it may be to the health and saluation of thy soule and to the extirpation feare terrour and conuersion of al other heretickes vnto the vnitie of the Catholike faith This our finall decree by this our sentence definitiue we haue caused to be published in forme aforesaid Monday the xx of Nouember 1531. In the Queere of the Cathedrall Church of S. Paul before the saide Iohn Byshop of London iudicially sitting Anno. 1531. being assisted with Iohn Abbot of Westminster and Robert Abbot of Waltham Nicholas Prior of Christes Church in London these honorable Lordes being also present Henry Earle of Essex Richard Gray brother of the Marques of Somerset Iohn Lambert Maior of London Richard Gresham and Edward Altam Shrieffes the which Maior and Shriues were required to be there present by the Byshop of Londons letters hereafter written Of this statute read before and by vertue of a statute of king Henry the fourth king of Englande also in the presence of diuers Chanons the Chauncellour Officiall and Archdeacon of London with the Byshops Chaplaines and a great number both of the Clergie and Laitie Mathew Grefton the Register beyng also there present M. Rich. Bayfild aliâs Somersam was brought forth by Thomas Turnor the Aparator hys keeper M. Rich. Bayfild agayne brought before the â—yshop in whose presence the transumpt of the Apostolicke Bull of Pope Leo the x. vpon the condemnation of Martine Luther and his adherentes was brought foorth and shewed sealed with the seale of Thomas Wolsey late Legate de Latere and subscribed with the signe and name of M. Robert Tunnes publike Notary and also the decree vpon the condemnation of certain bookes brought in by him sealed with the seale of the Archbyshop of Canterbury and subscribed by three Notaries Then the Byshop of London repeated in effecte before him his abiuration which he had before made and other hys demerites committed and done beside his abiuration and the sayde Baifield saide that he was not culpable in the articles that were obiected against hym and desired that the heresies contained in the bookes whiche he brought ouer might be declared in open audience Then the Byshop after certeine talke had with the saide Bayfield as touching the desert of his cause asked hym whether he could shewe any cause why he should not be deliuered ouer vnto the seculer power and be pronounced as a relaps and suffer punishment as a relaps The sayd Baifield declared or propouÌ„ded no cause but said y t he brought ouer those bookes for lacke of money and not to sowe any heresies And incontinent the sayd Bayfield with a vehement spirite as it appeared sayde vnto the Byshop of Lond. the life of you of the spiritualtie is so euill that yee be heretickes and ye doe not onely liue euill The saying of Rich. Bayfilde to the Byshop of London but doe maintaine euill liuing and also do let that what true lyuing is may not be knowen saide that their liuing is agaynst Christes Gospell and that their beliefe was neuer taken of Christes Church Then the sayde Byshop after long deliberation had for so much as the sayd Rich. Bayfield he sayd could shew no cause why he should not be declared as relaps he read the decree and sentence against him by the which amongest other thinges he condemned him as an heretike and pronounced him to be punished with the punishment due vnto such as fall againe into heresie and by his wordes did disgrade him Sentence against Rich. Bayfilde and also declared that hee shoulde be actually disgraded as is more at large conteined in the long sentence The foresayd sentence being so read by the Byshop of London he proceeded immediatly to the actual solemne disgradyng of the sayd Richard Bayfild aliâs Somersam and there solemnely and actually disgraded him before the people the which thing being done he dismissed him by the sentence aforesayd from the Ecclesiasticall Court Wherupon the secular power being there present receiued him vnto their iurisdiction without any writte in that behalfe obtained but only by vertue of the Byshops letters by the statute of kyng Henry the .4 in that behalfe prouided and directed vnto them vnder the Bishops seale The tenour oâ— which letters here after folow * The Letters of requirie directed to the Maior and Shiriffes of the Citie of London that they should be present that day when the sentence should be giuen to receiue the heretike as they called him that was condemned IHon by the permission of God Byshop of London vnto our dearely beloued in Christ The letterâ— of â—â—quiry to the 〈◊〉 and Shiriffes of London the right honourable Lord Maior of the Citie of London and the Shiriffes of the same health grace and benediction Whereas we haue already by our Vicar general proceeded in a certaine cause of heresie and relaps into the same against one Richayd Bayfilde alias Somersam and intende vpon Monday next beeing the xx day of this present moneth of Nouember to giue a sentence definitiue against the saide Richard Bayfild alias Somersam and to leaue and deliuer him ouer vnto the secular power We require you the Lord Maior and Shiriffes aforesaid the Kinges Maiesties Vicegerentes euen in the bowels of Iesu Christ that according to the forme and effect of the statute of our most noble and famous prince in Christ our Lord the Lord Henry the fourth by the grace of God late King of England that you will be personally present in the Queere of the Cathedrall Church of Saint Paule with your fauourable ayde and assistance in this behalfe the day that the sentence shall be giuen and to receiue the said Richard Bayfild aliâs Somersam after his sentence so giuen to discharge vs and our Officers and to doe further according to the tenour and effect of the saide statute as farre as shal be required of you according to the Canonical Sanctions and the laudable custome of the famous kingdome of England in this behalfe accustomed In witnesse whereof wee haue set our seale vnto this present Dated the 19 day of Nouember An. 1531. and in the first yeare of our consecration On Monday the xx day of Nouember in the yeare aforesaid in the Queere of the Cathedrall Church of Saint Paule the byshop of London calling vnto him Iohn Abbot of Westminster Robert Abbot of Waltam Nicholas Prior of Christes Church of the Citie of London maister Iohn Coxe Auditor and Uicare generall to the Archebyshop of Canterbury Peter Ligham Official of the Court of Caunterbury Thomas Baghe Chauncellour of the Church of S. Paules William Clief Archdeacon of London Iohn Incent Chanon residentary of the same William Brytton Robert Birch and Hugh Aprice Doctours of both lawes in the presence of vs Mathew Grefton Register Antony Hussy Richard Martin and Thomas Shadwall publicke Notaries and Scribes appoynted in this behalfe briefly rehearsed the aunsweres of the same Bayfild in effect and his abiuration other
to learne howe to make their confession with a contrite hart vnto God and how to hope for forgeuensse and also in what maner they should aske forgeuenes of their neighbor whom they haue offended c. Item for sayeng that Luther was a good man A welspring where Wickliffs bones were burned Item that he reported through the credence and report of M. Patmore Parson of Hadham y t where Wickliffes bones were brent sprang vp a well or welspring Ioh. Haymond Milwright 1531. His Articles For speaking and holding against pilgrimage and images and against prescribed fasting dayes That Priests and religious men notwithstanding their vowes made may lawfully forsake their vowes and mary Item for hauing bookes of Luther and Tyndall Rob. Lamb a Harper 1531. Hys Article for that he standing accursed two yeares together and not fearing y e censures of the Popes church went about with a song in the cōmendation of Martine Luther Against kneling to the crosse Ioh. Hewes Draper 1531. Hys Articles For speaking against Purgatory and Thomas Becket Item at the towne of Farnsham he seeing Edward Frensham kneeling in the street to a crosse caried before a corse asked to whome he kneeled He sayd to his maker Much Baudery in Pilgrymage Thou art a foole said he it is not thy maker it is but a peece of copper or wood c. Item for these words Maisters ye vse to go on pilgrimage it were better first that yee looke vpon youre poore neighbours which lacke succour c. Also for sayeng that he heard the Uicar of Croidon thus preache openly That there is as much bawdry kept by going in Pilgrimage to Wilsedone or Mousswell as in the stewes side c. Tho. Patmore Draper 1531. This Patmore was brother to mayster Patmore Parson of Hadham who was prisoned in the Lollards tower for marying a Priest and in the same prison continued three yeare This Patmore was accused by diuers witnesses vpon these Articles That he had as lene pray to yonder hunter pointing to a mā painted there in a stayned cloth for a peece of flesh as to pray to stockes that stand in walles meaning Images Item that men should not praye to Saints but to God only for why shuld we pray to Saints said he they are but blockes and stockes The truth of Scripture a long time kepte from vs. Item that the truth of Scripture hath bene kept from vs a long time and hath not appeared till nowe Item comming by a tree wherein stoode an image he tooke away the waxe which hanged there offered Item that he regarded not the place whether it was halowed or no where he should be buryed after he was dead Also in talke with the Curate of S. Peters he defended that Priests might mary  This Patmore had long hold wyth the Byshop of London First he would not sweare infamia nō praecedente Then he would appeale to the King but all would not serue He was so wrapt in the Byshops nets that he could not get out but at last he was forced to abiure and fined to the King an C. pound A note Note in the communication betwene this Patmore and the priest of S. Peters that where as the priest obiected against him as is in y e register that priests haue liued vnmaried The Papists say falsely that priestes haue bene vnmaried these 1500. yeares without wiues these 1500. yeres in the Church he all other such priestes therin say falsly and deceiue the people as by story is proued in this volume that priests here in England had wiues by the law within these 500. yeres lesse Simon Smith maister of Arte of Gunwell hall in Cābridge and Benore his wife 1531. This Simon Smith and Benoro his wife were the parties whome M. Patmore Parson of Hadham aboue mentioned did mary was condemned for the same to perpetuall prison For the which mariage both the sayde Simon and Benore his wife were called to examination before the Byshop and hee caused to make the whole discourse of all his doings how where he maried Then after his mariage how long he taried whether he wente beyond Sea where he was and wyth whome After his returne whether he resorted how he liued what mercery ware he occupied what fayres he frequented where he left his wyfe how he caried her ouer and brought her home agayne and how she was founde c. All this they made him confesse put it in their register And though they coulde fasten no other crime of heresie vpon him but onely his mariage yet calling both him and her being greate with child to examination they caused them both to abiure suffer penaunce Tho. Patmore Patson of Hadham 1531. This Thomas Patmore being learned and godly was preferred to the Parsonage of Hadham in Hertfordshire by Richard Fitz Iames Byshop of London and there continued instructing and teaching his flocke during the time of the sayde Fitz Iames and also of Tunstall his successor by the space of sixteene yeares or more behauing himselfe in life and conuersation without any publike blame or reproch vntil that Iohn Stokesley was preferred vnto the sayd Byshopricke Who Priestes mariage not very long after his enstalling either for malice not greatly lyking of the said Patmore or else desirous to preferre some other vnto the benefice as it is supposed and alleaged by his brethren in sundry supplications exhibited vnto the King as also vnto Queene Anne then Marchionesse of Pembroke caused him to be attached and brought before him and then keepyng him prisoner in his owne Pallace a certayne tyme afterwardes committed hym to Lollards tower where hee kepte him most extreamely aboue two yeares without fire or candle or any other reliefe but such as his frends sent him not suffering any of them notwithstanding to come vnto him no not in his sicknes Howbeit sundry times in the meane while he called him iudicially eyther before himselfe or else his vicare generall Foxford that great persecutor charging him with these sundry Articles viz. as first whether he had bene at Wittenberge 2. and had seene or talked with Luther 3. or with any english man abiding there 4. who went with hym or attended vpon him thether 5. also what bookes he bought there either Lattin or English 6. and whether he had read or studied any workes of Luther Oecolampadius Pomeran or Melancton Besides these he ministred also other Articles vnto him touching the mariage of Maister Symon Smith before mentioned wyth one Ioane Bennore charging hym that he both knewe of and also consented vnto theyr mariage the one being a Priest and his Curate and the other hys maydeseruant and that he had perswaded hys sayde maydeseruant to marry with hys sayde Curate alleadging vnto her that though it were not lawfull in Englande for Priestes to marry yet it was in other Countreys beyonde Seas And that after theyr sayd marriage he knowing the same did yet
In the which hys assault he was so hotely saluted by the kinges shippes and the Island that by the confession of them that sawe it and by the report wrytten vnto the Lord Protector the French men at least lost a thousand men theyr ships and galleis so spoiled as being forced to return home they were not able then to set out againe Ex literis D. Protectoris Furthermore out of Fraunce creadible woorde was broughte to the Lorde Protectoure whyche yet in letters appeareth that into one towne in one vessel were brought at least three score Gentlemen to be buried and also an â—â—hibition special geuen out by the king not to speake of 〈◊〉 successe in that iourney Thys was about the beginning of August 1549. The like also might be noted of the losses of the sayde French king at Bullenburgh the eight day of August the same yeare as by the Lord Clintons letters may well appeare but for spending of time I passe it ouer What the meaning of the French king was in these voiages The 〈…〉 King Edward or how he intended further to procede I haue not herein to deale This is certain and euident that the mighty arme of God mercifully fought for king Edwarde his seruant to defend and deliuer him from so many harde dangers so daÌ„gerous and sundrye commotions stirred vp in so many quarters within this Realme and also without the Realme and all wythin the compasse of one yeare and yet the Lorde aboue fighting for his true seruant dispatched them all as in storie heere ye haue heard declared and is no lesse worthye of all posteritie to be noted Matter concerning Edmund Boner Bishop of London with declaration of the Actes and processe entred against him in king Edwardes time ANd thus muche hetherto hauing discoursed touching the manifolde troubles and tumults raised vp on euery side against king Edward by his vnkinde and vnnatural subiects and yet notwithstaÌ„ding the gratious goodnesse of the Lorde euer geuing him the victorie nowe lette vs returne againe to Boner Byshop of London where we leaft hym before that is in hys owne house where he was by the Counsaile commaunded to remaine as is aboue signified And nowe for so much as we haue to enter into the storie of the sayd Boner for the better vnderstandinge of the whole order therof it shal be requisite to rip vp the matter wyth the circumstaunces and occasions thereof from the first beginning of kinge Edwardes time Where is to be vnderstanded Sitting oâ— the kingâ— Commiâ—â—â—onerâ— in Paules Church that king Edwarde in the first yeare of hys raigne an 1547. the first day of September for the order of hys Uisitation directed out certaine Commissioners as sir Anthony Cooke sir Iohn Godsaule Knightes Maister Iohn Godsaule Christopher Neuinson Doctours of the Lawe and Iohn Madew Doctour of Diuinitie Who sitting in Paules church vpon their commission the day and yeare aforesaide there being presente at the same time Edmund Bishop of London Iohn Royston Polidore Uirgil Peter Uan and others of the saide cathedrall Churche An 〈◊〉 â—â—â—nystred tâ— Boner to 〈◊〉 â—he Popâ— after the sermone made and the Commission being reade ministred an othe vnto the said B. of London to renounce and deny the bishop of Rome with his vsurped authority and to sweare obedience vnto the king according to the effect and forme of the statute made in the 31. yeare of kinge Henry the eight also that he should present and redresse all and singular such things as were needeful within the sayd Church to be reformed Wherupon the said Bishop humbly and instantly desired them that he might see their commissioÌ„ only for this purpose intent as he sayd that he might the better fulfill put in execution the things wherein he was charged by them in their commission Unto whom the commissioners answearing said they wold deliberat more vpon the matter so they called the other ministers of the saide Church before them and ministred the like oth vnto them as they did to the bishop before Annâ— 1549 To whom moreouer there then certaine interrogatories and articles of inquisition were read by Peter Lillye the publike Notarie Which done after their othes taken the sayde Commissioners deliuered vnto the Bishop aforesaid certaine Iniunctions as wel in printe as wrytten and Homilies set foorth by the king All which things the sayde Bishop receiued vnder the wordes of thys protestation as followeth I Do receiue these Iniunctions and Homilies with this protestation that I will obserue them if they be not contrarye and repugnaunt to Gods lawe and the statutes and ordinaunce of the Church and immediately added with an othe that he neuer reade the sayde Homilies and Iniunctions The whyche Protestation being made in manner and fourme aforesaid the said Edmund Bishop of London instantly desired and required Peter Lilly the register aforesaide there and then to register and enact the same And so the sayd Commissioners deliuering the Iniunctions and Homilies to Maister Bellasiere Archdeacon of Colchester and to Gilberte Bourne Archedeacon of London Essex and Middlesexe and enioyning them in moste effectuous manner vnder paines therein contained to put the same in speedy execution and also reseruing other new iniunctions to be ministred afterward as wel to the bishop as to the Archdeacons aforesayd according as they should see cause c. did so continue the visitation til 3. of the clocke the same day in the afternoone At the whiche houre and place assigned the Commissioners being set and the Canons and Priestes of the sayd Church appearing before them and being examined vpon vertue of theyr othe for their doctrine and conuersation of life first one Iohn Painter one of the Canons of the said Cathedrall church there and then openly confessed that he viciously and carnally had often the company of a certaine married mans wyfe 〈◊〉 the â—â—â—rupt life of these 〈◊〉 Priestes Popish 〈◊〉 whose name he denied to declare In the which crime diuers other Canons and Priestes of the said church confessed in like maner could not deny them selues to be culpable And then after the Commissioners aforesayde had deliuered to Maister Royston Prebendary and to the proctour of the Deane and of the Chapter of the sayde Cathedrall Churche of Sainte Paule the kinges Iniunctions and the booke of Homelies enioyninge them to see the execution thereof vnder paine therein specified they proroged theyr sayde visitation vntill seuen of the clocke the next day following By this visitation aboue specified it appeareth gentle Reader first howe Boner made his Protestation after the receiuing of the kings Iniunctions and also how he after required the same to be put in publike recorde Thinges in this visitation to be noted Furthermore thou hast to note the vnchast life and conuersation of these popish votaries and priestes of Paules Nowe what followed after this protestation of the Bishop made remayneth further in
vppon IN most humble wise sheweth vnto your Maiestie William Latimer and Iohn Hooper that where of late The deâ—â—â—tiation of W. Latimâ—â— and Iohn Hooper dâ—â—nounceâ—â—â—â—gaynst Boner as we be certainely infourmed froÌ„ your maiestie by the hande of the right highe and noble Prince Edwarde Duke of Somerset Gouernour of your Royal person and Protectour of al your highnes realmes dominions and subiects and the rest of your priuie Counsaile there was certaine Iniunctions geuen to the Byshop of London that nowe is with Articles to be insinuated and preached vnto youre subiectes at a certaine daye limitted the whyche Iniunctions and articles did onely tende to the honour of GOD and the better instructions of your highnes people to obedience and hatred of rebellion and mutinie wherewith of late this your Maiesties Realme hath bene marueilously vexed to the daunger of your highnes person and the state of the whole Realme and thereâ—ore a thinge at thys time most necessary to be taught vnto y e people that they myght knowe their duetie vnto your maiestie and vnto almighty God and especially to acknowledge your Maiestie in these yeares age to be a perfect high and soueraigne Lord and king and supreme head whose lawes proclamations and commaundementes we are bounde to obey as wel as any princes subiects are bounde to obey the lawes proclamations and commaundementes of their naturall and soueraigne Lord notwithstanding that nature hath not yet giuen vnto your person suche age as we trust he shall nor so many yeares which we wish to be so many as any Prince euer hadde the whych yeares doe not make you Kynge or Prince but the righte of your birthe Yeares anâ— age doe 〈◊〉 make a kinâ— but the right of succession and lawfull succession what soeuer it be so that we all must as well acknowledge your maiestie to be our Kinge and Prince at these yeares as if you were of the age of 30. or 40. yeares and your lawes and statutes no lesse to be feared obeyed theÌ„ if your highnes were 50. or 100. yeres olde the whyche thing not onely is most certainely true but also at this time most necessarily to be taught especially when diuers rebelles haue openly declared that they woulde not obey your highnesse lawes nor acknowledge the Statutes made by your Maiestie to be auailable til ye come to the age of 20. yeres and this not only being so Anno 1549 but the same thing being commanded by your sayd Maiestie amongst other Iniunctions Articles geuen in wryting to the sayde Edmund Boner to be preached in his last sermon as by the same Iniunctions maye appeare of the whiche the true copie we haue when neede is to be shewed yet al this notwithstanding the said Boner of what zeale or minde we cannot tell whether fauoring the opinion of the saide rebels or contemning your highnesse commaundement declared to him Boner left out of his Sermon 〈◊〉 article of the kinges authority hath not only left out to declare the sayd Article which we most chiefly expected and looked for but also in all the rest of his Sermons did not so fully and apertly declare the sayd Iniunctions and Articles as to our iudgement did appeare they ought to haue bene declared and was of no lyght grounde loked for intreating of other farre distant and diuers from the Articles vppon the which he was commaunded to entreat and such as most should moue and stirre vp the people to disorder and dissension willingly leauing oute those things which should haue made quiet obedience Wherefore not mooued of any malice grudge enuie or euil will to the person of the bishop but constreined by the loue zeale which we beare towards your highnes of our duty and allegeance to your maiesty whose honour and sauety with tranquilitie quietnesse and good gouernaunce of this your Realme we do most desire and for y e discharge of our most bounden dueties to auoyde all the daungers that might ensue of the concealement thereof we most humbly do denounce and declare the same to your highnes to the intent that your Maiestie by the aduise aforesayd may if it please your highnes at this our humble denuntiation call the sayd Byshop to aunswere to the premisses the which we are ready to auowe and proue and then your highnes to take further order heerein as to your Princely wisedome shall seeme most conuenient whose long life and most prosperous gouernement God almighty long continue for the which we shall pray during our liues The Kings Maiestie hauing thus by the information of these two credible persons perfect intelligence of the coÌ„temptuous peruerse negligence of this Bishop in not accomplishing his highnes commaundement geueÌ„ him by Iniunction thought it most necessary with all conuenient speede for the auoiding of farther inconueniences to loke more seuerely vnto the due punishment of such dangerous rebellious obstinacie and therfore by the aduise of the Lord Protectour CommissioÌ„ directed downe by the King against Bonner and the rest of his honorable Counsaile immediatly he directed forth his commission vnder his broad Seale vnto the Archbishop of Canterbury the Bishop of Rochester and to other graue and trusty personages and Counsellers appointing authorising all theÌ„ or certain of them by vertue of the same to call before them as well the Bishop of London Commissioners appoinâ—â—d as also the foresaid denouncers vpoÌ„ due examination proofe of y e premisses or any other matter otherwise to be obiected farther to proceed against him suâ—â—arely de plano according to law and Iustice either to suspension excoÌ„municatioÌ„ committing to prison or depriuation if the qualitie of the offence so required or otherwise to vse any other censure Ecclesiasticall which for the better hearing and determining of that cause myghte to their wisedomes seeme more pertinent as appeareth more amply by the tenour of the Commission heere ensuing * The copie of the Kings Commission sent downe vpon the denunciation aforesayd for the examination of Boner Byshop of London EDward the sixt c. To the most reuerent father in God Thomas Archbyshop of Canterbury Metropolitane and Primate of all England The Copye of the Kingâ— Commission for Bonners examination the right reuerend father in God Nicholas Byshop of Rochester our trusty and right welbeloued Counsellers Syr William Peter and Syr Thomas Smith Knightes our two principall Secretaries and William Maye Doctour of the Law Ciuile and Deane of Paules greeting It is come to our knowledge that where we by the aduise of our most entirely beloued Vncle Edward Duke of Somerset gouernour of our person and Protectour of all our Realmes dominions and subiects and the rest of our priuy Counsayle did giue to the right reuerend father in God Edmund Byshop of London vpon certayne complaynts before made vnto vs and other great considerations certayne Iniunctions to be folowed done and executed and in a Sermon appointed to him
