister Latimer you aunsweare affirmatiuely Lati. Yea if you meane of that grosse and carnall beyng which you do take The Notaries tooke his aunsweares to bee affirmatiuely Linc. What say you Maister Latimer to the seconde Article and recited the same Lati. There is my Lorde a chaunge in the bread and wine and suche a chaunge as no power but the omnipotencie of GOD can make in that that whiche before was bread shoulde nowe haue that dignitie to exhibite Christes body yet the bread is still bread and the wine still wine for the chaunge is not in the nature but in the dignitie because nowe that whiche was common bread hath the dignitie to exhibite Christes body for where as it was common bread it is nowe no more common bread neither ought it it to be so taken but as holy bread sanctified by Gods worde With that the Byshop of Lincolne smyled saying Linc. Lo Maister Latimer see what stedfastnesse is in your doctrine That whiche you abhorred and despised moste you now most establyshe for where as you moste rayled at holy bread you nowe make your communion holy bread Lati. Tush a rushe for holy bread I say the bread in the communion is an holy bread in deede But the Byshoppe of Lincolne interrupted hym and sayde Linc. O you make a difference betwene holy bread and holy bread with that the audience laughed Well maister Latimer is not this your aunsweare that the sustaunce of bread and wine remayneth after the wordes of consecration Lati. Yes verely it must nedes bee so for Christ him selfe calleth it bread Saint Paul calleth it bread the Doctours confesseth the same the nature of a Sacrament confirmeth the same and I call it holy bread not in that I make no difference betwixt your holy bread this but for the holy office whiche it beareth that is to be a figure of Christes body and not onely a bare figure but effectually to represent the same So the Notaries penned his aunsweare to be affirmatiuely Linc. What say you to the third question and recited the same Lati. No no my Lorde Christe made one perfect Sacrifice for all the whole world neither can any man offer him agayne neither can the Priest offer vp Christe agayne for the sinnes of man which he tooke away by offeryng hym selfe once for all as Saint Paul sayth vppon the crosse neither is there any propitiation for our sinnes sauyng his crosse onely So the Notaries penned his aunswere to this Article also to be affirmatiuely Linc. What say you to the fourth Maister Latimer and recited it After the recitall whereof when Maister Latimer aunsweared not the Byshop asked hym whether he heard him or no Lati. Yes but I doe not vnderstande what you meane thereby Linc. Mary onely this that these your assertions were condemned by M. Doctor Weston as heresies is it not so M. Latimer
therefore make no more a do but put this surples vpon you Rid. Truly if it come vpon me it shal be against my wil. Brok. Will you not do it vpon you Rid. No that I will not Brok. It shal be put vpon you by one or other Rid. Do therein as it shall please you I am well contented with that and more then that the seruaunt is not aboue his Maister If they delt so cruelly with our Sauiour Christe as the Scripture maketh mention and he suffered the same patienly howe muche more doth it become vs his seruaunts and in saying of these wordes they put vppon the sayde Doctor Ridley the surples with all the trinkettes appertaynyg to the Masse and as they were puttyng on the same Doctor Ridley did vehemently inuey against the Romysh Byshyp and all that foolysh apparell callyng hym Antichrist and the apparell foolysh and abominable yea to fond for a Uice in a play in so muche that Brokes was exceeding angry with him and bad hym holde his peace For he dyd but rayle Doct. Ridley aunsweared agayne and sayde so long as his tounge and breath woulde suffer hym he woulde speake agaynst their abominable doynges what so euer happened vnto hym for so doyng Brok. Well you were best to holde your peace lest your mouth be stopped At which wordes one Edridge the reader then of the Greeke Lecture standing by sayd to Doct. Brokes Syr the lawe is he should be gagged therefore let hym be gagged At which wordes Doct. Ridley lookyng earnestly vpon him that so sayd wagged his head at hym and made no aunswere againe but with a sigh sayd Oh well well well So they proceeded in their doinges yet neuerthelesse D. Ridley was euer talkyng things not pleasant to their eares although one or other bad hym hold his peace least he should be caused against his wyll When as they came to that place where as D. Ridley should hold the chalice and the wafer cake called â—he singyng bread they bade hym holde the same in hys hande And Doct. Ridley sayd they shal not come in my hands for if they do they shall fall to the ground for all me Then there was one appoynted to hold them in his hand while Bishop Brookes red a certaine thyng in Latine touching the degradation of spirituall persones accordyng to the Popes law Afterward they put a booke in hys hand and withall red as is before sayd a certayne thing in Latin the effect therof was We do take from you the office of preachyng the Gospel c. At which wordes D. Ridley gaue a great sâ—gh lookyng vp toward heauen saying Oh Lorde God forgeue them this their wickednes And as they put vppon hym the Masse geare so they began with the vppermost garment in taking it away agayne reading a thyng in Latine accordyng to the order contayned in the sayd booke of the Popes law Now wheÌ„ all was taken from him sauing onely the surples left on his backe as they were readyng and takyng it away D. Ridley sayd vnto them Lord God what power be you of that you can take from a man that which he neuer had I was neuer singer in all my lyfe and yet you will take from me that which I neuer had So when all this their abhominable and ridiculous degradation was ended very solemnely D. Ridley sayde vnto D. Brookes haue you done If you haue done then geue me leaue to talke with you a little concernyng these matters Brookes answered and said M. Ridley we may not talke with you you be out of the Church and our law is that we may not talke with any that be out of the church Then M. Ridley sayd seeyng that you will not suffer me to talke neyther will vouchsafe to heare me what remedy but patience I referre my cause to my heauenly Father who will reforme thynges that be amisse when it shall please hym At which words they would haue bene gone but that M. Ridley sayd My L. I would wish that your Lordship would vouchsafe to read ouer and peruse a litle booke of Bertrams doyngs concernyng the Sacrament I promise you you shall finde much good learnyng therein if you will read the same with an indifferent iudgement D. Brookes made no aunswer to this but would haue bene gone away Then M. Ridley sayd Oh I perceyue that you cannot away with this maner of talke Well it bootes not I will say no more I wil speake of worldly affaires I pray you therfore my Lord heare me and be a meane to the Queenes maiestie in the behalfe of a great many of poore men and especially for my poore sister and her husband which standeth there They had a poore liuing graÌ„ted vnto them by me whiles I was in the Sea of London and the same is taken away from them by hym that now occupieth the same roume without all law or conscience Here I haue a Supplication to the Queenes maiestie in their behalfes You shal heare the same red so shal you perceyue the matter the better Then he red the same and when he came to the place in the Supplication that touched hys Sister by name then he wept so that for a little space he could not speake for weepyng After that hee had left of weepyng he sayde This is nature that mooueth mee But I haue now done and with that read out the rest and deliuered the same to hys Brother commaundyng hym to put it vp to the Queenes Maiestie and to sue not onely for hymselfe but also for suche as had any Leases or Grauntes by hym and were put from the same by Doctour Boner then Byshop of London whereunto Brookes sayd In deede Maister Ridley your request in this Supplication is very lawfull and honest therfore I must needes in conscience speake to the Queenes Maiestie for them Ridley I pray you for Gods sake do so Brookes I thinke your request will be granted except one thyng let it and that is I feare because you do not allow the Queenes proceedyngs but obstinately withstand the same that it will hardly be graunted Ridley What remedy I can doe no more but speake and write I trust I haue discharged my conscience therein and Gods will be done Brokes I will doe what lyeth in me The copy of this supplication written to the Queene here followeth ¶ M. Ridley to the Queenes Maiestie IT may please your Maiestie for Christ our Sauiours sake in a matter of conscience and now not for my selfe but for other poore men to vouchsafe to heare and vnderstande this mine humble supplication It is so honourable princesse that in the tyme whyles I was in the Ministerie of the Sea of London diuers poore men Tenants thereof haue taken new Leases of their Tenantries and holdyngs and some haue renewed and chaunged their old and therefore haue payed fines and summes of money both to me and also to the Chapter of Paules for the confirmation
dignitie honour and estimation so necessary members sometime accounted so many godly vertues the study of so many yeares such excellent learnyng to be put into the fire and consumed in one moment Wel dead they are and the reward of this world they haue already What reward remayneth for them in heauen the day of the Lordes glory when he commeth with his saints shall shortly I trust declare Albeit I haue differred and put ouer many treatises letters exhortations belongyng to the story of the Martyrs vnto the latter appendix in the ende of this volume thinkyng also to haue done the lyke with these farewels exhortations followyng of D. Ridley yet for certain purposes moouing me thereunto and especially consideryng the fruitfull admonitions wholesome doctrine and necessary exhortations conteyned in the same I thought best here to bestow and consequently to adioyne the sayd tractations of that learned pastour with the lyfe and story of the authour Whereof the two first be in a manner of hys farewels the one to his kinsfolks and generally to all the faithfull of the number of Christes congregation the other more speciall to the prisoners and banished ChristiaÌ„s in the gospels cause the third containeth a fruitfull and a generall admonition to the citie of London and to all other with necessary precepts of christian office as by the tenour of them here followeth in order to be seene ¶ A treatise or a letter written by D. Ridley in steade of his last farewell to all hys true and faythfull friendes in God with a sharpe admonition withall vnto the Papistes AT the name of Iesus let euery knee bow both of thynges in heauen and thynges in earth and things vnder the earth and let euery tongue confesse that Iesus Christ is the lord vnto the glory of God the Father Amen As a man mynding to take a farre iourney and to depart from his familiar frendes commonly and naturally hath a desire to bidde his frendes farewell before his departure so lykewise now I looking daylye when I should be cauled to depart hence from you O all ye my dearely beloued brethren sisters in our Sauiour Christ that dwell here in this worlde hauing a lyke mynde towardes you all and blessed be God for such tyme and leasure whereof I right hartely thanke his heauenly goodnesse to byd you all my deare brethren sisters I saye in Christ that dwell vpon the earth after such maner as I can Farewell Farewell my deare brother George Shipside whom I haue euer found faythfull trusty and louyng in all sâ—ate and conditions and now in the tyme of my crosse ouer al other to me most frendly and stedfast and that which lyked me best ouer all other thynges in Gods cause euer hartye Farewell my deare sister Alice his wyfe I am glad to heare of thee that thou doest take Christes crosse which is layd now blessed be God both on thy backe and myne in good part Thanke thou God that hath geuen thee a godly and louyng husband see thou honour hym and obey hym accordyng to Gods law Honour thy mother in law hys mother and loue all those that pertaine vnto him beyng redy to do them good as it shall lye in thy power As for thy children I doubt not of thy husband but that hee which hath geuen him an hart to loue and feare God and in God them that pertaine vnto him shall also make hym friendly and beneficiall vnto thy children euen as if they had bene gotten of his owne body Farewell my welbeloued brother Iohn Ridley of the Waltoun and you my gentle and louing sister Elizabeth whom besides the naturall league of amitie your tender loue which you were sayde euer to beare towardes mee aboue the rest of your brethren doth bynde mee to loue My mynde was to haue acknowledged this your louyng affection and to haue acquited it with deedes and not with wordes alone Your daughter Elizabeth I bid farewell whome I loue for the meeke and gentle spirite that God hath geuen her which is a precious thyng in the sight of God Farewell my beloued sister of Unthanke with al your children nephewes and neeces Since the departing of my brother Hugh my mynd was to haue bene vnto them in stead of their father but the Lord God must and wyll bee their father if they will loue hym and feare hym and lyue in the trade of hys law Farewel my welbeloued and worshipful Cosins M. Nich. Ridley of Willimountswike and your wyfe and I thanke you for all your kindnes shewed both to me and also to all your owne kinsfolke and myne Good Cosine as God hath set you in our stocke and kindered not for any respect of your person but of hys aboundaunt grace and goodnesse to be as it were the belweather to order conduct the rest and hath also endued you with hys manifold gyfts of grace both heauenly and worldly aboue others so I pray you good Cosin as my trust and hope is in you continue and encrease in the maintenaunce of the truth honesty righteousnesse and all true godlinesse and to the vttermost of your power to withstand falshoode vntruth vnrighteousnesse and all vngodlinesses whiche is forbidden and condemned by the worde and Lawes of God Farewell my young Cosin Rafe Whitfield Oh your tyme was very short with mee My mynde was to haue done you good and yet you caught in that litle time a losse but I trust it shall bee recompensed as it shall please almighty God Farewel all my whole kinred and countreymen farewell in Christ altogether The Lord which is the searcher of secrets knoweth that according to my harts desire my hope was of late that I should haue come among you to haue brought with me aboundance of Christes blessed Gospell according to the duetie of that office and ministerie whereunto among you I was chosen named and appointed by the mouth of that our late peerelesse Prince K. Edward and so also denounced openly in his Court by his priuy Counsaile I warne you all my welbeloued kinsfolke countrymen that ye be not amased or astonied at the kynde of my departure or dissolution for I ensure you I thinke it the most honour that euer I was called vnto in all my lyfe and therefore I thanke my Lord God hartily for it that it hath pleased him to call me of his great mercy vnto this high honour to suffer death willingly for his sake and in hys cause vnto the which honour he hath called the holy Prophetes and dearely beloued Apostles and his blessed chosen Martyrs For know ye that I doubt no more but that the causes wherefore I am put to death are Gods causes and the causes of the truth then I doubt that the Gospell which Iohn wrote is the Gospell of Christ or that Paules Epistles are the very word of God And to haue a hart willyng to abide and stand in
shrining of reliques from any kinde of wickednes if you will pay well for it cleare absolution a poena culpa with thousandes of yeares yea at euery poore Bishops hand and suffragan ye shall haue halowing of Churches Chappels aulters superaulters chalices and of all the whole housholde stuffe and adornamēt which shal be vsed in the church after the Romish guise for all these thinges must be estemed of such high price that they may not be done but by a consecrate bishop onely O Lorde all these thinges are suche as thy Apostles neuer knew As for coniuring they call it halowing but it is cōiuring in deede of water and salt of christening of belles and such like thinges what neede I to speake for euerye priest that can but read hath power they say not onely to do that but also hath suche power ouer Christes body as to make both God and man once at the least euery daye of a wafer cake After the rehearsall of the said abhominations and remembraunce of a number of many moe which the Lorde knoweth irketh me to thinke vpon and were to longe to describe when I consider on the other side the eternall word of God that abideth for euer and the vndefiled law of the Lord which turneth the soule from all wickednes and geueth wisedome vnto the innocent babes I meane that milk that is without all guile as Peter doth call it that good word of God that word of trueth whiche must be grauen within the hart and then is able to saue mens soules that wholesome seede not mortall but immortall of the eternal and euerliuing God wherby the man is borne a new and made the childe of God that seed of God wherby the man of God so being borne can not sinne as Iohn sayeth hee meaneth so long as that seede doth abide in him that holy scripture which hath not bene deuised by the wit of man but taught from heauen by the inspiratiō of the holy ghost which is profitable to teache to reprooue to correct to instruct and geue order in all righteousnesse that the man of God may be whole sound ready to performe euery good worke when I say I consider this holy and wholesome true word that teacheth vs truely our bounden duety towardes our Lorde God in euerye poynt what his blessed will and pleasure is what his infinite great goodnes and mercy is what he hath done for vs how he hath geuē hys owne onely dearely beloued sonne to death for our saluation and by him hath sent vs the Reuelation of his blessed will and pleasure what his eternall word willeth vs both to beleue and also to doe and hath for the same purpose inspired the holy Apostles with the holy ghost sent them abroad into all the world and also made them other disciples of Christ inspired by the same spirite to write leaue behinde them the same thinges that they taught which as they did proceed of the spirit of trueth so by the confession of all them that euer were endued with the spirite of God were sufficient to the obteining of eternall saluation and likewise when I consider that al that man doth professe in his regeneration when he is receiued into the holy catholicke church of Christ and is now to be accoūted for one of the liuely mēbers of Christes owne body all that is groūded vpon Gods holy word and standeth in the profession of that fayth obedience of those commaundements whiche are all conteined and comprised in Gods holy word furthermore when I consider whom our Sauiour Christ pronoūceth in his gospell to be blessed and to whom Moses geueth his benedictiōs in the law what wayes the law the Prophets the Psalmes and all holy Scriptures both newe and olde doth declare to be the wayes of the Lorde what is good for man to obteine and abide in Gods fauor which is that fayth that iustifieth before God and what is that charity that doth passe and excell all whiche be the properties of heauenly wisedome and whiche is that vndefiled religion that is allowed of GOD which thinges Christ himself called the weighty matters of the law what thing is that which is onely auayleable in Christ what knowledge is that that Paule esteemed so much that he counted himself onely to know what shall be the maner of the extreme iudgement of the latter day who shall iudge by what he shall iudge what shall be required at our handes at that fearefull day howe all thinges must be tried by the fire and that that onely shal stand for euer which Christes wordes shall allow which shal be the iudge of all flesh to geue sentēce vpon all flesh and euery liuing soule either of eternall damnation or of euerlasting saluation from which sentence there shall be no place to appeale no witte shal serue to delude nor no power to withstand or reuoke when I say I consider all these thinges and conferre to the same agayne and agayne all those wayes wherein standeth the substaunce of the romishe religion wherof I spake before it may be euident and easy to perceaue that these two wayes these two religions the one of Christ the other of the Romishe sea in these latter dayes be as farre distaunt the one from the other as light and darckenes good and euill righteousnes and vnrighteousnes Christ and Beliall He that is hard of beliefe let him note and weigh well with himselfe the places of holy Scriptures which be appoynted in the margent wherupon this talk is grounded by Gods grace he may receyue some light And vnto the contemner I haue nothing now to say but to rehearse the saying of the Prophet Esay which Paule spake to the Iewes in the end of the Actes of the Apostles After he hadde expounded vnto them the trueth of Gods word and declared vnto them Chryst out of the Lawe of Moses and the Prophetes from morning to night all the day long he sayd vnto them that would not beleue Well sayd he spake the holy Ghost vnto our fathers saying go vnto this people and tell them ye shall heare with your eares and not vnderstande and seeing you shall behold and not see the thing for the hart of this people is waxed grosse and dulle and wyth their eares they are hard of hearing and they haue shut together their eyes that they shoulde not see nor heare with theyr eares nor vnderstand with their hartes that they might returne and I should heale them sayth the Lord God All as Englande alas that this heauy plague of GOD shoulde fall vpon thee Alas my dearely beloued country what thing is it now that may doe thee good Undoubtedly thy plague is so great that it is vtterly vncurable but by the bottomlesse mercy and infinite power of almightye God Alas my deare country what hast thou done that thus hast prouoked the wrath of God and caused him to poure out his vengeaunce