Christ of the strength of the law of the horrour of sinne of difference betwene the lawe and the Gospel of the true liberty of conscience c. no mētion or very litle was heard Wherefore in this so blinde time of darknes it was muche needefull and requisite that the Lord of his mercy shoulde looke vpon his churche send downe hys gratious reformation which also he did For shortly vpon the same thorowe the gratious excitation of God came Martine Luther of whome the order of story nowe requireth that we should and will intreat Christ willingly after the storie of Richard Hunne and a fewe other things premised for the better opening of the storie to folowe Mention was made sufficiently before of the doings of Pope Iulius Anno. 1510. and of hys warlike affaires for the whych he was condemned and not vniustly in the coūcell of Turone in Fraunce Pope Iulius plaieth the warrior Anno 1510. and yet all thys coulde not asswage the furious affection of this pope but the same yere he inuaded the Citie of Mutina and Mirandula in Italie Anno. 1512. and tooke them by force of warre Which Pope Iulius not long after The Pope ouercome in Battaile in the yeare of our Lorde 1512. refusing peace offered by Maximilian the Emperour was encountered by Lewes the French king about Rauenna vpon Easter day where he was vanquished and had of his army slaine to the number of xvj thousande Ex Chron. Carion And the yere next folowing Anno 1513. this Apostolical warriour Anno. 1513. which had resigned his keyes vnto the riuer of Tybris before made an end together both of fighting and liuing The death of Pope Iulius after he had raigned and fought x. yeeres Atter whome succeded next in the sea of Rome Pope Leo the 10. About the compasse of which time Pope Leo x great mutatiōs and stirres began to worke as well in states temporall as especially in the state of the Church Pope Leo 10. in Rome An. 1513. reigned 9. The state succession of Princes Charles 5. Emperour in Germanie An. 1519. reigned 39. Fraunces K. of France An. 1515. reigned 32. Henry 8. K. of England An. 1509. reigned 38. Iames 5. K. of Scotland An. 1514. reigned  In the time of which Pope Emperour and kinges of England and of France great alterations troubles and turnes of religion were wrought into the Churche by the mighty operation of Gods hand in Italy Fraunce Germanie Englande and all Europe suche as haue not bene seene although muche groned for many hundreth yeares before as in further discourse of this historie Christe willing more manifestly shall appeare But before wee come to these alterations taking the time as it lieth before vs wee will first speake of Richarde Hunne and certaine other godly minded persons heere in Englande afflicted for the woorde of Christes Gospell in great multitude as they be found and taken out of the Registers of Fitziames Bishop of London by the faithfull helpe and industry of R. Carket citizen of London The historie of diuers good men and women persecuted for religion in the Citie and Dioces of the Bishop of London briefly extracted out of the Registers of Richard Fitziames AMongest and besides the great number of the faithful martyrs and professours of Christe that constantly in the strength of the holy Ghost gaue their liues for the testimonie of his truthe Ex Registro Fitziames I finde recorded in the Register of London betwene the yeares of our Lorde 1509. and 1527. the names of diuers other persons both men and women who in the fulnes of that darke and mystie times of ignoraunce had also some portion of Gods good spirite whiche induced them to the knowledge of his trueth and Gospel and were diuersly troubled persecuted and imprisoned for the same notwithstanding by the proud cruell and bloudy rage of the Catholique seat and through the weaknes and frailtie of their owne nature not then fully strengthned in God it was againe in them for the time The professiō of the Protestantes no new doctrine suppressed and kept vnder as appeareth by their seueral abiuratiōs made before Richard Fitziames then bishop of London in hys time a most cruell persecutor of Christes church or els before his vicar general deputed for y e same And for asmuch as many of the aduersaries of Gods trueth haue of late dayes disdainefully and braggingly cried out and made demaunds in their publique assemblies and yet do asking where this our church and religion was wythin these 50. or 60. yeares I haue thought it not altogether vaine somewhat to stop such lying crakers both by mentioning theyr names and likewyse opening some of the chiefe and principal matters for which they wer so vnmercifully afflicted and molested thereby to geue to vnderstand as wel the continuaunce and consent of the true church of Christe in that age touching the chiefe poynts of our faith though not in like perfection of knowledge and cōstancie in all as also by the way something to touch what fond and friuolous matters the ignoraunt Prelates shamed not in that time of blindnesse to obiect against the poore simple people accounting them as heynous and great offences yea such as deserued death both of body and soule But least I shauld seeme too prolixe and tedious heerein I will nowe briefly proceede wyth the storie and first begin wyth theyr names whych are these Anno. 1510. Ioanne Baker William Pottyer Iohn Forge Thomas Goodred Thomas Walker alias Talbot Thomas Forge Alyce Forge Iohn Forge theyr son William Couper Lewes Iohn Ioanne Iohn Ihon Webbe alias Baker Anno. 1512. Iohn Houshold Robert Rascal Anno. 1517. Elizabeth Stanford George Browne Anno. 1518. Iohn Wykes Richard Butler Anno. 1511. Iohn Caluerton Anno. 1521 Iohn Woodrofe Richard Woolman Roger Hyllyar Anno. 1521. Alyce Couper Anno. 1523. Thomas Austye Ioanne Austye Thomas Graunt Iohn Garter Anno. 1526. Christofer Rauins Dionise Rauins Anno. 1527. Thomas Vincent Richard Butler Iohn Samme William Kyng Robert Durdant Henry Woolman Edmond Spilman Iohn Higges aliâs Noke aliâs Iohnsonne Henry Chambers Iohn Hynggyns Thomas Egleston Here foloweth the particular examination of all these heere aboue named To these were diuers and sundry particular Articles besides the common and generall sort accustomably vsed in such cases priuately obiected euen such as they were then accused of either by their curate or other their neighbours And because I thinke it somewhat superfluous to make any large recitall of all and euery part of their seuerall processe I minde therefore briefly only to touch so many of their articles as may be sufficient to induce the Christian Reader to iudge the sooner of the rest being I assure you of no greater importance then these that folow Except that sometime they were charged most slanderously with horrible and blasphemous lies against the maiestie and truth of God which as they vtterly
of the Articles whyche are these 1 First the said booke damneth all holy Canons calling them ceremonies and statutes of sinfull men and vncunning Newe articles coÌ„mensed against Hunne after his death and calleth the Pope Sathanas and Antichrist 2 Item it damneth the Popes Pardons saieng they be but leasings 3 Item the sayd booke of Hunne saith that Kings and Lords called Christen in name and heathen in conditions defoyle the Sanctuarie of God bringing clarkes full of couetise heresie and malice to stop Gods law that it can not be knowne kept and freely preached 4 Item the saide booke saith that Lordes and Prelates pursue full cruelly them that would teach truly and freely the lawe of God and cherish them that preach sinful mens traditions and statutes by the which he meaneth the holy Canons of Christes Church 5 Item that poore men and idiotes haue the truth of the holy Scriptures more then a thousand Prelates and religious men and clarkes of the schole 6 Item that Christen Kings and Lordes set Idols in Gods house and excite the people to Idolatrie 7 Item that Princes Lords and Prelates so doyng be worse then Herode that pursued Christ and worse then Iewes and heathen men that crucified Christ. 8 Item that euery man swearing by our Lady or any other Saint or creature geueth more honour to the saints then to the holy Trinitie and so he sayth they be idolaters 9. Item he sayth that Saintes ought not to be honored 10. Item he damnethe adoratioÌ„ prayer kneelyng offeryng to Images which he calleth stockes and stones 11. Item he sayth that the very body of the Lord is not conteyned in the SacrameÌ„t of the aultar but that men receiuing it shall thereby keepe in mynde that Christes flesh was wounded and crucified for vs. 12. Item he daÌ„neth the Uniuersitie of Oxford with all degrees and faculties in it as Art Ciuile CanoÌ„ and Diuinitie saying that they let the true way to come to the knowledge of the lawes of God and holy Scripture 13. Item he defendeth the translation of the Bible and holy Scripture into the English tongue An holy mother Church which cannot abide the worde of God to be translated which is prohibited by the lawes of our mother holy Church These Articles thus collected as also the others before specified they caused for a more shew of their preteÌ„ded iustice and innocencie to be opeÌ„ly read the next Sonday folowing by the Preacher at Paules Crosse with this Protestation made before ☞ Maisters and frendes for certaine causes and considerations I haue in commaundemeÌ„t to rehearse shew publish here vnto you the Articles of heresie vpoÌ„ which Richard Hunne was detected and examined The Bishops publication at Paules crosse against R. Hunne and also other great Articles and damnable poyntes and opinions of heresie conteined in some of his bookes be coÌ„men to light and knowledge here ready to be shewed And therewith he read the Articles openly vnto the people concludyng with these wordes And maisters if there be any man desirous to see the specialtie of these Articles or doubt whether they be coÌ„teined in this booke or not for satisfying of his minde let him come to my Lord of London and he shall see it with good will Moreouer here I counsaile and admonishe that if there be any persons that of their simplenes haue bene familiar and acquainted with the sayd Richard Hunne in these Articles or haue heard him read vpon this booke or any other souÌ„dyng to heresie or haue any like bookes their selues let them come vnto my Lord of London betwixt this and Candlemasse next and knowledge their fault they shal be charitably intreated and dealt withall so that both their goodes and honestie shal be saued if they will not come of their owne offer but abyde the processe of the law then at their owne perill be it if the rigour of the law be executed agaynst them After which open publication admonition the Byshop at sundry tymes examined diuers of his Priests and other lay persons vpon the contentes of both these Articles Among which examinates there was a man seruauÌ„t and a mayde of the sayd Hunnes who although they had of long dwelt with him were not able to charge him with any great thing worthy repreheÌ„sion no not in such points as the Byshop chiefly obiected agaynst him But yet the Priestes through whose procurement this mischief was first begon spared no whit stoutly and maliciously to accuse him some in the contentes of the first Articles some in the second Wherefore hauyng now as they thought sufficient matter agaynst him they purposed speedely to proceede to his condemnation Ex Registro Fiâ—ziames Lond. And because they would seeme to doe all thynges formally and by prescript order they first drew out certaine short and summary rules by the which the Byshop should be directed in this solemne Session which are these 1. First let the Byshop sit in his tribunall seate in our Ladyes Chappell 2. Secondly let him recite the cause of his comming Marke the manner of this proceeding and take Notaryes to him to enact that shal be there done 3. Thirdly let him declare how vppon Sonday last at Paules Crosse he caused to be published a generall monition or denunciation that all fautours and mainteyners of Richard Hunne should come in as by this day submit themselues and let him signifie withall how certaine haue come in and haue appeared already 4. Fourthly let him protest say that if there remayne any yet behynd which haue not appeared accordyng to the former monition and denunciation yet if they will come and appeare and submit themselues they shal be heard receiued with grace and fauour 5. Fiftly let the Byshop or some other at his appointmeÌ„t recite the Articles obiected agaynst Richard Hunne in the tyme of his life and theÌ„ the other Articles likewise which were out of his great booke of the Bible extracted 6. Sixtly let the aunsweres and confessions of the sayd Richard Hunne summarely be recited with the AttestatioÌ„s made to the same Articles Also let his bookes be exhibited and theÌ„ Thomas Brooke his seruaunt be called for 7. Seuently let it be openly cryed at the Quere doore that if there be any which will defend the articles opinions bookes or the memory of the said Richard Hunne let them come and appeare and they shall be heard as the lawe in that behalfe shall require 8 Eightly let it be openly cryed as in maner before for such as be receiuers fauourers defenders or beleeuers of the sayd Richard Hunne that all such do appear and submit themselues to the Bishop or else he intendeth to proceede to the excommunication of them in generall according to the exigence of the law in that behalfe 9 Ninthly then the Byshop speaking to the standers by and to them which sate with him vpon the bench of the Clergie demaunding of them what their iudgement
be not mine Ex Edu Halle in vit Henr. 8. anno 6. but the words of Ed. Hall his owne author Wherfore if his disposition be so set that he must needs be a censor of other mens writinges let him expostulate wyth Hall and not with me But I trouble the reader too much in this matter of Richard Hunne being of it selfe so cleare that no indifferent iudge can doubt therof As for wranglers and quarrellers they will neuer be satisfied Wherefore to returne agayn to the purpose of our story intermitted in the table aboue cōteining the names of them whiche about this time of Richard Hunne Anno. 1517. Elizabeth Stamford were forced to deny and abiure their professed opinions pag. 774. mention was made of Elizabeth Stamford Iohn Houshold and other mo abiuring about the yeare of our Lord. 1517. Whose vexation and weaknesse although it be pitifull to behold yet to consider the confession of theyr doctrine in those aūcient dayes it is not vnprofitable Wherein we haue to see the same fourme of knowledge and doctrine then taught and planted in the harts of our foreelders The teaching of the former times to be considered which is now publiquely receiued as well touching the Lordes Sacrament of his body as also other specialties of sincerity And although they lacked thē publique authority to maynteyne the open preaching and teaching of the Gospell which the Lords merciful grace hath geuē vs now yet in secret knowledge and vnderstanding they seemed then little or nothing inferiour to these our times of publicke reformation as may appeare by this cōfession of Elizabeth Stamford here vnder written whiche only may suffice for exāple to vnderstand what ripe knowledge of Gods worde was then abroade Thomas Beele although not in churches publickely preached for daunger of the bishops yet in secret wise taught and receiued of diuers In number of whom was this Elizabeth Stamford who being brought and examined before Fitziames Bishop of London ann 1517 confessed that she was taught by one Thomas Beele sometime dwelling at Henley these wordes 11. yeares before That Christ feedeth and fast nourisheth his Church with his owne precious body that is the breade of life comming downe from heauen this is the worthy worde that is worthely receiued and ioyned vnto man for to be in one body with him Soth it is that they be both one they may not be parted this is the wisely deeminge of the holy Sacrament Christes owne body this is not receiued by chewing of teeth but by hearing of eares and vnderstanding with your soule and wisely working thereafter Therefore saith S. Paule I feare me amongest vs brethren that many of vs be feeble and sicke therefore I counsell vs brethren to rise watch that the great day of dome come not sodēly vpon vs as the theefe doth vpon the Marchaunt Also the sayd Thomas taught and shewed her that the Sacrament of the aultar was not the very body of Christ but very bread and that the Sacrament was the very bodye of Christ put vppon the Crosse after a diuine or mistical maner And moreouer that y e said Thomas Beele did many times and ofte teache her thys foresayd lesson that she should confesse her sinnes to God and that the Popes pardons and indulgence were nought worth and profited not and that worshipping of Images and pilgrimages are not to be done To this Elizabeth Stamford may also be annexed the doctrine and confession of Ioane Sampson Ioanne Sampson wife of Iohn Sampson Carpenter of Aldermanbury in London Against whom being cited and examined before the Bishop of London certaine witnesses were producted who vpon theyr othe being sworne did detect and denounce the sayde Ioane Sampson in these articles and opinions folowing 1. First that she being in her labour what time Ioane Sampson her predecessor then being aliue was with her Articles of Ioanne Sampson and after the maner then of women called much vpon the helpe of the virgin Mary she spitting thereat was in such sort agreeued that the other party was compelled to forsake the house 2. Also that she spake against pilgrimage and the worshipping of the blessed virgine and of all saints affirming that there is none holy but one 3. Item an other time in the hearing of one Margaret Anworth when shee and other women were inuocating the blessed Uirgine to helpe in womens labour shee stoode agaynst them and contumeliously spake agaynst the inuocators 4. Item that shee speaking agaynst the Pilgrimage of our Lady of Wilsedon as she was then called and of S. Sauiour at Barmsey called the sayd Saynt Sauiour S. Sawyer 5. Item for hauing two certayne bookes in Englishe one bigger and an other lesser whiche shee committed to one Iohn Austed a Cooke which bookes in the Register be not named 6 Item that the sayde Ioane Sampson at a Supper in the hearing of certayne men Against the Sacraments of the altar and of a certayne widdow named Ioane White spake openly in contempt of the Sacrament of the aultar saying that the Priestes were Idolaters which did lift vp the breade ouer theyr heades making the people to worship it making the people to beleue that it was the Lords body and that it was better to eat the aultar cloth if it might be eaten and digested as easily as the other Here followeth moreouer the names of diuers other which in the Registers be specified to abiure as William Iacum Carpēter Iohn Stradlyng Iohn Newman Sherman Robert Boshel Tho. Edward Dyar Richard Dewar Rich. Appulby Iohn Osborne Robert Roger. Iohn Eton. Iohn Chapman William Chakon Richard Myldnale Iohn Hatchot Iacob Sturdey Tho. Puruall Taylor Iohn Bytam Rob. Hutton Pynner Robert Pope Iohn Geeste of Stratford The names of diuers persons abiured Iohn Bryan of the Parish of S. Steuen Iohn Bol. Richard Wescotte William Crosse. George Lawnd Prior of S. Sithe Henry Colle William Manne William Sweting Iacob Bruster Sabine Manne Iohn Spencer Patricke Dowdal alias Capper Robert Aleyn Iohn Finch Cooke Iohn Southwyke Agaynst this Iohn Southwike last named was layde obiected Iohn Southwike that whē one Riuelay cōming frō the church of the Gray friers in London had sayde to his wife asking where he had bene that he had heard Masse had sene his Lord God in forme of bread wine ouer y e priests head c. the foresayd Iohn Southwike there present aunswered agayn sayd nay William thou sawest not thy Lord God thou sawest but bread wine the Chalice And when the sayd William answered agayn in y e same words as before saying I trust verily that I saw my Lord God in forme of bread wine this I doubt not the other replying again answered sayd as before nay I tel thee thou sawest but onely a figure or sacramēt of him y t which is in substance bread and wine c. This was in the yere of our Lord. 1520 In which he
Sacramēt Some for saying that worshippinge of Images was Mawmetrey some for calling Images carpenters chips some for calling them stockes and stones some for calling them dead thinges Fol. 33. Some for saying that money spent vpon pilgrimage serued but to mainteine theues and harlots Some for calling the Image in the Rood loft block almighty Fol. 37. Other for saying that nothing grauen with mans hand was to be worshipped Fol. 40. Some for calling them fooles which came from master Iohn Shorne in pilgrimage Ibid. An other for calling his vicar a poll shorne priest Ibid. An other for calling a certayne blinde chappell being in ruine an old fayre milckhouse Fol. 4. An other for saying that he threshed God almighty out of the straw Fol. 34. An other for saying that almes shoulde not be geuen before it did sweat in a mans hand Fol. 35. Some for saying that they which dye passe straight either to heauen or hell Fol. 9. Isabell Bartlet was brought before the Byshop and abiured for lamēting her husband when the Bishops man came for him and saying that he was an vndone man and she a dead woman Fol. 45. For saying that Christ departing from his disciples into heauen sayd that once he was in sinners handes would come there no more Robert Raue hearing a certayne Bell in an vplandish steple sayd lo yonder is a fayre bell and it were to hang about any cowes neck in this towne and therfore as for other such like matters moe he was brought coram nobis Item for receiuing the Sacrament at Easter doubting whether it was the very body and did not cōfesse their doubt to theyr ghostly father Some for saying that the pope had no authority to geue pardon or to release mannes soule from sinne and so from payn and that it was nothing but blinding of the people and to get theyr money The penaunce to these partyes enioyned by this Iohn Longland Bishop of Lincolne The order of penaunce was almost vniforme and all after one condition saue onely that they were seuerally committed and deuided into seuerall and diuers monasteryes there to be kept and found of almes all theyr life except they were otherwise dispensed with by the bishop as for example I haue here adioyned the Bishoppes letter for one of the sayd number sent to the Abbey of Ensham there to be kept in perpetuall penaunce By whiche one an estimation may be taken of the rest which were bestowed like wise sunderly into sundry Abbeyes as to Osney to Frideswide to Abingdon to Tame to Bessetor to Dorchester to Notley to Ashrige and diuers moe The copy of the bishops letter sent to the Abbot of Ensham here followeth vnder written The Bishops letter to the Abbot of Ensham MY louing brother I recommend me hartely vnto you and where as I haue according to the lawe The copie of the Bishops letter to the Abbot of Ensham put this bearer R.T. to perpetuall penaunce within your monastery of Ensham there to liue as a penitent and not otherwise I pray you and neuerthelesse according vnto the law cōmaund you to receiue him see ye order him there accordingly to his iniunctiōs which he wil shewe you if ye require the same As for his lodging he will bring it with him And his meat and drinke he may haue such as ye geue of your almes And if he can so order himselfe by his labour within your house in your busines whereby he may deserue his meate and drinke so may you order him as ye see conuenient to hys desertes so that he passe not the presynct of your monastery And thus fare you hartely well from my place c. As touching the residue of the penaunce and punishment inflicted to these men they doe little or nothing disagree but had one order in them all The maner and forme whereof in the sayd Bishops Register doth proceed in cōdition as foloweth Penaunce enioyned vnder paine of relapse by Iohn Longland Bishop of Lincolne the 19. day of December an 1521. Inprimis that euery one of them shall vpon a market day such as shall be limited vnto them in the market time Ex Regist. Fol. 90. go thrise about the market at Burford and then to stande vp vpon the highest grece of the Crosse there a quarter of an houre with a fagotte of wood euery one of them vpon hys shoulder Penaunce enioyned to these abiurates vnder paine of relaps and euery one of them once to beare a fagotte of wood vpon theyr shoulders before their procession vpon a Sonday which shall be limited vnto them at Burford frō the quyre doore going out to the quyre doore going in and all the high Masse time to holde the same fagot vpon theyr shoulders kneeling vpon the grece afore the high aultar there and euery of them likewise to doe likewise in theyr owne parish Church vpon such a Sonday as shal be limited vnto them and once to beare a fagot at a generall procession at Oxbridge when they shal be assigned therto and once to beare a fagot at the burning of an hereticke when they shal be monished therto Also euery one of them to fast bread and ale onely euery Friday during theyr life and euery euen of Corpus Christi euery one of them to fast bread and water during theyr life vnles sicknes vnfayned let the same Also to say euery of them euery Sonday and euery friday during theyr life once our Ladye Psalter if they forget it one day to say as much another day for the same Also they nor none of them shall not hide the marke vpon theyr cheeke neyther with hat cap hood kerchiefe napkin or none otherwise nor shall not suffer theyr beardes to grow past 14. dayes nor neuer to haunt againe together with any suspect person or persons vnles it be in the open market fayre church or common Inne or alehouse where other people may see theyr conuersation And all these iniunctions they and euery of them to fulfill with their penaunce and euery part of the same vnder payne of relaps And thus haue you the names with the causes and the penance of them which were at this present time abiured By the which word * Abiured what it signifieth abiured is ment that they were constrayned by theyr othe swearing vpon the Euangelists subscribing with theyr hand and a crosse to the same that they did vtterly and voluntarily renoūce detest forsake and neuer should hold hereafter these or any other like opinions contrary to the determination of the holy mother church of Rome and further that they should detect vnto theyr ordinary whome so euer they shoulde see or suspect hereafter to teach hold or mayntayne the same ¶ Here folow the names of them which were condemned for relaps and committed vnto the secular power AMong these aforenamed persons which thus submitted themselues and were put to
the apple After long refusing wheÌ„ the wofull father could not otherwise choose by force constreined but must leauill at the apple as God would he mist the child and stroke the marke This Tell being thus compelled by the tirant to shoote at his sonne had brought with him two shaftes thinking that if he had stroke the child with the one the other he would haue let driue at the tyraunt Which being vnderstand he was apprehended and led to the rulers house but by the way escaping out of the boate betweene Urania and Brun and passing thorough the mountaines with as much speede as he might Pride and tyrannye well rewarded he lay in the way secretly as the ruler should passe where he discharged his arow at the tyraunt and slue him And thus were these cruell gouernours vtterly expelled out of these three valleyes or pages aforesayd and after that such order was taken by the Emperour Henricus 7. and also by the Emperours Ludouicus duke of Bauaria that henceforth no iudge should be set ouer them but only of their owne companie Ex Sebast. MuÌ„st Cosmog lib. 3. and towne dwellers Ex Seb. Munst. Cosmog lib. 3. It folowed after this in the yeare of our Lord 1315. that great contention and war fell betweene Fridericke Duke of Austria and Ludouicke Duke of Bauaria striuing and fighting the space of eight yeares together about the Empire With Ludouicus held the three pages aforesayd who had diuers conflicts with Lupoldus brother to the forenamed Fridericke Duke of Austria fighting in his brothers quarell As Lupoldus had reared a mighty army of twenty thousand footemen and horsemen and was come to Egree so to passe ouer the mountaines to subdue the pages he began to take aduise of his counsaile by what way or passage best he might direct his iourney toward the Suitzers Whereupon as they were busy in consulting there stoode a foole by named Kune de Stocken which hearing their aduise A fooles bolt somtimes hits the marke thought also to shoote his bolt withall and told them that their counsaile did not like him For all you quoth he consult how we should enter into yonder countrey but none of you geueth any counsaile how to come out againe after we be entred And in conclusion as the foole said so they found it true For when Lupoldus with his hoste had entred into the straites and valleys betweene the rockes and mountaines the Suitzers wyth their neighbours of Urania and Siluania lieng in priuie waite had theÌ„ at such aduantage with tumbling downe stones from the rockes and sodeine comming vpon theyr backes in blinde lanes did so encomber them that neither they had conuenient standing to fight nor roome almost to flie away By reason whereof a great part of Lupoldus army there being enclosed about y e place called MorgarteÌ„ lost their liues many in the flight were slaine Lupoldus with theÌ„ that remained retired and escaped to Thurgoia This battaile was fought anno 1315. Nouember 16. After this the burgers of these three villages being continually vexed by Fridericke Duke of Austria The first league betweene the 3. Pages for that they would not knowledge him for Emperour assembled them selues in the towne of Urania an 1316. and there entred a mutuall league and bond of perpetuall societie and coniunction ioining and swearing themselues as in one bodie of a common wealth and publike administration together After that came to them Lucernates then Tugiani after them the Tigurines next to them folowed Bernates the last almost of all were the Basilians then followed after the other seauen pages aboue recited And thus haue ye the names the freedome and confederatioÌ„ of these Suitzâ—rs or Cantons or pages of Heluetia with the occasions circumstaÌ„ces therof briefly expressed Now to the purpose of our story intended which is to declare the successe of Christes Gospel and true Religion receaued amoÌ„g these Heluetians also touching the life doctrine of Zuinglius order of his death as heere insueth ¶ The actes and life of Zuinglius and of receauing the Gospell in Zuitzerland IN the tractation of Luthers story mention was made before of Uldricus Zuinglius Vldricus Zuinglius who first abiding at Glarona in a place called then our Lords Ermitage from thence remoued to Zuricke about the yeare of our Lorde 1519. and there began to teach dwelling in the Minster among the Canons or Priestes of that close vsing with them the same rites and ceremonies during the space of ij or iij. yeares where he continued reading and explaining the Scriptures vnto the people with great trauaile Zuinglius reading the scriptures at Zurike Zuinglius against the Popes pardons and no lesse dexteritie And because Pope Leo the same yeare had renued his pardons againe through all countreys as is aboue declared Zuinglius zelously withstood the same detecting the abuses thereof by the Scriptures and of other corruptions reigning then in the Church and so continued by the space of two yeares and more till at length Hugo Bishop of Constance to whose iurisdiction Zuricke then also did belong hearing thereof Anno. 1521. wrote his letters to the Senate of the said Citie of Zuricke The Bishop of ConstaÌ„ce complayneth against Zuinglius complayning greeuously of Zuinglius who also wrote another letter to the colledge of Canons where Zuinglius was the same time dwelling complaining likewise of such new teachers which troubled the Churche and exhorted them earnestly to beware and to take diligent heede to themselues And forsomuch as both the Pope and the Emperours Maiestie had condemned all such new doctrine by their decrees and Edicts he willed them therefore to admit no such new innouations of doctrine without the coÌ„mon consent of them to whome the same did appertayne Zuinglius hearing therof referreth his cause to the iudgemeÌ„t and hearing of the Senate not refusing to render vnto them accompt of his faith And forsomuch as the Byshops letter was read openly in the colledge Zuinglius directeth another letter to the Bishop againe declaring that the sayd letter proceeded not froÌ„ the Bishop nor that he was ignoraunt who were the authors thereof desiring him not to follow their sinister counsailes for that truth said he is a thing inuincible and can not be resisted After the same tenour certaine other of the Citie likewise wrote vnto the Bishop desiring him that he would attempt nothing that should be preiudiciall to the libertie and free course of the Gospell requiring moreouer that he would forbeare no longer the filthie and infamous life of priests but that he woulde permit them to haue theyr lawfull wiues c. This was in the yeare of our Lord 1522. Besides this Zuinglius writeth to the Heluetians Zuinglius wrote also another letter to the whose nation of the Heluetians monishing them in no case to hinder the passage of sincere doctrine nor to inferre any molestation to Priests that were maried For
of Peter the one in his first Epistle the other in the latter and so be you contented with this present answer rashed vp in haste Fare ye hartily wel And comfort my William the good aged father by the grace of God which is in you Commende me to Iohn Eggenberge From Zuricke the 1. day of September An. 1527. FRom the first beginning of this whole booke and historie hitherto good reader thou hast hearde of many and sundry troubles much businesse in the church of Christe concerning the reformation of diuers abuses and great errors crept into the same namely in the Churche of Rome as appeareth by the doings of them in diuers and sundry places wherof mention hath bene made heretofore in this said historie For what godly man hath there bene wythin the space of these 500. yeares The corruption of the Sea of Rome continually cryed out against either vertuously disposed or excellently learned which hath not disprooued the misordred doings and corrupt examples of the See and Bishop of Rome from time to time vnto the cōming of this Luther Wherin this appeareth to me may also appeare no lesse to al godly disposed mē to be noted not without great admiration that seeing this foresaid Romish Bishop hath had great ennemies and gainsaiers continually from time to time both speaking working preaching and wryting against him yet notwithstanding neuer any could preuail before the comming of this man The cause whereof although it be secretely knowen vnto God and vnknowen vnto men yet so farre as men by cōiectures may suppose it may thus not vnlikely be thought That whereas other men before him speaking against the pomp pride whoredom and auarice of the Bishop of Rome charged him only or most specially with examples and maners of life Luther went further with hym charging him not wyth life but with his learning not with doings but with his doctrine not picking at the rine but plucking vp the roote not seeking the man but shaking his seate yea charging him with plaine heresie The Pope charged with heresie by Luther as preiudicial and resisting plainly against the bloud of Christ cōtrary to the true sense and direct vnderstanding of the sacred testament of Gods holy woord For whereas the foundation of our faith grounded vpon the holy scripture teacheth leadeth vs to be iustified onely by the worthines of Christ the onely price of his bloud The foundation of the Popes doctrine contrarye to Christen faith the Pope proceeding with a contrary doctrine teacheth vs otherwyse to seeke our saluation not by Christ alone but by the way of mennes meriting and deseruing by works Wherupon rose diuers sorts of orders religious sects amongst men some professing one thing and some an other euery man seeking his owne vnrighteousnes but few seking the righteousnes of him which is set vp of God to be our righteousnes redemption and iustification Martin Luther therefore vrging reducing things to the foundation and touchstone of the Scripture Iustification by faith reuiued by Luther opened the eyes of many which before were drowned in darknes Whereupon it can not be expressed what ioy comforte and consolation came to the hearts of men some lying in darknes and ignoraunce some wallowing in sinne some being in despaire some macerating them selues by woorkes and some presuming vppon their owne righteousnesse to beholde that glorious benefite of the greate libertie and free iustification set vp in Christ Iesus And briefly to speake the more glorious the benefite of this doctrine appeared to the world after long ignoraunce the greater persecution followed vppon the same And where the elect of God tooke most occasion of comfort and of saluation thereof the aduersaries tooke moste matter of vexation disturbance As commonly we see the true woord of God to bring with it euer dissention and perturbation and therefore truely it was sayde of Christ That he came not to send peace on earth but the swoorde Math. 10. And this was the cause why that after the doctrine and preaching of Luther so great troubles and persecutions followed in all quarters of the world Great persecution after the doctrine of Luther wherby rose great disquietnesse among the Prelates and many lawes and decrees were made to ouerthrowe the same by cruell handling of many good and Christian men Thus while authoritie armed wyth lawes and rigour did striue againste simple veritie lamentable it was to heare howe many poore men were troubled and went to wracke some tost from place to place some exiled out of the land for fear some caused to abiure some driuen to caues in woodes some racked wyth torment and some pursued to deathe wyth fagot and fire Of whom we haue nowe Christ willing in this hystorie following to entreat first begynning with certaine that suffered in Germanie then to returne to our owne stories and Martyrs here in England Henry Voes and Iohn Esch Friers Augustines IN the yeare of our Lorde 1523. two young menne were burnt at Bruxelles the one named Henry Uoes Two Fryers burned at Bruxelles being of the age of 24. yeares and the other Iohn Esch whych before had bene of the order of the Augustine Friers They were disgraded the first day of Iulie and spoiled of theyr friers weede at the suite of Egmondanus the Popes Inquisitour and the diuines of Louaine Egmondanus and Hochestratus doctors of Louain persecuters for that they would not retracte and deny their doctrine of the Gospell which the Papistes call Lutheranisme Theyr examiners were Hochestratus and other who demaunded of them what they did beleeue They sayde the bookes of the olde Testament and the newe wherein were contained the Articles of the Creede Then were they asked whether they beleued the decrees of the Councels and of the Fathers They sayde such as were agreeing to the Scripture Their examination they beleeued After thys they proceeded further asking whether they thought it any deadly sinne to transgresse the decrees of the fathers and of the bishop of Rome That said they is to be attributed onely to the precepts of God to binde the conscience of man or to loose it Wherein when they cōstantly persisted and would not turne they were condemned and iudged to be burned Then they beganne to geue thanks to God their heauenly father which had deliuered them through his great goodnes from the false and abhominable priesthoode had made of them priests of his holy order receiuing thē vnto him as a sacrifice of sweete odor Then there was a bill written which was deliuered vnto them to read opēly before the people to declare what faith and doctrine they helde The cause of their accusation Martirdōe The greatest error that they were accused of was that men ought to trust only in God for so much as men are liers and deceitful in all their words and deedes and therefore there ought no trust or
or wrong and they answered no for the most part of them were such men The Popes churchmen worse then the olde Pharisies Then sayd the Lord Beauieu euen so is it with the bishops and priests which I haue spoken of for they are suche kinde of men or rather worse and I so abhorre their filthy and abhominable life that I dare not speake the one halfe of that which I know and therfore in speaking the truth to coole the babling of a harlot I do them no iniurie Then monsieur de Senas an auncient counsailor sayd let vs leaue of this contentious talke for we are here asseÌ„bled come together to make good chere And afterwarde he said monsieur de Beauieu for the loue and amity which I beare vnto you I will aduertise you of 3. things which if you will do you shall finde great ease therein The first is that you neither by worde nor deede aide or assist those which you heare to be Lutheranes Secondly y t you do not entermeddle openly to reproue ladies and gentlewomen for their pastime and pleasures Thirdly that you doe neuer speake against the life and liuing of * ChurchmeÌ„ be they neuer so euill must not be spoken against 1. Par. 16. Priests howe wicked so euer it be according to this saying Do not touch mine annoynted To whom monsieur Beauieu answered as touching y e first poynt I know no Lutherans neither what is meant by this word Lutheranisme except you do call them Lutherans which professe the doctrine of the gospel Neither yet will I euer allowe any Arrest which shall be geuen out to death against men whose cause hath not bene heard especially against women and yong infantes and I am assured that there is no Court of parliament in all Fraunce which will approoue or allowe any such arrest And where as you say that I shuld not meddle to reproue ladies or geÌ„tlewomen if I knewe any kinswoman of mine which would abandone her selfe vnto a priest or clerke How priests harlots should be handled yea albeit he were a cardinal or bishop I would not do her so much honor as to rebuke her therfore but at the least I would cutte of her nose And as touching priestes as I am contented not to meddle with their busines so likewise I will not that they meddle with mine heereafter or come from henceforth w tin my house For as many as I shall finde or take there I wil set their crownes so nere their sholders that they shal nede no more to weare any hoodes about their necks The like also said the President Chassanee Then the byshop of Aix his sweete heart Well spokeÌ„ and like an harlot which had begon the quarell said I shal not be in quiet except I speake yet one word more vnto monsieur Beauieu Do you think sayd she vnto hym that all the Cardinals Byshops Abbots Priestes and all those holy religious men which goe oftentimes to gentlemens houses and haunte the Castels and palaces of Princes and noblemen that they go thither to commit wickednesse Also you must not thinke euil of al those ladies and gentlewemen that go to Bishops houses of deuotion and for to reueale those whome they know to be Lutherans as it was commaunded in the pulpitte vppon payne of Excommunication If so be you will maintaine those wordes I will not cease to accuse you of crime and also of Treason both to God and to man for heere be those in this companie which shall make you geue an accompt thereof Shee had not so soone ended her talke but Monsieur Beauieu sayde vnto her auaunte O Herodias As Heropias wrought the death of Iohn Baptist â—o this strâ—â—peâ— seeke the death of the Meâ—â—â—dolians two strumpet well compared togeather thou filthy and impudent harlot is it thy part to open thy mouth to talke in this coÌ„pany Doest thou well vnderstaÌ„d and knowe what treason to God and man meaneth Iâ—hn Baptist so this strumpet seeke the death of the Merindoliâ—â—â— two stâ—umpet will compared togeather Is it not sufficient for thee to be as thou arte but thou must sollicite other to shed innocent bloude With these words the Gentlewoman was somewhat amased All men thought that this talke had bene at an end and euery man began to inuent some mery communication that the former matter should be no more talked of At the last the gentlewoman aduising her self and thinking that she was to much iniured to be sayd that she weÌ„t about to shed the innocent bloud she brake of al their talk and with a loud voice sayde Monsieur Beauieu if I were a man God seÌ„deth a 〈…〉 shorte 〈◊〉 as I am a woman I would offer you the combate to prooue that I am no such manner of woman as you say I am that I desire to shed innocent bloud Do you call the bloude of these wicked men of Merindoll innocent bloud True it is that I desire and offer with my whole power that these naughty packes of Merindol such like as they are shoulde be slaine and destroyed from the greatest euen vnto the least The cruell hart of an harlot And for to see the beginning of thys worke I haue emploied all my credite and all my frends and do not spare neither body nor goods to worke the ruine destruction of these people and to rase out and to deface their memorie from amongest men Doe you then Monsieur Beauieu call the slaughter of these Lutherans the effusion of innocent bloude And say you what you will I wil not refraine for no man liuing to goe either by day eyther by night vnto the houses of Bishops in all * The visor oâ— honestye on a harlots face honesty and honor for the deuotion which I beare vnto our holy * Like mother like daughter mother the church and also I wil receiue into my house all religious men to coÌ„sult and deuise the meanes how to put these Lutherans to death But as Monsieur Beauieu tooke no more regarde vnto her talke so likewise al that were at the table dispraised her and were weary of her prating Then there was a certaine younge gentleman whych merely iesting said vnto her GentlewomaÌ„ it must nedes be that these poore people vnto whome you doe wish thys cruell death OderuÌ„t me gratis Iohn 15. haue done you some great displeasure Then sayd she I may well take an othe that I neuer knewe one of those wretched people neither that I wot of euer sawe any of them And I had rather to meete 10. deuils then one of those naughty knaues for theyr opinions are so detestable that happy and blessed are they which neuer heard tell of them And I was not then wrll aduised at what time by curiositie I seeing the Bishop of Aix so muche troubled and angry that he could not eate nor drinke did desire him and constraine him to tell me the cause thereof Then hee
Lorde 1515. of all such penaunce as was enioyned him and his wife at their abiuration except these three Articles following and were discharged of their badges or signes of their fagots c. Only this penaunce folowing the Byshop continued Sub poena relapsus First that neyther of them during their life should dwell out of the parish of Amersham It was happy that they were not put to taste bread and water Item that eyther of them during their life shoulde fast bread and ale euery Corpus Christi euen Item that eyther of them should during theyr liues vppon Corpus Christi day euery yeare go in pilgrimage to Asherige and there make theyr offerings as other people did but not to do open penaunce Also they were licenced by the sayd Byshop to do theyr pilgrimage at Asherige vpon Corpus Christi euen or Corpus Christi day or some other vpon any cause reasonable This penance being to them enioyned ann 1515. they obserued to the yeare 1522. saue only in the last yere the foresayd Alice his wife omitted her pilgrimage going to Asherige vpon Corpus Christi daye Also the sayd Tho. Harding being put to his othe to detect other because he contrary to his othe dissembled and did not disclose them was therefore enioyned in penaunce for his periury to beare vpō his right sleue both before and behinde a badge or patch of greene cloth or silke embrodered like a fagot during his whole life vnlesse he shoulde otherwise be dispensed withall And thus continued he from the yeare 1522. till the yeare 1532. At last the said Harding in the yeare abouesayd 1532. about Easter holydayes when the other people wēt to the church to commit their wonted idolatry toke his way into the woods there solitarily to worship the true liuing God in spirit and truth Where as he was occupied in a booke of English prayers The taking of Thomas Harding leaning or sitting vppon a style by the woods side it chanced that one did espie hym where he was and came in great haste to the officers of the towne declaryng that he had sene Harding in the woodes lookyng on a booke Wherupō immediatly a rude rable of them like mad mē ranne desperatly to his house to search for bookes in searching went so nigh that vnder the bordes of his flore they foūd certain English bookes of holy Scripture Whereupō this godly father with his bookes was brought before Iohn Longlād Bish. of Lincolne thē lying at Wooburne Who with his Chapleins calling father Harding to examination begā to reason with him proceedyng rather with checkes rebukes then with any sound arguments Thom. Hardyng seyng their folly and rude behauiour gaue thē but few wordes but fixing his trust and care in the Lord did let them say what they would Thus at last they sent him to the Bysh. prison called litle ease Tho. Harding put in little ease the Bishops prison where he did lye with hūger payne enough for a certaine space till at lēgth the Bish. sitting in his tribunall seat like a potestate cōdēned him for relapse to be burned to ashes cōmittyng the charge ouersight of his Martyrdome to Roulād Messenger vicare of great Wickhā Tho. Harding condemned Which Roulād the day appointed with a rable of other like to himselfe brought father Hardyng to Chesham agayne Where the next day after his returne the sayd Roulād made a Sermō in Cheshā Church causing Tho. Hardyng to stād before him all the preachyng tyme which Sermō was nothing els but the mainteinyng of y e iurisdiction of the Bysh. of Rome the state of his Apostolicall sea w t the idolatry fantasies traditions belōgyng to the same Whē the Sermō was ended Roulād tooke him vp to the high aulter asked whether he beleued that in y e bread after the consecratiō there remained any other substaūce then the substaunce of Christes naturall body borne of the virgin Mary To this Tho. Harding aūswered The faith and confession of Tho. Harding the Articles of our belief do teach vs that our Sauiour Christ was borne of the virgin Mary that he suffred death vnder Pilate and rose frō death the thyrd day that he then ascended into heauen and sitteth on the right hand of God in the glory of his father Then was he brought into a mans house in the towne where he remained all night in prayer and godly meditations So the next mornyng came the foresayd Roulād agayne about x. of the clocke with a company of bils and staues to lead this godly father to his burnyng Whom a great number both of men and womē did folow Of whom many bewayled his death cōtrary the wicked reioyced thereat He was brought forth hauyng thrust in his handes a little crosse of wood but no idoll vpon it Then he was cheyned to the stake The pacient death and martirdome of Tho. Harding desiring the people to pray for him and forgiuyng all his enemyes and persecuters he commended his spirite to God and tooke his death most paciently quietly liftyng vp his hands to heauen saying Iesus receaue my spirite Whē they had set fire on him there was one that threw a byllet at him dashed out his braynes Of what purpose he so did it is not knowen but as it was supposed that he might haue xl dayes of pardō as the proclamatiō was made at y e burnyng of Williā Tilseworth aboue mentioned pag. 774. whereas proclamation was made the same tyme 40. dayes of pardon for bringing fagots to burne good men that whosoeuer did bring a fagot or a stake to the burnyng of an hereticke should haue xl dayes of pardon Whereby many ignoraūt people caused their children to beare byllets and fagottes to their burnyng In fine when the sacrifice and burnt offeryng of this godly Martyr was finished and he brent to ashes in the Dell goyng to Botley at the North end of the Towne of Chesham Rouland their Ruler of the rost commaundyng silence and thinking to send the people away with an Ite missa est with aloude voyce sayd to the people these wordes not aduising belyke what his tongue dyd speake Good people whē ye come home do not say that you haue bene at the burnyng of an hereticke but of a good true Christian man and so they departed to dyner Rouland with y e rable of other Priestes much reioysing at the burnyng of this good man After dyner they went to Church to Euensong because it was Corpus Christi euen where they fell to singyng chauntyng with ryngyng and pypyng of the Organes Well was he that could reache the hyest note So much dyd they reioyce at this good mans burnyng He should haue bene burned on the Ascention euen but the matter was referred vnto the euen of Corpus Christi because they would honour their bready Messias with a bloudy sacrifice Thus Thomas Harding was consumed to ashes he being
soules be already iudged and of our Ladye either to bee or not to bee in heauen and that there is yet no iudgement geuen vpon the soules departed 7. Whether that a man may beleue without spot of heresie that our Lady remayned not alwayes a virgin 8. Whether holy dayes fastyng dayes ordeined and receiued by the Church may be broken by any priuate man Breaking of fasting dayes sinne at his will and pleasure without sinne or obstinacie 9. Whether we are bound to be obedient vnto Prelates Byshops and Kynges by Gods commauÌ„dement as we are vnto our parentes 10. Whether they beleue that the Churche doth well and godly in praying to the Saintes 11. Whether they thinke that Christ onely should be prayd vnto and that it is no heresie Christ not onely to be prayed to if any man affirme that Saintes should not be prayed vnto 12. Whether they doe thinke all true Christians to be by like right Priestes and all those to haue receiued the keyes of bindyng and loosing at the hands of Christ which haue obteined the spirite of God and onely such whether they be lay men or Priestes 13. Whether they beleue with their hart that fayth may be without workes and charitie 14. Whether they beleue that it is more agreable to the fayth that the people should pray in their owne tongue Prayer in a learned tongue theÌ„ in a learned vnknowen tongue whether they commende the prayer in a straunge tongue or no. 15. Whether they would haue the Masses and Gospels openly to be read in Churches in the vulgare tongue rather then in the Latin tongue 16. Whether they commend that children should onely be taught the Lordes prayer and not the Salutation of the virgine or Creede 17 Whether they do thinke the woodden beades which the common people doth vse Beades worthy to be denyed or not 18 Whether they do thinke the whole Scripture ought to be translated into English or that it should be more profitable for the people then as it is now read 19 Whether they would haue the Orgaines and all maner of songs to be put out of the Church of God Orgaines 20 Whether they do thinke that it perteyneth to the Byshops to punishe any man with bonds or imprisonment or that they haue any temporall power and authoritie 21 Whether they thinke that coÌ„stitution to be godly that no man should preach in another maÌ„s dioces w tout letters of commendation and licence obteyned of the Byshop 22 Whether they thinke the vowes of religious men and priuate religion Purgatory to be constitute and ordeined by the spirit of God neyther by any meanes to be repugnant to a free and perfect Christian life 23 Whether they beleue that we should pray for the dead or beleeue that there is a Purgatorie or that we are bound by necessitie of faith to beleeue neyther of them but that it is free without sinne either to beleue it or not to beleue it 24 Whether they beleue that moral Philosophy and natural Philosophy to preuaile any thing for the better vnderstanding of the scriptures for the exposition and defence of the truth 25 Whether they thinke that the Popes indulgences and pardons are rather to be reiected then receiued 26 Whether it be contrary to the doctrine of Christ and his Apostles that Christians shoulde by any meanes contend in the law to seeke any maner of restitution 27 Whether they beleeue all things perteining to saluation and damnation to come of necessitie and nothing to be in our owne willes 28 Whether they beleeue God to be the authour of euill as well of the fault as of the punishment 29 Whether they thinke Masse onely to be profitable to him which saith it Masse whether euery maÌ„ may alter or leaue out the rite and order of the Masse without hurt of fayth 30 Whether they beleeue that there can be any morall vertues without the grace of Christian liuing or that the vertues which Aristotle hath set out or rather fayned 31 Whether they thinke it heresie to teache the people that it is free to geue tythes vnto Priestes or to any other poore man Images 32 Whether they do thinke it more Christianlike to take away the Images out of the Churches or to permit them to adorne them and honour them 33 Whether they thinke it the part of a Christian man that preachers should exhort men to pilgrimage or to the worshipping of reliques 34 Whether that thou Thomas Bilney being cited vpoÌ„ heresie to appeare before my Lord Cardinall and before y e day of thy apparance Reliques not hauing made thy purgatioÌ„ vpon those poyntes that thou wast cited hast preached openly in diuers Churches of the City and dioces of London without sufficient licence from the Byshop or any other Concerning the answeares vnto these Articles gentle Reader for so muche as in the most part of them Bilney with Arthur seemed to consent and agree although not fully and directly but by way and maner of qualifying yet because he did not expressely denie them it shall not be needefull heere to recite them all saue onely suche wherein he seemed to dissent from them To the first and second Articles he answered affirmatiuely Answers to the Interrogatories aforesaide To the third he sayd I beleeue that many of the Popes Lawes are profitable and necessary and doo preuayle vnto godlynesse neyther in anye poynte are repugnant vnto the Scriptures nor by anye meanes are to be abrogate but of all men to bee obserued and reuerenced But touching all those Lawes I can not determine for as for such as I haue not read I trust notwithstanding they are good also and as for those that I haue read I did neuer reade them to the ende and purpose to reprooue them but according to my power to learne and vnderstande them And as touching the multitude of Lawes S. Augustine in his time did much complayne Against the multitude of lawes and Gerson also who marueiled that we could by any meanes lyue in safetie amongst so many snares of constitutions when as our forefathers being pure before their fall could not obserue one onely precept To the fourth Article he sayde that the Catholique Church can by no meanes erre in fayth The true church can not erre in faith for it is the whole congregation of the elect and so knowen only vnto God which knoweth who are his otherwise no man shoulde be ascertayned of an other mans saluation or of his owne but onely through fayth and hope For it is written No man knoweth whether he be woorthy of hatred or loue Eccle. 5. It is also sensible and may be demonstrate so farre â—oorth as it is sufficient to establish vs in all thyngs that are to be beleeued and done For I maye truely saye of the generall Councell being congregate in the holy Ghost Beholde heere the Catholique Churche denominating the whole