Commissioners M. Chomley M. Roper Doct. Story and one of the Scribes of the Arches at Newgate Sessions hall 2. Octob. 1555. DOct. Story before I was called into an inner Parler where they sate came out into the Hall where I was to view me among other that there were passing by me sayd Ha M. Philpot and in returnyng immediately agayne stayed against me beholdyng me and saying that I was well fed in deed Philpot. If I be fat and in good liking M. Doctor it is no maruell since I haue bene stalled vp in prison this twelue months and a halfe in a close corner I am come to know your pleasure wherfore you haue sent for me Story We heare that thou art a suspect person and of hereticall opinions and therfore we haue sent for thee Phil. I haue bene in prison thus long only vpon the occasion of disputation made in the Conuocation house and vpon suspect of settyng foorth the report thereof Story If thou wilt reuoke the same and become an honest man thou shalt be set at liberty and do right well or els thou shalt be committed to the Bish. of London How saiest thou wilt thou reuoke it or no Phil. I haue alredy answered in this behalfe to myne Ordinarie Story If thou answerest thus when thou commest before vs anone thou shalt heare more of our mynds and with this he went into the Parâ—er and I within a little whyle after was called in The Scribe Sir what is your name Phil. My name is Iohn Philpot. And so he intituled my name Story This man was Archdeacon of Winchester of Doct. Pomets presentment Phil. I was Archdeacon in deed but none of his presentment but by vertue of a former aduouson geuen by my L. Chancellor that now is Story Ye may be sure that my L. Chauncellor would not make any such as he is Archdeacon Roper Come hither to me M. Philpot. We heare say that you are out of the catholike church and haue ben a disturber of the same out of the which who so is hee cannot be the chyld of saluation Wherfore if you will come into the same you shall be receiued and finde fauour Phil. I am come before your worshipfull Maisterships at your apointmeÌ„t vnderstanding that you are magistrates authorised by the Queenes maiesty to whom I owe and wil do my due obedience to the vttermost Wherfore I desire to know what cause I haue offended in wherefore I am now called before you And if I caÌ„not be charged with any particuler matter done contrary to the lawes of this Realme I desire your maisterships that I may haue the benefit of a subiect and be deliuered out of my long wrong â—all imprisonment where I haue lyen this twelue month and this halfe without any calling to answer before now and my liuyng taken from me without all law Roper Though we haue no perticular matter to charge you withall yet we may both by our Commission and by the law driue you to answer to the suspicion of a slaunder goyng on you besides this we haue statutes to charge you herein withall Phil. If I haue offended any statute charge me therewithall and if I haue incurred the penaltie therof punish me accordingly And because you are magistrates and executors of the Queens maiesties lawes by force wherof you do now sit I desire that if I be found no notorious transgressor of any of them I may not be burdened with more then I haue done Cholm If the Iustice doe suspect a fellon he may examine him vpon suspition therof commit him to prison though there be no fault done Sto. I perceiue whereabout this man goeth He is playne in Cardmakers case for he made the selfe same allegatioÌ„s But they will not serue thee for thou art an heretike and holdest against the blessed masse how sayst thou to that Phil. I am no heretike Story I wil prooue thee an heretike Whosoeuer hath holden against the blessed masse is an heretike but thou hast holden agaynst the same therfore thou art an heretike Phil. That which I spake which you are able to charge me withal was in the conuocatioÌ„ where by the Queenes maiesties will her whole counsail liberty was geuen to euery man of the house to vtter his conscience to say hys mynd freely of such questioÌ„s in religioÌ„ as there were propounded by the Prolocutor for the which now I ought not to be molested and imprisoned as I haue bene neither now be compelled of you to answer to the same Story Thou shalt go to the Lollards Tower be handled there like an heretike as thou art and answer to the same that thou there didst speake and be iudged by the Byshop of London Phil. I haue already bene conuented of this matter before my Lord Chancellor myne Ordinary who this long time hath kept me in prison therfore if his Lordship will take my lyfe away as he hath done my liberty and liuyng hee may the which I thinke he cannot doe of hys conscience and therefore hath let me lye this long in prison wherefore I am content to abyde the ende of hym herein that is myne Ordinary and do refuse the auditorie of the Bishop of LondoÌ„ because he is an vncompetent iudge for me and not myne Ordinary Story But Sir thou spakest wordes in the Conuocation house which is of the B. of Londons Dioces therefore thou shalt be caried to the Lollardes Tower to be iudged by hym for the words thou spakest in his Dioces agaynst the blessed masse Phil. Sir you know by the law that I may haue Exceptionem fori and it is agaynst all equitie that I should bee twise vexed for one cause and that by such as by the lawe haue nothyng to do with me Roper You can not deny but that you spake agaynst the Masse in the Conuocation house Sto. Doest thou deny that which thou spakest there or no Phil. I cannot deny that I haue spoken there and if by the law you may put me to death therefore I am here redy to suffer whatsoeuer I shall be adiudged vnto The Scribe This man is fed of vayne glory Cholm Play the wise gentleman and be conformable and be not stubborne in your opinions neither cast your selfe away I would be glad to you good Phil. I desire you sir with the rest here that I be not charged further at your hands then the law chargeth me for that I haue done since there was then no law agaynst that directly wherewith I am now charged And you M. Doctor of old acquaintance in Oxford I trust will shew me some friendship and not extremitie Story I tell thee if thou wouldst be a good catholike man I would be thy friend and spend my gowne to doe thee good but I wyll be no friend to an hereticke as thou art but wil spend both my gowne my coat but I wil burne thee How sayest thou to
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
all right in your prison Boner Why the Queenes Commissioners sent you hither vnto me vpon you examination had before them I know not well the cause but I am sure thhy would not haue sent you hither to me vnles you had made some talke to them otherwise then it becommeth a christian man Phil. My Lorde in deede they sent me hither without any occasion then ministred by me Onely they layd vnto me the disputation I made in the Conuocation house requyring me to aunswere the same and to recant it The which because I would not do they seÌ„t me hither to your lordship Boner Why did you not aunswere them thereto Phil. For that they were temporall men ought not to be iudges in spiritual causes wherof they demaunded me wtout shewing any authority wherby I was bound to aunswere them hereupon they committed me to your prisoÌ„ Boner In deed I remember now you maynteined open heresy in my Dioces wherfore the CoÌ„missioners sent you vnto me that I shoulde proceede agaynst you for that you haue spoken in my Dioces Phil. My Lord I stand still vpon my lawfull plea in this behalfe that though it were a great heresy as you suppose it yet I ought not to be troubled therefore in respect of the priuiledge of the Parliament house wherof the Conuocation house is a member where al men in matters propouÌ„ded may franckly speake theyr mindes and here is preseÌ„t a Gentleman of the Queenes Maiesties that was preseÌ„t at the disputation and can testifye that the questions whiche were there in controuersy were not set forth by me but by the Prolocutor who required in the Queenes Maiestyes name all men to dispute theyr mindes freely in the same that were of the house The Queenes Gentleman Though the Parliament house be a place of priuiledge for men of the house to speak yet may none speake any treason agaynst the Queene or maintein treason agaynst the crowne Phil. But if there be any matter whiche otherwise it were treason to speake of were it treason for any persoÌ„ to speak therin specially the thing being proposed by the speaker I thinke not The Queenes Gentleman You may make the matter easy enough to you yet as I perceiue if you wil reuoke the same which you did there so stubbernely mainteine S. Asse This man did not speake vnder reformatioÌ„ as manye there did but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiche is earnestly and perswaâ—bly as euer I heard any Phil. My Lordes since you will not cease to trouble me for that I haue lawfully done neither will admit my iust defence for that was spoken in the conuocation house by me contrary to the lawes and custome of the Realme I appeale to the whole Parliament house to bee iudged by the same whether I ought thus to be molested for that I haue there spoken Rochest But haue you spoken and maynteyned the same since that time or no Phil. If any man can charge mee iustly therewith here I stand to make aunswere Rochest How say you to it now will you staÌ„d to that you haue spoken in the Conuocation house and do you thinke you sayd then well or no Phil. My Lorde you are not mine ordinary to proceede ex officio agaynst me and therfore I am not bound to tell you my conscience of your demaundes S. Asse What say you now Is not there in the blessed sacrameÌ„t of the aultar with that they put of al their caps for reuerence of that Idoll the presence of our Sauiour Christ really and substantially after the wordes of consecration Phil. I do beleue in the Sacrament of Christes body duely ministred to be such maner of preseÌ„ce as the word teacheth me to beleue S. Asse I pray you how is that Phil. As for that I will declare an other time when I shall be lawfullye called to dispute my minde of this matter but I am not yet driuen to that point And the scripture sayth All thinges ought to be done after an order An other Bish. This is a froward a vayneglorious man Boner It is not lawfull for a man by the ciuill lawe to dispute his fayth openly as it appeareth in the title De summa trinitate fide catholica Phil. My Lorde I haue aunswered you to this question before Boner Why I neuer asked thee of this before now Phil. Yes that you did at my last examination by that token I aunswered your Lordship by S. Ambrose that the church is congregated by the word and not by mans law Wherfore I adde now further of this saying Quôd qui fidem repudiat legem obijcit iniustus est quia iustus ex fide vivit i. That he which refuseth the word and obiecteth the lawe is an vniust man because the iust shall liue by fayth And moreouer my Lord the title which your Lordship alledgeth out of the law maketh it not vnlawfull to dispute of all the articles of the fayth but of the Trinity Boner Thou lyest it is not so and I will shew you by the Booke how ignoraunt he is And with that he went with all haste to his study and fet his booke and openly read the texte and the title of the lawe and charged mee with suche wordes as seemed to make for his purpose saying howe sayst thou to this Phil. My Lord I say as I sayd before that the law meaneth of the catholicke fayth determined in the Councell of Calcedonia where the articles of the creed were onely coÌ„cluded vpon Bon. Thou art the veriest beast that euer I heard I must needes speake it thou compellest me thereunto Phil. Your Lordship may speake your pleasure of me But what is this to the purpose which your lordship is so earnest in You know that our fayth is not grounded vpoÌ„ the ciuill law therfore it is not materiall to me whatsoeuer the law sayth Boner By what lawe wilt thou bee iudged Wilt thou bee iudged by the common law Phil. No my Lord our fayth depeÌ„deth not vpon the lawes of man S. Asse He will be iudged by no law but as he list himselfe Worcest The common lawes are but abstractes of the scriptures and Doctors Phil. Whatsoeuer you do make them they are no grounde of my fayth by the which I ought to be iudged Boner I must needes proceed agaynst thee to morow Phil. If your Lordship so do I wil haue Exceptionem fori for you are not my competent Iudge Bon. By what law canst thou refuâ—e me to be thy iudge Phil. By the Ciuill law De competente Iudice Boner There is no such title in the law In what booke is it as cunning a Lawyer as you be Phil. My Lorde I take vpon me no great cunning in the law but you driue me to my shiftes for my defence and I am sure if I had the books of the law I were able to shew what I say
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
priuy dore that goeth into the church and commaunded two of his men to accompany the Keper and to see me placed And afterwardes I passed through Paules vp to Lollardes tower and after that turned a long al the West side of Paules throughe the wall and passing through 6. or 7. dores came to my lodging thorough many straits where I called to remembrance that strait is the way to heauen And it is in a Tower right on the other side of Lollardes tower as high almost as the battlements of Paules viij foote of bredth and xiij of length and almost ouer the prison where I was before hauing a windowe opening towards the East by the which I may looke ouer the tops of a greate many of houses but see no manne passing into them and who so walketh in the Bishoppes vtter gallery going to his Chappell may see my windowe me standing in the same And as I was come to my place the Keeper pluckt of my gowne searched me very narowly and tooke away penner inkhorne girdle and knife but as God would I had an inckeling a little before I was called of my remouing and therupon made an errant to the stole where ful sore against my will I cast away many a sweete letter and friendly but that I had wrytten of my last examination before I thruste into my hose thinking the next day to haue made an ende therof and with going it was falne downe to my legge the which he by feeling did soone espie and asked what that was I sayd they were certaine letters and with that he was very busie to haue them out Let me aloue sayde I I will plucke them out with that I put in my hande hauing two other letters therein and brought vp the same wryting to my codpeece and there lefte it geuing him the other two letters that were not of any great importance The which for to make a shewe that they had bene weightie I began to teare aswel as I could til they snatched them from me so deluded him I thanke God of his purpose After this hee went his way and as he was goynge one of them that came with him sayd that I did not deliuer the wrytings I had in my hose but two other letters I had in my hād before No did quoth he I wil go search him better the which I hearing conueied mine examination I had writtē into an other place besides my bed and tooke all the letters I had in my purse and was tearinge of them when he came again and as he came I threw the same out of my window saying that I hard what he said wherefore I did preuent his searching againe whereof I was right glad God be praised that gaue me that present shift to blinde their eyes from the knowledge of my wrytings the which if they had knowen it would haue bene a great occasion of more straiter keeping and looking vnto although they looke as narowly as they may The eight examination of Iohn Philpot before the B. of London the B. of S. Dauids M. Mordant and others in the Bishops Chappell THe next day after my Keeper came before daye in the morning to cal me downe so was I brought down into his Wardrobe where with a Keeper I was left and there continued al the day But after dinner I was called downe into the Chappell before the Bishop of London the B. of saint Dauids M. Mordant one of the Queenes Counsaile maister Archedeacon of London and before a great many moe Balaamites and the Bishop spake vnto me in this wise Lond. Sir here I obiect and lay vnto you in the presence of my Lorde of S. Dauids and of M. Mordant of these worshipfull men these articles here in this libel cōteined and openly he read them To whom when I would particularly haue answeared to some of his blasphemies he would not permit me but sayde I shoulde haue leasure enough to saye what I would when he had saide to these here I adde an other schedule Also I require thee to aunsweare to the Cathechisme set foorth in the schismatical time of king Edward Also I will thee to answere to certaine conclusions agreed vpon both in Oxford and Cambridge And I heere do bring forth these witnesses against thee in thine own presence namely my Lord of S. Dauids maister Mordant and master Harpsfield with as many of you as were present in the disputation he made in the conuocation house willing you to testifie of your othes taken vpon a booke his stubborne and vnreuerend behauiour he did there vse against the blessed sacrament of the aultar Geue me a boke and receiuing one he opened the same saying I wil teach him heere one tricke in our lawe which he knoweth not that is My Lord of S. Dauids because you are a Bishop you haue this priuiledge that you may sweare Inspectis Euangelijs non tactis By looking on the Gospel booke without touching of the same And so he opened the booke in hys sight and shut it againe and caused the other to put theyr hands on the booke and tooke their othe and willed them to resort to his Register to make their depositions when they might be best at leisure and afterwardes he tourned to me and sayd Now sir you shall answeare but 2. wordes whether you will answeare to these articles which I haue laid vnto you directly yea or nay Phil. My Lord you haue told a long tale against me conteining many lying blasphemies which cā not be answered in two woordes Besides this you promised me at the beginning that I should say what I could for my defence and now will you not geue me leaue to speake What law is this Lond. Speake yea or nay for you shal say no more at this time The cause was as I gesse that he saw so many there gathered to heare Phil. Then my two wordes you would haue me speake shall be that I haue appealed from you and take you not for my sufficient iudge Lon. In dede M. Mordant he hath appealed to the king and to the Queene but I wil be so bold with her maiesty to stay that appeale in mine owne hands Phil. You will doe what you list my Lorde you haue the lawe in your handes Lond. Wilt thou answere or no Phil. I will not answere otherwise then I haue sayd Lon. Register note his answer that he maketh Phil. Knocke me in the head with an Hatcher or set vp a stake and burne me out of hand without further lawe as well you may doe so as doe that you doe for all is wythout order of lawe Suche tyrannie was neuer seene as you vse now adaies God of his mercy destroy your cruel kingdome And whilest I spake this the Bishop went away in haste S. Dauids M. Philpot I pray you be quiet and haue pacience with you Phil. My Lorde I thanke God I
appeale to a higher Iudge as to the Lieutenaunt of the Archbishopricke of Canterbury for I know not who is bishop therof at this present With that the B. went away and my Baalamite kinsman looking big vpon me but sayd neuer a woord Thus I haue in hast scribled out all myne examinations hetherto that the same whiche hath bene done vnto me in darke myght come to lyght that the papistes vniust procedyngs and nakednes in their false religiō might be known to their confusion Iesus is Imanuel that is God with vs Amen 1555. * The 11. examination of Iohn Philpot had on S. Andrewes day before the Bishop of Duresme the Bishop of Chichester the Bishop of Bathe the Bishop of London the Prolocutor Maister Christopherson and Doct. Chedsey Maister Morgan of Oxford Maister Hussey of the Arches Doctor Weston Doctor Harpsfield Archdeacon M. Cosins and M. Iohnson Register to the Bishop of London in hys palace I Was commyng beyng sent for with my Keeper and the B. of London met me in his hall dore and full manerly he played the Gentleman Usher to bryng mee before the Lordes saying Lond. My Lordes I shal desire you to take some paynes with this man he is a gentleman and I would he should do well but he wil wilfully cast away hymselfe Dures Come hether sir what is your name Phil. My name is Philpot. Dures I haue heard of that name to be a worshipful stock and since you be a Gentleman doe as you may liue worshipfully among other Gentlemen What is the cause of your trouble now Phil. I told hym the cause as in my former examinations is expressed Dures Well all causes set apart will you now bee a conformable mā to the catholike faith and leaue all new fangled opinions and heresies Iwis I was in Germany with Luther at the beginning of these opinions can tell how they began Leaue them and follow the Catholique church throughout the whole world as the whole realme now doth Phil. My Lord I am of the Catholike fayth and desire to lyue and dye in the same but it is not vnknowen to your Lordshippe that I with others these xx yeres haue bene taught another maner of faith then you now goe about to compell vs vnto wherefore it is requisite that we haue a tyme to weigh the same and to heare how it agreeth with Gods word For fayth is not at a sodaine neither wonne neither remooued but as S. Paule saith Fayth commeth by hearyng and hearing by the worde Fides ex auditu auditus per verbum Chich. And if you will geue me leaue my L. I will shewe hym how he taketh the saying of S. Paul amisse as many other now adayes alledgyng the same do that they ought not to be compelled to beleue where as S. Paul meaneth of Infidels and not of the faithfull And so S. Augustine writyng agaynst the Donatistes sayth that the faythfull may be compelled to beleeue Philpot. Saint Bernard and if it please your Lordship doth take that sense of Saint Paule as I doe saying that Fides est suadenda non imponenda Faith must be persuaded to a man and not enioyned And Saint Augustine speaketh of suche as were first thoroughly perswaded by manifest Scriptures and yet woulde resist of stubborne wilfulnesse Chich. So Bernard meaneth of Infidels also Phil. No my Lord that he doth not for he wryteth not of the Infidels but hee writeth of such as were deceiued by errours Chichester My L. of Duresme I haue bene so bold to interrupt your Lordship of your tale I pray you now proceed on Duresme M. Philpot will you bee of the same Catholike faith and Church with vs you were baptised in and your godfathers promised for you and hold as we do and then may you be rid out of trouble I perceiue you are learned and it is pitie but you should do well Philpot. I am of the same Catholique fayth and catholique Church I was baptised vnto and in that wyll I liue and dye Dures That is wel said if you hold there you cannot doe but well Chich. Yea my Lord but he meaneth otherwyse then you do Are you of the same faith your godfathers and godmothers were or no Phil. I cannot tell what faith they were of certainly but I am of the faith I was baptised vnto which is in the fayth of Christ. For I was not baptised in the faith of my Godfathers but in the faith of Christ. Christo. S. Augustine saith that Infants are baptised in fide susceptorum In the fayth of their Godfathers Phil. S. Augustine in so saying meaneth of the fayth of Christ which the Godfathers do or ought to beleeue and not otherwyse Duresme How say you will you beleeue as we do and all the learned of the Realme or no and be of one church with vs Phil. My Lordes it is not vnknown vnto you that there hath bene alwayes two churches Chichest Nay that is not so there is but one Catholike church Phil. I shall desire your Lordships to heare out my tale to take my meanyng For I knowe there is but one true Church but always from the beginnyng there hath bene ioyned to the same true Church a false Church aduersarie to the true and that was declared at the first in Abell and Caine who persecuted and slew hys brother in whome as Saint Augustine witnesseth is represented the false true Church And after that as soone as God hath chosen his peculiar people and shewed vnto them his sanctuary holy statutes and will anone after arose the false Church and tenne of the twelue tribes of Israell deuided themselues from the true church of Iuda and Beniamin and made to themselues at Bethel set vp golden calues and yet pretended therewith to serue God and so abused his word Notwithstandyng God was displeased with them and ceased not hys wrath vntill he had vtterly destroyed them Chich. I will graunt you before the commyng of Christ there were two churches in the old law but in the newe law since Christes commyng you cannot shew it to be so by the scripture Phil. Yes my L. that I can if you will geue me leaue After Christ had chosē his xij Apostles was there not a Iudas in the new law and a Simon Magus And were not they of the false church Chich. Yea but I meane after the Gospell was written where can you find me two churches after Christ had ascended and sent the holy Ghost Phil. The Gospell was within 8. yeares after the ascension written by S. Mathew and the writyng therof is not materiall to the declaration of these two churches to haue bene always from tyme to tyme as by example it may be shewed and yet as euil as my memory is I remember in the new Testament is mention made of two churches as it appeareth in the Apocalyps and also S. Paule to the Thessalonians maketh mention that Antichrist with hys false
there sayd is not yet sufficiently knowne either because M. Philpot was not himselfe suffered to write or els for that his writings are by some kept close and not brought forth otherwise thē as the bishops Register hath noted whose handling of such matters because it is either for feare or for fauor of his Lord and maister very slender litle light of any true right meaning can be gathered especially in the behalfe of the answerer Howbeit such as it is such thought I good to put forth requiring the reader to iudge hereof according to his aunsweres in his former examinations ¶ The last examinations of M. Philpot in open iudgement with his finall condemnation by Byshop Boner in the Consistory at Paules THe Bishop hauing sufficiently taken his pleasure with M. Philpot in his priuate talkes and seeing his zealous learned and immutable Constancy thought it now high time to rid his handes of him and therefore on the 13. and 14. dayes of December sitting iudicially in the Consistory at Paules he caused him to be brought thither before him and others as it seemeth more for orders sake thē for any good affection to iustice and right iudgement The effect aswell of which two sundry their procedinges as also of one other had the 11. day of the same month in his chappell appeare in a maner to be all one The Bishop therefore first speaking to Mayster Philpot sayd Lond. M. Philpot amongest other thinges that were laid and obiected vnto you these three thinges ye were especially charged and burdened withall The first is that you beyng fallen from the vnitye of Christes Catholicke Church do refuse and will not come and be reconciled thereunto The second is that you haue blasphemously spoken agaynst the sacrifice of the Masse calling it idolatry And the third is that you haue spoken agaynst the sacrament of the aultar denying the reall presence of Christes body and bloud to be in the same And according to the will and pleasure of the Synode legatiue ye haue bene oft many times by me inuited and required to go from your sayd errors and heresies and to returne to the vnity of the catholicke Church which if you wil now willingly do ye shal be mercifully gladly receiued charitably vsed and haue al the fauor I can shew you And now to tell you true it is assigned and appoynted to geue sentence agaynst you if you stande herein will not return Wherfore if ye so refuse I doe aske of you whether you haue any cause that you can shew why I shoulde not now geue sentence agaynst you Phil. Under protestatiō not to go from my appeale that I haue made and also not to consent to you as my cōpetent iudge I say touching your first obiection concerning the Catholick Church I neither was nor am out of the same And as touching the sacrifice of the Masse and the Sacrament of the aultar I neuer spake agaynst the same And as concerning the pleasure of the Sinode I say that these xx yeares I haue bene brought vp in the fayth of the true catholick church which is contrary to your church whervnto ye woulde haue me to come and in that time I haue bene many times sworne as wel in the reign of K. Henry the 8. as in the reigne of good King Edward his Sonne agaynst the vsurped power of the Bishop of Rome which othe I thinke that I am bounde in my conscience to keepe quia teneor reddere Domino iuramentum But if you or any of the Synode can by Gods worde perswade me that my sayd othe was vnlawfull and that I am bound by Gods law to come to your church faith and religion wherof you be now I will gladly yeld agree and be conformable vnto you otherwise not Boner then not able with all his learned Doctours to accomplish this his offered condition fel to perswading of him as well by his accustomed vayne promises as also by blondye threatninges to returne to theyr Churche to the which he answered Phil. You and all other of your sorte are hypocrites and I would al the world did know your hypocrisy your tyranny ignoraunce and Idolatry Upon these wordes the Bishop did for that tyme dismisse him cōmaunding that on Monday the 16. day of the same moneth betwene the hours of one three in the after noone he shoulde agayne be brought thither there to haue the definitiue sentence of condēnation pronounced against him if he remayned then in his former constancy ¶ The last examination of Mayster Iohn Philpot. AT which day and time Mayster Philpot being there presented before the bishops of London Bath Worcester and Liechfield Boner Bishop of London began hys talke in this maner London My Lorde Stokesley my predecessour when he went about to geue sentence agaynst an hereticke vsed to make this prayer Deus qui errantibus vt in viam possint redire iustitiae veritatis tuae lumen ostendis da cunctis qui Christiana professione cēsentur illa respuere quae huic inimica sint nomini ea quae sint apta sectari per Christum dominum nostrum Amen Which I will folow And so he read it with a loud voice in Latin To the which Mayster Philpot sayd Philpot. I would ye would speak in English that all men might heare and vnderstand you for Paul willeth that all things spoken in the congregation to edify should be spoken in a toung that all men might vnderstand Wherupon the Bishop did read it in English when he came to these wordes to refuse those thinges which are foes to this name Philpot said Phil. Then they all must turne away from you for you are enemies to that name meaning Christes name and God saue vs from such hypocrites as would haue thinges in a toung that men cannot vnderstand London Whom do you meane Phil. You and al other that be of your generation and sect And I am sory to see you sit in the place that you now sitte in pretending to execute iustice doe nothing lesse but deceiue all men in this Realme And then turning himselfe vnto the people he farther sayd oh all you Gentlemē beware of these men meaning the Bishops and al theyr doinges which be contrary vnto the primatiue Church And I would knowe of you my Lord by what authority you do proceed agaynst me Lond. Because I am Bishop of London Philpot. Well then ye are not my Bishop nor I haue not offended in your Diocesse and moreouer I haue appealed from you and therefore by your owne law you ought not to proceed agaynst me especially being brought hither frō an other place by violence Lond. Why who sent you hither to me Philpot. That did Doctor Story and Doctor Cooke with other the king and Queenes Commissioners my Lord is it not enough for you to werry your owne sheep but ye must also meddle with other mens sheepe Then
he acknowledgeth for his those no man without great impietie may exclude from the number of the faythful But God promiseth that he will not onely be the God of such as doe professe hym but also of Infants promising them hys grace and remission of sinnes as it appereth by the words of the couenaunt made vnto Abraham I will set my couenant betweene thee and me sayth the Lord and betweene thy seede after thee in their generations with an euerlasting couenaunt to be thy God and the God of thy seede after thee To the which couenaunt Circumcision was added to be a signe of satisfaction as well in children as in men no man may think that this promise is abrogated with Circumcision other ceremoniall lawes For Christ came to fulfill the promises and not to dissolue them Therfore in the Gospell he sayth of Infants that is of such as yet beleeued not Let thy little ones come vnto me and forbid them not for of such is the kingdome of heauen Agayne It is not the will of your father which is in heauen that any of these little ones do perish Also He that receyueth one such little chyld in my name receyueth me Take heede therefore that ye despise not one of these babes for I tell you their Angels do continually see in heauen my fathers face And what may be sayd more playner then this It is not the wyll of the heauenly father that the Infants should perish whereby we may gather that he receyueth them freely vnto this grace although as yet they confesse not their fayth Since then that the worde of the promise which is conteyned in Baptisme pertayneth as well to children as to men why shoulde the signe of the promise which is Baptisme in water be withdrawen from childrē when Christ hymselfe commandeth them to be receiued of vs and promiseth the reward of a Prophet to those that receiue such a little Infant as he for an example dyd put before hys disciples Now will I prooue with manifest argumentes that children ought to be baptised that the Apostles of Christ did baptise children The Lord commanded his Apostles to baptise all nations therfore also children ought to bee baptised for they are comprehended vnder this worde All nations Further whom God doth account among the faithfull they are faythfull for it was sayd to Peter That thyng which God hath purified thou shalt not say to bee common or vncleane But God doth repute children among the faithfull Ergo they be faithfull except wee had leaue to resiste God and seeme stronger and wiser then he And without all doubte the Apostles baptised those which Christ commanded but he commanded the faythfull to be baptised among the which infants be reckoned The Apostles then baptised Infants The Gospell is more then Baptisme for Paule sayd The Lord sent me to preach the Gospell and not to baptise not that he denied absolutely that he was sent to baptise but that he preferred doctrine before Baptisme for the Lorde commaunded both to the Apostles but children be receyued by the doctrine of the gospel of God not refused therfore what person being of reason may deny thē baptisme which is a thing lesser then the Gospell for in the Sacraments be two things to be considered the thing signified and the signe the thing signified is greater thē the signe and from the thing signified in Baptisme children are not excluded who therfore may deny them the sign which is Baptisme in water S. Peter could not deny them to be baptised in water to whom he sawe the holy Ghost geuen which is the certayne signe of Gods people For he sayeth in the Actes May any body forbid them to be baptised in water who haue receyued the holy Ghost as well as we Therefore S. Peter denied not Baptisme to Infantes for hee knew certaynely both by the doctrine of Christ and by the couenant which is euerlasting that the kingdome of heauen pertayned to Infants None be receyued into the kyngdome of heauen but such as God loueth and which are endued with his spirit for who so hath not the spirite of God he is none of hys But Infantes be beloued of God and therefore want not the spirit of God wherefore if they haue the spirit of God as well as men if they bee numbred among the people of God as well as we that be of age who I pray you may well withstand children to be baptised with water in the name of the Lord The Apostles in tymes past beyng yet not sufficiently instructed did murmure against those which broght their children vnto the Lord but the Lord rebuked them said Let the Babes come vnto me Why then doe not these rebellions Anabaptists obey the cōmandement of the Lord For what do they now adayes els that bring their children to baptisme then that they did in tymes past which brought their children to the Lord and our lord receiued them and puttyng his hands on them blessed them both by words and by gentle behauiour towardes them declared manifestly that children be the people of God and entirely beloued of God But some will say why then did not Christ baptise them Because it is written Iesus hymselfe baptised not but hys disciples Moreouer Circumcision in the old law was ministred to infants therfore baptisme ought to be ministred in the new law vnto children For baptisme is come in the stead of Circumcision as S. Paule witnesseth saying to the Collossians By Christ yee are circumcised with a Circumcision which is without hands when ye put of the body of sinne of the flesh by the Circumcision of Christ beyng buried together with hym through Baptisme Behold Paule calleth Baptisme the Circumcision of a Christian man which is done without hands not that water may be ministred without handes but that with hands no man any longer ought to bee circumcised albeit the mysterie of Circumcisiō do stil remain in faythfull people To this I may adde that the seruaunts of God were alwayes redy to minister the sacraments to them for whō they were instituted As for an example we may beholde Iosue who most diligently procured the people of Israell to be circumcised before they entred into the lande of promise but since the Apostles were the preachers of the word and the very faithful seruants of Iesus Christ who maye hereafter doubt that they baptised infants sithen baptisme is in place of Circumcision Item the Apostles dyd attemperate all their doyngs to the shadowes and figures of the olde Testament therfore it is certayne that they did attemperate Baptisme accordingly to Circumcision and baptised children because they were vnder the figure of Baptisme for the people of Israell passed through the red sea and the bottome of the water of Iordane with their children And although the children be not alwayes expressed
and murthering rage of Papistes The cause hereof was a Letter which Grene did write vnto the sayde Goodman conteining aswell the reporte of certayne demaundes or questions which were cast abroad in London as appeareth hereafter in a letter of hys owne penning whiche he meant to haue sent vnto M. Philpot wherein hee declareth his full vsage before the Bishop of London and others as also an aunswere to a question made by the sayd Christopher Goodman in a letter writtē vnto him in which he required to haue the certaynetye of the report which was spread amongest them on the other side of the Seas that the Queene was deade Whereunto mayster Greene aunswered simply and as the truth then was that she was not dead These letters with manye other written to diuers of the godly exiles by theyr frendes here in Englande beyng deliuered to a messenger to carry ouer came by the apprehension of the said bearer vnto the handes of the king and Queenes Councel Who at theyr conuenient leasure whiche in those daies by some of them was quickely found out for suche matters perused the whole number of the sayde letters and amongest them espyed this letter of Mayster Greenes written vnto his frend Christopher Goodman in the contentes whereof amongest other newes and priuate matters they found these woordes The Queene is not yet dead Which wordes were onely written as an answere to certifye Mayster Goodman of the trueth of hys former demaunde Howbeit to some of the Councell they seemed verye haynous woordes yea treason they would haue made them if the Law would haue suffered Whiche when they coulde not doe and being yet verye lothe to let any such depart freely whom they suspected to be a fauourer of the Gospell they then examined him vpon his fayth in religion but vpon what poyntes it is not certaynely knowne Neuerthelesse as it semeth his aunsweres were such as litle pleased them especially the annoynted sorte and therefore after they had longe detayned him in prison as well in the Tower of London as elsewhere they sente him at last vnto Boner Bishop of London to be ordered according to his Ecclesiasticall law as appeareth by theyr Letters sent vnto the Byshop with the sayd prisoner also wherein it may appeare that Syr Iohn Bourne then Secretary to the Queene was a chiefe stirrer in such cases yea and an entiser of others of the counsell who otherwise if for feare they durst woulde haue bene content to haue let such matters alone The Lord forgeue them theyr weakenesse if it be his good pleasure and geue them true repentaunce Amen ¶ A Letter sent vnto Boner Bishop of London by the Queenes Counsell dated the 11. daye of Nouember 1555. but not deliuered vntill the 17. of the same moneth AFter our right harty commendations to your good Lordship we send to the same herewith the body of one Bartlet Grene who hath of good time remayned in the Tower for his obstinate standing in matters agaynst the Catholicke Religion whome the king and Queenes Maiesties pleasures are because he is of your Lordshippes Dioces ye shall cause to bee ordered accordinge to the Lawes in suche cases prouided And thus wee bydde your Lordship hartily farewell From Sainct Iames the xi of Nouember 1555. Your good Lordships louing friendes Winchester Penbroke Thomas Ely William Haward Iohn Bourne Thomas Wharton * I Sir Iohn Bourne will wayt vppon your Lordship and signifie further of the king and Queenes Maiesties pleasures herein Now that ye may the better vnderstand the certaynty of his handling after this hys comming vnto Boners custody I haue thought it good to put forth hys own letter contayning at large the discourse of the same Whiche letter he wrote and did meane to haue sent vnto mayster Philpot but was preuented belike eyther by Phil. death or els rather by the wily watching of hys keeper for it came by what means I know not certaynly vnto the byshops hands and being deliuered vnto his register was found in one of his bookes of recorde The copye where of here followeth A letter of Barthelet Greene written vnto Iohn Philpot contayning besides other particular matter betwixt him and M. Philpot a briefe rehearsall of his handling and certain his conferences with Boner and others at his first comming to the Bishops THat whiche was lacking in talke through my defaulte at your being here I haue supplyed by writing in your absence now at the length getting some opportunitie and leysure The 17. day of Nouember beyng brought hither by two of the clocke at after noone I was presented before my Lord of London and other two byshops Mayster Deane M. Roper M. Welche Doct. Harpsfield Archdeacon of London and other two or three all sitting at one table There were also present Doct. Dale Maister George Mordant M. Dee Then after the byshop of London had read vnto himselfe the letter that came from the Counsell hee spake with mo wordes but as I remember to this effect that the cause of theyr assembly was to heare mine examination wherevnto hee had authoritie by the Counsell and had prouided Mayster Welch and an other whose name I knowe not but wel I remember though he obtayned it not yet desired hee my Lorde that I might heare the Councels letters to be there if anye matters of the common lawe shoulde arise to discusse them he intreated my Lorde to determine all controuersies of Scriptures and as for the Ciuill law he and Doctor Dale should take it on them Wherfore he demaunded of me the cause of mine imprisonment I sayd that the occasion of myne apprehension was a letter which I wrote to one Christofer Gooodman wherein certifiyng hym of such newes as happened here amonge the reste I wrote that there were certayne printed papers of questions scattered abroad Whereupon beyng suspected to be priuye vnto the deuising or publishing of the same I was committed to the Fleete but sithens heard I nothing therof after the Commissioners had receaued my submission The summe wherof was that as I was sure there neyther coulde be true witnesses nor probable coniecture agaynst me in that behalfe so refused I no punishment if they of theyr consciences would iudge me priuy to the deuising printing or publishing of those questions But my Lord affirming that there was an other cause of mine imprisonment sithens demaunded if I had not after sith I was committed vnto the Fleete spoken or written somewhat agaynst the naturall presence of Christ in the sacrament of the aultar Then desired I his Lordship to bee good vnto me trusting that he would put me to aunswere to no new matters excepte I were first discharged of the old And when I stoode long in that M. Welch aunswered that it was procured that I shoulde so doe right well For albeit I were imprisoned for treason if during the tyme of enduraunce I had mayntayned heresie that were no sufficient allegation agaynst