say his mind plainely of his answeres aboue declared demauÌ„ded what he thought therof whether they were true or no. To this Bainham sayd that it was to high for him to iudge And then being asked of the Bishop whether there was any Purgatory he aunswered and sayd he could not beleue that there was any Purgatory after this life Upon other Articles being examined and demaunded he grauÌ„ted as foloweth That he could not iudge whether Bayfild dyed in the true fayth of Christ or no. That a man making a vowe can not breake it without deadly sinne That a Prieste promising to liue chaste may not mary a wife That he thinketh the Apostles to be in heauen That Luther did nought in marying a Nunne That a childe is the better for confyrmation That it is an offence to God if any man keepe bookes prohibited by the Church the pope the Bishop or the King and sayde that he pondered those poyntes more now then he did before c. Upon these aunsweres the Bishop thinking to keepe him in safe custody to further triall committed him to one of the Counters The time thus passing on which bringeth all thinges to theyr end in the month of Febr. next folowing in y e yere of our Lord 1532. the foresayd I. Bainham was called for again to the bishops CoÌ„sistory before his Uicar general other his assistance Anno. 1532. to whoÌ„ Foxford the bishops ChauÌ„cellor recited again his articles answeres aboue meÌ„tioned protesting that he inteÌ„ded not to receiue him to y e vnity of y e holy mother church Baynham agayne brought before the Byshops ChauÌ„cellor vnlesse he knew the said BainhaÌ„ to be returned again purely vnfaynedly to the catholick faith and to submit himselfe penitently to the iudgement of the Church To whom Bainham spake in this effect saying that he hath and doth beleue the holy Church and holdeth the fayth of the holy mother the Catholicke Church Wherunto the ChauÌ„cellor offring to him a Bill of hys abiuratioÌ„ after y e forme of y e Popes church coÌ„ceiued required him to read it Who was coÌ„tented read to y e clause of y e abiuratioÌ„ coÌ„teining these words I voluntarily as a true peniteÌ„t persoÌ„ returned froÌ„ my heresies vtterly abiure c. there he staid would read no farther saying y t he knew not y e articles coÌ„teined in his abiuratioÌ„ to be heresy therefore he could not see why he should refuse theÌ„ Which done y e ChauÌ„cellor proceded to the reading of this seÌ„teÌ„ce definitiue coÌ„ming to y e place of this senteÌ„ce y e doctrine determinatioÌ„ of the church c. there paused saying he would reserue y e rest till he saw his time WhoÌ„ then BainhaÌ„ desired to be good vnto him affirming that he did acknowledge y t there was a Purgatory that y e soules of the apostles were in heauen c. Then began he agayne to read the sentence but Bainham agayne desired him to be good vnto him Whereupon he ceased the sentence sayd that he would accept this his confession for that time as sufficient So BainhaÌ„ for that present was returned to his prison agayne Who then the 5. day after Baynham agayne brought to the Consistorye Baynham loth to abiure which was the 8. day of February appeared as before in the consistory Whom the foresayd Chauncellor repeating agayne his articles answeres asked if he would abiure and submit himself who aunswered that he would submitte himselfe and as a good Christian man should Agayne the Chauncellor the second time asked if he woulde abiure I will sayd he forsake all my Articles and will meddle no more with them so being commaunded to lay his handes vpon the booke read his abiuration opeÌ„ly After y e reading wherof he burst out into these wordes saying that because there were many wordes in the sayd abiuration which he thought obscure difficile he protested that by his oth he intended not to go from such defence which he might haue had before his oth Which done y e ChauÌ„cellor asked him why he made that protestation BainhaÌ„ said for feare least any man of ill will do accuse me hereafter TheÌ„ y e ChauÌ„cellor taking y e definitiue senteÌ„ce in his hand disposing himself as appeared to read the same Well M. Baynham sayd he take your othe and kille the booke or els I will do mine office agaynst you so immadiatly he tooke the booke in his hand and kissed it and subscribed the same with his hand * Iames Baynham enioyned Penaunce ¶ The proces agaynst Iames Baynham in case of relapse THe 19. day of Aprill 1532. M. Rich. Foxford Uicar general to the bishop of London accoÌ„panied with certein Diuines Mathew Grefton the Register sitting iudicially An other processe agaynst â—ames Baynham Ex Regist. Lond. Iames BainhaÌ„ was brought before him by the Lieutenant of the tower before whoÌ„ y e vicar general rehearsed y e articles coÌ„teined in his abiuration before made shewed him a bound booke which the sayd BainhaÌ„ acknowledged to be his owne writing saying that it was good Then he shewed him more of a certain letter sent vnto the bishop of LondoÌ„ y t which also he acknowledged to be his obiecting also to the sayd BainhaÌ„ that he had made read the abiuration which he had before recited Anno 1532. shewing him moreouer certain letters which he had written vnto his brother the which he confessed to be his owne writing saying moreouer that though he wrote it yet there is no thinge in the same that is nought if it be as my Lord Chauncellor sayth Then he asked of Bainham how he vnderstood this which foloweth which was in his letters yet coulde they not see nor know him for God when in deed he was both God man yea he was three persons in one the father the sonne the holy ghost Bainham sayd it was nought Whych thinges thus done there was further obiected vnto hym these words that he had as leue pray to Ioane his wife as to our Lady The which article BainhaÌ„ denied The sayd BainhaÌ„ amongst other talke as touching the sacrameÌ„t of y e alter sayd Christes body is not chewed w t teeth but receiued by fayth Further it was obiected agaynst him that notw tstanding his abiuration he had sayd that the Sacrament of the altar was but a misticall or memoriall body y t which article Bainham denied Articles falslye depraued by the aduersaryes It was further layd vnto him that he should say that S. Thomas of Caunterbury was a thiefe and murtherer and a deuil in hel Whereunto he answered thus that S. Thomas of Canterbury was a murtherer and if he did not repent him of his murther Thomas Becket he was rather a deuill in hell then a saynt in heauen The 20. day of April in the yere aforesaid y e said Iames BainhaÌ„ was brought before the vicar generall in y e church
whole world and doeth contrary to all that euer Christ ordained or commaunded What sayde they if he do all things after Gods ordinance and cōmandement should he then be his vicare Then saide he wold I beleue hym to be a good bishop at Rome ouer hys owne Diocesse and to haue no further power And if it pleased God I would euery bishop did this in their diocesse What inconuenience followeth that al Bishops should be ruled by man then should we liue a peaceable life in the Church of Christ and there should be no such seditions therein If euery Bishop would seke no further power then ouer his owne diocesse it were a goodly thing Nowe because all are subiecte to one all must doe and cōsent to al wickednes as he doth or be none of his This is the cause of greate Superstition in euerye kyngdome And what Bishoppe soeuer he be that preacheth the Gospel mainteyneth the truth is a true Bishop of y e church And doth not sayd they our holye father the pope mayntaine the Gospell Yes sayd he I thinke he doth read it peraduenture beleue it so do you also but neitheir he nor you do fixe the anker of your saluatiō therin Besides that ye beare such a good wil to it that ye keepe it close that no man may reade it but your selues when you preach god knoweth how you handle it in somuch that the people of Christ knoweth no Gospel wel neare but the popes Gospel so the blynd leade the blind both fall into y e pit In the true Gospell of Christ confidence is none but onely in your popish traditions and phantasticall inuentions Thē said a black Fryer to him God knoweth a blockhead doe we not preach the Gospell dayly The Popes gospell Benet weary of the Fryers talke Yes sayde he but what preaching of the Gospell is that when therwyth ye extoll superstitious thinges and make vs beleue y t we haue redemption through pardons and buls of Rome à poena culpa as ye terme it and by the merites of your orders ye make many brethren and sisters ye take yearly money of them ye bury them in your coates and in shrift ye beguile them yea and do a thousand superstitious thinges more a man may be weary to speake of them I see sayd the Fryer that thou art a damned wretche I will haue no more talke with thee Then stept to hym a gray fryer a doctor God knoweth of small intelligence layd before hym great and many daungers I take God to record sayd Benet my lyfe is not deare to me I am content to depart from it for I am weary of it seing your detestable doings to y e vtter destructiō of gods flock for my part I can no longer forbeare I had rather by death which I know is not far of depart this life y t I may no longer be partaker of your detestable idolatries superstitions or be subiect to Antichrist your pope Our pope said the Fryer is the vicar of God our waies are the wayes of God I pray you sayd Benet depart frō me tell not me of your wayes He is onely my way which saith I am the way the truth and the life In hys way will I walke his doinges shall be my example not yours nor your false popes His truth will I embrace not the lyes and falshood of you and your Pope His euerlasting life wil I seeke y e true reward of all faithful people Away frō me I pray you Uexe my soule no lōger ye shall not preuayle There is no good exāple in you no truth in you no lyfe to be hoped for at your hands Ye are all more vaine then vanitie it selfe If I should heare folowe you this day euerlasting death should hang ouer me a iust rewarde for all them that loue the life of thys worlde Away from me your company liketh me not Thus a whole weeke nighte and day was Benet applied of these and such other hypocrites It were an infinite matter to declare all things done saide to him in the time of his imprisonment and y e hate of the people y t time by meanes of ignorance Tho. Benet pacient cōstant was hote against him notwithstanding they could neuer mooue his patience He aunsweared to euery matter soberly and that more by the aid of Gods spirite then by any worldly studie I thinke he was at the least 50. yeres olde Being in prison his wife prouided sustenance for him when shee lamented he comforted her and gaue her many good and godly exhortatiōs and prayd her to mooue him nothing to apply vnto his aduersaries Thus when these godly Canons priestes wyth the monkes friers had done what they could and perceiued y t he would by no meanes relent Sentence read against Tho. Benet Tho. Benet deliuered to the secular power then they proceding vnto iudgement drewe out their bloudy sentence against hym condemning him as the maner is to be burned Whyche being done and the wryt which they had procured De comburendo being brought from London they deliuered hym the 15. of Ianuary 1531. vnto sir Tho. Denis Knyght then sherife of Deuonsh to be burned The milde martyr reioycing his ende to approche so neare as the sheepe before the shearer yelded himselfe w tall humblenes to abide and suffer the crosse of persecution And being brought to his execution in a place called Linerie dole without Exeter hee made his most humble confession and praier vnto almighty God and requested all the people to do the like for him whom he exhorted with such grauitie and sobriety wyth suche a pithie oration to seeke the true honouring of God Tho. Benet brought to the place of execution and y e true knowledge of him as also to leaue the deuises fantasies and imaginations of mans inuentions that all the hearers and beholders of him were astonied in great admiration In so much that the moste part of the people as also the Scribe who wrote the sentence of condemnation against him did pronounce and confesse that hee was Gods seruaunt and a good man The burning of Thomas Benet To whom the sayde Thomas Benet wyth an humble and a meeke spirite most patiently answeared Alas Syr trouble me not And holding vp his handes sayde Pater ignosce illis Whereuppon the Gentlemen caused the woode and furses to be set a fire The constāt ende and Martirdome of Tho. Benet and therewith this godly manne lifted vp his eyes and hands to heauen saying O Domine recipe spiritum meum and so continuing in his prayers did neuer stirre nor striue but most patiently abode the cruelty of the fire vntil his life was ended For the which the Lord God be praised and send vs his grace and blessing that at the latter day we may with hym enioy the blesse and ioye prouided and prepared for the elect children of
oftentimes and hadde not sayde hys Mattens and his deuine Seruice before That hee hadde gone to Masse wythout Confession made to a Priest That it was sufficient for a manne being in deadly sinne to aske God mercy onely for his sinne wythoute farther confession made to a Prieste That hee helde agaynste Pilgrimages and called Images stockes and stones and witches Item that he being sicke wente to the Roode of Sainte Margarete Patens and sayde before hym twenty Pater nosters and when hee sawe hymselfe neuer the better then he sayde a foule euill take him and all other Images Item that if a manne keepe a good tongue in hys head hee tasteth well Item for commending Luther to be a good manne for preaching twise a day c. For saying that the Masse was but a Ceremonie and made to the entent that men should pray onely Item for saying that if a man had a paire of beades or a booke in his hand at the church and were not disposed to pray it was naught c. Wil. Hale holy water clearke of Tolenham 1529. Hys Articles That Offeringe of money and Candles to Images dyd not auaile sith wee are iustified by the bloude of Christe Item for speakynge againste worshipping of Saintes and the Popes pardones For sayinge that sith the Sacramentes that the Prieste doeth minister bee as good as they which the Pope doeth minister he dyd not see but the Priest hast as good authority as the Pope Item that a man shoulde confesse himselfe to God only and not to a Priest c. Wil. Blomfeld Monke of Buâ—y Abiured for the like causes Iohn Tyndall 1530. For sending 5. markes to his brother Wil. Tindall beyond the sea and for receiuing and keeping with him certayne letters from his brother Wil. Worâ—ley Priest Hermite 1530. His Articles For preaching at Halestede hauing the Curates licence but not the Byshops Item for preaching of these woordes that no man riding on Pilgrimage hauing vnder hym a soft saddle and an easy horse should haue any merite therby but the horse and the saddle c. Item for saying that hearing of Mattens and masse is not the thing that shall saue a mans soule but onely to heare y e word of god Iohn Stacy Tyler 1530. Hys Articles were agaynst Purgatory whiche he sayde to be but a deuise of the Priestes to get money Against fasting dayes by mans prescription and choise of meates Agaynst superfluous holydayes Item agaynst Pilgrimage c. Laurence Maxwel Taylor 1530. His Articles That the Sacrament of the alter was not the very bodye of Christ in fleshe and bloud but that he receiued hym by the word of GOD and in remembraunce of Christes passion Item that the order of Priesthood is no sacrament Tat there is no purgatory c. Tho Curson Monke of Eastacre in Northfolke 1530. Hys Articles were these For goyng out of the monastery and changing his weede and letting hys crowne to grow working abrode for his liuing making copes and vestimentes Also for hauing the new Testament of Tindals translation and an other booke conteining certayne bookes of the old Testament translated into Englishe by certayne whome the Papistes call Lutherans Tho. Corn. well or Austy 1530. Thomas Phillip 1530. Hys Articles It was obiected that hee beyng enioyned aforetyme by Richard Fitziames B. of London for hys penaunce to weare a fagot bordered vppon his sleeue vnder payne of relapse hee kept not the same therefore hee was condemned to perpetual custody in the house of S. Bartlemew from whence afterward he escaped and fled away Thomas Philip was deliuered by syr Thomas More to bishop Stokesley by indenture Besides other Articles of Purgatorie Images the Sacrament of the altare Holydaies keeping of bookes and suche like it was obiected to him that he being searched in the Tower had founde aboute hym Tracies Testament and in his chamber in the Tower was founde Cheese and Butter in Lent time Also that hee had a letter deliuered vnto him goyng to the Tower Which letter wyth the Testament also of Tracie because they are both worthy to be seene we mynde GOD willing to annexe also to the storie of thys Thomas Phillip As hee was oftentimes examined before maister More and the Bishop he alwaies stoode to his denial neither could there any thing be prooued clearely agaynste him but onely Tracies Testamente and hys butter in Lente One Stacie first bare witnesse againste him but after in the Courte openly hee protested that he did it for feare The Byshoppe theÌ„ willing him to submit him self to sweare neuer to holde any opinion coÌ„trarye to the determination of holye Church he sayde he would And when the forme of hys abiuration was geuen him to read he read it but the Byshop not content with that wold haue hym to reade it openly But that hee woulde not and sayde hee woulde appeale to the king supreame heade of the Churche and so did Stil the Byshop called vpon him to abiure Hee aunsweared that he would be obedient as a Christen man shoulde and that hee woulde sweare neuer to holde any heresie during his life nor fauoure anye heretickes But the Bishop not yet contente would haue him to reade the abiuration after the forme of the Churche conceaued as it was geuen him Hee aunsweared again that he would forswear all heresies and that he woulde maintaine no heresies ne fauour and heretickes The Byshop with this woulde not be aunsweared but needes would driue him to the abiuration formed after the Popes Church To whome hee said if it were the same abiuration that he read he would not read it but stand to his appeale made to the kinge the supreame heade of the Churche vnder God Againe the Bishop asked hym if he would abiure or not Except sayd he you will shewe me the cause whye I should abiure I will not say yea nor nay to it but will stand to my appeale and required the Bishop to obey the same Then the Bishop reading openly the Bil of excommunication against him denounced him for contumax and an excoÌ„municate person chargyng all men to haue no company or any thyng to doe with him After this excommunication what became of him whether he was holpen by his appeale or whether he was burned or whether he died in the Tower or whether he abiured I find no mention made in the registers * A letter directed to Thomas Phillip in the name of the brethren and geuen him by the way going to the Tower THe fauour of him that is able to keepe you that you fall not and to confesse your name in the kingdome of glorye A letter seâ—â— by the congregation to Tho. Philippe and to geue you strength by his spirite to confesse him before all hys aduersaries be with you euer Amen Syr the brethren thincke that there bee diuers false brethren craftily crept in among them to seeke out their freedome in the Lord that they may accuse them to the Lords aduersaries as
significatiō vnto me of any matter what soeuer it be I shall with all speede diligence make declaration aduertisement therof or cause that same to be signified either to your princely maiesty or to some of your secret coūsaile or to your successours or any of their priuy counsell Neither shall I send or cause to be send at any tyme any writing or messēger to the sayd Byshop or to his Court without the knowledge cōsent of your maiesty or your successours willyng me to send writing or messenger vnto him Neither shall I procure or geue coūsaile to any persō to procure bules brieues or rescriptes whatsoeuer either for me or for any other frō the sayd Bysh. of Rome or his court And if any such shall be procured agaynst my will knowledge either in generall or in speciall or els whosoeuer they shall be graunted vnto them I shall vtter disclose the same not consent thereunto nor vse them in any case shall cause them to be brought to your maiestie or your successours Furthermore for the confirmation hereof I geue my fayth truth by firme promise in the fayth of a Byshop that agaynst this my foresayd profession promise made I shall defēd my selfe by no dispēsation exception nor any remedy or cautel of law or exāple during this my natural life And if heretofore I haue done or made any protestatiō in preiudice of this my profession promise here made the same I do reuoke at this present for euer hereafter and here vtterly do renounce by these presents Whereunto I haue subscribed vnder written the name both of my selfe of my Byshopricke with my proper hand thereto also haue put to my seale in perpetual vndoubted testimony of the premisses Geuen the x. day of February an 1534. of our soueraigne Lord kyng Henry viij 26 Steph. Winton * The lyke othe of Iohn Stokesley Byshop of London I Iohn Byshop of London do purely of myne owne volūtary accord absolutely in the word of a Byshop professe and promise to your princely maiestie my singular The othe of Stokesley and chief Lord and patrone Henry 8 by the grace of God kyng of England and of Fraunce defender of the fayth Lord of Ireland and in earth of the same Church of Englād supreme head immediately vnder Christ. c. Like to the othe before Ioan. London ¶ The like othe and handwriting of Edward Lee Archbyshop of Yorke I Edward by the permission of God Archbyshop of Yorke doo purely of mine owne voluntary accord The othe of Lee Archb. of Yorke and absolutely in the word of a Byshop professe and promise to your royall Maiestie my singular and chiefe Lord and patrone c. In like forme to the othe before Edovardus Eborac The like othe and handwriting of Cuthbert Byshop of Duresme I Cuthbert by the permission of God Byshop of Duresme doo purely of mine owne voluntary accord The oth of Tōstal of Durisme and absolutely in the word of a Byshop professe and promise to your royall Maiestie my singular and chiefe Lord and patrone c. As before Per me Cutbertum Dulnelm And so likewise all the other Byshops after the same order and forme of othe were obliged and bound to the king as to their supreme head of the Church of England immediatly vnder Christ renouncyng and abiuryng vtterly and voluntarily the Popes too long vsurped iurisdiction in this Realme testifieng moreouer the same both with their owne hand and also with their seale Besides these cōfirmations testimonials of y e Bishops aforesayd ye shall heare yet moreouer the decree and publicke sentence of the vniuersitie of Cambridge written likewise and subscribed signed with the publike seale of their vniuersitie the tenor of which their letter heere followeth ¶ A letter of the Vniuersitie of Cambridge against the vsurped power of the Byshop of Rome VNiuersis Sanctae matris Ecclesiae filijs ad quos praesentes literae peruenturae sunt coetus omnis regentium non regentium Academiae Cantabrigiensis salutem in omnium saluatore Iesu Christo. Cum de Romani pontificis potestate c. In English TO all and singular children of the holy mother Church to whose hands these presents shall come the whole societie of Regentes and not Regētes of the Uniuersitie of Cābridge A letter of the vniuersitye of Cambridge sendeth greeting in our Sauiour Iesu Christ. Where as now of late it hath risen vp in question among vs concerning the power of the Bishop of Rome which he doth both claime to himselfe by the holy Scripture ouer all prouinces nations in Christendome and hath now of long time exercised in this realme of England and forasmuch as our censure concerning the cause is required to wit whether the Byshop of Rome hath any power or authoritie in this kingdome of England allotted to hym by God in the Scripture more then any other foreine Byshop or no we thought it therfore good reason our duty for the searching out of the veritie of the said question that we should employ therein our whole indeuour and study whereby we might render and publish to the world what our reason and censure is touching the premisses For therefore we suppose that Uniuersities were first prouided and instituted of Princes to the end that both y e people of Christ might in the lawe of God be instructed and also that false errours if any did rise might through the vigilant care and industry of learned Diuines be discussed extinguished and vtterly rooted out For the which cause we in our assemblies and conuocations after our accustomed maner resorting and conferring together vpon the question aforesayd and studiously debating and deliberating with our selues how and by what order we mighte best proceede for the finding out of the truth of the matter and at length choosing out certayne of the best learned Doctours and Bachelers of Diuinity and other maisters haue committed to them in charge studiously to ensearch and peruse the places of holy Scripture by the viewing and conferring of which places together they might certifie vs what is to be said to the question propounded For asmuch therefore as we hauing heard and well aduised The censure of the vniuersity of Cambridge against the Popes supremacye and throughly discussed in open disputations what may be sayd on both partes of the foresayd question those reasons and arguments do appeare to vs more probable stronger truer and more certaine sounding much more neare to the pure and natiue sense of Scripture which do deny the Byshop of Rome to haue any such power geuen him of God in the Scripture By reason force of whych arguments we being perswaded and conioining together in one opinon haue with our selues thus decreed to aunswere vnto the question aforesayde and in these writings thus resolutely do aunswere in the name of y e whole Uniuersitie
that he indicted it and also the place where he appointed it to be might assure him of this But whether wandereth not these Popishe Bulles whether go they not astray what King is not cited and summoned by a proud Minister and seruant of Kings to come to bolster vp errours fraudes deceites and vntruthes and to set foorth this feined generall Councell For who will not thinke that Paule the Byshop of Rome goeth sooner about to make men beleeue that he intendeth a generall Councell then that he desireth one in deede No who can lesse desire it theÌ„ they that do despaire of their cause except they be iudges and giue sentence themselues against their aduersaries We which very sore against our will at any time leaue off the procurement of the Realme and coÌ„mon weale neede neither to come our selues The king not bound to come at the Popes call nor yet to sende our procuratours thether no nor yet to make our excuse for either of both For who can accuse vs that we come not at his call which hath no authoritie to call vs But for a season let vs as a sorte of blyndlynges doe graunt that he may call vs Who be they that haue place in the Popes Councell and that he hath authority so to do yet we pray you may not all men see what auaileth it to come to this Councell where ye shall haue no place except ye be knowen both willing to oppresse trueth and also ready to confirme and stablish errours Do not all meÌ„ perceiue as well as we with what integritie fidelitie and Religion these men go about to discusse matters in controuersie that take them in hand in so troublesome a time as this is Is it not plaine what fruite the common weale of Christendome may looke for there The place of the Councell not indifferent where as Mantua is chosen the place to keepe this Councell at Is there any Prince not beeing of Italy yea is there any of Italy Prince or other dissenting froÌ„ the Pope that dareth come to this assemble and to this place If there come none that dare speake for troden truth No reason that the pope should be iudge in his owne cause none that will venture hys life is it meruayle if the Bishop of Rome being iudge no man repining no man gainesaieng the defenders of the Papacie obteine that Popish authority now quayling and almost fallen be set vp againe Is this the way to helpe things afflict The Byshop of Rome in learning and lyfe farre vnder other Byshops to redresse troubled Religion to lift vp oppressed truth Shall men thys way know whether the Romane Bishops which in very deede are if yee looke either vpon their doctrine or life far vnder other Bishops ought to be made like theyr felowes that is to be pastours in their own Dioces and so to vse no further power or else whether they may make lawes not only vnto other Bishops but also to Kings Emperours O boldnesse meete to be beaten downe with force and not to be conuinced with arguments Can either Paule that now Lordeth or any of his earnestly go about if they alone or at y e least without any aduersary be thus in a corner assembled together to heale the sickenesses to take away the errours to plucke downe the abuses that now are crept into the Church and there be bolstered vp by such Councels as now is like to be at Mantua It is very like that these whiche prole for nothing but profit will right gladly pul down all such things as their forefathers made onely for y e increase of money Paule the Pope proleth for his owne profite Where as their forefathers wheÌ„ their honour power primacy was called into question woulde either in spite of Gods law mainteine their dignity or to say better their intollerable pride is it like that these will not trede in their steps and make naughty new Canons wherby they may defend old euil decrees Howbeit what need we to care either what they haue done or what they intend to do hereafter for as much as EnglaÌ„d hath taken her leaue of Popish crafts for euer neuer to be deluded w t them hereafter England taketh her leaue of the Pope for euer Romaine Bishops haue nothing to do with Englishe people the one doth not trafike with the other at y e least though they wil haue to do with vs yet we wil none of their marchandise none of their stuffe We will receiue them of our Councell no more We haue sought our hurt and bought our losse a great while too loÌ„g Surely their Decrees either touchyng things set vp or put downe shall haue none other place w t vs then al Bishops Decrees haue that is if we like them we admit them if we do not we refuse them But lest peraduenture meÌ„ shal think vs to folow our senses too much EnglaÌ„d refuseth the Popes marchandise that we moued by small or no iust causes forsake the authority censures Decrees and Popishe Councelles wee thought it best heere to shew our mind to the whole world Wherefore we protest before God and all men that we down of his vsurped power and proud primacy for expelling of hys vsurped iurisdiction and for deliuering of oure realme from his greeuous boÌ„dage and pollage Who seeth not him euen inflamed w t hatred againste vs and y e flames to be much greater 〈◊〉 hatred 〈◊〉 the Pope 〈…〉 then he can nowe keepe them in He is an open ennemie he dissembleth no longer prouoking all men by all the meanes that hee can to endammage vs and our countrey These 3. yeares he hath bene occupied in no one thing so much as how he might stirre vp the commoÌ„s of England now corrupting some with mony some wyth dignities Wee lette passe what letters hee hath wrytten to Christen Princes with howe great feruent study he hath exhorted men to set vpon vs. The good Uicare of Christe by his doing sheweth how he vnderstandeth the words of Christ. The Pope 〈…〉 put the â—orde to the earth otherwise â—hen Christ did Hee thinketh he playeth Christes part well when he may say as Christ did Non veni pacem mittere in terram sed gladium I come not to make peace in earth but to sende swordes about and not such swordes as Christ would his to be armed with all but such as cruell manquellers abuse in the slaughter of theyr neighbours Wee meruaile little though they vexe other Princes oft seing they recompence our fauour shewed to them wyth contumelies our benefites with iniuries We will not rehearse here how many our benefites bestowed vpon Romaine bishops be lost God be with such vngrate earles Benefâ—tes â—ast away vpon the Pope vnworthy to be nombred amongest men Cerâ—es suche that a man may well doubt whether God or man hath better cause to hate them But y t we haue learned to owe good wil eueÌ„ to