you rehearsed the articles of your fayth but to what end I pray you els but to cloke that inwarde heresie rooted in you that you might blind the poore simple and vnlearned peoples eyes For what will they say or thinke if they do not thus say Good Lord what meaneth these men to say that he is an hereticke they are deceiued this is a good Christian he beleueth as we beleue But is this sufficient to escape the name of an hereticke To the simple and vnlearned it is sufficient but for you that haue professed a greater knowledge and hygher doctrine it is not enoughe to recite your beliefe For vnlesse as Origine sayth yee beleeue all thynges that the Churche hath decreed besides you are no Christian man In the whiche because you doe halte and wyll come to no conformitie from henceforthe yee are to bee taken for an hereticke with whome wee ought neither to dispute neyther to reason whom we ought rather to eschew and auoyd Neuerthelesse althoughe I doe not entende to reason with you but to geue you vp as an abiect and outcast froÌ„ Gods fauour yet because yee haue vttered to the annoying of the people such pestilent heresies as may do harme among some rude and vnlearned I thinke meete and not abs re somewhat to say herein not because I hope to haue any good at your handes which I would willingly wysh but that I may establish the simple people whiche be here present least they being seduced by youre diabolicall doctrine may pearish thereby And first as it behoueth euery man to purge himselfe first before he enter with anye other where you accuse me of an othe made agaynst the Byshop of Rome I confesse it and deny it not and therefore do say with the rest of this Realme good and catholicke men the saying of the Prophet Pec cauimus cum patribus nostris iniustè egimus iniquitatem fecimus i. Wee haue sinned with oure fathers wee haue done vniustly and wickedlye Delicta inuentutis meae ignorantias meas ne memineris Domine i. The sinnes of my youth and my ignoraunces O Lord doe not remember I was then a young man and as young a scholer here in the vniuersitie I knew not then what an othe did meane and yet to saye the truthe I did it compulsed compulsed I saye by you Mayster Cranmer and here were you the authoure and cause of my periury you are to be blamed herein and not I. Now where you say I made two othes the one contrary to the other it is not so for the othe I made to the Popes holinesse appertayneth onely to spirituall thinges The other othe that I made to the king pertayneth onely to Temporall thinges that is to saye that I doe acknowledge all my temporall liuinges to proceede onely from the kinge and from none els But all menne may see as you agree in this so ye agree in the rest of your opinions Now sir as concerning the Supremacye whiche is onely dew to the sea of Rome a worde or two Althoughe there be a number of places whiche do confirme that christ appoynted Peter head of the Churche yet this is a moste euident place When Christe demaunded of his Apostles whom men called him they aunswered some Elias some a Prophet c. But Christe replyed to Peter and sayde Whome sayest thou Peter that I am Peter aunswered Tu es Christus silius Dei and Christ replyed Tu es Petrus super hanc Petram aedificabo aecclesiam meam The Doctours enterpreting this place super hanc Petram expounded it id est non solum super fidem Petri sed super te Petre. And why did Christ chaunge his name from Simon to Peter whiche in latine is a stone but onely to declare that he was onely the foundation and head of the Churche Agayne where Christe demaunded of Peter beyng amongst the rest of his Apostles 3. tymes a rew Petre amas me he gaue him charge ouer his sheep Pasce oues meas pasce agnos meos Whiche place Chrysostome interpreting sayth Pasce hoc est loco mei esto praepositus caput fratrum tuoruÌ„ To conclude when they came that required Didrachina of Christ he commaunded Peter to cast his net into the sea and to take out of the fishes mouth that hee tooke staterem hoc est duplex Didrachma da inquit pro te me Petre Whiche wordes do signifie that when hee had payed for them two he had payd for all the rest For as in the old law there were appoynted two heades ouer the people of Israell Moyses and Aaron Moises as chiefe and Aaron nexte head vnder him so in the new law there were two heads of the church which were Christ and Peter Christ is head of all and Peter next vnder him S. Austine in 75. questione Veteris noui Testamenti Saluator inquit qùum pro se Petro dari iubebat Didrachma pro omnibus ipsum dari censuit ipsum enim constituit caput eorum i. Our Sauiour Christ sayth S. Austine commaunding the tribute to be geuen for hym and for Peter meant thereby the same to be geuen for all other for hee appoynted hym to be head of them What can be more plaine then this But I will not tary vpon this matter Nowe as touching the Popes lawes where you saye they be contrary because the seruice which should be as you say in English is in Latine I aunswere who soeuer wil take the paynes to peruse the chapter which is the xiiii of the first to the Corinthians shall finde that his meaning is concerning preaching and Obiter onely of praying Againe where you say that the Popes holinesse dothe take away one part of the sacrament from the lay men Christ would haue it vnder both ye can saye no more but this Bibite ex eo omnes Drinke ye all of thys And what followeth Et biberunt ex eo omnes i. And all drinke therof Now if a man would be so proâ—erâ—e with you he might say that Christ gaue it onely to his Apostles in whose places succeeded priestes and not lay men And admit that Christ commaunded it to bee receaued vnder both kindes yet the Churche hathe authoritie to chaunge that as well as other Ye read that Christ calling his Apostles together sayd vnto them Ite praedicate Euangelium omni nationi baptizantes in nomine patris filij spiritus sancti i. Go preach the Gospell to euery natioÌ„ baptising them in the name of the father of the sonne and the holy ghost But the Apostles being desirous to publish christes name euery where did baptise onely in Christes name Agayne Christ before his last Supper washed his Apostles feete saying Si ego laui pedes vestros dominus magister vos debetis alter alterius lauare pedes i. If I haue washed youre feet being your Lord and mayster
which conteineth worthy matter agaynst the Romish authority Unto the which booke you made a Preface inueying largely agaynst the Bishop of Rome reprouing hys tyranny and falshood calling his power false and pretēced The booke is extant and you cannot deny it Then was the Bishoppe somewhat abashed and looking vpō such as were presēt spake very gētly saying Lo here is a goodly matter in deed My Lord of Winchester being a great learned man did write a booke agaynst the supremacy of the Popes holynes and I also did write a preface before the same booke tending to the same effect And thus did we because of the perilous world that then was For then was it made treason by the Lawes of this realme to mainteine the Popes authority and great daunger it was to be suspected a fauourer of the See of Rome and therefore feare compelled vs to beare with the time for otherwise there had bene no way but one You know when any vttered his conscience in mainteining the Popes authority he suffered death for it And then turning his tale vnto Tyms he sayd But since that time euen sithence the cōming in of the queenes maiesty when we might be bold to speake our conscience we haue acknowledged our faults and my Lord of Winchester himselfe shamed not to recant the same at Paules Crosse. And also thou thy selfe seest that I stande not in it but willingly haue submitted my selfe Do thou also as we haue done My Lord quoth Tyms that which you haue written agaynst the supremacy of the pope may be wel approued by the scriptures But that which you now do is against the word of God as I can well proue Then an other I suppose it was Doctor Cooke sayd Tyms I pray thee let me talke with thee a little for I thinke we two are learned alike Thou speakest much of the scripture and yet vnderstandest it not I will tell thee to whom thou mayest be compared Thou art like to one which intending to goe on hunting riseth vp earely in the morning taketh his houndes and forth he goeth vp to the hils and downe into the vallyes he passeth ouer the fieldes ouer hedge and ditch he searcheth the woods and thickets thus laboureth he all the whole day without finding any game At night home he cōmeth weery of his trauell not hauing caught any thing at all and thus fareth it by thee Thou labourest in reading of the Scriptures thou takest the letter but the meaning thou knowest not and thus thy reading is as vnprofitable vnto thee as hūting was vnto the man I spake of euen now Syr quoth Tyms you haue not well applyed your similitude for I prayse God I haue not read the scriptures vnprofitably but God I thanke hym hath reuealed vnto me so much as I doubt not is sufficient for my saluation Then said the Bishop You brag much of knowledge yet you know nothing you speake much of scripture you know not what scripture is I pray thee tel me How knowest thou that thing to be the worde of God whiche thou callest Scripture To this aunswered Rob. Drakes that he did know it to be the word of God for that it doth shew vnto thē theyr saluation in Christ and doth reuoke call backe all mē frō wicked life vnto a pure and vndefiled conuersation The bishop replied that the heathē writers haue taught precepts of good liuing as wel as the scripture yet theyr writings are not estemed to be Gods word To this answered Tyms saying the olde Testament beareth witnes of those things which are writtē in the new for quoth he there is nothing taught in the new Testament but it was foreshewed in the law and Prophets I will denye all quoth the Bishop I wyll denye all what sayest thou then Then Robert Drakes alledged a sentence in Latin out of the Prophet Esay in the 59. chap. of his prophecy Spiritus meus qui est in te c My spirit whiche is in thee and my words which I haue put in thy mouth shall not departe out of the mouth of thy seede nor out of the mouth of the seede of thy seede from hence forth euen for euer meaning therby to proue that he which had the spirit of God could thereby discerne and iudge truely which was Gods word but before he could explicate his minde he was interrupted by the bishop who spake vnto Doctor Pendleton saying Mayster Doctor I pray you say somewhat vnto these folkes that may do them some good Then D. Pendleton as hee leaned nere vnto the Bishop couered his face with both his handes to the end he might the more quietly deuise what to say but other talke was presently ministred so that for that time he sayd nothing And thus much William Alesbury witnesse hereof being present thereat so farre as he heard hath faythfully recorded and reported What more was spokē and there said for they made not yet an end a good while after because he departed then out of the house he doth not know nor dyd not heare Then the bishop after this and such like communicatiō thus passed betwene them proceding at length in forme of law caused both his articles and aunsweres to the same there and then to be openly read the summe of which hys confession recorded and left by his owne hand writing tēded to this effect as foloweth * The Articles for the which William Tyms of Hockley in Essex was condemned in the Consistory in Paules the xxviij day of March with his aunsweres and confession vpon the same FFrst I did truely confesse and beleeue that I was baptised in the true Catholicke Church of Christ for when I was baptised there was the Element and the word of God according to Christes institution And my Godfathers and Godmother did promise for me and that I shoulde forsake the Deuill and all his workes and that I shoulde keepe Gods commaundements and beleue al the articles of the Christian fayth the which I doe beleue at this day and with Gods help I trust to do while I liue for it was not the wickednes of the Minister that made the Sacrament of none effect c. Item I confessed two Sacramentes and but two in Christes true Churche that is the Sacrament of Baptisme and the Sacrament of the body and bloud of Christ and that Christ is present with his sacraments as it pleaseth him Item I confessed that Christe hath a visible Churche wherin the word of God is truely preached and the sacramentes truely ministred Item I confessed the See of Rome to be as the late bishop of Winchester hath written in his bookes De vera obediencia to the which I sayde vnto the Bishop of London that he had made a godly Preface also Iohn Bale hath plainly declared in his book called the Image of both churches euen so much as I beleue therof Item
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
vp your lippes with your owne booke Ieffrey It skilleth no matter whether ye write bread or body for we be able to prooue that he ment the bodye And where as you say they eate it spiritually that is but a blind shift of descant Palmer What should I say els Ieffrey As holy Church sayeth really carnally substantially Palmer And with as good Scripture I may say grosly or monstrously Ieffrey Thou speakest wickedly But tell me Is Christ present in the sacrament or no Palmer He is present Ieffrey How is he present Palmer The Doctors say modo ineffabili Therefore why do ye aske me Would God ye had a mynd ready to beleue it or I a tongue able to expresse it vnto you Ieffrey What say you to the baptisme of Infants Palmer I say that it standeth with Gods word therfore it ought of necessitie to be retayned in the Church Ieffrey Ye haue forgotten your self I wis for ye write that children may be saued without it Palmer So I write and so I say Ieffrey Then it is not necessary to be frequented and continued in the Church Palmer Your argument is not good M. Doctor Ieffrey Will ye stand to it Palmer Yea M. Doctor God willyng Ieffrey Note it Register More of his Examination in that tyme and place is not yet come to our hands whensoeuer God sendeth it I will impart and communicate the same to the Reader In the meane season we are credibly informed of this that sir Richard Abridges the same day after dinner sent for hym to his lodging and there in the presence of diuers persons yet alyue in Newbery and elsewhere friendly exhorted hym to reuoke his opinion to spare his yong yeares wit and learnyng If thou wilt be conformable and shew thy selfe corrigible and repentant in good fayth sayeth he I promise thee before this company I will geue thee meate and drinke and bookes and x. pound yearely so long as thou wilt dwell with me And if thou wilt set thy mynd to mariage I will procure thee a wyfe and a farme helpe to stuffe and frit thy farme for thee How sayest thou Palmer thanked him very curteously made him further answer concernyng his religion somewhat at large but very modestly and reuerently concludyng in the end that as he had already in two places renounced his liuing for Christes sake so he would with Gods grace be redy to surrender and yeld vp his lyfe also for the same wheÌ„ God should send tyme. When Sir Richard perceiued that hee woulde by no meanes relent Well Palmer sayth he then I perceiue one of vs twain shal be damned For we be of two faiths and certayne I am that there is but one faith that leadeth to lyfe and saluation Palmer O sir I hope that we both shall be saued Sir Rich. How may that be Palm Right well Sir For as it hath pleased our merciful Sauiour accordyng to the Gospels parable to call me at the third hower of the day euen in my flowers at the age of 24. yeres euen so I trust he hath called and wil cal you at the eleuenth hower of this your olde age and geue you euerlasting lyfe for your portion Sir Rich. Sayest thou so Well Palmer well I woulde I might haue thee but one moneth in my house I doubte not but I would conuert thee or thou shouldst conuert me Then sayd M. Winchcome Take pitie on thy golden yeares and pleasaunt flowers of lusty youth before it bee too late Palm Sir I long for those springing flowers that shall neuer vade away Winchcome If thou be at that poynt I haue done with thee Then was Palmer commanded agayne to the blynd house but the other two sillie men were ledde agayne the same after noone to the Consistorie and there were condeÌ„ned and deliuered to the secular power of the shiriffe there present by name sir Rich. Abridges It is reported also that D. Ieffrey offered Palmer a good liuyng if he would outwardly shew hymself conformable kepyng his conscience secret to hymselfe or at least declare that hee doubted which was the truest doctrine But I cannot affirme it for a suretie The next mornyng the 16. of Iuly Palmer was required to subscribe to certaine Articles which they had drawen out touching the cause of his condemnation in the front whereof were pluckt together many haynous termes as horrible hereticall damnable diuelish and execrable doctrine To these wordes Palmer refused to subscribe affirming that the doctrine which he professed was not such but good and sound doctrine Ieffrey Ye may see good people what shifts these heretikes seeke to escape burnyng when they see Iustice ministred vnto them But I tell thee this stile is agreeable to the law and therfore I cannot alter it Palmer Then cannot I subscribe to it Ieffrey Wilt thou then craue mercy if thou like not iustice and reuoke thy heresie Palmer I forsake the Pope his Popelings withall Popish heresie Ieffrey Then subscribe to the Articles Palmer Alter the Epithetons and I will subscribe Ieffrey Subscribe and qualifie the matter with thine own pen. So he subscribed Whereupon D. Ieffrey proceded to read the Popish sentence of his cruell condemnation and so was he deliuered to the charge of the secular power was burned the same day in the after noone about fiue of the clocke Within one houre before they went to the place of execution Palmer in the presence of many people comforted his fellowes with these wordes Brethren sayth he be of good â—here in the Lord and faint not Remember the words of our Sauiour Christ where he sayth Happy are you wheÌ„ men reuile you and persecute you for righteousnesse sake Reioyce and be glad for great is your reward in heauen Feare not them that kill the body and be not able to touch the soule God is faythfull and will not suffer vs to be tempted further then we shall be able to beare it Wee shall not ende our lyues in the â—ire but make a change for a better lyfe Yea for coales we shall receiue pearles For Gods holy spirite certifieth our spirit that he hath euen now prepared for vs a sweet supper in heauen for his sake which suffered first for vs. With these and such lyke wordes he did not only comfort the hartes of his sillie brethren that were with hym appoynted as sheepe to be slaine but also wrested out pleÌ„tifull teares from the eyes of many that heard him And as they were singyng a Psalme came the shiriffe Sir Richard Abridges and the Bailiffes of the Towne wyth a great company of harnessed and weaponed men to conduct them to the fire When they were come to the place where they should suffer they fell all three to the ground and Palmer with an audible voyce pronounced the xxxj Psalme but the other two made their prayers secretly to almighty God And as Palmer began to arise there
but neuer without his white miniuer hoode such doctrine as was shamefull to heare saying Masse and carying about the pixe in high processions Furthermore leadyng the boy S. Nicholas with his miniuer hood about the streetes for apples and belly cheere And who so would not receiue him he made them heretikes and such also as would not geue his fagot to the bonfire for Queene Maries child And thus continued he at Ipswich the most part of Queene Maries dayes molestyng there good men some for not goyng to the Churche some for not beyng confessed some for not receiuyng c. till at length toward the end of Queene Mary he came to London and in this Queens time began to shewe himselfe againe a perfect protestant And thus much of Argentine Ex testimon Petri Moonaei ¶ The trouble of Peter Moone and his Wife and of other Godly Protestantes at Byshop Hoptons visitation in Ipswich IN the yeare of our Lord God 1556. The sceane or visitation being kept before Whitsontide in the Towne of Ipswich in Suffolcke by Doctour Hopton being then Byshop of Norwich and Myles Dunninges being then his Cauncellour diuers and sondry godly Protestantes through the accusation of euill men where sore troubled presented before him among whom were accused one Peter Moone a Taylor and Anne his wife for theyr disobedience to the law in not shewing theyr readinesse to come to the Church and to be partaker of such Romish obseruances as at that time were vsed And first the sayd Peter Moone was commaunded to come before the Bishop where he was examined of three sondry Articles to wit 1. Whether the pope were supreme head 2. Whether King Philip and Queene Mary were right inheritors to the crowne 3. And whether in the Sacrament of the aulter was the very body of Christ substācially and really there present Unto the which the sayde Peter being timerous and weake fearing more the face of man then the heauy wrath of God affirmed and in maner graunted vnto the demaūdes Whereupon the Bishop being in good hope that although he had not come to the Church nor receiued theyr Sacrament of the Aultar nor bene ready to doe his duetye as the law had commaunded yet there shewing his mind sayd that he liked well the man for such as haue bene sayd he earnest in euill thinges will also be earnest in that that is good and godly if once they be wonne Thus as this Spirituall father was commending his carnall child and rather preferring him to hell fire thē vnto the sincere word and commaundementes of GOD it chaunced amongest many others in the chamber was one of the portmen of the same towne named Smart an earnest member of theyr Romish law doing of a very conscience that he did who after the death of Queene Mary lyued not many yeares but rendred his life in godly repentaunce protesting that if God should suffer him to liue he woulde neuer be the man he had bene before what lawes so euer should come agayne so that before the time of hys sicknes he frequenting earnestly the Sermons in the same Towne by diuers godly learned woulde weepe as it had bene a childe being notwithstanding of courage as stout a manne as any was in Ipswich Such is the maruellous mercy of God in calling to his kingdome whom when he pleaseth This portman aforesayd perceiuing the Bishop thus as it were at an end with the sayd Moone and so he lyke to be discharged sayd vnto the Bishop my Lord in deed I haue a good hope in the man and that he will be conformable but my Lord he hath a perrillous woman to his wife For I will tell you my Lorde she neuer came to Churche yet since the Queenes reigne except it were at Euensong or when shee was Churched And not then vntill Masse were done Wherfore your good Lordship might do a good deed to cause her to come before you and to see if ye coulde do any good And therefore I beseech your good Lordshyp to commaund him to pray her to come before your Lordshippe At the which words Moone was somewhat styrred in that he sayde commaunde him to pray her to come before your Lordship And he sayd vnto him vnder my Lordes correction I speake I am as able to cōmaund her to come before my Lorde as ye are to commaund the worst boy in your house Yea my Lord sayd the other I cry your Lordship mercy I haue informed your Lordship with an vntroth if this be so But if he be so able as he saith he might haue commaunded her to haue come to Church in all thys time if it had pleased him Well sayde the Bishop looke ye come before me agayne at afternoone and bring your wife with you I will talke with her As my Lordes dinner at that time was seruing vppe Moone departed and taryed not to take parte thereof hauing such an hard breakefast geuen him before to digest At afternoone Moone delayed and wayted his time bethinking whē he might most conueniently come especially whē his accuser his wiues shoulde not haue bene there And accordinge to the commaundement came with his wife which was not so secretly but his accuser had knowledge thereof and came with all expedition in such poste speede that in a maner he was windlesse entring into the bishops chamber The Bishoppe hearing that Moone and his wife were come called for them and sayd to Moone is this your wife Moone Yea my Lord sayd he O good Lord sayd the Byshop how a man may be deceiued in a woman I promise you a man would take her for as honest a woman by all outward appearaunce as can be Why my Lorde sayde Moones wife I trust there is none that can charge me with any dishonesty as cōcerning my body I defy all the worlde in that respect Nay quoth the Bishop I meane not as concerning the dishonesty of thy bodye but thou hadst bene better to haue geuen the vse of thy body vnto xx sundry men thē to doe as thou hast done For thou hast done as much as in thee lyeth to plucke the King and the Queenes maiesties out of theyr royal seates through thy disobedience in shewing thy selfe an open enemy vnto Gods lawes theyr proceedinges Then began the Bishop to examine the said Moone agayne with the aforesayd Articles and his wife also And hearing her husband relēt did also affirme the same whiche turned vnto either of them no small trouble of minde afterwarde but yet neither were they like thus to escape but that in the meane time Dunning the Bishops Chaūcellour came vp in great haste and brought newes to the Bishop that there were such a number of hereticks come of which some came from Boxford some from Lanham about from the Cloth Country that it would make a man out of his wittes to heare them and there are amōg them both heretickes and Anabaptistes sayd
Therefore ye may well perceiue it was no part of our wils that we now came hether but partly induced at the intreatie of the Vniuersitie partly mooued with the vnworthinesse of the case it selfe but especially for the care and regard we haue of your health and saluation which we couet by all means to preserue For you your selues are the cause of this busines you gaue occasion of this confession among whom this day ought to be a notable example to remayne as a memoriall to them that shall come after as in that which ye may learne not onely to shake of the filth which ye haue taken of these persons but also to beware hereafter that ye fall no more so shamefully as ye haue done But I trust God will defend you and geue you myndes to kepe your selues from it As concernyng the parties themselues whose case now haÌ„geth in lawe they bare about the name of the Gospell where as in deede they wrought nothyng els than the euery and deceite And so much the wickeder were they in that they sought to couer so shameful actes with the cloke of so faire and holy a name Wherefore it is not to be doubted but that God will punish this despite of it selfe wicked to you pernicious by the authors therof shamefull and abhominable But if God as he is slow to wrath and vengeance wil winke at it for a tyme yet notwithstandyng if we vppon whome the charge of the Lordes flocke leaneth should permit so execrable crimes to escape vnpunished we should not lyue in quiete one hower When he had thus spoken hee recited the sentence out of a scroll and condemned Bucer and Phagius of heresie the form and tenour of which sentence framed after the barbarous rude stile of that church thus followeth The sentence of condemnation against M. Bucer and Paulus Phagius NOs Cutbertus Dei Apostolicae sedis gratia Episcopus Cestrensis Nicolaus Ormanetus Archiepiscop plebis Bodoloni Veronen diocesis infra scripti Reuerendi Domini Cardinalis Legati auditor Thomas Watson Decanus Dunelmens Henricus Cole Praepositus Collegij Etonens ad Vniuersitatem studij generalis oppidi Cantabrigien Elien dioces visitand Necnon ad in quibuscunque causis in eodem oppido Cantabrigiae locis ei adiacen commorantes personas motis mouendis inquirendum quomodolibet procedendum expresse ad eorum qui in haeresi decesserint memoriam damnandum per literas illustris ac Reuerendis in Christo patris D. Reginaldi Mariae in Cosmedin S. Romanae Ecclesiae Presbyteri Cardinalis Poli nuncupati sanctis Domini nostri Papae sedis Apostolicae ad Serenis Philippum ac Serenis Mariam Angliae Regem regi naÌ„ vniuersuÌ„ Angliae regnuÌ„ de latere Legati Commissarij siue delegati specialiter deputati ad huiusmodi peragendum sufficienti facultate muniti saluatoris Domini nostri Iesu Christi nomine inuocato pro tribunali seden solum Deum qui iustus est Dominus prae oculis habentes per hanc nostram diffinitiuam sententiam quam de sacrae Theologiae Iurisperitorum consilio erimus in his scriptis in causa causis quae coram nobis inter Vicecancellarium Vniuersitatem Cantabrigien denunciatores ex vna iniquitatis filios qâ—ondam Martinum Bucerum Paulum Phagium natione Germanos in hoc oppido olim commorantes decedentes reos denunciatos de super crimine haeresis notorie per eos dum vixerint incurso rebusque alijs in actis causae causarum huiusmodi latius deductis ex altera partibus in prima versae fuerunt vertuntur instantia pronunciamus sententiamus decernimus declaramus praedictos Martinum quidem Bucerum contra regulas dogmata sanctorum patrum necnon Apostolicas Romanae Ecclesiae sacrorum conciliorum traditiones Christianaeque religionis hactenus in Ecclesia consuetos ritus ac processus qui singulis annis die coenae domini per Romanos Pontifices celebrari legi consueuerunt in quibus inter alia Wickleffistae Lutherani omnes alij haeretici damnati an athematizati fuerunt de Sacramentis Ecclesiae praesertim circa illorum numerum aliter quam sancta mater Ecclesia praedicat obseruat sentiendo docendo ac sanctae sedis Apostolicae summi Pontificis primatum authoritatem negando publicè damnando praesertim hunc articulum Quod Ecclesia erret in fide moribus Hic in publicis commitijs expressè defendendo illum verum esse definiendo determinando ac multa alia tam per dam natae memoriae Iohannem Wickleffe id maxime Omnia fato absoluta necessitate fieri Et per Martinum Lutherum alios haeresiarchas proposita damnata quam à se etiam inuenta fabricata falsa haeretica dogmata credendo sequeÌ„do ac desuper etiam libros scribendo imprimi faciendo impressosue publicando in illisue scripta etiam hic publicè legendo in publicis disputationibus defendendo ac in pertinacione obstinatione huiusmodi permanendo decedendo notorium non solum haereticum sed haeresiarcham Paulum verò Phagium qui praeter alia quae haeresim sapiunt ab eo in suis scriptis prolata impiae memoriae IohanneÌ„ Oecolampadium ac Martinum Bucerum praedictum necnon Philippum Melancthonem Iohannem Brentium notorios insignes haeresiarchas eorum doctrinam in eius scriptis impressis vulgo aeditis non solum probando sed summis laudibus attollendo se non solum haereticis fauere sed eorum falsis dogmatibus assentire ea credere probare ad eaque credeÌ„da alios inducere niti manifeste se ostendit hic pro haeretico communiter notoriè habitus reputatus in huiusmodi errore impaenitens decessit non solum haereticorum fautorem sed haereâ—icum fuisse nec non eosdem Martinum Bucerum Paulum PhagiuÌ„ excommunicationis anathematis ac alias quascunque contra huiusmodi personas tam de iure communi quà m per literas processum praedictorum statutas sententias censuras poenas damnabiliter incidisse incurrisse eorum memoriam condemnandam esse condemnamus ac eorum corpora ossa quae hoc tempore perniciosissimi schismatis aliarum haeresium in hoc regno vigentium Ecclesiasticae fuerunt temere tradita sepulturae quatenus ab alijs fidelium corporibus ossibus discerni possunt iuxta canonicas sanctiones exhumanda procul ab Ecclesia proijcienda exhumari proijci maÌ„damus eorum libros ac Scripturas si quae hic reperiantur publicè comburen comburi praecipimus ac eosdem libros Scriptuâ—as quibuscunque tam huius vniuersitatis quà m oppidi locorum eis adiacentium personis sub poenis tam ex iure communi quà m literis processuum praedictorum
the should greatly offend the maiesty of God whose commaundement not to beare false witnesse they should in so doing breake and violate In the meane while that he was speaking these and many other thinges before his audience many of the vniuersity to set out and defend Bucer withall beset the walles of the Church and Church porche on both sides with verses some in Latine some in Greeke and some in English in the which they made a manifest declaration howe they were minded both toward Bucer and Phagius Finally when his Sermon was ended they made common Supplication and prayers After thankes rendred to God for many other thinges but in especially for restoring of the true and sincere religion euery man departed his way For as muche as mention hath beene made of the death of the worthy and famous Clerke Martin Bucer of the burning of his boanes after his death it shall not be vnfruitful as the place here serueth to induce the testimony or Epitaph of Doctor Redman which came not yet in print vpon the decease of that man ¶ The Epitaph or funerall verse of D. Redman vpon the death of Mayster Bucer ET tu liuor edax procul hinc abscede maligna facessito inuidentia Et procul hinc nemesis procul hinc Momus abesto labes luesque mentium Daemonibus similes homines quae redditis almam foedatis atque imaginem Quam nostro impressit generi pater ille supremus similes sui dum nos creat Contemptrix odij mendacis nescia fuci Adesto sancta Veritas Dicito quis qualisque elatum funere nuper quem vidimus tam flebili Est in quam misera hac defunctus luce Bucerus lux literati dux Chori Doctrinae radios qui totum solis ad instar misit per orbem splendidos Hunc dirae nuper sublatum vulnere mortis lugubre flet Gymnasium Et pullata gemit maerens schola Cantabrigensis orbata claro sydere Ergo quasi obstructo doctrinae fonte querelas precesque nunc fundit Agnoscit nunquam se talem habuisse magistrum ex quo sit olim condita Non vnquam Cathedrae gauisa est praeside tanto tam nobili claro duce Cuius ingenij doctrinae munera summum virtutis ornauerat decus Integritas morum grauitas prudentia sermo semper dei laudem sonans Et sale conditus qualem vult esse piorum Apostoli sententia Accessit zelus feruens praesule dignus peccata semper arguens Nunquam desidiae aut languori deditus vllum indulsit otium sibi Credibele est nimio fatum accelerasse labore prodesse cunctis dum studet Sed frustra laudes auguste carmine nitor tam copiosas claudere Ergo Bucere scholae suggestus gloria sacri valeto etiam vel mortuus Aeternum in superis foelix iam viuito regnis exutus etsi corporis Terrenis spolijs huius miseri atque caduci Quod est sepulchro conditum Christus depositum reddet cum foenore magno Iudex breui quum venerit ⧠The despightfull handling and madnesse of the papistes toward Peter Martyrs wife at Oxford taken vp froÌ„ her graue at the commaundement of Cardinall Poole and after buryed in a dunghill ANd because the one Uniuersity shoulde not mocke the other like crueltye was also declared vpon the deade body of Peter Martyrs wife at Oxford an honest graue and sober matrone while she liued and of poore people alwayes a great helper as many that be dwelling there can right well testify In the yeare of our Lord. 1552. she departed this life with great sorow of al those needy persoÌ„s whose necessities many times often she had liberally eased and relieued Now when Brokes Bishop of Glocester Nicholas Oâ—maner Datary Robert Morwen President of Corpus Christi Colledge Cole and Wright Doctors of the Ciuill Law came thither as the Cardinals visitours they among other thinges had in Commission to take vp this good woman agayne out of her graue and to consume her carkas with fire not doubting but that she was of the same religion that her husband had professed before wheÌ„ he read the Kinges lecture there And to make a shewe that they would do nothing disorderly they called al those before theÌ„ that had any acquayntance with her or her husband They ministred an othe vnto them that they should not conceale whatsoeuer was demaunded In fine theyr answere was that they knewe not what religion she was of by reason they vnderstood not her language To be shorte after these visitours had sped theyr busines they came for they 〈◊〉 them to the Cardinall agayne certifying him that vpon due inquisition made they could learne nothing vpon which by the law they might burne her Notwithstanding the cardinall did not leaue the matter so but wrote downe his Letters a good while after to Marshall then Deane of Frideswides that he should dyg her vp and lay her out of christian buriall because she was interred nigh vnto S. Frideswides relicks sometime had in great reuerence in that Colledge Doct. Marshal like a prety man calling his Spades and mattockes together in the euening when he was well whitled caused her to be taken vp and buryed in a dunghill Howbeit when it pleased God vnder good Queene Elizabeth to geue quietnes to his Church long time persecuted with prison and death then Doctour Parker Archbishop of Canterbury Edmund Grindall Bishop of LoÌ„don Richard Goodricke with diuers other her Maiesties high Commissioners in matters Religion nothing ignoraunt howe farre the aduersaries of the trueth had transgressed the bouÌ„des of all humanity in violating the sepulchre or graue of that good and vertuous woman wylled certayne of that Colledge in the whiche this vncurteous touch was attempted and done to take her out of that vncleane dishonest place where she laye solemnely in the face of the whole towne to bury her agayne in a more decent honest monumeÌ„t For though of the body being once dead no great estimatioÌ„ were to be had how or where the bones were layde yet was some reuerence to be vsed toward her for sexe and womanhood sake Besides to saye the truth it was great shame that he which had trauelled so farre at king Edwardes request from the place wherin he dwelt quietly and had takeÌ„ so earnest paynes beyng an old man in reading and setting forth the truth al he could with learning to teach and instruct and so wel deserued of that Uniuersity should with so vngentle a recompence of ingratitude be rewarded agayne as to haue his wife that was a godly woman a strauÌ„ger good to many especially to the poore and hurtfull to none either in word or deede without iust deseruing beside theyr owne law not proceeding against her according to the order therof spitefully to be layd in a stincking dunghill To all good natures the fact seemed odious of suche as be
too was not lawfully authorised nor hadde not put away his wife Wherefore it was not lawfull for him to preache by your owne lawe and therefore I brake not the Statute though I spake to him Winch. I am glad I perceaue thys man speaketh against Priestes Maryages hee is not contented with Pryestes that haue wiues He is honester man then I tooke hym for M. Sheriffe haue him away I am glad he loueth not Priestes Mariages Wood. Then I would haue aunswered to hys sayinges but he would in no wise heare me but bad the Sheriffe haue me away So the Sheriffe took me by the hand plucked me away and would not let me speake but goyng out of the Chauncell dore I sayd I would shew him the whole matter if he would haue geuen me leaue but seeing he wil not if he will let me go so they shall see whether I wyll not goe home to my wife and children and keepe them as my bounden duety is by the helpe of God So I was sent to the Marshalsea agayne where I now am mery I prayse God therefore as a sheepe appoynted to be slayne Moreouer I was credibly enformed by one of oure brethren that heard our talke that the Byshop sayd when I was gone that they would take me whilest I was somewhat good Which wordes seemed to many of the people that were there that I spake agaynst priestes Maryages but I did not but did not onely aunswere to suche questyons as he asked me as you shall perceaue wel by the words if you marke them which wordes were these How can you purge your self from heresie for talking to the Curate in the Pulpit and not offende the Statute sayd the Bishops meaning thereby I thinke to haue taken vauntage of my wordes but it was not Gods will that he should at that tyme. For I aunswered hym by the words of the Statute which wordes bee as hereafter followeth that is whosoeuer doth interrupt any preacher or preachers lawfully authorised by the Queenes Maiestie or by any other lawfull Ordinary that all such shall suffer three monthes imprisonment But I proued that this mā was not lawfully authorised to preach by their owne law because he had not put away his wife For their law is that no Priest may say Masse nor preach with the Masse but he must first be separated from his wife That is because honest Maryages be good and commendable and theyrs nought and abhominable therefore they cannot dwell together Now I geue you al to vnderstand that I did not reproue this Priest he cause he had a wife but because hee taught false doctrine which greeued my soule because hee had bene a feruent Preacher agaynst the Masse and all the Idolatry therof seuen yeares before and then came held with it agayne for the which cause I reproued him in the Pulpit And the words that I spake to him are written in diuers of my examinations of my first imprisonment for that same But in very deede I knew not of the Statute when I reproued him But because I was sent to prison vpon the breache of it I bought a Statute booke when I had perused it I perceiue I had not offended by theyr owne lawe and therefore still when I was called to aunswere I aunswered them with their owne lawe But yet they kept me in prison a yeare and almost three quarters or euer I was released I was at mine aunswere for that eighten times If any thinke I doe not allow Bishoppes and priestes mariages let them looke in my first examination before the Bishop of Chichester that nowe is duryng this my imprisonment and there they shall finde what I haue found in the matter The truth is I looked to be cōdemned with my brother that same day But we may also see that they can do nothing but as God will permit them to do But when the time is full come I trust in God I shall runne that ioyfull race that my brethren haue done Thus I commit you all into the handes of God who is the preseruer defender and keeper of all his electe for euermore Amen * The fift examination of Richard Woodman had before the Bishop of Winchester the Archdeacon of Cant. Doct. Langdale with a fat headed Priest and other whose names I know not with certain also of the Cōmissioners at S. Maryes Oueries church in Southwarke in the presence of three C. people at the least the xv day of Iune An. 1557. WInchester Woodman you were before vs the last day and would not be acknowne in anye wise that you were sent to prison for heresie and called for your accusers and stoode stoutly in defending of your selfe and in youre departing I had thought you had spoken agaynst priestes Mariages thinking by youre wordes wee shoulde haue found you an honest man and conformable when we had called you before vs agayne You tolde such a fayre tale for your selfe as though you had bene free from all that was layd to your charge For you sayde it was all lyes that I tolde agaynst you but since I haue proued the contrarye as here is your owne hand to shew By the which I haue proued that you reproued not the priest for lacking of authoritie and because he had not put away his wife but because you liked not hys preaching For in deede I tooke it that you reproued him for because hee was not lawfully authorised but I haue proued the contrary since Wood. I told you not that I did either reproue hym for lacke of authoritie or because I liked not his preachynge but I told you wherefore I was first sent to prison For you sayd I was sēt to prison for heresie made a long tale agaynst me And in deede I told you that there was neuer a word of your sayinges true but was all lyes as it was in deed For I neuer was sent to prison for heresie neither held I any then nor do now I take heauen and earthe to witnesse but I tolde you I was sent to prison vppon the breach of a Statute which was for speaking to a Priest in the Pulpit and for that cause the Iustices of that country had thought I had offended the Statute and called me before them and would haue had me to haue bene bound to my good abearing and because I refused it they sent me to prisō And these be the wordes of the Statute as I told you the last day If any man do interrupt any preacher or preachers lawfully authorised by the Queenes Maiestie or by any other lawfull Ordinary that then euery partie that so offendeth shall suffer three monthes imprisonment and furthermore be brought to the quarter Sessions and there being sorye for the the same aad also bound for his good abearing one whole yeare to be released or els to remayne to prison agayne And when I was in prison I bought a Statute book which when I had perused
idolatrye and superstition whiche then was vsed as also that he had by preaching entised oothers to do the like Being then hereupon examined he confessed that hee comming into hys parishe Churche of Bentley and seing the people sitting there either gasing about or els talking together exhorted them that they would fall vnto prayer and meditation of Gods most holy worde and not â—it styll idlely Whereunto they willingly consented Then after prayer ended he read vnto them a chapiter of the New testament and so departed In which exercise he continued vntill Candlemas then being enformed that he might not so doe by the lawe for that he was no priest or minister he lefte of and kepte himselfe close in his house vntill Easter then nexte after At what time certayne sworne men for the inquiry of such matters came vnto hys house and attached him for reading in the Parish of Welley But when they vnderstood that he had red but once that it was of obedience whereunto hee earnestly moued the people they let hym for that tyme depart Notwythstanding for feare of their cruelty hee was not longe after constrayned to forsake his owne house and keepe himselfe in woodes barnes and other solitary places vntill the time of his apprehension After this examination the Lord Darcy sent him vp to the Counsell but they not minding to trouble them selues with him sent him vnto Boner Who by threateninges and other subtill meanes so abused the simple and fearfull hart of thys man as yet not throughly stayed vpon the ayd and helpe of God that within shorte tyme hee won him vnto his most wicked will and made him opeÌ„ly at Paules crosse to reuoke and recante his former profession and thereupon set him at libertie of body Whiche yet brought such a bondage and terrour of soule and conscience and so cast him downe that except the Lord whose mercies are immeasurable had supported and lifted hym vp agayne he had perished for euer But the Lord who neuer suffereth his elect Children vtterly to fall castinge his pittifull eyes vppon this loste sheepe with his mercifull and fatherly chastisment dyd with Peter rayse hym vp agayne geuing vnto him not only harty and vnfayned repentaunce but also a moste constant boldnes to professe agayne euen vnto the death hys most holy name and glorious gospel Wherefore at the procurement of one Thomas Tie priest sometime an earnest professor of Christ but now a fierce persecutour of the same as appeareth more at large before in the history of William Munt and his wife page 1979 he was againe apprehended and sent vp againe vnto Boner before whome he was the 8. day of Aprill and sondry other times else examined The report of which examination wrytten by his owne hand with bloud for lacke of other incke heereafter followeth The examination of Rafe Allerton at his seconde apprehension appearing before the Bishop of London at Fulham the 8. day of Aprill An. 1557. wrytten by him selfe wyth his owne bloud BOner Ah syrrha howe chaunceth it that you are come hether againe on this fashion I dare say thou art accused wrongfully Rafe Yea my Lord so I am For if I were guilty of such things as I am accused off then I would be very sorie Boner By sainct Marie that is noâ— wel done But let me heare Art thou an honest man for if I can proue no heresie by thee then shall thine accusers doe thee no harme at all Goe too lette me heare thee For I did not beleeue the tale to be true Rafe My Lorde who doeth accuse me I pray you let me know and what is mine accusation that I may answere thereunto Boner Ah wilt thou so Before God if thou hast not dissembled then thou needest not to be afraide nor ashamed to aunswer for thy selfe But tell me in faith hast thou not dissembled Rafe If I cannot haue mine accusers to accuse me before you my conscience doth constrain me to accuse my self before you For I confesse that I haue grieuously offended God in my dissimulatioÌ„ at my last being before your lordship for the which I am right sorrie as God knoweth Boner Wherein I pray thee diddest thou dissemble when thou wast before me Rafe Forsooth my Lord if your lordsh remeÌ„ber I did set my hand vnto a certain writing the contents wherof as I remember were that I did beleue in all things as the catholike churche teacheth c. In the which I did not disclose my minde but shamefully dissembled because I made no difference betwene the true church and the vntrue church Bon. Nay but I pray thee let me heare more of this gear For I fear me thou wilt smel of an hereticke anone Which is the true church as thou saiest Dost thou not call the heretikes church the true church or the catholike church of Christ Now which of these 2. are the true church saiest thou Go too for in faith I will know of thee ere I leaue thee Rafe As concerning the church of heretikes I vtterly abhorre the same as detestable and abhominable before God with all their enormities and heresies and the church catholicke is it that I onely embrace whose doctrine is sincere pure and true Boner By s. Augustine but that is wel said of thee For by God almighty if thou haddest allowed the church of heretikes I would haue burned thee with fire for thy labour Morton Then said one Morton a Priest My Lorde you know not yet what church it is that he calleth catholicke I warrant you he meaneth naughtely enough Boner Thinke you so Now by our blessed Lady if it be so he might haue deceiued me How say you syrrha which is the catholicke church Rafe Euen that which hath receiued the wholsome sound spoken of Esay Dauid Malachie and Paule with many other moe The which sounde as it is wrytten hath gone throughout all the earthe in euery place vnto the endes of the worlde Boner Yea thou sayest true before God For this is the sound that hath gone throughout all Christendom and he that beleeueth not the sound of the holy church as S. Cyprian saith doth erre For he saieth that whosoeuer is out of the Churche is like vnto them that were out of Noes ship when the flud came vpon al the whole world so that the Arke of Noe is likened vnto the church and therefore thou hast wel said in thy confession For the churche is not alone in Germanie nor was here in England in the time of the late schismes as the heretikes doe affirme For if the church should be there alone then were Christe a lier For he promised that the holy Ghost should come to vs leade vs into all truth yea and remaine with vs vnto the ende of the world So now if we wil take Christ for a true sayer then must we needes affirme that the waye whyche is taught in Fraunce Spaine Italie Flanders Denmark Scotland and all Christendome ouer must