the world was put away Euery Byshop of the world is not named a Byshop by God For some commeth into that office not by the holy ghost Iohn 10. not elect of God as Iohn sayeth not entring in ouile ouâ—um per ostium sed ascendens aliundè All bishops be not called of God Some there are that entreth into the folde of the sheep of GOD not by the dore Some there be that entreth in hauing charge and cure of soule not by God but by worldly meanes by worldly labour by importune sutes and intercession of frendes or by theyr owne vnlawfull labour by simony and such other wayes Such are not named Byshops by God Such entreth not by the dore not by him that sayth Ego sum ostium Ego sum via veritas vita I am the dore I am the way I am the life I am trueth I am pastor bonus the very true and good Byshop that entred by God Iohn 10. And all that entreth otherwise then by God Christ calleth them fures latrones theues spoylers raueners deuourers and deceiuers of the sheepe Theyr liuing shall declare the same For such as so wilfully do enter do study theyr owne profites and commodities Such receiueth the fruites and do nothing for them Such suffereth theyr sheepe to perish for lacke of bodily and ghostly foode and susteynaunce for lacke of preaching for lacke or geuing good counsell for lacke of good liuing for lacke of good ensample And suche for the most part liueth naughtily carnally fleshly viciously popously worldly not bishoply nor priestly For they came not in by God nor by grace Christ sayth Qui intrat per me saluabitur Iohn 14. ingredietur egredietur pascua inueniet He that entreth by me shal be saued Et ingredietur egredietur And he shall go in and he shall go out What is that to say he shall goe in and he shall goe out â— thinke he meaneth by going in that he shall haue grace to enter studiously into the holy Scripture daily and nightly to meditate to study and to profite in the lawes of God Et egredietur And he shall explayne and truely interpretate and publish it vnto the people Et pascua inueniet And he shall finde there plenty of spirituall food for himselfe for his people to edify their soules to instruct and call theÌ„ to the knowledge of God to feed theÌ„ pletifully that they shall not lack necessaryes to their soules Let vs therfore so liue that we may be called PoÌ„tifices appellati a Deo Hebr. 7. This our great Byshop Christ is also Pontifex sanctus innocens impolluâ—us segregatus à peccatoribus excelsior coelis sedens à dextris Dei emundans conscientias nostras à peccatis intrans sancta sanctorum per proprium sanguinem He is Sanctus A holy Bishop and willeth vs to be holy in our conuersation Sanctus applyeng our selues vnto godlynesse to the seruice of God to lyue like byshops like priestes pure cleane chaste deuout studious faythfully labouring in his word praying doing sacrifice and euer to be godly and vertuously occupyed He is InnoceÌ„s an innoceÌ„t He neuer sinned he neuer offeÌ„ded in word thought noâ— deed Innocens Innocens noying no creature profiting all folkes meekely suffering aduersities opprobries rages rebukes and reproches without grudge or contradiction Innocens simplex simplex sine plica An innoceÌ„t without pleit or wrincle Simplex without error or doublenes without hipocrisy or dissimulation without flattering or glosing without fraud or deceite not seruing the body nor the world but God In this we ought also to follow our heauenly Bishop Impollutus He was vndefiled He liued cleane without spot or blot Impollutus without wemme or strayne No immuÌ„dicity in him no vncleannesse nor filthinesse but all pure and cleane chaste and immaculate all bright and shining in grace and godlinesse In so mâ—ch that he was Segregatus à peccatoribus cleane segregate from all kinde of vncleanesse from all maner of sinnes and from sinners Segregate from them not from theyr company For as Mathew writeth Segregatus a peccatis Publicans and sinners came and eate and drank with him and his disciples in the house of Leui. And he also came as a Phisition to heale the sinner And yet he was segregate from them quantum ad participationem cum eis in peccato as touching theyr ill liuinges Math. 9. not being participant with them in sinne but came onely to heale them and to ridde them from sinne and sore of the soule He entred the heauens not with the bloud of kidde nor Goate but with his owne proper bloud For which and for his holynesse and perfectnes Excelsior coelis Excelsior coelis factus est He is extolled and exalted aboue all the Aungels and beatitudes aboue all the heauens sitting on the right hand of the father WhoÌ„ all the heauenly creatures doe worship honor and do reuerence vnto Where he prayeth for his people and is Mediatour in hys manhead to his father for vs. This our Bishop purgeth our consciences as witnesseth the Apostle he clenseth our soules he maketh vs inwardly beautious and fayre The Bishop of Rome lacketh manye of these notable vertues He hath few or none of these properties few or none of these qualities He is as we all are sinners a sinner To whom this word Magnus great is not conuenient nor can be in him any wayes verified Magnus For he cannot forgeue sinne as our Byshop doth nor iustify as he doth neither enter in Sancta Sanctorum with his owne bloud as he did How can he then be called a great Bishop that is as we be all sinners a sinner a breaker of the lawes of God and dayly doth or may fall and sinne And for that cause the law commaunded that euery bishop and Priest shoulde first offer hostes and sacrifice for his owne sinnes and afterward for the sinnes of the people How can he therfore be called a great Bishop or Priest Our Bishop we speake of is the very great bishop No dole no fraude no guile was euer founde in his mouth And when the Prince of the worlde the deuill came to him he coulde finde no poynt of sinne in him Wherefore Gabriell the Archaungell shewing his natiuity vnto Mary his mother sayd Hic erit magnus filâ—us altiâ—simi vocabitur Luke 1. He shal be great and shal be called the sonne of God And agayne it is written of him Propheta magnus surrexit inter nos Luke 7. A great Prophet is risen among vs. Sinne maketh a man small and litle litle in reputation before God and man Vertue maketh man great and of high reputation Shew me one place in Scripture where you haue reedde No sinner called great in the scripture that a sinner was called great I trow it shall not be founde Will you heare who were called great in
do loue me and I them All the opinioÌ„s of Iohn Lambert ingrossed in two propositions for God and in God And those doe I recken all them that are or will be truly Christen in calling vpon Christes name And concerning opinioÌ„s or coÌ„clusions I can tel you of none other theÌ„ I haue shewed the summe wherof I recken and think vtterly be concluded in two propositions which both are written in the new Testament The first proposition Act. 4. The first is in the Actes of the Apostles in this wise Christus est caput anguli nec est in alio quoquam salus Non enim aliud nomen sub coelo datum est inter homines in quo oporteat nos saluos fieri That is to say Christ is the head corner stone of our faith whervpon it should be set and grounded neyther is saluation in any other 1. Cor. 1. for there is none other name vnder heauen geuen amongest men wherein we may be saued This is the one of the propositions wherein is ingrossed or coÌ„prehended my saying which S. Paul doth thus otherwise explicate Christ is made of God our wisedome our righteousnes our purenes or satisfaction and our redemption And in an other place There is none other foundation The second proposition that any man may put except that which is already put that is Christ Iesus The other proposition is written of the Prophete Esay and recited of our Sauiour in the Euangelie of Mathew Esa. â—9 in these woordes Men doe worship me in vaine teaching doctrines and preceptes or lawes humaine Of thys wryteth Paule very largely in diuers places Coloss. 2. and euery where wel nigh Amongest other Collos. 2. where he warneth the Colossians to take heede that no man do spoyle them to steale them away by Philosophie or vaine deception according to the constitutions of menne and ordinaunces of thys worlde Thus I doe certifie you of all the opinions and conclusions whyche I entend or haue entended to sustaine being contained in the two propositions aboue wrytten Other holde I none but suche as are mentioned in the Creede both that is songe at Masse and also in the other Creede that all people do daily say euery day Finally that you require to knowe of the names and surnames in order particularly of them that be to me adherentes or that haue promised me to be adherent in thys part The number of Gospellers wel nye halfe Christendome I say that I knowe of none particular that I remeÌ„ber wythout I shoulde note vnto you a great multitude whych you may know and here of I suppose through all regions and realmes of Christendom that do thinke likewise as I haue shewed I weene the multitude mounteth nigh vnto the one halfe of Christendome and more should doe likewise by a great sort within a while I doubte not but that our ghostly ennemie laboureth a maine to haue the knowledge of the truthe suppressed Iohn Lambert denieth to detect any by his othe and letteth that it can not come abroad for to be seene I say therefore againe I know of no particular adherentes ne of none that hath so promised me to be in these matters And thogh I did I would not except I knew that charitie so required which I do not finde yet hetherto detect ne bewray any one of them for no mans pleasure For I am bound to obey God aboue men Who be wyth vs and graunt the truthe to be knowen Amen These aunsweres of Iohn Lambert to the 45. Articles aboue expressed These aunsweres of Lambert were geuen to warham Archb. of Cant. Lambert of Oâ—ford in custodye The death of Archb. Warham Doct. CraÌ„mer ambassadour to the B. of Rome Cranmer offered disputations before the Pope and Emperour in the kings cause Two propositions of Cranmer Doct. Cranmer made Archbishop of Canterbury Lambert deliuered â—ut of custody Lambert â—â—ght children about the stockes were directed and deliuered to Doctoure Warham Archbyshop of Caunterbury as it appeareth about the yeare of oure Lorde 1532. at what time the sayde Lambert was in custodie in the Archbishops house of Otforde beyng there destitute of all helpe and furniture of bookes as by his owne wordes is to be gathered But so the prouidence of God wrought for Lambert that wythin short space after An. 1533. the sayde Archbyshop Warham died whereby it seemeth that Lambert for that time was deliuered In this meane while Doct. Cranmer was sent ouer in Ambassage with the Earle of Wilshyre Doctoure Stokesley Doct. Kerne Doctor Benet and other learned men to the byshop of Rome lying then at Bonony to dispute the matter of the Kinges mariage openly first in the Courte of Rome then in the Courte of the Emperoure Where after sondry promisses and appoyntmentes made yet when the time came no man there appeared to dispute with them in these two propositions 1. That no man iure diuino could or ought to marry his brothers wife 2. That the Byshop of Rome by no meanes oughte to dispence to the contrary But of this more copiously we will entreate the Lordes grace permitting in the sequele of our storie comming to Doctour Cranmers life After the death of William Warham succeeded in that Sea the sayde Doctour Cranmer Lambert in the meane season being deliuered partly by the death of this Archbyshop partly by the comming in of Queene Anne returned into London and ther exercised himself about the Stocks in teaching children both in the Greeke and latine toung And for somuch as priests in those dayes could not be permitted to haue wiues he left his priesthode applied him selfe to that function of teaching entending shortly after also to be free of the grocers and to be married But God who disposeth al mens purposes after his secrete pleasure did both intercept his mariage and also his freedome and maried him to his sonne Christ Iesus as now consequeÌ„tly followeth to be declared Anno 1538. Thus then after that Iohn Lambert nowe had continued in thys vocation of teaching Doct. Tailor â— of Lincolne who after was depriued in Q. Maryes 〈◊〉 and â—yed 1554. Lambert â—â—eketh conâ—râ—ce with 〈◊〉 preaâ—â—er The first occasion of Lambertes â—ouble with great commendation and no lesse commoditie to the youth it happened thys present yeare 1538. hee was present at a Sermone in S. Peters Church at London He that preached was named Doctor Tailour a man in those dayes not farre disagreeing from the Gospell and afterwarde in the tyme of King Edwarde was made Byshop of Lincolne and at last in the time of Queene Marie was depriued from the same and so ended his life among the confessours of Iesu Christ. When the Sermon was done Lambert hauinge gotten oportunitie wente gently vnto the Preacher to talke with him and vttered diuers arguments wherein he desired to be satisfied Al the whole matter or controuersy was concerning the sacrament of the body and bloud of Christ.
Scripture doth not say that Christ being vpon earth did speake vnto Paule But that sodenly a lighte from heauen did shine rounde about him and hee falling to the ground heard a voyce sayinge vnto him Saule Saule why doest thou persecute me I am Iesus whom thou persecutest c. Here this place doth nothing lette but that Christe sittinge in heauen Act 9. myghte speake vnto Paul and be heard vpon earth for they which were wyth Paule verely heard the voyce but did see no body The Archbishop on the contrary part sayd Paule him selfe doth witnesse The Archbishops replye Actes 26. that Christe did appeare vnto him in the same vision But Lambert againe sayde that Christ did witnesse in the same place That hee woulde againe appeare vnto hym Answere to the replye and deliuer him out of the handes of the Gentiles Notwythstanding we read in no place that Christ did corporally appear vnto him Thus The hasty impudencye of the bishop of Winchester The reason of Stepheâ— wint when they had contended about the conuersion of S. Paule and Lambert so aunswearinge for hymselfe that the king semed greatly to be mooued therwith and the Byshop himselfe that disputed to be entangled and all the audience amased then the Byshop of Winchester whych was appoynted the 6. place of the disputation fearing least the argument should be taken out of hys mouth or rather being drowned wyth malice against the poore man wythout the kinges commaundement obseruing no order before the Archbishop had made an end vnshamefastly kneeled downe to take in hand the disputation alledged a place out of the 12. Chapter to the Corinthians where S. Paule sayeth Haue I not seene Iesus And againe in the 15. chapter He appeared vnto Cephas and afterwarde vnto Iames then to all the Apostles but last of al he appeared vnto me as one borne out of due time â— Cor. 15. c. Heereunto Lambert aunswered he did nothing doubt but that Christ was seene and did appeare but he did deny that hee was in two or in diuers places accordinge to the maner of his body Then Winchester agayne abusinge the authoritie of Paule repeateth the place out of the seconde Epistle to the Corinthians and 5. Chapter And if so be we haue knowen Christe after the fleshe Wint. replyeth nowe hencefoorth knowe wee hym so no more c. 2. Cor. 5. Lambert aunswered that this knowledge is not to be vnderstanded according to the sense of the body and that it so appeared sufficiently by S. Paule whyche speaking of hys owne reuelation sayeth thus I know not whether in the body or without the body Lambert aunswereth to Wint. God knoweth whiche was rapte into the thirde heauen I knowe not whether in the body or without God knoweth Whereby euen by the testimony of S. Paule a man shall easily gather that in thys reuelation hee was taken vp in spirite into the heauens did see those things rather then that Christe came downe corporally from heauen to shew them vnto him especially for that it was said of the Aungell That euen as hee ascended into heauen so hee should come againe And S. Peter sayeth whom it behoueth to dwell in the heauens And moreouer appoynting the measure of time he addeth Euen vntill that all things be restored c. Heere againe Lambert being taunted and rebuked coulde not be suffered to prosecute hys purpose After the Byshoppe of Winchester had done Tonstall Bishop of Durham tooke hys course and after a long preface wherein he spake much of Gods omnipotencie at the last he came to this poynt Tonstall Byshop of Durisme against Lambert saying that if Christ could performe that which he spake touching the conuerting of hys body into bread without doubt he would speak nothyng but that he would performe Lambert answeared that there was no euidente place of Scripture wherein Christ doth at any time say that he woulde chaunge the breade into hys body and moreouer that there is no necessitie why he shoulde so doe But thys is a figuratiue speache The answer of Lambert to Tonstall The figuratiue phrase of the scripture to be marked euery where vsed in the Scripture wheÌ„ as the name and appellation of the thing signified is attributed vnto the signe By whiche figure of speache circumcision is called the couenaunt the Lambe the passeouer beside 600. such other Nowe it remaineth to be marked whether wee shall iudge all these after the words pronounced to be straightway chaunged into an other nature Then agayne began they to rage a freshe againste Lambert so that if hee coulde not be ouercome wyth arguments he shoulde be vanquished with rebukes and tauntes What shoulde he doe He might well holde his peace like a Lambe but bite or barke againe he could not Next orderly stepped forth the valiant champion Stokesly byshop of London who afterward lying at y e poynte of death reioysed boasting that in his life time he had burned 50. heretickes The wicked â—oast of Stokesly Thys man amongest the residue intending to fight for his belly with a long protestation promised to proue that it was not onely a worke of a diuine miracle but also that it did nothing abhorre nature For it is nothing dissonant from nature sayeth he the substances of lyke things to be oftentimes chaunged one into an other So that neuertheles The waterishe cold argument of Stokesly One substance may be chaunged into an other but then the accidents change also with it The bishops â—â—iumphe before the â—ictory Lamberts â—â—swere to Stokesly 〈◊〉 and 〈◊〉 against Lambert the accidentes doe remayne all be it the substaunce it selfe and the matter subiecte be chaunged Then hee declared it by the example of water boylinge so long vppon the fire vntill all the substance thereof be euaporate Nowe sayeth he it is the doctrine of the Philosophers that a substaunce can not be chaunged but into a substaunce wherefore we doe affirme the substaunce of the water to passe into the substaunce of the aire Notwythstanding the qualitie of the water which is moystnesse remaineth after the substaunce is chaunged for the ayre is moist euen as the water is When this argument was heard the Byshops greatly reioysed and sodenly their countenance chaunged as it were assuring themselues of a certaine triumph and victory by this Philosophicall transmutation of elements and like as it had ben of more force then Crisippus argument which passed all maner of solution Lambertes aunswere was long looked for heere of all men Who assoone as he had obtained silence and liberty to speake first of all denied the Bishoppes assumpte that the moisture of the water did remaine after the substance was altered For all be it sayth he that we doe graunt with the Philosophers the ayre to be naturall moist notwythstanding it hathe one proper and a diuers degree of moysture and the water an other Wherefore when as the water is conuerted into the
in so doing they might peraduenture geue occasion of adultery and fornicatioÌ„ For those holy men did theÌ„ vse this cautele and moderation in religion that wheÌ„ they treated any thing concerning instructioÌ„ and edification of the people The spirite of lenitye requyred in Bishops and would haue them styrred vp to a better life by godly instructions they would rather perswade things to be obserued with patience and lenity then commaund with rigour and authority neither would they compell any man to theyr obedience agaynst his will Whose examples you also folowing which succeede in their rowme and name do you not lay vpoÌ„ vs infirme persons such importable burtheÌ„s lest you be partakers with the Pharisyes and lawyers of the Lords curse Who saith Luke 11. Woe to you lawyers which lay burthens vpon men which they can not beare Exod. 3. and you your selues touch not the burdens wyth one finger And least the cry of the children of Israel ascend vp to the Lord for the cruell dealing of them which are ouerseers of the workes Read the CanoÌ„s of the Apostles Can. 22. Neither do you make such Eunuches which are so borne from theyr mothers wombe or such Eunuches which are violently made by men but rather those Eunuches which of theyr owne accord haue gelded themselues for the kingdome of heaueÌ„ Math. 19. Neither do you bring vpon the holy order of Gods ministers for vs only such an offence and sclaunder that for our wicked life you make the ministery to be despised of others while you wil not suffer them either to heare vs or to receiue the sacramentes of vs infaming therby our lend life causing the sauor of vs to stinke before Pharao his seruants Wherin it semeth to vs that you deale not soundly vprightly if a man may so say I pray you take it in good worth Exod 5. that I speak also to be agaynst y e authority of Gods word the canonicall constitutions which you doe where as the Lord sayth by Moses the lawgeuer the shame of thy mother thou shalr not disclose her ignominy thou shalt not discouer Our mother is y e church y e sonnes of this mother be all the faythfull Leuit. 18. which name yet most fitly is appropriate vnto priestes for they do beget y e faythfull both by y e word of preaching sacrameÌ„t of baptisme Was not he to be couÌ„ted a right mother who sayd my litle children of whom I trauell in byrth agayne The shame ignominy of our mother what is it but the reproueable conuersation of the life of priests which shame ignominy is theÌ„ reueiled Gal. 4. wheÌ„ y e life of priests is publickly infamed Which thing you do y e discouer notify vnto men our fragility lying before as hyd couered because before it was not known for the same you bring y e holy ministery misteries of god into coÌ„teÌ„pt hatred as though the polluted life of other did any thing pâ—rtaine thereto to pullute the same as though our vncleannes did any thing blemish theÌ„ or diminish the purenes therof where as the Psalmist sayth Psal. 18. The law of the Lord is pure and immaculate Or as though they were any whitte polluted by our infection which do receiue the sayd misteries either by our mouth or by our ministery Which if you graunt to be so then the Lord would neuer haue spokeÌ„ so to his disciples the people touching the Phariseis saying Whatsoeuer they bid you obserue that obserue and do And agayne if it were so the Lord would not haue seÌ„t forth Iudas whom he knew should betray him Math. 23. The wickednes of the Ministers make not the ministery worse with the other Disciples to preach neither would haue committed to him the power of working myracles of geuing health nor admitted him to the Communion of the Supper And if our impurity shuld infect our holy misteries or ministrations and make them worse that heare and receaue the same then the Lord would neuer haue touched the Leper whom he had healed neither woulde he haue kissed hym neyther would haue eaten with Symon an other Leper neyther would haue suffered his feet to be kissed and with the teares to be washed and with the heare to be dryed his head to be annoynted of Mary the sinner Therfore the holy Canons haue thus decreed that no man which rightly receiueth the Lordes Sacramentes of an heretique shoulde be therefore any thing corrupted by his hereticall pranity nor the sayd Sacramentes shoulde be any whitte distayned by the infection of him Whereupon the Church of Rome in a certayne Epistle directed vnto Anastasius the Emperour by Anastasius the Pope did so ordeine and write that none of all them whom Acatius did baptise or whom he ordeined Canonically to be priestes or Leuites shoulde be any thing hurt by the name of the sayd Acatius so that thereby the Sacramentes which by him were ministred should seme the lesse firme and effectuall For the sacrament of Baptisme also being ministred of an adulterer or a thiefe which God forefend to be in the Church doth come vnto the receiuer neuer a whit the worse What meant that voyce which sounded by the Doue but that it excluded all euill and impurity of the corruption of man Math. 3. in the which it is declared and sayde This is he which baptiseth c. For if the beames of this visible Sunne passing by the filthy places receiue no spot of filthinesse thereby much more the grace of him which made this visible Sunne is not tyed to any worthinesse of our workes What soeuer therfore any minister of the Church worketh in his functioÌ„ to the behoofe of the people all that taketh his effecte by the operation of God Thus witnesseth Paule by whom Christ speaketh I haue planted and Apollo hath watered but it is the Lord that hath geueÌ„ the encrease God regardeth not so much who or what maner of person doth preach but that he so preach that he may confirme theÌ„ that be nought and cause them to preache well of Christ. For such is the operation of Gods mighty grace Cor. 3. that by euill men he winneth good men and by reprobate and wicked persons he getteth and gathereth together those that be good By these and such other reasons and authorities aboue alledged you ought to be perswaded neyther to abandon vs that be marryed from the administration of diuine seruice nor yet to excommunicate such to whom the matter nothing perteineth from the communion thereof And if we be euill we are euill to our selues and hurt our selues more then others And such as you suppose peraduenture to be vitious yet may haue some good thing inwardly whiche you know not of For many there be whom you iudge to be incontinent which liue more chastly then they whom you so greatly extoll for their continency 1. Cor.
but by y e word Clericus as by diuers places as well in the printed bookes as in old Registers and writings of the Lawyers as well in the common law as Statute law remayneth of Recorde very euident to be seene Some special notes wherof as well for the ease of the Reader in the search of the same as also for the further satisfying of some who peraduenture shall want the bookes I thought good here to exhibite in forme and tenour as foloweth Certaine notes how this word Clericus is taken in the Lawe bookes Stat. de Mâ—rlebri An. 52. 〈◊〉 3. 〈◊〉 â—7 SI Clericus aliquis pro reatu vel crimine aliquo quod ad CoronaÌ„ pertineat arestatus fuerit postmodum per praeceptum domini regis in BalliuÌ„ traditus vel replegiatus extiterit ita quòd hi quibus traditus fuerit in Ballium eum habeant coram Iusticiarijs non amercientur de caetero illi quibus traditus fuerit in Ballium nec alij plegij sui si corpus suum habeaÌ„t coram Iusticiarijs licet coram eis propter priuilegium clericale respondere noluerit vel non potuerit propter Ordinarios suos An other Note Rex antecessores sui a tempore cuius contrarij memoria non existit vsi sunt quòd Clerici suis immorantes obsequijs dum obsequijs illis intenderint 〈…〉 2. in 〈…〉 8. ad residentiam in suis beneficijs faciendam minime compellantur nec debet dici tendere in praeiudicium Ecclesiasticae libertatis quòd pro Rege republica necessarium inuenitur An other Note Clericus ad Ecclesiam confugiens pro felonia pro immunitate Ecclesiastica obtinenda si asserit se esse Clericum regnuÌ„ non compellatur abiurare sed legi regni se reddens gaudebit Ecclesiastica libertate iuxta laudabilem consuetudinem regni hactenus vsitatam An other Note Appellatori in forma debita tanquam Clerico per Ordinarium petito libertatis Ecclesiasticae beneficium non negabitur In cap. 16. In the Statute intituled Articuli Cleri made onely for the benefite of the Clergie An. R. Edwardi R 2. nono are diuers notes to like effect But what nedeth many arguments for the proufe hereof The Statutes and law bookes of this Realme are very full of them in diuers and many places besides the presidents for the forme of geuing of benefices whereof none are capable but such as are spiritual men of the Clergie wherein they are not called or termed by any other title or terme in the Latin tong â—â—ericus in 〈◊〉 law 〈◊〉 taken for a Priest then Clerici for the most part not in the kyngs owne graunt or the Lord Chauncellours or any other subiectes of his as very well appeareth both by diuers olde wrytten Presidents whych haue bene shewed vnto me also by the formes of presentations collected set foorth for the instruction of such as are ignoraunt or not very perfite in the order of them in a Printed booke called The booke of sundrie Instrumentes In whyche fourme in the sayd booke the words in the kings graunt be these Rex Reuerendissimo in Christo. c. ad Ecclesiam Parochialem de N. vestrae diocaesis modo per mortem vltimi incumbentis ibidem vacantem ad nostram donationem pleno iure spectantem dilectum Capellanum nostrum A.B. ClericuÌ„ intuitu charitatis vobis praesentamus mandamus vti dictum A. Capellanum nostrum ad praefatam Ecclesiam admittere eumque Rectorem eiusdem instituere cum suis iuribus c. But if the presentation be from a Knight an Esquier or a Gentleman then these words Capellanum nostrum are alwayes left out as in the sayd booke apeareth in this sort Reuerendo in Christo patri c. A.B. de N. ad Ecclesiam de N predictam vestrae dioc modo per mortem T.D. vltimi incumbentis ibidem vacantem ad meam praesentationem pleno iure spectantem dilectum mihi in Christo Iacobum P. Clericum vestrae paternitati praesento humiliter rogans quatenus prefatum I. ad dictam Ecclesiam admittere ipsumque in Rectorem eiusdem Ecclesiae institui induci facere velitis cum suis Iuribus pertinentijs vniuersis c. As in the saide booke is more at large to be sene or perused Thus I doubt not louing reader but by these so plaine Euidences aboue prefixed thou hast sufficiently to vnderstand that thys violent restrainte of Priestes lawful Mariage wythin this Realme of England is of no suche long reach and antiquitie as hath bene thought of many and al by reason of ignoraÌ„ce of hystories and course of times So that briefly as in a Summary Table to comprehende that whole effect hereof First about the yeare of our Lord. 946. to the profession of single life 〈◊〉 46. and displacing of mariage began to come into exaÌ„ple here in England Pâ—iestes marâ—â—ge how 〈◊〉 when it 〈◊〉 first 〈◊〉 excluded out of â—â—â—rches by reason of s. Benets monks which then began to encrease hereabout the time of King Edgar and especially by the meanes of Oswald bishop of Yorke Odo and Dunstane Archbishops of Canterburie and Ethelwolde Bishop of Wint. so that in diuers Cathedral churches and bishops Seas monkes with theyr professed singlenes of life crept in maried Ministers which were then called secular Priestes with their wiues out of sondry Churches were dispossessed not from wyues but onely from their places and yet not in all Churches but onely in certaine wherof read before page 198. â— 1067. Not long after that about the time of Pope Nicolas 2. An. 1060. of Alexander and Hildebrande came into y e sea of Canterbury an other Monke called Lanfranke who also being a promoter of thys professed chastitie made the Decree more generall that all Prebendaries being maried in anye Churches shoulde be displaced yet the Priestes in Townes and villages shoulde not be compelled to leaue theyr maried wiues vnlesse they would Last of all folowed monkish Anselme an 1106. by whoÌ„ was made this law of Winchester aforesayd that Priests Archdeacons Deacons subdeacons whiche had wyues spiritual liuing shoulde be put from them both ¶ 1166. and also that none after shuld be admitted to their orders but shuld first professe single life that is to liue without wiues And thus much concerning priestes mariage forbidden Let vs adde moreouer to these euidences aboue rehearsed for more confirmation of the ancient vse and liberty of priests mariage an other testimonie or two out of like ancient records with like plaine wordes declaring vnto vs howe the matrimony of Priests before the time of Lanckfranke aforesaid was no straunge example in the Church and first we wil inferre the words of an old Martyrologe pertaining to the Recordes of Canterburie The wordes of whych Martyrologe be these Ex antiq Martyrilogio Ecclesiae Cant. LAnfrancus Archiep. reddidit Ecclesiae S. Andreae Liuingus
of the Masse it selfe declareth no lesse And why then doe some of these craftie sophisters dally out the matter wyth their glosing wordes denieng that they make any application of their Masses when they know full well that the errour of the people is confirmed by this their doing although they themselues do thinke otherwise Albeit how few be there in very deede which do otherwise thinke We ought not to dissemble in Gods matters Let vs vse them as the holy Scripture teacheth and as the auncient custome of the primitiue Church doth leade vs. The olde institution of Christ is not to be altered by nâ—w inuentions Why should any man be so presumptuous to swerue from auncient custome Why now do they defend the errours of other which haue peruerted the institution of Christ Now although some perhaps wil pretend and say that he maketh no application of his Masses yet notwithstanding he so dealeth in handling the ceremony priuately by himselfe that he thinketh this his oblation to be high seruice done to God and suche as God requireth whiche is also erroneous and to be reproued For why no seruice nor worship perteining to God ought to bee set vp by mans deuise without the commaundement of God Wherefore I beseeche you for the glorye of Christ that you will not defend the article of this Acte coÌ„cerning these priuate Masses but that you will suffer the matter to bee well examined by vertuous and learned men All thinges that we here with vs do we do them by euident substantiall testimonie of the primitiue Church which testimonie I dare bee bolde to set against the iudgementes of all that haue since followed such as haue corrupted the aunciente doctrine and old rites with manifold errours As touching the other articles they haue no neede of any long disputation Against vowes of Priestes single lâ—fe The commoÌ„ errour concerning vowes Uowes that be wicked fayned and impossible are not to be kept There is no doubt but thys is the common perswasion of all men touching vowes that all these wil workes deuised by man are the true seruice and worship of God and so thinke they also whyche speake most indifferently of them Other adde therevnto more grosse errours saying that these works bring wyth them perfection and merite euerlasting life Now all these opinions the Scripture in manye places doth reprooue Christ saith They woorship me in vayne wyth the preceptes of men Marke 7. â— Tim. 4. And Paule sayth that these obseruations be the doctrine of deuils for they ascribe to the power and strength of man false honour because they are taken for the seruice of God they obscure faith and the true worshipping of God Item the sayd Paule to the Coloss. sayth Let no man deceyue you by fayned humilitie Coloss 2. c. Why make you Decrees c. Wherfore these corrupt traditions of men are in deede a wicked and detestable seruice of God Unto these also are annexed many other corrupt wicked abuses The whole order of Monkery what superstition doth it conteine What prophanations of Masses inuocation of Saints colours fashions of apparell choise of meates superstitious prayers without all measure Of which causes euery one were sufficient Causes why vowes ought to be broken why these vowes ought to be broken Besides this a greate part of men are drawne to this kinde of life chiefely for the bellye 's sake and then afterward they pretend the holines of their vowe and profession Furthermore this vowe of single life is not to all men possible to be kept as Christ himselfe sa it All men do not receiue this Math. 19. Such vowes therefore whiche without sinne can not be performed are to be vndone but these things I haue discussed sufficiently in other of my workes But this causeth me muche to maruell that this vowe of Priestes in your English Decree The 6. articles make the â—owe of Priestes as streâ—ght as the vowe of Monkes which is contrary to their owne lawe is more straite and hard then is the vowe of Monkes whereas the Canons themselues doe bind a Priest no farther to single life but onely for the time that he remaineth in the ministery And certeynely it made my hart to tremble when I reade thys Article which so forbiddeth matrimony and dissolueth the same being contracted and appointeth moreouer the punishment of death for the same Although there haue bene diuers godly Priests which in certeyne places haue bene put to death for their mariage yet hath neuer man hetherto bene so bold to stablish any such lawe No lawe of death euer established for Priestes mariage before the 6. Articles For euery man in a maner wel perceiued that all well disposed and reasonable persons would abhorre that crueltie and also they feared least the posteritie woulde thinke euill thereof Who would euer thinke that in the Church of Christ wherein all lenitie towarde the godly ought most principally to be shewed such cruelties and tyrannie could take place to set sorth bloudy lawes to be executed vpon the godly for lawfull matrimonie But they brake their vowes will the Byshoppes say Why Priestâ—s vowes ought not to stand For as I sayd that vow ought not to staÌ„d seing it is turned to a false worshyp of God is impossible to be kept Agayne although it stoode in force yet it should not extend to theÌ„ which forsake the ministery Finally if the Bishops here would haue a care and regarde to mens consciences they should then ordaine Priestes without any such profession or vow makyng as appeareth by the old Canons how that many were admitted to the ministery without professing of any vow and the same afterward when they had maried their wiues to haue remayned in the ministery as is testified Cap. Diaconi Distinct. 28. Certainely what here I may coÌ„playne I can not tell Dist. 28. â—ap Diaconi First in this Article I can not impute it to ignorauÌ„ce that they do For no man is ignorauÌ„t of the commaundemeÌ„t of God which sayth Let euery man haue his wife for auoydyng of fornication Agayne who is so blynd but he seeth what a life these vnmaried Priestes do liue Bishops restraine Priestes mariage against all reason and â—xcuse The complayntes of good meÌ„ are wel knowen The filthynes of y e wicked is toto manifest But peraduenture your Byshops holding w t the sect of Epicures doe thinke that God is not offended with filthy lustes Which if they so thinke then doe we susteine doubtlesse a hard cause where such must be iudges I am not ignoraunt that this single life is very fitte to set out the glory and brauery of Byshops and Colledges of Priestes to mainteine their wealth and portely state and this I suppose to be the cause why some do abhorre so much that Priestes should be maried But O Lamentable state of the Church if lawes shuld be so forced to serue not the
veritie and the will of God but the priuate gayne and commoditie of men They erre which thinke it lawfull for them to make lawes repugnaunt to the commauÌ„dement of God to the law of nature so that they be profitable to attaine wealth and riches Complaint of vniust lawes seruing to the â—â—ker of meÌ„ against the glory of God And of trouth froÌ„ my very hart I do mourne lament right noble Prince both for your sake also for the cause of Christes Church You pretende to impugne and gaynestaÌ„d the tyraÌ„ny of the Romish Byshop and truly do call him Antichrist as in deede he is in the meane tyme you defeÌ„d and maintaine those lawes of that Romish Antichrist which be the strength sinowes of all his power as priuate Masses single lyfe of Priestes other superstitions You threaten horrible punishmentes to good men and to the meÌ„bers of Christ you violently oppresse and beare down the veritie of the Gospell begynnyng to shyne in your Churches This is not to abolish Antichrist but to establish him I beseech you therfore for our Lord Iesus Christ that you file not your conscience in defendyng those Articles which your Byshops haue deuised and set forth touchyng priuate Masses Auricular confession vowes single life of Priestes prohibition of the one halfe of the Sacrament It is no light offeÌ„ce to establish Idolatry errours crueltie the filthy lustes of Antichrist If the Romane Byshop should now call a Councell what other Articles chiefly would he deuise and publish vnto the world but the very same which your Byshops haue here enacted Understand and consider I pray you the subtile traynes and deceites of the deuill The subtiltye of Sathan in abusing the power of Princes to maintaine his kingdome whiche is wont first to set vpon and assayle the chief gouernours And as he is the enemy of Christ from the begynnyng of the world so his chief purpose is by all craftie and subtile meanes to worke contumely agaynst Christ in sparsing abroad wicked opinions and setting vp Idolatry and also in pollutyng maÌ„kind with bloudy murthers and fleshly lustes in the workyng wherof he abuseth the policies and wittes of hypocrites also the power and strength of mighty Princes as stories of all tymes beare witnes what great kyngdomes Empires haue set themselues with all might maine agaynst the poore Church of Christ. And yet notwithstaÌ„ding God hath reserued some good Princes at all tymes out of the great multitude of such giants and hath brought them to his Church to embrace true doctrine and to defend his true worshyp Example of good Princes as AbrahaÌ„ taught Abimelech Ioseph the Egyptian kynges and after them came Dauid Iosaphat Ezechias Iosias excellyng in true godlynesse Daniell conuerted to the knowledge of God the kynges of Chaldea Persia. Also BritaÌ„ny brought forth vnto the world the godly Prince Constantine In this number I wishe you rather to be then amongest the enemyes of Christ defiled with Idolatry spotted with the bloud of the godly of whom God will take punishment as he doth many tymes forewarne and many examples do teach Yet agayne therefore I pray and beseeche you for our Lord Iesus Christ that you wil correct and mitigate this Decree of y e Byshops In which doyng you shall aduauÌ„ce the glory of Christ and prouide as well for the wealth of your owne soule as the sauegarde of your Churches Let the hartie desires of so many godly men through the whole worlde moue you so earnestly wishing that some good Kings woulde extend their authoritie to the true reformation of the Church of God to the abolishing of all Idolatrous worship and the furthering of the course of the Gospell Regarde also and consider I beseeche you those godly persons He meaneth ShaxtoÌ„ Latimer Cromer and others which are with you in bands for the Gospels sake being the true members of Christ. And if that cruell Decree be not altered the Byshops will neuer cease to rage agaynst the Churche of Christe without mercy or pitie For them the deuill vseth as instrumentes and ministers of his furie and malice agaynst Christ. The deuils instrumentes by whom he workâ—â—h These he stirreth vp to slay and kill the members of Christ. Whose wicked and cruell proceedings and subtile sophistications that you wil not prefer before our true and most righteous request all the godly most humbly hartily do pray beseech you Which if they shall obteyne no doubt but God shal recompence to you great rewards for your pietie and your excelleÌ„t vertue shal be renowmed both by penne and voyce of all the godly whiles the world standeth For Christ shall iudge all them that shall deserue either well or euill of his Church And whiles letters shal remaine the memoriall worthy of such noble deserts shall neuer dye or be forgotten with the posteritie to come And seing we seeke the glory of Christ and that our Churches are the Churches of Christ there shall neuer be wantyng such as both shall defend the righteous cause and magnifie with due commendation such as haue well deserued likewise shal condemne the vniust crueltie of the enemies Christ goeth about hungry thirstie naked prisoned complaining of the raging furie of the Bishops and of the wrongfull oppression and crueltie of dyuers Kyngs and Princes entreating that the members of his body be not rent in peeces but that true Churches may be defended his Gospell aduanced This request of Christ to heare to receiue and to embrace is the office of a godly Kyng and seruice most acceptable vnto God ☞ Intreating a little before page 1143. of certayne olde instrumentes for proofe of Priestes lawfull Marriage in times past I gaue a little touch of a certayne recorde taken out of an olde Martyrologe of the Church of Cant. touching Liuingus a priest and his wife in the time of Lanfrancke Wherein I touched also of certain lands and houses restored againe by the said Lanfrancke to the Church of S. Andrew Liuingus Priest and his wife Now for asmuch as the perfect note thereof is more fully come to my hands and partly considering the restoring of the sayde landes to be to Christes Churche in Canterbury and not S. Andrew in Rochester and also for that I haue founde some other presidentes approouing the lawfull Mariage of Priestes and legitimation of theyr children I thought good for the more full satisfying of the reader to enter the same as followeth * A note out of an old Martyrologe of Caunterbury OBijt Guillielmus Rex Anglorum c. Hic reddidit Ecclesiae Christi omnes ferè terras c. That is After the death of William King of England Ex Archiuis Eccles. Cant. the sayd Lanfrancke restored agayne to Christes Church in Canterbury all the landes whiche from auncient memory vnto these latter dayes haue bene taken away from the right of the sayd Church The names of which landes
cause Fishers wife of Harnesey D. Cockes Bishop Stokesley Holland his Sumner M. Garter king of Armes Thomas Frebarne and his Wife A story of one Frebarnes wyfe longing for a peece of meate in Lent IN the yeare of our Lord. 1538. Syr William FormaÌ„ being Maior of the citye of London three weekes before Easter the wyfe of one Tho. Frebarn dwelling in Pater noster row being w t childe loÌ„ged after a morsell of a pigge and told her minde vnto a Mayde dwelling in Abchurch lane desiring her if it were possible to helpe her vnto a piece The mayd perceiuing her earnest desire shewed vnto her husbaÌ„d what his wife had sayd vnto her telling him that it might chaunce to cost her her life and the childe 's too whiche she went withall if she had it not Uppon this Thomas Frebarne her husbande spake to a butter wife which he knew y t dwelled at Harnsey named goodwife Fisher to helpe him vnto a pigge for his wife for she was with childe longed sore to eate of a pigge Unto whome the sayde goodwife Fisher promised that she would bring him one the Friday folowing and so she did being ready dressed and scalded before But when she had deliuered him the pigge A crafty part of a â—alse 〈◊〉 she craftily conueyed one of the piggeâ— feete caried it vnto Doctor Cockes at that time being Deane of Caunterbury dwelling in Iâ—y lane who at that time of his dinner before certain gestes which he had bidden shewed his pigs foot declaring who had the body therof and after that they had talked theyr pleasure dinner was done one of his gestes being landlord vnto Frebarne aforesayd called M. Garter by his office king of Armes sent his man vnto the sayd Frebarne demaunding if there were no body sicke in his house Unto whom he aunswered that they were all in good health he gaue God thankes Then sayde he agayne it was tolde hys Mayster that some body was sicke or els they would not eate flesh in Lent Unto whom Frebarne made aunswere that his wife was with childe and longed for a piece of a pigge and if he could get some for her he would Then departed his Landlordes man home agayne And shortly after his Landlord sent for him But before that he sent for him he had sent for the bishop of Londons Sumner whose name was HolloÌ„d wheÌ„ this Frebarne was come he demaunded of him if he had not a pig in his house which he denyed not Then commaunded Mayster Garter the sayde Sumner called Hollond to take him and goe home to hys house and to take the Pygge and carry both him and the Pigge vnto Doctour Stokesley his Mayster being then Bishop of London so he did Then the Bishop being in his chamber with diuers other of the Clergy called this Frebarne before him and had him in examination for his pigge laying also vnto his charge that he had eaten in his house that lent poudred beefe and Calues heades Unto whom Frebarne answered My Lord if the heades were eaten in my house in whose houses were the bodyes eaten Also if there be eyther man or woman that can proue that either I or any in my house hath done as your Lordship sayth let me suffer death therfore You speake sayd he agaynst pilgrimages and will not take holy bread holy water nor yet goe on Procession on Palme Sonday Thou art no Christian man My Lord sayd Frebarne I trust I am a true Christen man haue done nothing neither agaynst Gods law nor my princes In the time of this his examination which was during the space of two hours diuers came vnto the bishop some to haue theyr childreÌ„ confirmed some for other causes Unto whom as they came hauing the pig before hym couered he would lift vp the cloth and shew it them saying How thinke you of such a felow as this is is not this good meate I pray you to be eaten in this blessed time of Lent yea and also poudred Beefe and Calues heades too beside this After this the Bishoppe called his Sumner vnto him and commaunded him to go and carry this Thomas Frebarne and the pig openly thorow the streâ—tes into the olde Bayly vnto Syr Roger Chomley for the Bishop sayd he had nothing to do to punish him for that belonged vnto y e ciuill magistrates and so was Frebarne caryed w t the pyg before him to sir Roger Chomleis house in the old Baily he being not at home at that time Frebarne was broght likewise back agayne vnto the bishops place with the pig and there lay in the porters lodge till it was 9. a clocke at night Then the bishop sent him vnto the Counter in the Poultry by the Sumner and other of his seruauntes The next day being Saterday he was brought before the Maior of London his brethren vnto Guild hall but before his comming they had the pig deliuered vnto them by the Bishops officer Then the Maior and the Benche layd vnto his charge as they were informed from the Bishop that he had eaten poudred beefe and Calues heades in his house the same Lent but no man was able to come in that would iustify it neither could any thing be found saue onely the Pig which as is before sayd was for the preseruation of his wiues life and that she went withall Notwithstanding the Maior of London sayde that the Monday next folowing he should stand on the Pillary in Cheapeside with the one halfe of the pig on the one shoulder and the other halfe on the other Then spake the Wyfe of the sayd Frebarne vnto the Maior and the Benche desiring that she myght stand there and not he for it was long of her and not of him After this they tooke a satten list tide it fast about the pigs neck and made Frebarne to cary it hanging on his shoulder vntill he came vnto the Counter of the Poultry from whence he came After this was done the Wyfe of this Prisoner tooke with her an honest woman the Wyfe of one Michaell Lobley whiche was well acquaynted with diuers in the Lord Cromwelles house vnto whom the sayde woman resorted for some helpe for this prisoner desiring them to speake vnto theyr Lord and Mayster for his deliueraunce out of trouble It happened that the same time came in Doctour Barnes and Mayster Barlowe 〈◊〉 Barlow sue 〈…〉 Cromwell 〈◊〉 Thomas 〈◊〉 Lord 〈…〉 to the 〈…〉 who vnderstandyng the matter by Lobleys wife went vp to the Lord Cromwell and certified him thereof who vpon their request sent for the Maior of the City of London but what was sayd vnto the Lord Maior is vnknowne sauing that in the after noone of the same day â—he wife of the person aforesayd resorted agayne vnto the Lord Maior suyng to get her husband deliuered out of prison declaring how that she had 2. small children and had nothing to helpe
histories seuerally to comprehend first of all we will somewhat speake of Barnes D. of diuinitie whose perticular story here followeth This Barnes after he came from the Uniuersitie of Louaine Robert Barnes Prior of the house of Auguâ—tines in Cambridge went to Cambridge where he was made Prior and maister of the house of the Augustines At that tyme the knowledge of good letters was scarcely entred into the Uniuersitie all things beyng full of rudenes and barbaritie sauing in very few which wer priuy and secret Wherupon Barnes hauing some feeling of better learning and authors began in his house to read Terence Plautus Cicero Thomas Parnel a Londoner borne scholer to Barnes M. Cambâ—idge M. Field M. Colman M. Couerdall Bachelers of diuinity so that what with his industry paines labours and with the helpe of Tho. Parnell his scholer whom he brought from Louane with him reading Copia verborum rerum he caused the house shortly to florish with good letters and made a great part of the house learned which before were drowned in barbarous rudenesse as M. Cambridge maister Felde M. Colman M. Burley M. Couerdall with diuers other of the Uniuersitie that soiourned there for learnings sake After these foundations laid then did he read openly in the house Paules Epistles and put by Duns and Dorbel and yeâ— he was a questionarye himselfe and onely because he would haue Christ there taught and his holy word he turned their vnsauory Problemes and fruitles disputations to other better matter of the holy scripture thereby in short space he made diuers good diuines The same order of disputatioÌ„ which he kept in his house he obserued likewise in the vniuersitie abrode wheÌ„ he shuld dispute with any man in the commoÌ„ scholes And the first man that aunswered Doctor Barnes in the Scriptures was Maister Stafford for his forme to bee Bacheler of diuinitie which disputation was maruelous in the sight of the great blynde Doctors and ioyfull to the godly spirited Thus Barnes what with his reading disputation and preaching became famous and mighty in the Scriptures preaching euer against bishops and hypocrites and yet did not see his inward outward idolatry which he both taught and mainteined till that good M. Bilney with other as is aforesayd in the lyfe of M. Bilney conuerted him wholy vnto Christ. The first sermon that euer he preached of this truth was the Sonday before Christmas day at S. Edwardes church longing to Trinitie hall in Cambridge The first Sermon 〈◊〉 Doct. Baner preacheâ—◠〈…〉 by y e Pease marker whose theame was the epistle of the same sonday Gaudete in domino c. and so postilled the whole epistle folowyng the scripture and Luthers postill and for that sermon he was immediatly accused of heresie by ij fellowes of the kings hall Then the godly learned in Christ both of Penbroke hall S. Iohns Peter house Queenes colledge the Kings colledge Gunwell hall Benet college shâ—wed themselues flocked together in open sight both in the scholes and at open Sermons at S. Maries and at the Austens and at other disputations and then they conferred continually together The house that they resorted most commonly vnto was the white horse which for despite of them to bryng Gods word into contempt was called Germany This house especially was chosen because of them of S. Iohns The kings colledge and the Queenes colledge came in on the backe side At this tyme much trouble began to ensue The aduersaries of D. Barnes accused him in the RegeÌ„t house before the Uicechancelor where as his articles were presented with him receyued he promising to make answer at the next conuocation and so it was done Then Doctor Nottoris a ranke enemy to Christ mooued Doct. Barnes to recant but he refused so to do which appeareth in hys booke that he made to king Henry the 8. in English confuting the iudgement of cardinall Wolsey and the residue of the Bishops papisticall Trouble amongest the Cambridge men for the Gospell and so for the tyme stoode stedfast And this tragedy continued in Cambridge one preachyng agaynst another in trying out of Gods truth vntil within vj. dayes of Shrouetyde Then sodenly was sent downe to Cambridge a sergeaunt of armes called maister Gibson dwelling in s. Thomas Apostles in LondoÌ„ D. Barnes 〈◊〉 by M. Gibson who sodeÌ„ly arested D. Barnes openly in the conuocatioÌ„ house to make all other afraid and priuily they had determined to make search for Luthers bookes and all the Germaines workes sodenly But good D. Farman of the Queenes Colledge sent word incontinently thereof Search in Cambridge for bookes to the chambers of those that were suspected which were in number xxx persons But God be praysed they were conueied by that tyme that the sergeant at armes the Uicechauncelor and the Proctours were at euery mans chamber False Brethâ—â—â— goyng directly to the place where the bookes lay wherby it was perceiued that there were some priuy spies amongst that small company and that night they studied together and gaue him his answer which answer he caried with him to LondoÌ„ the next morning which was Tuesday before Shrouesonday D Barnes brought to London came on the Wednesday to London lay at M. Parnels house by the stockes In the morning he was caried by the Sergeant at armes to cardinal Wolsey to Westminster waytyng there all day and could not speak with him til night D. Gardinet Secretary to the Cardinall Then by the reason of D. Gardiner Secretary to the cardinall of whose familiar acquaintance he had bene before and M. Foxe M. of the Wardes he spake the same nyght with the cardinal in his chamber of estate kneeling on his knees Then sayd the cardinall to them is this D. Barnes your man that is accused of heresie Yea and please your grace and we trust you shall find him reformable for he is both well learned and wise What M. doctor sayd the cardinal had you not a sufficient scope in the scriptures to teach the people The talke betweene Cardinall Welsey and D. Barnes but that my golden shewes my pollaxes my pillers my goldeÌ„ cusshioÌ„s my crosses did so sore offeÌ„d you that you must make vs Ridiculum caput amongst the people We were iolily y t day laughed to scorne Uerily it was a sermon more fitter to be preached on a stage theÌ„ in a pulpit for at the last you sayd I weare a payre of red gloues I should say bloudye gloues quoth you that I should not be cold in the midst of my ceremonies And he answered I spake nothing but the truth out of the scriptures according to my conscience and according to the old Doctors and then did hee deliuer him vi sheetes of paper written to confirme and corroborate his sayinges He receaued them smiling on him and saying we perceiue then that you intend to stand to your Articles and to shew your learning Yea