many promoters and vnneighborly neighbors to help them forwards By which kinde of people it is not vnlike these two godly yokefellowes were accused and taken and being once deliuered into the pitiles haÌ„dling of Boner their examinations ye may be sure were not long deferred For the 16. day of Iuly 1557. they were brought before him into hys palace at London Wher first he demaÌ„ded of the said Iames Austoo amongst other questions where he had bene confessed in Lent and whether he receiued the sacrament of the altare at Easter or not To whom he answered that in dede he had ben confessed of the curate of Aâ—halowes Barking â—e to the tower of London but that he had not receiued the sacrament of the altar for he defied it from the bottome of his heart Why quoth the Bishop doest thou not beleeue that in the sacrament of the altare there is the true body bloude of Christ. No sayd Austoo not in the Sacrament of the altar but in the Supper of the Lorde to the faithfull receiuer is the very body and bloud of Christ by faith Boner not well pleased with this talke asked then the wife how she did like the religion then vsed in this courâ—h of England Shee answered that shee beleeued that the same was not according to Gods word but false and corrupted and that they which did goe thereunto did it more for feare of the law then otherwise Then hee againe asked her if shee woulde goe to the Churche and heare Masse and pray for the prosperous estate of the king being then abroad in his affaires Whereunto she said that she defied the Masse with all her heart and that she would not come into any Churche wherein were Idols After this the Bish. obiected vnto them certaine articles to the number of 18. The tenor whereof because they touch only such common trifling matters as are already mentioned in diuers sondry places before I do here for breuitie sake omit and passe ouer geuing you yet this much to vnderstand that in the maters of faith they were as souÌ„d and answered as truly God be therfore praised as euer any did especially the woman to whom the Lord had geuen the greater knowledge and more feruentnes of spirit Notwithstanding according to the measure of grace that God gaue them they both stood most firmly vnto the truthe And therefore to conclude the 10. day of Sept. they were with Rafe Allerton of whoÌ„ ye haue heard brought againe before the bishop within his chappell at Fulham where he speaking vnto them said first on this wise Austoo doest thou knowe where thou art nowe and in what place and before whom and what thou hast to doe Yea quoth Austoo I knowe where I am For I am in an idols temple After which wordes their articles being againe red their constancie in faith perceiued Boner pronounced against either of them seuerally the sentence of coÌ„demnation and deliuering them vnto the sheriff there present did rid his hands as he thought of them but the Lorde in the ende will iudge that to whome I referre his cause It so happened vpon a night that as this Margerie Austoo was in the bishops prisone which prison I suppose was his dogge kennel for it was as is reported vnder a paire of staires by the bishops procurement there was sent a stoute champion as appeared about 12. of the clocke at nighte who suddenly opened the doore and with a knife drawen or ready prepared fell vppon her to the intent to haue cut her throte Which she by reason of the clearnes of the Moone perceiuing and calling vnto God for helpe he but who it was she knewe not geuing a grunt and fearing belike to commit so cruel a dede departed his waies without any more hurt doing The next night following they caused a great rumbeling to be made ouer her head which semed to her to haue bene some great thuÌ„der which they did for to haue feared her out of her wittes but yet thanks be to God they missed of their purpose Richard Roth. IN the godly felowship of the forenamed three Martyrs was also this Rich. Roth as is alreadye specified Who being apprehended and brought vp vnto the bish of London was by him examined the 4. day of Iuly at what time the bish did earnestly trauel to induce him to beleeue that there were 7. sacraments in Christes churche and that in the sacrament of the altar after the words of consecration duely spoken there remained the very substance of Christes body and bloud and none other Wherunto at the present he made only this aunsweare that if the scriptures did so teach him and that he might be by the same so perswaded he would so beleue otherwise not But at another examination which was the 9. day of Sept. he declared plainly that in the said sacrameÌ„t of the altar as it was then vsed there was not the very body and bloud of Christ but that it was a dead God and that the Masse was detestable and contrary to Gods holy woorde and will from the which faith and opinion he would not goe or decline The next daye being the 10. day of the same moneth of September the Bishop at his house at Fulham by waye of an article laid and obiected against him that he was a comforter and boldener of hereticks and therefore hadde wrytten a letter to that effect vnto certaine that were burned at Colchester the copie whereof ensueth A letter wrytten by Rich. Roth vnto certaine brethren and sisters in Christ condemned at Colchester and ready to be burned for the testimonie of the truth O Deare brethren and sisters how much haue you to reioyce in God that he hath geuen you such faith to ouercome thys bloud thirsty tyrants thus far and no doubt he that hathe begon that good worke in you wil fulfil it vnto the end O deâ—◠〈…〉 in Christ what a crowne of glory shall ye receiue with Christe in the kingdom of God Oh that it had bene the good will of God that I had ben ready to haue gon with you For I lie in my 〈◊〉 little ease in the day and in the night I lie in the Colehouse froÌ„ Rafe Allerton or any other and we loke euery day wheÌ„ we 〈◊〉 be condemned For he said that I shoulde be burned wythin 〈◊〉 daies before Easter but I lie still at the pooles brinke and euery man goeth in before mee but we abide paciently the lordes lâ—isure with many bandes in setters and stockes by the whiche we haue receiued great ioy in God And nowe fare you well deare brethren and sisters in this worlde but I trust to see you in the heauens face to face Oh brother Munt with your wife and my deare sister Rose how blessed are you in the Lord that God hath found you worthy to suffer for his sake with all the rest of my deare brethren sisters knowen vnknowen O be ioyful euen
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
I will shewe this thy bill vnto my maister And furthermore thou shalt promise me to resort euery day to the lecture at Alhallowes and the sermon at Pauls euery Sondaye and to cast away all thy bookes of papistrie and vaine ballets and get thee the Testament and the Booke of seruice and read the scriptures with reuereÌ„ce and fear calling vnto God still for his grace to directe thee in hys truth And pray vnto God ferueÌ„tly desiring hym to pardon thy former offences and not to remember the sinnes of thy youth and euer be afraid to breake his lawes or offend his maiestie Then shall God keepe thee and sende thee thy hearts desire After this time wtin one halfe yeare God had wrought such a change in this man that he was become an earnest professor of the truth and detested al papistrie euil company so that he was in admiration to all them that hadde knowen him and seene his former life and wickednesse Then he repaired into Lankeshiere vnto hys Father and brought diuers good bookes with him and bestowed them vppon his frendes so that his father and others began to taste of the Gospell and detest the Masse idolatrie and superstition and in the ende his father gaue hym a stocke of money to begin the world withall to the summe of fiftie pound Then he repaired to London againe and came to the maide that lent him the money to pay his master withall and sayd vnto her Elizabeth here is thy money I borrowed of thee and for the frendship good will and the good counsel I haue receiued at thy hands to recompence thee I am not able otherwise then to make thee my wife and soone after they were maried which was in the first yeare of Queene Marie And hauing a childe by her hee caused maister Rose to baptise his said childe in his owne house Notwithstanding he was bewrayed vnto the ennemies and hee being gone into the countrey to conuey the childe away that the papists shoulde not haue it in their anoynting handes Boner caused his goodes to be seaâ—ed vppon and most cruelly vsed his wife After this he remained closely in the Citie and in the Countrey in the congregations of the faithfull vntill the last yeare of Queene Marie Then hee with the vj. other aforesaid were taken in or not farre from s. Iohns wood and so brought to Newgate vppon May day in the morning An. 1558. Then being called before the bishop D. Chedsey both the Harpsfieldes certaine other after many other faire and craftie perswasions of doctor Chedsey to allure hym to theyr Babylonicall churche thus the Bishop beganne with him Holland I for my part do wish well vnto thee the more for thy frendes sake And as doctour Standish telleth me you and he were both borne in one parish he knoweth your father to be a verye honest Catholicke Gentleman And maister Doctour tolde me that he talked wyth you a yeare a goe and founde you very wilfully addicte to your owne conceit Diuers of the Citie also haue shewed me of you that you haue bene a great procurer of mens seruaÌ„ts to be of your religion to come to your congregations but since you be now in the daunger of the law I would wish you to playe a wise mannes parte So shall you not want any fauoure I can doe or procure for you bothe for your owne sake and also for your friendes which be men of worship and credite and wish you well by my trooth Roger so doe I. Then sayd M. Egleston a gentleman of Lankeshire and nere kinsman to Roger being there present I thank your good Lordship your honour meaneth good vnto my cousin I beseeche God he haue the grace to followe your counsaile Holland Syr you craue of God you knowe not what I beseech God open your eies to see the light of his worde Egleston Roger holde your peace least you fare the worse at my Lordes handes Holland No I shall fare as pleaseth God for man can do no more then God doth permit him Then the bishop and the Doctors with Iohnson the Register casting their heades together in the ende sayeth Iohnson Roger how sayest thou wilt thou submitte thy selfe vnto my Lorde before thou be entred into the booke of contempt Holland I neuer meant but to submit my selfe vnto the Magistrate as I learne of S. Paul to the Romaines the 13. chap. and so he recited the text Chedsey Then I see you are no Anabaptist Holland I meane not yet to be no Papist for they and the Anabaptists agree in this poynt not to submit theÌ„selues to any other prince or magistrate then those that must first â—e sworne to maintaine them and their doings Chedsey Roger remember what I haue said also what my Lorde hath promised he will perfourme wyth further frendship Take heede Roger for your ripenesse of witte hath brought you into these errours Holland M. Doctor I haue yet your words in memorie though they are of no such force to preuail with me Then they whispered together againe and at the last saide Boner Roger I perceiue thou wilt be ruled by no good counsell for any thing that either I or your frieÌ„ds or any other caÌ„ say Holland I may say to you my lorde as Paul said to Felix vnto the Iewes as doth appeare in the 22. of the Actes and in the 15. of the 1. Epistle to the Corinth It is not vnknowen vnto my master whom I was prentise withall that I was of this your blind religion that nowe is taught and therein did obstinately wilfully remaine vntill the later end of K. Edward in maner hauing the liberty vnder your auriculare Confession that I made no conscience of sinne but trusted in the Priests absolution hee for money doing some penance also for me which after I had geuen I cared no further what offences I did no more then hee passed after he had my mony whether he fasted bread and water for me or no so that lecherie swearing all other vices I accompted no offence of danger so long as I could for money haue them absolued So straitly did I obserue your rules of religion that I woulde haue ashes vppon Ashwensday though I had vsed neuer so muche wickednes at night And albeit I could not of conscience eat flesh vpon the friday yet in swearing drinking or dising al the night long I made no conscience at all And thus was I brought vp and herein haue I continued til now of late that God hath opened the light of his word and called me by his grace to repentaunce of my former idolatrie wicked life for in Lankeshire their blindnes and whoredom is ouermuch more then may with chaste eares be hearde Yet these my friends which are not cleare in these notable crimes thinke the Priest with his Masse can saue them though they blaspheme God keepe concubines besides their
of Easter who is yet alyue and a profitable Minister this day in the Church of England Blessed bee the Lord qui facit mirabilia solus ¶ Maistresse Roberts FUrthermore to both these may also be associate another Gentlewoman to make the third named maistres Robertes yet liuyng and dwellyng as I vnderstand in the towne of Haukehurst in Sussex She beyng earnestly addicted to the truth of Christes Gospell and no lesse constaunt in that whiche shee had learned therein so kepte her selfe duryng all the brunte of Queene Maries tyme that she neuer came to their popish seruice nor would pollute her conscience with hearyng their Idolatrous masse There dwelt the same tyme not farre of a Iustice called sir Iohn Gilford who beyng as feruent on the contrary side to set forward the proceedyngs of Q. Mary thought to prooue masteries with this Gentlewoman in forcyng her to the Church And first sendyng his wyfe he attempted her by faire wordes and gentle perswasions to conforme herselfe to the Princes lawes and to come as other christian people did to the Church Notwithstanding she constantly persisting in the sinceritie of the truth woulde by no perswasions be won to do therein against her conscience and so kept at home a certayne space till agayne the second tyme Maister Gilford thinkyng not to geue her ouer so sent his Officers and seruauntes to her by force ond power to hale her out of her house to the church and so dyd Where by the way she for griefe of conscience swounded and so of necessitie was brought home againe and fallyng into an Ague was for that tyme dispensed withall The third tyme yet the vnquiete spirite of M. Gilford beyng not content after the tyme that she recouered helth againe would needes come his owne person to compell her wild she nild she to come to Church But as the Prouerbe goeth who can let that God would haue done For when M. Gilford had purposed as pleased hym the Lord so disposed for his seruaunt that as the sayde M. Gilford was commyng vp the staires toward her chamber sodainly hys olde disease the Goute so tooke hym and terribly tormented hym that he could goe no further And so he that purposed to cary her to the church against â—er wil was fayne hymselfe to be caried home to his house to hys payne protestyng and swearyng that hee woulde neuer from henceforth trouble that Gentlewoman more and no more he dyd ¶ Maistresse Anne Lacie IN this number of good Gentlewomen beyng in trouble and danger for Gods word is not to be omitted the memory of one maistresse Anne Lacie widowe in NotinghaÌ„shiere who was in great danger in Queene Maries time in so much that the processe was forth against her and she ready to haue bene apprehended beyng so neerely pursued that she was driuen to hide her Bible and other bookes in a dunghill M. Lacy her brother was then Iustice of peace but to whom as I haue heard she was but smally beholden Neuertheles where kindred faileth yet gods grace neuer fayleth such as sticke to hym for in this mean tyme as the processe came out against her Queene Mary dyed and so she escaped ¶ Crosmans wyfe ONe Crosmans wyfe of Tibnam longrowe in Norfolke in Queen Maries tyme for not going to church was sought for at her house by one Barbour of the sayde towne then Constable of the hundreth who wheÌ„ he came to her house shee beyng at home with a childe sucking in her armes stept into a corner on the one side of the chimney and they seeking the chambers the child neuer cryed although before they came it did as long as they were there so by this meanes the Lord preserued her The congregation at Stoke in Suffolke THere were some likewise which auoyded the violent rage of the aduersaries by meanes onely of their number and mutuall concord in godlinesse wherein they dyd so holde together that without muche adoe none well could be troubled whereof we haue example in a certain towne of Suffolke called Stoke After the three sharpe yeares of Queene Maries persecution beyng past yet notwithstandyng the inhabitantes of the towne aforesaid specially the women came not to their Church to receyue after the Popish maner the Sacrament Who if they had bene but fewe they could by no meanes haue escaped imprisonment But because there were so many the Papists thought it not best to lay handes vpon them Onely they appoynted them 16. dayes respite after Easter wherein as many as would should receiue the Sacrament those that would not should stand to the peril that would folow Of this company which were many geuing theyr handes together the chiefest doers were these Eaue an old woman of three score yeares Alice Coker her daugher Elizabeth Foxe Agnes Cutting Alice Spenser Henry Cauker Ioane Fouke Agnes Spaulding Iohn Steyre and hys brother Iohn Foxe These after the order was taken for theyr not comming to the Church tooke aduisement among themselues what was best to be done and at length concluded by promise one to another that they woulde not receiue at all Yet some of them afterwarde being perswaded with fayre promises that the Communion should be ministred vnto them according to Kyng Edwardes booke gat them vnto the parish Priest whose name was Cotes and asked him after whiche sort he woulde minister the Sacrament He aunswered to such as he fauoured that he woulde geue it aâ—ter the right sort the rest should haue it after the papisticall maner To be short none did communicate so but onely Iohn Steyre and Iohn Foxe of whiche the one gaue his Wyfe leaue to do as she thought best The other weÌ„t about with threates to compell his wife saying that otherwise hee would diuorce himselfe from her As for the rest they dyd withdraw themselues from church resorting to their woÌ„ted company Onely Foxes wife taried still at home all in her dumpes and heauines whose husband practised wyth the Curate in the meane time that the nexte daye after he shoulde geue her the sacrament whiche was the xvij daye after Easter But the very same day vnknowing vnto her husband she gat her selfe secretly to her companye with teares declared how violently her husband had delt wyth her The other women had her notwithstanding to be of a good cheare and sayde that they woulde make theyr earnest prayers vnto the Lord both for her and her husband and in deed when they had so done the matter tooke verye good successe For the next day after goodman Foxe came of his owne accorde vnto them a farre other man then hee was before and bewayled his owne headines and rashnesse praying theÌ„ that they would forgeue him promising euer after to be more strong in fayth to the great reioysing both of them and his wife About halfe a yeare after this the Bishop of Norwich sendeth forth certaine of his Officers or Apparatours thither which gaue them