foūd nothyng What nothyng By the fayth I owe to God quoth he to the foremā I would trust you vpon your obligatiō but by your oth I will trust you nothyng Thē sayd some of the Commissioners My Lord geue them a lōger day No quoth he in Lōdon they euer finde nothyng I pray you what say you to Mekins My Lord quoth the foreman we can say nothing to him for we finde the witnesses to disagree One affirmeth that he should say the Sacrament was nothyng but a ceremonie the other nothing but a signification Why quoth Boner did he not say that Barnes dyed holy Thē pausing a while he bad cal the other Iury. Put in your Uerdict quoth he My Lord sayd one we haue foūd nothyng Rafe Foxley 〈◊〉 Iesus quoth he is not this a straunge case Then spake one of the same Iury whose name was Raph Foxley sayd My Lord whē you gaue vs charge we desired to haue the Persons Curates of euery Parish to geue vs instructions Thi◠Recorder 〈…〉 Rog. 〈◊〉 and it was denyed vs. Then stoode vp the Recorder and sayd it was true in deede that he had spoken and therewithall sayd this last yeare were charged two Iuries which did many thinges naughtely and foolishly and did as much as in them lay to make an vprore among y e Kings people therefore it was thought not meete that they should geue information to you Nay nay quoth Boner this was the cause I◠the Person or Curate should geue information according to hys knowledge then what will they say I must tell my confession to a knaue priest and he shal go by and by and open it What sayd my Lord Maior there is no man I trow that wyll say so Yes by my trouth quoth Boner knaue Priest knaue Priest Then sayde the Lorde Maior somewhat smiling there be some of them slipper fellowes and as men finde them so will they oft times report Boner not well contented with those wordes said to the Iurie My maisters what say you to Mekins They aunswered the witnesses doe not agree therefore we do not allow them Why quod Boner this court hath alowed them Thē said one of the Iurie to the Recorder Is it sufficient for our discharge if this court do allow them Yea sayd the Recorder it is sufficiēt said Go you aside together a while bring in your verdicte After the Iury had talked together a litle while they returned to the bar again with their inditement which at Boners hand was frendly receaued so both they and the other Iurie were discharged bidden take their ease Thus ended the court for that day Shortly after they sate for life and death Mekins being brought to the barre and the inditement read Boner sayd to him Mekins confesse the truth and submit thy selfe vnto the Kings law that thy death may be an example to all other This Rich. Mekins being a child which passed not the age of fifteene yeares as Halle reporteth as he had heard some other folkes talke so chaunced he to speake against y e sacrament of the altar Which comming to Boners eares he neuer left him as afore doth plainely appeare before he had brought him to the fire During the time of his imprisonment neither his poore father nor mother for feare durst ayde him with any reliefe whereby he there indured in great misery At what time he was brought vnto the stake he was taught to speake much good of the Bishop of London and of the great charitie he shewed to him and to defie and detest all heretickes and heresies but specially Doctor Barnes vnto whome he imputed the learning of that heresie which was the cause of his death The poore ladde would for sauegard of his life haue gladly sayde that the xij Apostles had taught it him such was his childishe innocencie and feare But for this deede many spake and sayd it was great shame for the Bishop whose parte and dutie it had bene rather to haue laboured to saue his life then to procure that terrible execution seeing that he was such an ignoraunt soule that he knew not what the affirming of heresie was ¶ Richard Spenser Ramsey and one Hewet suffered at Salisbury ABout the same time also a certeine Priest was burned at Salisbury who leauing his Papistry had married a wife and became a player in enterludes with one Ramsey and Hewet which three were all condemned and burned Against whome and specially against Spenser was layd matter concerning the Sacramente of the altar He suffered at Salisbury Although this Inquisition aboue mētioned was ment properly and especially concerning the vj. Articles yet so it fell out that in short space doubts beganne to rise and to be moued by the Quest whether they might enquire as well of all other opinions articles and cases of Lollardy or for speaking against holy bread holy water or for fauoring the cause of Barnes of Frier Warde Sir Thomas Rose c. Whereupon great perturbation followed in all Parishes almost through London in the yeare aforesayd which was 1541. as heere ensueth in a briefe summary Table to be seene ¶ A briefe Table of the troubles at London in the vj. Articles time Persons presented Their causes Iohn Dixe THis Dixe was noted neuer to be confessed in Lente nor to receiue at Easter and to be a sacramentary Rich. Chepeman Chepeman for eating fleshe in Lente and for working on holydayes and not comming to the Church Mistres Cicely Marshall Cicely for not bearing her Palme and despising holye bread and holy water Michaell Haukes Haukes for not comming to the Churche receiuing yong men of the new learning M. Iohn Browne Browne for bearyng wyth Barnes Annes Bedikes wife Bedikes wife for despising our Lady and not prayeng to Saints Andrew Kempe William Pahen Richard Manerd Kempe Pahen Manerd for disturbing the seruice of the Churche with brabling of the new Testament Wylliam Wyders Wyders denied two yeares before The parishe of Trinitye the little the Sacramente to bee Christes body and sayd that it was but only a signe Willi. Stokesley Stokesley for rebuking hys wife at the Church for taking holy water Roger Dauy. Dauy for speaking agaynste worshipping of Saints M. Blage. M. Blage for not comming to his parish Church not confessing nor receauing Wil. Clinch For sayeng when he seeth a Priest preparing to the Masse ye shall see a Priest now goe to masking S. Iohn Baptist in Walbroke Item for calling the Bish. of Winchester false flattering knaue Item for buryeng his wife without Dirige and causing the Scotte of S. Katherines to preach the next day after the buriall Wil. Playne Playne seeing a Priest go to Masse said now you shall see one in masking Item when hee came to the Churche wyth loud reading the english bible he disturbed the diuine seruice Herman Iohnson S. Buttolphs at Billingsgate Hierome Akon Giles Hosteman
manner of their condemnations and howe they dyed Ann. 1544. WHen the time drewe nie that the kings maiestie who was newly maried to that good and vertuous Ladie Katherine Parre should make his progresse abroade The king maryed to the Lady Katherin Parre Stephen Gardiner great about the king Stephen Gardiners bow bent to shoote at the head Deare the foresayde Steuen Gardiner B. of Winchester had so compassed hys matters that no man bare so great a swinge about the king as he did Wherewith the Gospellers were so quailed that the best of them all looked euery houre to be clapt in the necke For the saying went abroad that the B. had bent his bowe to shoote at some of the head Deare but in the meane time 3. or 4. of the poore rascals were caught that is to saye Anthony Person Henry Filmer and Iohn Marbecke and sent to Wyndsore by the sheriffes men Parson Filmer and Mâ—â—becke 〈◊〉 to 〈…〉 the Saterday before S. Iames day and laid fast in the towns Gaile and Testwood who had kept his bed brought out of his house vpoÌ„ crouches and laide with them But as for Bennet whych should haue bene the fift man hys chance was to be sicke of the Pestilence and hauing a greate sore vpon him was left behinde in the bish of Londons gaile whereby he escaped the fire Now these men being brought to Wyndsore there was a sessions speciall procured to be holdeÌ„ the Thursday after which was S. Annes day Against the which Sessions by the counsell of D. London and Symons were all the farmers belonging to the Colledge of Wyndesore warned to appeare because they coulde not pike oute Papistes enough in the towne to go vpon the iury The iudges that day were these Doctor Capon Bishop of Salisburie Syr William Essex Knight Syr Thomas Bridges Knight Syr Humfrey Foster Knight Maister Franklen Deane of Wyndsore And Fachel of Reading When these had taken theyr places and the prisonners brought forth before them then Robert Ockam occupying for that day the Clarke of peace his â—oume called Anthony Person according to the maner of the Courte and red hys Inditement which was this First that he should preach two yeares before in a place called Wyngfield and there should say that like as Christe was hanged betwene two theeues euen so wheÌ„ the priest is at masse and hath coÌ„secrated and lifted him vp ouer hys head then he hangeth betweene 2. theues except he preach the word of God truely as he hath taken vpon hym to do Also that he sayde to the people in the Pulpet yee shall not eate the body of Christ as it did hang vpon the Crosse gnawing it with your teeth that the bloude runne aboute your lippes but you shall eate him thys day as ye eat him to morow the next day and euery day for it refresheth not the body but the soule Also after he had preached and commended the Scripture calling it the word of God he sayd as foloweth This is the word this is the bread this is the body of Christ. Also hee sayde that Christ sittinge with hys Disciples tooke bread and blessed and brake it and gaue it to his disciples saying Take and eate it This is my body What is thys to vs but to take the Scripture of God and to breake it to the people To this Anthony answered sayde I wil be tryed by God and his holy word and by the true Church of Christ whether thys be heresie or no wherof ye haue Indited me this day So long as I preached the Bishop of Rome and his filthy traditions I was neuer troubled but since I haue taken vppon me to preach Christ and his Gospel yee haue alwaies sought my life But it maketh no matter for when you haue taken your pleasure of my body I trust it shal not lye in your powers to hurt my soule Thou callest vs theeues quoth the Byshop I say quoth Anthony yee are not only theeues but murtherers except ye preach and teach the worde of God purely and sincerely to the people whych ye do not nor neuer did but haue allured them to al Idolatry superstition and hypocrisie for your owne lucre glory sake through the which ye are become rather bitesheepes then true byshops biting and deuouring the poore sheepe of Christ like rauening wolues neuer satisfied with bloud which God wil require at your haÌ„ds one day dout it not Then spake Symons his accuser standing wythin the barre saying It is pitie this fellow had not bene burnt long agoe as he deserued In faith quoth Anthonie if you had as you haue deserued you were more worthy to stand in this place then I but I trust in the last daye when wee shall both appeare before the tribunall seate of Christ that then it wil be known which of vs 2. hath best deserued this place Shal I haue so long a day quoth Symons holding vp hys finger Nay then I care not and so the matter was iested out Robert Testwoode THen was Testwoode called and his Inditement read which was that he should say in the time that the priest was lifting vp the Sacrament what wilt thou lift hym so hie What yet hier Take heede let him not fall To thys Testwoode aunsweared sayinge it was but a thing maliciously forged of his enemies to bring him to his death Yes quoth the B. thou hast bene sene that wheÌ„ the Priest shoulde lift vp the Sacrament ouer hys heade then wouldest thou looke downe vpon thy booke or some other way because thou wouldest not abide to looke vpon y e blessed Sacrament I beseech you my Lord quoth Testwood whereon did he looke that marked me so wel Mary quoth Bucklayer the Kynges Atturney hee coulde not be better occupied theÌ„ to marke suche heretickes that so despised the blessed Sacrament Henry Filmer THen was Filmer called and his Inditement read that he should say that the Sacrament of the saultare is nothing els but a â—imilitude and a ceremony and also if God be in the Sacrament of the aultare I haue eaten twentie Gods in my dayes Here ye must vnderstand that these wordes were gathered of certaine communication which shuld be betwene Filmer and his brother The tale went thus This Henry Filmer comminge vpon a Sonday from Clewer his Parish churche in the company of one or two of his neighbors chaunced in the way to meete his brother whych was a verye poore labouring man and asked hym whether he went To the Church sayd he And what to do quoth Filmer To doe quoth hee as other men doe Nay quoth Filmer you go to heare masse and to see your God What if I do so quoth he If that be God should Filmer say I haue eaten 20. Gods in my dayes Tourne agayne foole and go home with me and I wil read thee a Chapter out of the Bible that shal be better then all that thou shalt heare
knowe These wordes of Fachel as euery man sayd were the cause of Marbeckes casting that day Then went the Iury vp to the chamber ouer the place where the iudges sate and in the meane time went all the Knights and gentlemen abroade Manbecke cast by the Iurye sauing the Byshop Syr William Essex and Fachell which three sate still vpon the Benche till all was done The knightes gentlemē refuse to be at their condemnation And when the Iurie hadde bene togethers aboue in the chamber about the space of a quarter of an houre vp goeth Symons of hys owne brayne vnto them and taried there a prety while and came down againe After that came one of the Iury downe to the byshop and talked wyth hym and the other twaine a good while whereby manye coniectured that the Iurie coulde not agree of Marbecke But whether it were so or no it was not long after his going vp again ere that they came downe to geue their verdit Hyde a Farmer of Windsore Colledge a persecuter And being required according to the forme of the law to say their minds one called Hyde dwelling beside Abyngton in a lordshyp belonging to the Colledge of Wyndsore speaking in the mouthe of the rest sayd they were all giltie Then the Iudges beholding the prisoners a good while some wyth watery eyes made curtesie who should geue iudgement Fachel requiring the byshop to doe it he sayde he might not the other also being required said they wold not Then said Fachel it must be done one must do it Fachell geueth iudgement agaynst them and if no man will then will I. And so Fachell being lowest of al the bench gaue iudgement Then Marbeck being y e last vpon whom sentence was geuen cried to the bish saying Ah my Lorde you tolde me otherwise when I was before you and the other two bishops You said then that I was in better case then any of my fellowes and is your sayinge come to this Ah my L. you haue deceiued me Then the B. casting vp his hand sayd he could not do withall Person Testwood Filmer and Marbecke condemned for heretickes Now the prisoners being condemned and had away prepared themselues to die on the morow comforting one an other in the deathe and passion of theyr maister Christe who had ledde the way before them trusting that the same lord which had made them worthy to suffer so farre for hys sake would not nowe withdraw his strength from them but geue them stedfast faith power to ouercome those firie torments and of his free mercy and goodnes wythout theyr desertes for hys promise sake receiue theyr soules Thus lay they all the night long til very dead sleepe tooke them calling to God for hys aide and strength and praying for their persecuters whiche of blinde zeale and ignoraunce had done they wist not what that God of hys mercifull goodnes would forgeue them The godly prayers of the condemned Martirs almost all the night and turne theyr hearts to the loue and knowledge of his blessed and holy worde Yea such heauenly talke was among them that night that the hearers watching the prison without wherof the Shiriffe hymselfe was one with diuers gentlemen moe were constrained to shed out plēty of teares as they themselues confessed On the next morow which was Friday as the prysoners were all preparing themselues to go to suffer worde was brought them that they should not dye that day The cause was this The Byshop of Sarum and they among them had sent a letter by one of the Shiriffes Gentlemen A letter sent by certayne of the Commissioners to Gardyner for Marbecke called M. Frost to the bishop of Winchester the Court being then at Oking in the fauour of Marbecke At the sight of whych letter the bishop straight way went to the kyng and obtained hys pardon Which being graunted he caused a warrante to be made out of hande for the sheriffes discharge deliuering the same to the messenger who with speede returned wyth great ioy for the loue he bare to the partie bringing good newes to the towne Marbeckes pardon obteyned of Marbeckes pardon wherat many reioysed Of this pardon were diuers coniectures made Some said it was by the sute of the good Shriffe syr William Barington and syr Humffray Foster with other Gentlemen moe that fauoured Marbeck to the B. of Sarum and the other Commissioners that the letter was sent Some sayde againe that it came of the Byshop of Sarum and Fachels first motion Diuers iudgementes why Marbecke was pardoned being pricked in conscience for that they had so slēderly cast him away Other thought againe that it was a policie purposed afore by the Byshop of Winchester of Sarum and of D. London because they would seeme to be mercifull Which coniecture rose vppon thys occasion There was one Sadocke dwellynge in the towne which was greate with D. London and Symons and he shoulde say 4. dayes before the sessions began that the prisoners should be all cast and condemned but Marbecke should haue hys pardon Other there were that thought the foresayde Byshops with D. London had done it for this purpose that he now hauing his life would rather vtter such mē as they would haue him to do then to come in like daunger again Which coniecture rose vpon thys Symons meeting wyth Marbeckes wife said thus vnto her your husband may thanke God good frendes my Lord of Winchester is good Lord vnto him which hath got his pardon But shall I tel you quoth he Marbecke reserued to vtter others his pardon wil be to none effect except he tell the truth of things to my Lord other of the counsel when he shal be demaunded for vnto that purpose onely is he reserued Alas sir quoth she what can he tel Well womā quoth Symons I tell thee plaine if he doe not so neuer looke to haue thy husband out of prisone and so departed from her The like meaning did M. Arche make to Marbecke him selfe on the saterday in y e morning that the men shoulde be brent when he came to cōfesse them I haue nothing quoth he to saye vnto you Marbecke at this time but heereafter you must be cōtent to do as shal be enioyned you meaning he should be forced to do some vnlawful thing or els to lie in perpetuall prisone The pestilent intent of the Bishops And thys was moste likely to haue beene attempted if they hadde proceeded in their purpose whose intent was to haue gone thorow the whole realme in the lyke sorte as they had begonne at Wyndsore as the Byshop of Sarum confessed openly and sayde that he trusted ere Christmasse daye following to visite and cleanse a good part thereof But moste commonly God sendeth a shrewed Cowe short hornes or else manye a thousande in England had smarted On saterday in the morning that the prisoners shoulde go to execution came into the
the reward of xx pound by yeare to him to his heires who had least the other eight Counsailours vniustly charging them and the towne of sedition and heresie to say the Lord Lisle the Lord Sandes Sir Iohn Wallop sir Edward Rinsley Rob. Fowler Esquier vice treasurer Example how God turneth the malice of theyr enemies vpon 〈◊〉 owne 〈◊〉 sir Tho. Palmer knight called loÌ„g Palmer W. Simpson Esquier vndermarshall Ioh. Rockwod were either greatly out of their Princes fauour and in the Tower or els where prisoners either els by very desperat deathes in outward appearance taken out of this world For tediousnes I will rehearse but only the horrible ende of the said Rockwood the chiefe stirrer vp of all the afflictions afore spoken of who euen to the last breath staring raging cried he was vtterly damned and being willed to aske God mercy Example of 〈◊〉 iudge 〈◊〉 vpon a cruell persâ—câ—ter who was ready to forgeue all that asked mercy of him he braied cried out All too late for I haue sought malitiously the deathes of a number of the honestest men in the towne and though I so thought them in my hart yet I did that lay in me to bring theÌ„ to an euil death all too late therefore all too late Which same words he answered to one that at the departure of the xiij in yrons towards England said Sir I neuer saw men of such honesty so sharply corrected taking it so paciently and ioyfully Rockwod theÌ„ fetching a friske or two scoffingly answered All too late The vndermarshal sodenly fel downe in the Counsaile chamber and neuer spake word after nor shewed any token of remembraunce The plagues of the other also as I am credibly infourmed were little better The second apprehension and martyrdome of Adam Damlyp COncerning Adam Damlip Adam Damlip agayne apprehended otherwise called George Bucker ye heard before declared page 1223. how hee being conuented before the Bishops at Lambeth and afterwarde secretly admonished and hauing money geuen him by his freinds to auoide and not to appeare agayne before the Bishops after hee had sente his allegations in writing vnto them departed into the West countrey and there continued teaching a schoole a certaine space about a yeare or two After that the good man was againe apprehended by the miserable inquisition of the sixe articles and brought vp to London where he was by Steuen Gardiner commaunded into the Marshalsey and there lay the space of other two yeares or thereabout During the imprisonment of this George in the Marshalsey Io. Marbecke as partly ye heard before also was coÌ„mitted into the same prison which was the morow after Palme sonday The maner of that time so required that at Easter euery person must nedes come to coÌ„fessioÌ„ Wherupon Marbecke with the rest of the prisoners there was enforced to come vpoÌ„ Easter day to sir George aforesaid George Bucker confessour to the prisoners in the Marshalsey to be confessed who was then coÌ„fessor to y e whole house By this occasion I. Marbecke which had neuer sene him before entring into coÌ„ference w t him perceiued what he was what he had ben what troubles he susteined how long he had liue there in prison by whoÌ„ wherfore who declared moreouer his mind to Marbecke to y e effect as foloweth And now because said he I thinke they haue forgotteÌ„ me Acquaintaunce betweene Iohn Marbecke and George Bucker otherwise called Adam Damlip I am fully minded to make my humble sute to the Bish. of Winchester in an Epistle declaring therin mine obedieÌ„ce humble submission and earnest desire to come to examination I know the woorst I can but leese my life presente which I had leuer do then heere to remaine and not to be suffered to vse my talent to Gods glory Wherefore God willing I will surely put it in proofe This Damlip for his honest and godly behauiour was beloued of all y e whole house Adam Damlip well beloued among the prisoners specially of the keeper but specially of the keper him selfe whose name was Massy whoÌ„e he always called master and being suffred to go at liberty within y e house whether he would he did much good amoÌ„g the common rascal sort of prisoners in rebuking vice sin and kept them in such good order awe that the keeper thought himselfe to haue a great treasure of him And no lesse also Marbeck himselfe confesseth to haue found great coÌ„fort by him For notwithstanding y e straight precept geuen by the Bish. of Winchester that no man shoulde come to him Massy keeper of the Marshalsey nor hee to speake with any man yet the sayde Adam manye tymes would finde the meanes to come and comfort him Now when he had made and drawne out hys Epistle he deliuered the same to his maister the keeper Adam Damlip writeth to the Bishop of Winchester vpoÌ„ saterday in the morning which was about the secoÌ„d weeke before Whitsonday folowing desiring him to deliuer it at the Court to y e B. of Winchester The keeper said he woulde and so did The Bish. what quicke speede he made for hys dispatch I know not but thus it fel out as ye shall heare The keeper came home at night very late and when the prisoners which had taried supper for his comming sawe him so sad and heauie they deemed something to be amisse At last the keeper casting vp his eyes vpon Syr George sayd O George I can tell thee tidings What is that maister quoth he Upon Monday next thou and I must goe to Calice To Calice maister What to do I know not Stephen Gardiner sendeth out a precept for the execution of Adam Damlip quoth the keeper pulled out of his purse a peece of waxe with a little labell of parchmeÌ„t hanging out thereat which seemed to be a precept And when Sir George saw it hee sayde well well Maister nowe I knowe what the matter is What quoth the keeper Truely maister I shall die in Calice Nay quoth the keeper I trust it be not so Yes yes maister it is most true and I praise God for his goodnes therin And so the keeper they went together to supper with heauie cheere for sir George as they there called him Who notwithstanding was mery himselfe The cheerefull constancie of Adam Damlip did eate his meate as well as euer he did in all his life In so much that some at the boord sayd vnto him that they marueyled how he could eate his meate so well knowing hee was so neare his death Ah maisters quoth he do you thinke that I haue ben Gods prisoner so long in the Marshalsey and haue not yet learned to dye Yes yes and I doubt not but God will strengthen me therein Ex litteris Ioa. Marbecki And so vpon Monday early in the morning before day the keeper with in other of the Knight Marshalles seruaunts Adam