with him that night but committed him to the Clinke tyl Tuesday after * The first examination of Thomas Rose before Winchester at saint Mary Oueryes ON Thursday being brought before the B. of Winchester at S. Mary Oueries the said Tho. Rose spake as followeth Rose It maketh me to maruayle my Lord quoth he that I should be thus troubled for that which by the worde of God hath bene established by the lawes of this Realme allowed by your own writing so notably in your booke De vera obedientia confirmed Bysh. Ah sirha hast thou gotten that Rose Yea my Lord I thanke God and do confesse my self much thereby confirmed For as touching the doctrine of the supremacie agaynst the B. of Romes vsurped authoritie no man hath sayde further And as I remember you confesse in it that when this truth was reuealed vnto you you thought the scales to fall from your eyes Bishop Thou lyest like a varlet there is no such thinge in my booke but I shall handle thee and suche as thou art well enough I haue lōg looked for thee at length haue caught thee I will knowe who be thy maynteiners or els I will make thee a foote longer Rose My Lord you shall doe as much as pleaseth God no more yet the lawe is in our hand but I haue God for my maynteiner none other At these wordes one of his seruāts stepped forth and said my lord I heard this man preach by Norwich in sir Iohn Robsters house in hys praier he desired God to turne Q. Maries hart or elles to take her out of the world and this was in K. Edw. time Rose My Lord I made no such prayer but next after the king I prayed for her after this sort saying Ye shall pray for my Lady Maries grace that God wil vouchsafe to indue her with his spirite that she graciously may perceiue the misteries conteined within his holy lawes and so render vnto him her hart purified with true fayth true loyall obedience to her soueraigne lord and king to the good ensample of the inferiour subiects And this my Lord is already aunswered in mine own hand writing to the counsel Unto this he sayd little but turning his face to certayne that were by him This is he quoth the Bishop that my Lord of Norwich told me had begotten his mayd with chylde Rose This is no heresie my Lord although it be a lye In deed certayn wicked persons raysed this report of me for the hatred they bare to the doctrine whiche I preached but for purgatiō of my self herein I had no lesse then 6. of the counsails hands that there might be due dilligent examination for this matter in the country by men of worship appointed for that purpose who can al testifie I thank god that I am most cleare frō such wickednes in deede they haue cleared me frō it therfore I doubt not but all good mē will espye the mischieuous deuise of mine aduersaryes whych when other wayes fayled by such sinister means went about to draw me into discredite hatred but God which is the helper of the innocēt searcher of mens harts hath doth defend me hath layd open thinges that wer hid to their shame One of the chief reporters of this that I should so abuse my self was one M. Clarke seruaunt in some estimation with the old Lord Treasurer of England reputed taken for a coniurer who afterwards for his good demerites hanged himself in the Tower Then the bishop commanded that I shoulde be caryed to the tower be kept safely where I did lye til it was the weeke before Whitsōtide Before which time I was twise called when as the bish came to the tower about other prisoners Notwythstanding the B. had no great talk with me but spake frēdly Howbeit one sir Rich. Southwell knight still accused me for my prayer sayde I did put a difference betwixte Lady Mary Lady Elizabeth for that I prayed in king Edwardes fayth prayed that he would confirme Lady Elizabeth in that which was well begō in her Unto this the bish sayde little but in the weeke before Pentecost I was conueyed from the tower to Norwich there to be examined by the bish and his clergy as concerning my faith the maner wherof here followeth ¶ The second examination of Tho. Rose before the bishop of Norwiche Hopkins by name in his owne Palace in the presence of sir William Woodhouse knight M. Stewarde the Chauncellor Doct. Barret with diuers others the Wednesday in Whitson weeke an Domini 1553. AFter I was presented by my keeper the bishop immediately asked me what I was I told him I had bene a Minister Bishop What is this to the purpose were yee a Fryer or a Priest Rose Fryer was I neuer but a Prieste haue I bene and beneficed by the kinges Maiesty Byshop Where were ye made Priest Rose In Exceter in the county where I was borne Thē the bishop required of me my letters of orders I told hym I knew not where they were become for they wer things of me not greatly regarded Byshop Well you are sent to me to be examined what say you will you submit your selfe to the order of the Churche of England Rose My Lord I trust I am not out of the order of chrystes Church in England neither do I knowe my selfe an offender there agaynst Bysh. What ye◠ye haue here preached moste damnable deuilish doctrine Rose Not so my lord The doctrine by me here preached was both true sincere holy But in deede the doctrine that is now set forth is most wicked and damnable yea that both agaynst Gods lawes mans But as for the doctrin by me preached it is grounded vpon the word of God set out also by the authoritie of two most mighty kings with the consent of all the Nobilitie and clergy of the same so that I preached nothing but their lawfull proceedinges hauing their lawfull authoritie vnder their broad Seales for confirmation of the same for which my doyng ye cannot iustly charge me For why sithens the lawe ceased I haue kept silence so that the Counsaile which sent me vnto you haue not charged me therwith Wherefore ye doe me open wrong to burden me with that wherein I am free Chanc. What sir ye are very captious answerest thou my Lord after such a sort Rose Syr sayd I I aunswere for my selfe and accordyng to the truth wherwith ye ought not to be offended if ye be of God Chaunc Thou art an euill man Wast thou not abiured before now Rose No ye vntruely report me and are in no wise able to proue that whiche ye haue spoken so that your wordes appeare to proceede altogether of malice whiche I haue not deserued at your handes But in this I well perceiue ye are made an instrument to vtter other mennes malice conceiued of olde Chaunc
hand and after that hee had prayed a good space he shut his eyes and holding his Bible before hym earnestly prayed to God that it might fall open where a most fit text should be for hym to intreat of The Bible as God would haue it fell open vpon the first chapter of Iosua where he found so conuenient a piece of Scripture for that tyme that the lyke he coulde not haue chosen in all the Bible His texte was thus Responderuntque ad Iosue atque dixerunt Omnia quae precepisti nobis faciemus quocunque miseris ibimus sicut obediuimus in cuÌ„ctis Mosi ita obediemus tibi tantum sit Dominus Deus tuus tecum sicut fuit cum Mose qui contradixerit ori tuo non obedierit cunctis sermonibus quos preceperis ei moriatur tu tantum comfortare viriliter age Who shall consider what was concluded by such as named themselues by the state and withall the Auditorie the tyme and other circumstaÌ„ces he shall easily see that this text most fitly serued for the purpose And as God gaue the text so gaue he hym suche order and vtterance as pulled many teares out of the eye of the biggest of them In the tyme of his Sermon one of the Gard lift vp to hym into the Pulpit a Masse booke and a Graile whiche sir George Haward with certaine of the Gard had taken that night in M. Hurlestons house where lady Mary had bene a little before and there had Masse The Duke with the rest of the nobilitie required Doct. Sandes to put hys sermon in writyng and appointed M. Leauer to goe to London with it and to put it in print D. Sandes required one day and a halfe for writyng of it At the tyme appoynted he had made it ready and M. Leauer was ready booted to receiue it at his handes and cary it to London As he was deliuering of it one of the Bedles named M. Adams came weping to hym and prayed hym to shift for hymselfe for the Duke was retired and Queene Mary proclaimed Doctor Sandes was not troubled herewithall but gaue the sermon written to M. Layfield M. Leauer departed home and he went to dinner to one M. Mores a Bedle his great friend At the dinner maistresse Moores seyng him mery and pleasant for he had euer a mans courage and could not be terrified dranke vnto hym saying M. Uicechancellor I drinke vnto you for this is the last tyme that euer I shall see you And so it was for she was dead before D. Sandes returned out of Germany The Duke that night retyred to Cambridge and sent for Doct. Sandes to go with hym to the Market place to proclaim Queene Mary The Duke cast vp his cap with others and so laughed that the teares ranne downe hys cheekes for griefe He told D. Sandes that Queene Mary was a mercifull woman and that he doubted not thereof declaryng that he had sent vnto her to know her pleasure and looked for a generall pardon Doctor Sandes answered my life is not deare vnto me neither haue I done or sayd any thyng that vrgeth my conscience For that which I spake of the state I haue instructions warranted by the subscription of xvj Counsailors Neither can speach bee treason neither yet haue I spoken further then the worde of God and lawes of this Realm doth warrant me come of me what God will But be you assured you shall neuer escape death for if she would saue you those that nowe shall rule will kill you That night the Gard apprehended the Duke and certaine Groomes of the Stable were as busie with Doctor Sandes as if thâ—y would take a prisoner But Sir Iohn Gates who lay then in Doctor Sandes his house sharply rebuked them and draue them away Doct. Sandes by the aduise of Sir Iohn Gates walked into the fields In the meane tyme the Uniuersitie contrary to all order had met together in consultation and ordered that D. Mouse and D. Hatcher should repaire to D. Sandes lodgyng and fee away the statute booke of the Uniuersitie the keys and such other things that were in his keepyng so they did for D. Mouse beyng an earnest Protestant the day before and one whom Doct. Sandes had done much for now was he become a Papist and his great enemy Certaine of the Uniuersitie had appointed a congregation at after noone As the Bell rang to it D. Sandes commeth out of the fieldes and sending for the Bedles asketh what the matter meaneth and requireth them to waite vppon hym to the Schooles accordyng to their duetie So they did And so soone as D. Sandes the Bedles goyng before hym came into the Regent house tooke his chaire One M. Mitch with a rabble of vnlearned Papists went into a by schoole and conspired together to pull hym out of his chaire and to vse violence vnto hym D. Sandes began his Oration expostulatyng with the Uniuersitie chargyng them with great ingratitude declaring that hee had sayd nothing in his sermon but that he was ready to iustiâ—â—e and that their case was all one with his For they had not onely concealed but consented to that whiche hee had spoken And thus while hee remembred vnto them howe beneficiall he had ben to the Uniuersitie and their vnthankfulnes to him agayne in commeth M. Mitche with hys conspirators about xx in number One layeth hand vpon the chaire to pull it from hym another told hym that that was not hys place and another called hym traitor Wherat he perceuyng how they vsed violence beyng of great courage groped to his dagger and had dispatched some of them as gods enemies if D. Bill and D. Blith had not fallen vpon hym and prayed hym for Gods sake to holde his handes and be quiet and patiently to beare that great offred wrong He was perswaded by them and after that tumult was ceased he ended his Oration hauing some money of the Uniuersities in his handes he there deliuered the same euery farthyng He gaue vp the bookes reckonings and keyes pertainyng to the Uniuersitie and withall yelded vp his Office praying God to geue to the Uniuersitie a better Officer and to geue them better and more thankefull hartes and so repaired home to his own Colledge On the morrowe after there came vnto hym one M. Gerningham and one M. Thomas Mildmay Gerningham tolde hym that it was the Queenes pleasure that two of the Gard should attend vpon hym that hee must be caried prisoner to the Tower of London with the Duke M. Mildmay sayd he meruailed that a learned maÌ„ would speake so vnaduisedly agaynst so good a Prince and wilfully run into such danger D. Sandes aunswered I shal not be ashamed of bonds But if I could do as M. Mildmay can I needed not feare bondes For he came downe in payment agaynst Queene Mary and armed in the field and now he returneth in payment for Queene Mary before a traitor and now a great friend
in the euening an 1568. and as it is reported by those that sawe him reelyng too and fro lyke a drunkard with his hat in hys hand and commyng by a ditch there tumbled in headlong into the ditch Some say that the horse fell vppon him but that is not lyke This is true the horse more sober then the maister came home leauyng his maister behynde him Whether he brake his necke with the fall or was drowned for the water was scarsly a foote deepe it is vncertayne but certaine it is that he was there found dead Thus he beyng found dead in the ditch the Crowner as the manner is sate vpon him and how the matter was handled for sauyng his goods the Lord knoweth but in the end so it fell out that the goods were saued and the poore horse indited for his maisters death The neighbours hearing of the death of this man and considering the maner thereof said it was iustly fallen vpon him that as he suffered the poore man to lie and dye in the ditch nere vnto hym so his end was to die in a ditch likewise And thus hast thou in this story Christian brother and Reader the true image of a rich glutton poore Lazarus set out before thine eyes whereby we haue all to learne what happeneth in the ende to suche voluptuous Epicures and Atheistes which beyng voyde of all senses of Religion and feare of God yelde themselues ouer to all prophanitie of lyfe neither regardyng any honestie at home nor shewyng any mercy to their needye neighbour abroad Christ our Sauiour saith Blessed be the mercifull for they shall obtaine mercy but iudgement without mercy shal be executed on them which haue shewed no mercy c. And S. Iohn sayth He that seeth his brother haue neede and shutteth vp his compassion from him how dwelleth the loue of God in hym c. Agayne Esay against such prophane drunkards and quaffers thus crieth out Wo be vnto them that rise vp early to follow drunkennesse and to them that so continue vntill night till they bee set on fire with wyne In those companies are Harpes and Lutes Tabrets and Pipes and wine but they regard not the workes of the Lord and consider not the operation of his hands c. Woe be vnto them that are strong to spue out wyne and expert to set vp dronkennesse The punishments of them that be dead be wholsome documents to men that be aliue And therfore as the story aboue exemplified may serue to warne all Courtiers and Yeomen of the Gard so by this that followeth I would wish all gentlemen to take good heed and admonition betime to leaue their outrageous swering and blaspheming of the Lord their God In the tyme and raigne of K. Edward there was in Cornewall a certaine lusty yong Gentleman which dyd ride in company with other mo GentlemeÌ„ together with their seruaunts beyng about the number of xx horsemen Amongst whom this lusty yonker entring into talke began to sweare most horribly blasphemyng the name of God with other ribauldry words besides Unto whome one of the company who is yet aliue and witnes hereof not able to abide the hearing of such blasphemous abhominatioÌ„ in gentle wordes speaking to him said he should geue answere and account for euery idle word The Gentleman taking snuffe therat Why sayd he takest thou thought for me take thought for thy winding sheete Well quoth the other amend for death geueth no warning for as soone commeth a lambes skin to the market as an olde sheepes Gods wouÌ„des sayth he care not thou for me raging still after this maner worse worse in words till at length passing on theyr iourny they came riding ouer a great bridge staÌ„ding ouer a piece of an arme of the sea Upon the which bridge this Gentleman swearer spurred his horse in such sort as he sprang cleane ouer with the man on his backe Who as he was going cryed saying horse man and all to the deuil This terrible story happening in a Towne in Cornewall I would haue bene afrayde amongest these storyes here to recite were it not that he which was then both reprehender of his swearing witnes of his death is yet aliue and now a Minister named Heynes Besides this also bishop Ridley theÌ„ bishop of London preached and vttred euen the same fact and example at Paules Crosse. The name of the Gentleman I could by no meanes obteyne of the party witnes aforesayd for dread of those as he sayd which yet remaine of his affinity 〈◊〉 kinred in the sayd country Hauing now sufficiently admonished first the Courtyers then the gentlemen now thirdly for a briefe admonition to the Lawyers we will here insert the strange end and death of one Henry Smith student of the law This Henry Smyth hauing a Godly Gentleman to his father an auncient protestant dwelling in Camden in Glocester shyre was by him vertuously brought vp in the knowledge of Gods word sincere religion wherin he shewed himselfe in the beginning suche an earnest professor that he was called of the Papistes pratling Smith After these good beginnings it folowed that he coÌ„ming to be a student of the law in the middle Temple at London there through sinister coÌ„pany of some especially as it is thought of one Gifford began to be peruerted to popery afterward going to Louane was more deepely rooted grouÌ„ded in the same and so continuing a certayne space amoÌ„g the papistes of a yong protestant at leÌ„gth was made a perfect papist In so much that returning from theÌ„ce he brought with him pardoÌ„s a Crucifixe with an Agnus dei which he vsed coÌ„monly to weare about his necke had in his chamber images before which he was woont to pray Besides diuers other Popish trashe whiche he brought with hym from Louane Now what ende followed after this I were loth to vtter in story but that the fact so lately done this present yeare ann 1569. remayneth yet so fresh in memorie that almost all the Citie of London not onely can witnesse but also doth wonder thereat The end was this Not long after the said Henry Smith with Gifforde his companion was returned from Louane beyng now a foule gierer and a scornfull scoffer of that religion which before he professed in his chamber where he lay in a house in S. Clements parish without Temple barre in the Euening as he was goyng to bedde and his clothes put off for he was found naked he had tied his shirt which he had torne to the same purpose about his priuy places and so with his owne girdle or ribond garter as it seemed fastned to the bedpost there strangled himselfe They that were of his Quest and other which saw the maner of hys hanging and the print where he sate vpon his bed side do record that he tâ—rust himselfe downe from his beddes side where he sate the
mentioned pag. 1555. woulde not suffer bishop Farrer when he was at the stake to bee burnt to speake his mynd and about halfe a yeare after the said Doc. Leison died and when he would haue spoke himselfe he could not The trouble and examination of Thomas Hitton Martyr with his examinations answers condemnation and Martyrdome An. Dom. 1529. the 20. of February THomas Hitton of Martham in the Diocesse of Norwich an honest poore man and religious euer fearyng God from his youth and louyng his worde When persecution for the same word in the dayes of king Henry the 8. grew to bee somewhat hote tooke his iourney toward Rochester in Kent intendyng to haue gone to Douer so to haue crossed the seas into Fraunce and other countries for a tyme where reposing himself a while he might be free from the heat of persecution As he was goyng on his intēded iourny one Thomas Swainesland Baily to William Warrham Archbish. of Canterbury meting him by the way and suspecting him to be as they called them an heretike caused him to be staied and brought before the said William Archb. of Cant. his maister who demanded of him from whence he came and whether he intended to haue gone if he had not bene intercepted The sayd Tho. answered that he came out of the Dioces of Norwich and purposed to haue gone beyond the seas if God had so permitted Then the Bishop asked him if he had euer bene beyond the seas before and what bookes he had brought ouer He answered that he had bene once beyond the seas before and had brought certaine bookes with hym from thence namely two new Testaments and one Primer in English The Bishop asked him to whome hee gaue the sayde bookes He aunswered he would not declare For saieth he such is your bloudy crueltie that you woulde neuer sleepe quietly till you had sucked their bloude as you meane to do myne The Bishop seyng he could extort no more out of him and perceiuyng his constant spirite and feruent zeale to the truth commanded hym to prison till further oportunitie might serue for the shedding of his bloud The second appearance of Thomas Hitton before the said Archb. of Cant. WIthin a while after the bishop commanded the sayd Thomas to be brought before him agayne who demanded of him how he iudged and beleued of the religion then in force and of the authoritie of the bishop of Rome The said Thomas answered that the religion then vsed was most abhominable idolatry and contrary to the holy word of God And as for the Pope quoth he he is Antichrist the first borne of Sathan and hath no more power or authoritie then any other bishop hath in his owne diocesse nor so much neither The Bishop hearing this was in such a peltyng chafe that at that tyme he would talk no more with hym but returned hym from whence he came namelye to Bocardo with commaundement to appere before him agayne vpon the 13. day of the same month folowyng at his Manor of Knoll to aunswer to such Articles and Interrogatories as should be obiected ex officio against hym The third appearance of Tho. Hitton before the said Archb. of Cant. THe sayd Thomas Hitton at the day prefixed made his personall appearance before the bishop at the place appointed to whom the Bishop ministred certaine articles and interrogatories for him to aunswer vnto commaundyng him to sweare to answer truly and vnfainedly vnto them and euery part of them The sayd Tho. Hitton refused to sweare saying It is against Gods lawes and good conscience for any man to sweare to shed hys owne bloud for so he should be a murtherer of hymselfe and become guiltie of his owne death But yet notwithstādyng that he refused to sweare to aunswer yet he answered truly and directly to euery perticular Article and Interrogatorie propounded vnto hym but so as was finally to their contentation yet no doubt to the great glory of God and comfort of the godly This done the Bishop brake of hys session for that tyme and commaunded him to prison agayne and to appeare before hym in the place aforesayde vpon the Friday next followyng to aunswer further as should be demaunded of hym granting him liberty withall to adde too or subtract from his former aunswers eyther els vtterly to deny and reuoke the same The fourth appearance of Tho. Hitton before the said Archb. of Cant. THe day and tyme approching the sayd Thom. Hitton appeared agayne accordingly and hauing heard hys former aunswers and confessions distinctly by the Notarie red vnto hym hee reformed them in certaine pointes to some he added from other some he subtracted but none he denied Then the Bishop perceiuyng his vnmoueable constancie in the truth setting learnyng and reason apart beyng not able to conuince him by arguments and truth nor yet to improoue the spirite which spake in hym fell to exhortyng of him to haue respect to his soules health and not so wilfully as he termed it to cast away himselfe for euer but to repent and to abiure his errors and in so doyng he would be good vnto him he sayd When the bishop with all his perswasions could doe no good with hym to withdraw him from the truth of gods word then the doctors and other the assistants attempted the lyke all which notwithstanding the said Thomas Hitton would not desist nor shrinke one iote from the truth but both affirmed and confirmed his former articles and confessions to the ende Inferring withall that they sinned against the holy Ghost in as much as they knew that Gods worde was the truth and that the Masse and all popish religion is nothing els but Idolatry lies and open blasphemy against the maiestie of God and his word and contrary to Gods word in euery respect and yet they would allowe and maintaine the same contrary to their owne consciences whereat all the Bench was greatly offended commaunded him to prison agayne assignyng him a day to come before them agayne The fift appearance of Tho. Hitton before the said Archb. of Cant. AT the day appointed the said Tho. Hitton appeared to whom the bishop sayd Thomas doest thou beleeue that any man either spirituall or temporall is of sufficient authoritie to set forth any lawe or sanction of himselfe the breach whereof is Mortall or Ueniall sinne To whome Tho. Hitton answered that no man either spirituall or temporall might make any lawe or sanction the breache whereof is mortall or veniall sinne except the same lawe or sanction bee drawen out of the worde of God or els grounded vppon the same with a good conscience And therfore neither the church cannot set forth any lawe the breach whereof is Mortall or Ueniall sinne vnlesse it bee grounded vpon the word of God also But if any man or the church of God it selfe do set forth any lawe grounded vpon the word of God good conscience the breach thereof to
fallen vpon this Realme for sinne and with vnfayned hartes to turne to GOD who as he hath scourged vs with lesse plagues then we deserued so calleth vs agayne by his vndeserued and vnspeakeable mercy vnto repentaunce and amendement of our liuing It is doubtles now high time to turn vnfaynedly to God and to correct our sinnefull liuinges and to remember what S. Iohn Baptist sayd The Axe is now set to the root of the tree and euery tree that bringeth not forth good fruit shall be hewne downe and caste into the fire For this may all men assure themselues of both rich and poore high and low olde and yong that the almighty zelous and righteous God will not suffer the sinnefull and wicked life of the vngodly vnrepētant that contemne his mercy nowe profered vnto them to be vnpunished but as he hath from the beginning of the world shewed himselfe a righteous Iudge and punisher of wickednes euen so will he do stil now God expulsed our first parentes Adam and Heua from Paradise and layd vpon them and vpon vs all these miseries sickenesses calamities and death that we dayly feele and miserably are oppressed withal God in Noahs dayes drowned the whole world onely eight persons were preserued God burnt vp Sodom and Gomor with fyre and brimstone frō heauen and destroyed those Cityes and all the Countrey about God gaue ouer Hierusalem called the holy Citty of God and deliuered his owne people the Iewes into perpetuall captiuitye If we seeke the cause of these punishmentes was it not sinnefull liuing vnrepentant harts What should I recite the calamities of other lands seyng Gods iudgementes hath not bene vnexecuted vpon this Realme of England for sinnefull liuing The olde Brytaynes were with Cadwallader theyr king constrayned to flye and leaue this land because of pestilence famyne what miseries destructions brought the Danes in with them and what troubles susteyned the inhabitauntes of this Realme afore the same were agayne driuē out What bloudshed was here in king William Conquerors daies were not the noble men slayne and gentlemen brought into bondage were not their matrons defiled and theyr daughters geuen to be kitchen drudges vnder the Normandes proud Ladyes were not theyr landes houses possessions diuided by lote vnto straungers Their golde and siluer wherein they trusted was the bayte that theyr enemyes hunted after what a plague was the ciuill war betwene the kinges and Barons what horrible bloudshed was in this Realme till at the last Gods mercifull prouidence ended those miseries by the happy ioyning of the 2. regall houses together in the mariage of king Henry 7. What miseries haue chaunced in our time we haue not onely sene and heard but we haue felt them and God be praised had our partes of them Doubtles this all hath chaunced for the sinnes of the people as the Prophet Ieremy playnely teacheth saying who is a wise man that vnderstandeth this And to whome shall the word of the Lords mouth come that he may preach it forth why hath the land perished and is burnt like a wildernesse so that no man may passe through it And the Lord sayth because they haue forsaken my law which I haue geuen them they haue not hearde my voyce and haue not walked in them and haue gone after the vanity of theyr owne harts And after Baalim the Images of Baall which they haue learned of theyr fathers we see here playnely the contēpt of Gods word and of the preachers of the same walking after theyr couetous mindes and leudnesse of theyr hartes and folowing of their idolatrous inuentions brought the wrath of God vpon the people as witnessed also Iesus Syrach saying because of vnrighteous dealing wrong blasphemies and diuers deceites a Realme shal be translated frō one people to an other And a litle after he sayth the Lorde hath brought the congregations of the wicked to dishonour and destroyd them vnto the ende God hath destroyd the seates of proud Princes and set vp the meek in their stead God hath withered the root of the proud nations and planted the lowly amōg them God hath ouerthrowne the Landes of the Heathen and destroyed them vnto the ground He hath caused them to wither awaye He hath brought them to nought and made the memoriall of them to cease from the earth But what auaileth it to read such threates of God if we beleue them not Or if we beleue them to be Gods threates and despise thē Doubtlesse the Lorde is righteous a ielous God a Punisher of of sinne as he sayth himselfe I punish the sinnes of the fathers vpon theyr childrē vnto the third and fourth generatiō of them that hate me God geue vs grace to remember this and with speedye and vnfayned repentaunce to turne vnto God I say vnfayned repentaunce and not alas as we haue done in times past like hypocrites to dissemble with God and man making Gods holy worde nothing els but a cloke to couer our malice couetousnesse whoredome pride excesse glotony wrath enuy hatred murder with all other wicked liuing most detestable in the sight of God If men will well consider themselues they haue long enough dissembled and heaped the wrath of God heauy enough vpon theyr heades It is now high time to become a new people to amend in deed and to folow the counsell of the holy Ghost saying vnto vs by the Prophet Hieremy Why do mortal men murmur agaynst God let them murmur agaynst theyr own sinnes Let vs search our owne wayes and let vs seek and returne vnto the Lorde Let vs lift vp our hartes and handes vnto the Lord in heauen for we haue done wickedly and prouoked the Lord to wrath and therefore wilt thou not be entreated Doubtles the Lord will not be entreated except men very earnestly turne vnto him we haue felt in our selues and seene before our eyes that when GOD striketh no man can be able to abide the heauy stroke of his fist Hee hath hitherto corrected vs with mercy as a father let vs thanke him returne vnfaynedly so will he not extend his wrath as a Iudge His will is that we should returne liue not perish with the wicked I liue sayth the Lord and will not the death of a sinner but that he be conuerted and liue Here the godly othe certifieth vs of forgeuenes requireth an vnfayned conuersion vnto God that t s that men acknowledge in hart theyr wicked liuing be sory that euer they haue with wicked lyuyng offended agaynst that so good and louing a father and truste to haue forgeuenes through Christes bloud and fully and firmely set theyr hartes to serue GOD and to walke the wayes of his commaundementes all the dayes of theyr life Then shall we be the true Christians built vpon the corner stone Christ not wauering or chaunging at euery puffe of winde not seeking an Epicurish life in all voluptuous and vaine vanitie not
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
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
The testimony of Rich. Roth oâ— Rafe Allerton Anno 1557. Septem 〈◊〉 conâ—â—â—â—atioÌ„ 〈◊〉 Roth. September Agnes Bongeor receiueth comfort A writte for the burning of Margaret Thurston and Agnes Bongeor A letter of Iohn Noyes to his wyfe 1. Peter 4. 1. Peter 3. 1. Peter 4. 2. Tym. 3. 1. Iohn 2. Coloss. 3. Math. 18. Psal. 34. 2. Cor. 6. Cor â— 1. Peter 1. Actes 4. Math. 6. September 23. Ciâ—elye Ormes Martyr M. Corbet of Sprowson persecutour The Chauncellours name was Dunning Brigges a Popish persecutor Cicelye Ormes first recanted Cicelye Ormes repenteth her recantation Octob. 27. Good men and women troubled in Lichfâ—ed for kissing Mistres Ioyce Lewes before her death Agnes Penifather accused of two Priests for wordes Persecution 〈◊〉 the â—odly men 〈…〉 Persecutors The examination of Thomas Spurdance Spurdance examined vpon the Sacrament of the Aultar An other exaamination of Thomas Spurdance before the Bishop Luke 22. The Popes Supremacye Anno 1557. October The Phariseys lawe Obedience to Princes how farre Images Tho. Spurdance by whom he was apprehended Nouember 18. The story Martyrdome of Iohn Hallingdale William Sparrow Richard Gibson Articles agaynst Iohn Hallingdale Anno 1558. Nouem His aunsweres to the articles The Reall presence denyed Iohn Hallingdale agayne brought before the Bishop Sentence read against Iohn Hallingdale by Bishop Boner Articles agaynst William Sparrow His aunswereâ— to the articles Sentence read agaynst William Sparrow Richard Gibson Martyr Articles agaynst Richard Gibson Queene Maries Religion disproued The booke of English Seruice Mattens Masse Euensong refused Auricular confession Popishe fast and prayer Richard Gibson a tall and bigge man Intolerable bragging of a vile Promotour An other appearing of Richard Gibson Sentence read agaynst Richard Gibson The Martyrdome of Iohn Hallingdale William Sparrow Richard Gibson Anno. 1557. Nouember 18. Anno 1558. March Gibsons questions or demaundes put to B. Boner He meaneth the Canon law Psal. 39. Psalme 8â— December 22. Iohn Rough Margaret Mearing Martyrs A zealous occasion of a Frierly profession Iohn Rough first called to the truth Iohn Rough first comming to England in K. Edwardes tyme. Iohn Rough with his wyfe flieth into Friseland Iohn Rough ioyneth himself to the congregation at London Anno 1557. December Iohn Rough apprehended by whom A letter sent from the Counsell to B. Boner Persecutours Articles agaynst Iohn Rough. Sacrament of the Aultar Confession Latin Seruice Bookes of Communion Agaynst the Supremacy of the Pope Abominable sightes at Rome Cutbert Simson Hugh Foxe His aunsweres to the articles Anno 1558. March An other appearance of Iohn Rough before the Bishop Ioh. Rough condemned and degraded by Boner A note of Maister Rough. â— Boner plucked of halfe the â—eard of Ioh. Rough An other note concerning Iohn Rough. A letter of Iohn Rough. Anno 1557. March The story and examination of Margaret Mearing Martyr Her aunsweres to the articles Margaret Mearing apprehended by Cluney Sentence against Margaret Mearing The Martyrdome of Iohn Rough and Margaret Mearing iâ— Smithfield Anno. 1557. December A note of Margaret Mearing Margaret Mearing relieueth M. Rough in prison The taâ—ing of Margaret Mearing Martyr Anno. 1558. The story cruell handling of Cutbert Simson Deacon and Martyr March 28. The visions sent to Gods Saintes concerning their afflictionâ— Anno 1557. Iune A letter of Cutbert Simson to certayne of 〈…〉 A note of Cutbert Simson The patience of Cutbert Simson Anno 1557. March A vision of Cutbert Simson What Credite is to be geuen to visions how faâ—re Articles seuerally ministred to Cutbert Simson Seuen Sâ—cramente◠〈◊〉 of the Aâ—ltar Vsing of Engliâ—he Seruice His aunswere to the articleâ— A letter of Cutbert Simâ—on to his wyfe Hugh Foxe Iohn Deuenishe Martyrs Gâ—â—nerall aâ—ticles obiected to them all 〈◊〉 together Their aunâ—weres generall to the articles Aprill 9. William Nicoll Martyr The Martyrdome of William Nicoll at Herefordwest in Wales William Nicoll a simple soule Anno 1558. Maye May. 19. The story and Martyrdome of W. Seaman Tho. Carman and Thomas Hudson William Seaman Syr Iohn Tyrrell Knight Robert Baulding Iames Clarke persecutours A light out of the element Gods punishment vpon a persecutour SeamaÌ„ brought to Bishop Hopton and by him condemned Seamans wyfe and his three young children were persecuted also by Syr Iohn Tyrrell Thomas Carman Martyr Carman condemned Thomas HudsoÌ„ Martyr Hudson learneth to reade Englishe Hudson flyeth from Papistry Berry the Commissary a persecutour Hudson waxeth bolde in the truth Iohn Crouch bewrayeth Thomas Hudson to the Constables The taking of Thomas Hudson Talke betweene Berry and Hudson Sacrament of the Aultar The Masse Richard Cliffar Seaman Carman and HudsoÌ„ condemned at Norwiche Thomas Hudson commeth â—â—om vnder the chayne to praye 〈…〉 to haue the 〈◊〉 of Christ. Hudson 〈◊〉 of his 〈◊〉 Berry stripeth a pore man wherâ—pon he dyed Berry striâ—eth a pore wâ—man whereupon 〈◊〉 dyed Iohn Norgate a Confessour The rage of Berry Berry maketh a feast whereat is one of his Concubines Gods punishment and terrible end of Berry Berryes goodes consumeth as wax agaynst the fire Gods punishment vpoÌ„ Dunning Chauncellour of Norwiche Iane Seaman also persecuted by Syr Iohn Tyrrell The duety of a good wyfe Simondes the Commissarye would not let mother Seaman be buryed in the Churchyearde Mother Benet a Confessour Syr Iohn Tyrrell and Maister Simondes would not suffer mother Bennet to be buryed in the Churchyearde The charitable almoses of mother Seaman to be noted Iune Maye 26. Two men and one woman Martyrs Martyrs The Martyrdom of William Harries Richard Day and Christian George at Colchester Richard George and his wyfe prisoners deliuered by Quene Elizabeth A Proclamation by the King and Queene Iune 27.22 men taken â—3 Martyrs burned King Conâ—stable of Isâ—ington Syr Roger Cholmley and Recorder of London persecutours 22. sent to Newgate Confessoâ—â—â— Persecuted Christians Iune 27. 7. Martyrs burned in Smithfield Martyrs Anno 1558. 〈◊〉 An oth to ende a strife lawfull but to beginâ—e a strife it is vnlawfull The condemnation of 〈◊〉 Eaâ—â—land The wordes of Eastland to the Bishop at his 〈◊〉 his conâ—emnation The 〈◊〉 of Iohn Holidaye The word 〈◊〉 Iohn â—olâ—â—aye The condemnation of Henry Ponde The condemnation of Iohn Floyd The condemnation of Robert Southam Mathew Ricarby and Roger Holland The first examination of Roger Holland A godly example of a mayde setting more by the soule of a Christen brother then by her money Roger Holland brought to the loue of the Gospell Roger Holland conuerteth his Parents to the Gospell Roger Holland repayeth the mayde her money agayne and maryeth her Hollandes childe Christened in his house Roger Holland brought to Newgate Roger Holland wâ—lled to sâ—â—mit himâ—â—â—â—e to the Biâ—hop Roger Holland first a great Papist The wickednes of Roger Holland before he was called to the Gospell At these examinations diuers 〈◊〉 Roger Hollandes frendes â—insfolke being men of worship were present both of Lankeshire aâ—d Chesâ—ire The Masse how olde it is Latine Seruice
of Richard White Condemnation of Iohn Hunt Richard White The Christen zeale of M. Clifford Example of Christian pietye in a Shrieffe to be noted A note to be obserued concerning the Papists dealinges The Papistes charged with manifest dissimumulation Burning without a sufficient Writtâ— Rich. White now Vicar of Malbrough in Wilshire M. Miâ—hell vnder Sheriffe bâ—â—neth the writte Gods 〈◊〉 kinges 〈…〉 the death 〈◊〉 D. Geffrey Chauncellour of Salisbury The story of Iohn Fetty and Martyrdome oâ— his childâ— Gods dreadfull hand vpon a wife seeking the destruction of her husband The wyfe persecuting her husband Iohn Fetty agayne apprehended The strayte handling of Iohn Fetty by Syr Iohn Mordant Richard Smith dead in prison through cruell handling The cruell handling and scourgâ—â—â— of Iohn Fettyes childe The miserable tyrranny of the Papists in scourging a 〈◊〉 The childe all bloudy brought to his father in prison Cluny caryeth the 〈◊〉 agayne to the Byshops houâ—e The wordes betweene Boner and Iohn Fetty Boners Crucifixe B. Boner compared to Cayphas B. Boner for feare of the law in murdering a childe deliuered the father out of prison The Martyrdome of a childe scourged to death in Boners house The story of Nicholas Burton Martyr in Spayne Nicholas BurtoÌ„ Londoner Nich. Burton layd in prison they hauing no cause to charge him with Nich. Burton caryed to Ciuilâ— Nich. Burton brought to iudgement after a disguised maner The trouble of Iohn FrontoÌ„ Citizen of Bristow in Spaine Note the rauening extortion of these Inquisitours The vyle procedingâ—â— of the Inquisitors of Spayne Iohn Fronton imprisoned by the Spanish Inquisitors for asking his owne goodes Anno 1558. Iâ—hn Fronton iudged 〈◊〉 an heretike for not reding to Aue Maria 〈◊〉 then 〈◊〉 Scripâ—â—re hath 〈…〉 the 〈◊〉 Maâ—chaunt 〈…〉 of his goodes An other â—â—â—lishe 〈◊〉 burnt 〈◊〉 Spayne 〈◊〉 afore 〈◊〉 907. 〈◊〉 Baker 〈◊〉 â—urgate 〈…〉 in 〈◊〉 Marke Burges burnt in Lushborne The scourging of Richard Wilmot and Tho. Fayrefaxe D. Cromeâ— Sermon D Cromes recantation D. Crome caused to recant the second tyme. Richard Wilmot Prentise in Bow lane Lewes one of the Garde a Welchman a Popishe persecutour Wilmot defendeth D. Cromeâ— Sermon The Lord Cromwell wrongfully accused The doinges of the Lord Cromwell defended The common reason of the Papistes why the Scriptures sâ—ould not be in Englishe Gods truth goeth not alwayes by tytle fame of great learning Learned men how farre they are to be credited Wilmot complayned of to his Mayster M. Daubnies seruaunt called Thomas Fayrefaxe taketh Wilmots part Wilmot and Thomas Fayrefaxe sent for to the Lord Mayor Rich. Wilmot and Thomas Fayrefaxe examined before the Lord Mayor and M. Cholmley S. Paules doctrine made heresie with the Papistes Wilmot Fayrefaxe committed to prison Sute made bâ— the company of Drapers for Richard Wilmot and Thomas Fayrefaxe M. Brooke Maâ—ster of tâ—e compaâ—â— of Drapers â—â—ch Wilâ—â—t and â—â—â—mas â—â—â—refaxe â—â—â—urged in Drapers 〈◊〉 The scourâ—â—â—â— of â—â—â—mas Grâ—ene The Master promoteth the serâ—â—â—nt Thomas Greene put in the stockes Thomas Greene examined before Doctour Story D. Story scoffeâ—â— at Christes seruauntes An other examination of Tho. Greene before D. Story Mistres Story sheweth her charitable hart Greene agayne examined before Doctour Story Greene xamined of his belief D. Stories blasphemous scoffing in matterâ— of our fayth The Masse Greene sent agayne to the Colehouse The strayte handling of Greene in prison Talke betweene Thomas Greene and B. Boner Two prisoners brought to B. Boners Salthouse Cruelty shewed vpon prisoners for singing Psalmes Thomas Greene brought before D. Storye and the Commissioners This woman was one Youngs wyfe Thomas Greene examined before M. Hussey Dixon in Bâ—â—chin Lane Iohn Beanâ— Prentise with M. Tottle Thomas Greene adiudged to be whipped Thomas Greene brought to the Gray Fryers Thomas Greene agayne appeareth before D. Story and two gentlemâ—n The scourging of Tho. Greene before Doct. Story 〈…〉 his brother Stephen Cotton twise beatâ—n by Byshop Boner Iames Harâ—â—â— scourged â—eade before pag. 1804. Iames Harris repenteth his comming to the Popish Church The cause of Iames Harris â—courging The scourging of Robert Williams B. Boner causeth certayne boyes to be beaten Boners pityfull hart Boners deuoute Orâ—â—ons A poore begger whipt at Salisbury for not receiuing with the Papistes at Easter Actes 5. A treatise of Gods mercy and prouidence in preseruing good men women in the tyme of this persecution The deliuerance of W. Liuing his wyfe and of Iohn Lithall Deane Constable George Hancocke Beadle persecutors Talke betweene Darbyshire and W Liuing Priest Cluny playeth the theefe Note the couetous dealing of these Papistes W. Liuing layd in the Lollardes tower William Liuing deliuered Talke betweene Darbyshire Liuingeâ— wyfe Liuinges wyfe commaunded to the Lollardes Tower Dale a Promotor Marke the hope of the Papistes The Constable of S. Brides surety for Iulian Liuing Liuing and his wyfe deliuered 〈◊〉 the death of Q. Mary Ioh. Lithall brought to examinatioÌ„ by Iohn Auales Lithall brought before D. Darbyshire Chauncellour Talke betweene Lithall and the Chauncellour Iustification â—y fâ—yth 〈◊〉 Lithall denyeth to kneele before the Roode Lithals neighbours make sute for him S. Iames expounded Esay 65. Actes 16. Heb. â—â— Lithall refuseth to 〈◊〉 in â—onde Apoc. 13. Math. 18. His neighbours 〈◊〉 into bonde for him Edward Grew and Appline his vvyfe M. Browne of Suffolke Robert Blomefield persecutor Edward Goulding vnder Shâ—â—â—ffe Syr Thomas Corn 〈◊〉 high Shrieffe M. Browne persecuâ—â—â—â— and taken M. Browne deliuered Example of Gods punishment vpon a parsecutor The first examination of Elâ—zaâ—beth YouÌ„g Elizabeth Young refuseth to go to masse Elizabeth Young denyeth to sweare and 〈◊〉 The 2. examination of Elizabeâ—h YouÌ„g Elizabeth Young for bringing ouer bookes D. Martyn â—â—reatneth her with the racke Elizabeth Young charged for speaking agaynst the Queene Elizabeth YouÌ„g and her husband deliuered by D. Martyn Elyzabeth YouÌ„g commaunded to close prison to haue one day bread an other day water The 3. examination of Elizabeth Young D. Martyn seeketh to know how many gentlemen were fled ouer the Sea Elizabeth YouÌ„g againe threatned with the racke Shee agayne refuseth to sweare to accuse other Elizabeth YouÌ„g commaunded agayne to the Clinke The 4 examination of Elizabeth Young D. Martyn presenteth her to the Commissiners The booke called Antichrist Elizabeth Young a great while in the Clinke Elizabeth Young refuseth to sweare and why Elizabeth Young thought to be no womaÌ„ Sacrament of the Aultar The confession and fayth of Elizabeth Young The Sacrament to be receaued in spirite and fayth Cholmley cannot abyde spirite and fayth Institution of the Sacrament by Christ onely once for all Confession of Cholmleys fayth Elizabeth Young caryed into the stockhouse The 5 examination of Elizabeth Young Elizabeth Young offereth agayne to declare her beliefe Really Corporally Substantially Fayth commeth of God Ergo no vntruth ought to be beleued Christ is fleshe of our fleshe but not in our fleshe Iohn 6. This man dare not