thereof Peter and Paul wherof the one of thē dareth not freely vtter or speake of any of those things which Christ hath not wrought by hymselfe for the obedience of the Gentiles The other exhorteth that if any man speake he should speake the praises of God but I condemne those lawes which the bishops of Rome haue made accordyng to their owne will and mynde and say that they are spirituall pertainyng vnto the soule and necessarie vnto euerlastyng lyfe For so much as the writyngs of the Apostles doe euidently declare that there was no authoritie knowen amongest them to make or ordayne any ordinaunces or lawes Furthermore the Scriptures do manifestly shewe the same how oftentimes euen by the Lordes owne mouth this foresayd authoritie is taken from the Ministers of the Church so that no excuse for them remayneth but that they be playne rebelles agaynst the worde of GOD how many so euer doe presume or take vppon them to appoint or set any new lawes vpon the people of GOD whiche thyng is more manifest and euident then the lyght it selfe in many places of the Scripture For in the 23. chapter of Iosue it is written you shall obserue and doe all that is written in the lawe of Moyses neyther shall you swarue from that eyther to the ryght hande eyther to the lefte hand But that which is written in the twelfth chapter of Deuteronomium ought to mooue them somewhat the more Whatsoeuer I commaund sayth the Lorde that you shall obserue and doe thereunto you shall adde nothing neyther shall you take any thyng from it The lyke he had sayd before in the fourth chapter of the same booke And agayne Moyses in the xxx chapiter of the same booke doth witnesse that he dyd put foorth lyfe and blessing vnto Israell when as he gaue them that lawe which he had receiued of the Lord. How can they then excuse themselues of periury which ordaine new lawes to liue by But let vs proceede further and see what authoritie the Priestes of Leuies stocke had to make lawes I doe not denye but that God in the xvij chapter of Deuteronomie ordayned vnder a great penaltie that the authoritie of the Priestes should not be contemned but had in reuerence But in the ij of Malachie He also declareth vnder what condition they are to be heard where as he sayth he hath made a couenaunt with Leuy that the law of truth should be in hys mouth and by and by after he added the lips of the Priest shall keepe and maintayne wisedome and the law they shall require at hys mouth which is the messenger of the Lord of hostes Therefore it is fitte and necessary that if a Priest will be heard that he doe shew himselfe the messenger of God that is to say faythfully to report and declare the commaundements which he hath receiued of the Lorde For where as Malachie speaketh of hearyng of them he putteth this specially that they doe aunswere accordyng to the lawe of the Lorde Therefore lyke as the Leuiticall Priestes did breake theyr couenaunt made with GOD if they do teache any other lawe then that which they had receyued of hym So likewyse these men muste eyther acknowledge themselues to be couenant breakers or els they may not bynde the consciences of men with no new lawe Furthermore what power the Prophetes had vniuersally it is very liuely described in Ezechiel in his xxxiij chapter Thou sonne of man sayth the Lord I haue made thee a guide vnto the house of Israel thou shalt heare the word out of myne owne mouth Ezechiel cap. 55. and declare it vnto them from me He then which is commaunded to heare of the mouth of the Lord is he not forbidden to rehearse or speake any thing of hymselfe For what other thyng is it to speake from the Lord but so to speake that he may boldly affirme and say that it is not his word but the word of the Lorde which he speaketh Further God by his Prophet Ieremy calleth it chaffe what so euer doth not proceede from hymselfe Wherefore none of the Prophetes haue opened theyr mouthes at any tyme to speake but beyng premonished before by the worde of GOD. Whereupon it happeneth that these wordes are so often pronounced by them The worde of the Lord The charge or burden of the Lord The vision of the Lord Thus sayth the Lord The mouth of the Lord hath spoken it Now that we may also confirme that which is before spoken by the examples of the Apostles that they haue taught nothyng but that whiche they haue learned of the Lorde the law which Christ prescribed vnto them when as he endowed them with the dignitie and honour of the Apostleship is somewhat more profoundly to be repeated In the last chapiter of Mathew he commandeth them to go foorth and teach not such thyngs as they themselues did rashly inuent or deuise but those things which he had commaunded them Furthermore Paule in the second to the Collossians denieth that he hath any dominion or rule ouer the fayth of the Corinthians albeit he was ordayned by the Lorde to be their Apostle If you require and desire a further reason of the moderation of Saint Paule read the tenth chapter of his Epistle to the Romaines where as he teacheth That fayth commeth by hearyng it commeth not by the dreames of the Bishop of Rome or by any other Bishop but onely by the worde of God neyther ought any man to thinke it straunge that neyther Christ restrayned hys Apostles by the lawe that they should not teache any thyng but that which they had learned of the mouthe of the Lord. He set the same law vppon himselfe because it should not be lawfull for any man to refuse it My doctrine sayth Christ is not myne but hys which sent me my fathers he which hath bene the onely and eternall counseller of the father which also is ordayned by the Father the Lord and Maister ouer all for so much yet as he doth the office and part of a Minister he doth by hys example prescribe vnto all Ministers what rule and order they ought to followe in teachyng wherfore the power of the Church is not such that it may at hys owne wyll and discretion teach new doctrines eyther as they terme it frame new Articles of fayth either establish new laws but is subiect vnto the worde of the Lorde and as it were included in the same But now let vs beholde what defence they do bryng for their constitutions The Apostles say they and the Elders of the Primitiue Church established a decree besides the commandement of Christ wherby they did commaunde all people to abstayne from all things offered vnto Idols suffocation and bloud The Church subiect to the word of God Reasons wherewith they defēd their constitutions If that were lawfull for them so to doe why is it not lawfull for their successour as often as necessitie shall require to imitate
rehearsed Besides these two there was none els in all king Edwardes raigne Tho. Dobbe inprisoned and in prison dyed that dyed in any maner cause of religion but that one Thom. Dobbe who in the beginning of this kinges raigne was apprehended for speaking agaynst the idolatry of the masse and in the same prison died as in story here ensueth to be sene This Thomas Dobbe being a studeÌ„t and a maister of Arte in Cambridge was brought vp in the colledge called S. Iohns Colledge and felowe of the same where he increased in the studye of good letters among his equals very forward of nature and disposition simple and modest of zeale toward God ferueÌ„t pacient in iniuries Doues as Philosophers naturally do write haue no gall iniurious to no man of much like sort condition as in Doues which without all bitternes of gal are more apt to receiue iniury then to worke wrong to any At length this godly man intending with himselfe and addicting hys mynde to the Christian state of Matrimony resorted to a certayn mayden not farre of where he dwelt For the whiche cause he was greatly molested and wickedly abused by iij. of that Colledge whose names were Hutchinson Pindare and Tailer who with theyr malicious handlyng scornful dealing opprobries rebukes and coÌ„tumelies so much vexed the vertuous simplicity of y e man that they neuer left him till at length they weryed him out of the Colledge Who there hauing no rest nor quietnes by reasoÌ„ of the vnreasonable and viruleÌ„t handling of his aduersaries was compelled to seek some other place wherin to settle himself Up on the occasion wherof comming vp to LoÌ„don it chauÌ„ced him to passe through Paules Church wheras it happned that at the Southside of the Churche at the same tyme there was a Priest at Masse more busy then wel occupied being at the eleuation as he passed by The yong man repleat with godly zeale pitying the ignorance and idolatry of the people in honoring that so deuoutly which the priest lifted vp was not able to forbeare but opening his mouth turning to the people he exhorted them not to honor the visible bread as God which neither was God nor yet ordeined of God to be honored c. with such other wordes mo of christian information For which cause straight way he was apprehended by the Maior and after accused to the Bishop of CauÌ„terbury was committed to the CouÌ„ter theÌ„ in Bredstreete where he not long continued but fallyng into a sicknes how or wherupon I can not tell shortly vp on the same chauÌ„ged this mortall life Whose pardoÌ„ notw tstanding was obteined of the Lord Protector and shoulde haue bene brought him if he had coÌ„tinued And thus much concerning Thomas Dobbe and other Ouer and besides I finde that in the first yeare of the raygne of King Edward which was an 1547. there was one Iohn Hume seruaunt to Maister Lewnax of Wresell apprehended accused and sent vp to the Archbish. of CauÌ„terbury by the sayd M. Lewnax his Mayster Margaret Lewnax his mistres for these Articles 1 First for denying the Sacrament as it was then called of the aultar to be the reall flesh and bloud of Christ. 2 For saying that he would neuer vale his bonet vnto it to be burned therefore 3 For saying that if he shoulde heare Masse he shoulde be damned For this was he sent vp by his maister and mistres aforesayd with speciall letters vnto the Archbishop requiring him seuerally to be punished by the law for the same But because I finde no execution folowing thereupon I therfore passe ouer this story of him These thinges premissed when this vertuous godly yong prince endued as you haue heard with speciall graces from God was now peaceably stablished in his kingdome and had a couÌ„sell about him graue wise and zelous in Gods cause especially his vncle y e duke of Somerset he then most earnestly likewise desired as well the aduauncement of the true honor of almighty God and the planting of his sincere religion as also the vtter suppressioÌ„ and extirpation of all idolatry superstition hipocrisy and other enormities and abuses throughout his realmes and dominions therefore folowing as is afore expressed the good example of king Iosias he determined forthwith to enter into some reformation of Religion in the Church of England And forasmuch as at his first entry notwithstanding his fathers good beginning in abolishing the vsurped power of Antichrist he yet fouÌ„d most of his lawes greatly repugning agaynst this his zealous enterprise he therefore purposed by the aduise of his sayd wise honorable Counsell of his owne regall power and authority somewhat to prosecute his godly purpose vntill such time as by consent of the whole estate of parliameÌ„t he might establish a more free perfect and vniforme order therin Wherupon intending first a generall visitation ouer al the bishopricks within his realm therby as wel to vnderstaÌ„d Order 〈◊〉 by K. 〈◊〉 for 〈…〉 â—â—â—ligion as also to redresse the abuses in the same he chose out certayn wise learned discrete and worshipful personages to be his Commissioners in that behalfe and so deuiding them into seuerall companies Learneâ— preacheâ— appoynâ—â—â— by King Edwarâ— assigned vnto them seueral Diocesses to be visited appoynting likewise vnto euery company one or two godly learned preachers which at euery Session shoulde in theyr preaching both instruct the people in the true doctrine of the Gospell of Christ in all loue and obedience to the same and also earnestly dehorâ—e them from theyr olde superstition and wonted Idolatrye And that they might be more orderly directed in this their Commission there were deliuered vnto them certayn Iniunctions ecclesiasticall orders drawne out by the kings learned counsell the which they should both enquyre of also commaund in his maiesties behalfe to be thenceforth obserued of euery person to whoÌ„ they did seuerally appertayne within theyr sondry circuites In the which amongst other things it was first enioined that all Ecclesiasticall persons should themselues obserue and cause to be obserued of other Ecclesiaâ—â—â—â—call 〈◊〉 must 〈◊〉 against 〈◊〉 Popes 〈…〉 all such Statutes as were made for the abolishing of the Bishop of Romes vsurped power and establishing of the kings supreme authority and that they should euery one foure times in the yeare at the least in theyr publick sermons declare vnto y e people that the one being most arrogaÌ„tly vsurped against the word of God was now iustly taken away and the other according to y e very true meaning of the same worde was of most loyall duety onely to be obeyed of all his graces subiectes And agayne that euery the aforesayd ecclesiastical person hauing cure shoulde preach Sermonâ— quarterâ—â— be made or cause to be preached w t in theyr seueral cures one sermon euery quarter of y e yere In the which they should sincerely set forth the woorde of God exhort the people vnto
Winchesters story And though I haue not here withal so fully expressed all his letters answeres preachinges examinations defensions exhibites attestations with the depositions of all suche witnesses as he could and did produce for the most aduantage of hys owne cause with such notes also and collections gathered vpon the same as here I might and as before I haue don I must intreate y e reader to cōsider first y e greatnes of this volume which would not well beare the tedious tractatiō thereof and secondly to content himself in resorting to our first history The Notes and collections hereof read in the first edition fol. 862. where not onely he may peruse the whole discourse of this bishops doinges set foorth at large but also may briefely read in a few summarye notes collected the whole course of his doctrine and Iudgement touchyng what poyntes of religion he did consent and agree or not agree vnto pag. 862. And thus an end of Winchester for a while til we come to talke of his death hereafter Whome as wee number amongest good Lawyers so is he to be reckoned amongest ignoraunt and grosse Diuines Winchester a good lawyer yet but a naughty diuine and a worse Bishop proud Prelates and bloudy persecuters as both by his cruell life and Pharisaicall doctrine may appeare especially in the article of the Sacrament and of our iustification and Images and also in crying out of the Paraphrase not considering in whose person the things be spoken but what the Paraphrast vttereth in the person of Christ or of the Euangelist and not in his own that he wrasteth vnto the author and maketh thereof heresie and abhomination The like impudency and quarrelling also hee vsed agaynst Bucer Luther Peter Martyr Cranmer almost agaynst all other true Interpreters of the Gospell So blinde was his iudgement or els so wilfull was his mind in the truth of Christs doctrine that it is hard to say whether in him vnskilfulnes or wilfulnes had greater predomination But agaynst this doct Gardiner we will now set and match on the cōtrary side D. Redman Winchester as vnskilfull as wilfull for so much as he departing this transitory life the same present yeare 1551. commeth now by course of history here to be mentioned Who for his singular life and profounde knowledge being inferiour in no respect to the sayde Gardiner D. Redman set to match Steuen Gardiner shall stand as great a frend in promoting the gospels cause as the other seemeth an enemy by all maner of wayes to empayre and deface the same For the more assured declaratiō whereof we will hereto adioyne the Lorde willing the learned communication betweene the said Doct. Redman lying in his deathbed and M. Wilkes mayster Alexander Nowell Doct. Yong and other witnesses moe Whereof the sayd M. Wilkes thus recordeth speaking in his owne person and his owne wordes as followeth A note of the communication that I Richard Wilkes had with maister Doctor Redman being sicke at Westminster but of good memory 2. Nouemb. 1551. in the presence of M. Yong an other whō I did not know and 2. of M. Doct. Redmans seruants the one called Elias and the other vnknowne I The foresayd Richard Wilkes comming to Doct. Redman lying sicke at Westminster and first saluting him after my ordinary duetye wished him health both in soule body not doubting moreouer The communication and confession of D. Redman in his deathbed but he did practise the godly counsaile in himselfe which he was wont to geue to other being in his case and thankes be to God said I who had geuen him stuffe of knowledge to comfort himself w tall To whom he answering again said in this wise God of all comfort geue me grace to haue comfort in hym and to haue my mind wholy fixed in him M. Yong I sayd Amen Thē I cōmoned w t him of his sickenes the weaknes of his body and said y t though he were brought neuer so low yet he if it were his pleasure that raised vp Lazarus could restore him to health agayne No no saith he that is past and I desire it not but the will of God be fulfilled After this or a little other like communication I asked if I mighte be so bolde not troubling him to knowe hys mynde for my learning in some matters and poyntes of religion He sayd yea and that he was as glad to common wyth me in such matters as with any man And then I sayde to hys seruauntes I trust I shall not trouble hym No said Ellis his seruaunt my L. of London M. Nowel and other haue communed with him and he was glad of it Then sayd M. Redman no you shall not trouble me I pray God euer geue me grace to speake the truth and hys truth and that which shall redound to his glory and send vs vnitie in his Church and we sayd Amen I sayde he shoulde do much good in declaring his faith and I would be glad to knowe his minde as touching the Sacrament of the body and bloud of Christ. Communicatiō touching the Sacramēt of the Lordes Body bloud He sayd as man is made of two partes of the body and the soule so Christ would feede the whole man but what sayth he be the wordes of the text Let vs take the words of the Scripture and he rehearsed the text himselfe thus Accepit Iesus panem Christ tooke bread Wherein hys wyll was to institute a Sacrament Accipite commedite Take eate Here he told the vse of it What did he geue them Hoc est corpus meum Question Whether Christ be present in the Sacrament Vnitio he calleth it his body Then I asked him of the presence of Christ. He said Christ was present with his sacrament and in those that receaued it as they ought And there was Mira vnitio a wonderfull vnion for that word was named betwixt Christ and vs as S. Paul saith Vos estis os ex ossibus eius caro ex carne eius Ye be bone of his bones and flesh of his flesh Question Whether Christ be present corporally naturally and really in the Sacramēt Corporally that is truely so Christ is there otherwise not Quest. Whether Christ be there flesh bloud bone The which vnion was ineffable Then I asked him what he thought of the opinion that Christ was there corporally naturally and really He aunswered if you meane by corporally naturally and really that he is there present Verè I graunt Then I asked how he thought of that which was wont commonly to be spoken that Christ was there flesh bloud bone as I haue heard the Stewards in their Leets giue charge when the 6. articles stoode in effect and charge the Inquest to enquire that if there were any that would denie that Christ was present in the Sacrament of the aultar in flesh bloud and bone they should apprehend them He said that was too grosse
within the Dioces of London as were married were diuorced from theyr liuings and commaunded to bring in their wiues within a fortnight that they might likewise be diuorced from them This the Byshop did of his owne power Upon the Tuesday in the same weeke being the 27. of February Gentlemen sent into Kent to be executed M. Rudston with certain others pardoned certayne Gentlemen of Kent were sente into Kent to be executed there Their names were these the two Mantels two Kneuets and Bret with these Maister Rudston also and certayne other were condemned and should haue bene executed but they had their pardon As touching the foresayde Maister Mantell the elder heere by the way is to be noted that as he was lead to execution and at his first casting vnder the Gallowes the rope brake Then they woulde haue had him recanted the trueth and receiued the sacrament of the aultar as they tearme it and then they sayd he should haue the Queenes pardon but Maister Mantell like a worthy Gentleman refused their serpentine counsell and chose rather to dye then to haue lyfe for dishonouring of God Moreouer as touching the sayid M. Mantell for that he was reported falsely to haue fallen from the constancie of his profession to cleare himselfe thereof and to reproue the sinister surmise of his recantation he wrote this briefe Apologie in purgation of himselfe the copie whereof you shall heare ¶ The Apologie of M. Mantell the elder PErceiuing that already certayne false reports are raysed of me concerning my aunsweres in the behalfe of my beliefe Math. 20. whiles I was prisoner in the Tower of London and considering how sore a matter it is to be an occasion of offence to any of those little ones that beleeue in Christ The beliefe of M. Mantell the elder â— haue thought it the duty of a Christian man as neare as I can with the truth to take away thys offence It pleased the Queenes Maiesty to send vnto me M. Doct. Bourne D. Bourne sent to M. Mantell vnto whome at the first meeting I acknowledged my fayth in all points to agree with the foure Creedes that is the common Creede the Creede of Nicene Quicunque vult and Te Deum laudamus Further as concerning confession and penaunce I declared that I could be contente to shewe vnto anye learned Minister of Christes Church any thing that troubled my conscience and of such a maÌ„ I would most willingly heare absolution pronounced Touching the Sacrament of the aulter as he termed it I sayd that I beleeued Christ to be there present as the holy Ghost ment when these words were written M. Mantell opposed in the Sacrament Hoc est corpus meum Further when this would not satisfye I desired him to consider that I was a condemned man to dye by a law and that it was more meeâ—e for me to seeke a readines and preparation to death And in so much as I dissented not from him in any article of the Christian fayth necessary to saluation I desired him for Gods sake no more to trouble me with such matters as whiche to beleeue is neyther saluation nor not to beleeue damnation He aunswered that if I dissented but in the least matter froÌ„ the catholick Church my soule was in great daunger therefore much more in thys great matter alleadging this text Qui offenderit in minimo factus est reus omnium He that offendeth in the least of these is gilty of them all Yea quoth I Verum est Math. 5. Iacob 2. ex hisce mandatis i. It is true of these commaundementes of God To this I desired him to consider that it was not my matter neither was I able in these matters to keepe disputation nor minded so to doe and therefore to take these few wordes for a full aunswere that I not onely in the matter of the sacrament but also in all other matters of Religion The Church Beleeue as the holy Catholicke Church of Christ grounded vpon the Prophetes and Apostles beleeueth But vppon this worde Church we agreed not for I tooke exceptionat the Antichristian Popish Church Then fell we in talke of the Masse wherein wee agreed not D. Bourne and M. Mantell disagree in the Masse for I both for the occasion of Idolatry and also the cleare subuersion of Christes institution thought it nought and he è coÌ„tra vppon certaine considerations supposed it good I founde fault that it was accounted a Sacrifice propiciatory for sinne and at certaine other applications of it But he sayde that it was not a propiciatory sacrifice for sinne for the death of Christ onely was the Sacrifice and this but a commemoration of the same Then I if ye thinke so certaine blasphemous collectes left out I could be content were it not for offending my poore brethren that beleeue in Christ which know not so muche to heare your Masse See quoth he howe vayne glory toucheth you Not so sir quoth I I am not now I thanke God in case to be vayne glorious Then I found further faulte with it that it was not a communion Yes sayth he one Priest saying Masse here Bourne maketh the Masse a communion and an other there and the third in an other place c. is a communion This agreeth scarcely with these words of Paule sayd I Non in melius sed in deterius conuenitis i. Ye come not after a better maner but after a worse Yea 1. Cor. 11. and it is a communion to said he when they come together Now draweth on the time quoth hee that I must depart from you to the Court to saye Masse before the Queene and must signifie vnto her in what case I finde you and me thinke I finde you sore seduced Then I sayd I pray you report the best for I trust you finde me not obstinate What shall I say are ye content to heare Masse Mantell neither obstinate nor stubborne and to receaue the sacrament in the Masse I beseeche you sayd I signifie vnto her Maiestie that I am neither obstinate nor stubburne for time and perswasion may altar me but as yet my coÌ„science is such that I can neither heare Masse nor receaue the sacrament after that sort Thus after certaine requestes made to the Queenes Maiestie concerning other matters he departed The next daye hee came to me agayne and brought with him S. Cyprians woorkes for so I had required him to doe the day before because I woulde see his sermon De mortalitate He had in thys booke turned in and interlyned certaine places both concerning the Church and the sacrament which he willed me to read I read as much as my time would serue and at his next coÌ„ming I sayd that I was wholy of Cypâ—ians mynd in the matter of the Sacrament Doctour Weston and Doctour Mallet came after to me whome I aunswered muche after that sorte as I did the other Doctour Weston brought in the place
of Ciprian Panis iste non effigie sed natura mutatus c. I asked of him how natura was taken in the Conuocation house in the disputation vpon the place of Theodoret. To be short Doctour Bourne came often vnto me and I alwayes sayde vnto him that I was not minded nor able to dispute in matters of Religiō but I beleued as the holy Catholick Church of Christ grounded vpon the Prophetes and Apostles doth beleue and namely in the matter of the Sacrament as the holy fathers Cyprian and Augustine do write and beleued and this aunswere and none other they had of me in effecte what wordes soeuer haue bene spread abroad of me that I should be conformable to all thinges c. The trueth is M. Mantell cōstant in his religion I neither heard Masse nor receaued the sacrament during the time of my imprisonment One time he willed me to be confessed I sayd I am content We kneeled downe to pray together in a windowe I beganne without Benedicite desiring him not to looke at my hand for any superstitious particular enumeration of my sinnes Therewith he was called away to the Coūcell ego liberatus Thus muche I beare onely for my life as God knoweth If in this I haue offended any Christian from the bottome of my hart I aske them forgeuenes I trust God hath forgeuen me who knoweth that I durst neuer deny him before men least he shoulde deny me before his heauenly father Thus haue I left behinde me written with myne own hand the effect of all the talke especially of the worst that euer I graunted vnto to the vttermost I can remember as God knoweth all the whole communication I haue not written for it were both to long and to foolish so to doe Now I beseche the liuing God which hath receiued me to his mercy and brought to passe that I dye steadfast and vndefiled in his trueth at vtter defiaunce and detestation of all Papisticall and Antichristian doctrine I beseech him I say to keepe and defend al his chosen for his names sake from the tyranny of the Byshop of Rome that Antichrist Anno. 1554. Aprill and from the assault of all his satellites Gods indignation is knowne he will trie and proue who be his Amend your liues Deny not Christ before men least he deny you before his heauenly father Feare not to lose your liues for him for yee shall fynde them agayne God hold his mercifull hand ouer thys Realme and auert the plagues imminent from the same God saue the Queene and send her knowledge in his truth Amen pray pray pray ye Christians and comfort your selues with the Scriptures Written the 2. of March an 1554. by me Walter Mantell prisoner whom both God and the world hath forgeuen his offences Amen And thus much concerning the purgation of Mayster Walter Mantell who if he had cōsented vnto the Queene what time she sent Doctour Bourne vnto him to deny his fayth it is not otherwise to be thought but he had had his pardon and escaped with life Upon the Saterday being the iij. of March sir Gawen Carew March 3. Sir Gawen Carew and M. Gibbes brought to the Tower March 7. and maister Gibbes were brought through London to the Tower with a company of horsemen In Lōdon the vij day of March euery housholder was commaunded to appeare before the Alderman of their ward and there were commaunded that they their wiues and seruaunts should prepare themselues to shrift and receiue the Sacrament at Easter and that neither they nor any of them should depart out of the Citie vntill Easter was past March 18. Lady Elizabeth brought to the Tower March 24. Upon the Sonday following being the xviij daye of March the Lady Elizabeth of whom mention was made before the Queenes Sister was brought to the Tower Upon Easter euen being the xxiiij of March the Lorde Marques of Northampton the Lord Cobham and Sir William Cobham were deliuered out of the Tower The xxv day being Easter day in the morning at S. Pancrase in Cheape the Crucifixe with the Pixe were taken out of the Sepulchre March 25. The Pixe risen out of the Sepulchre from all the watchmē at S. Pancrase Church before the Priest rose to the resurrection so that when after his accustomed maner he put his hande into the Sepulchre and sayde very deuoutely Surrexit non est hic he found his words true for he was not there in deede Whereupon being halfe dismayed they consulted amongst themselues whom they thought to be likeliest to do this thing In which debatement they remembred one Marsh which a little before had bene put from that personage because he was married to whose charge they layde it M. Marsh burthened with suspicion and with his mariage But when they coulde not proue it beeing brought before the Maior they then burdened him to haue kept company with his wife since that they were by commaundement diuorsed Whereto he aunswered that hee thought the Queene had done him wrong to take from him both his liuing and his wife which words were then noted and taken very greeuously and he and his wife were both committed to seuerall Counters notwithstanding that he had bene very sicke The viij of Aprill there was a Cat hanged vpon a gallowes at the Crosse in Cheape Aprill 8. A Cat hanged with a shauen crowne vpon the gallowes in Chepeside apparelled like a Priest ready to say Masse with a shauen crowne Her two forefeete were tyed ouer her head with a rounde paper lyke a wafer cake put betweene them whereon arose great euil will against the Citie of London For the Queene and the Byshops were very angry withall and therefore the same after noone there was a Proclamation that who soeuer could bring foorth the partie that did hang vp the Cat should haue xx nobles which reward was afterwardes increased to xx markes but none could or would earne it As touching the first occasion of setting vp this Gallowes in Cheapeside The number and occasion of gallowes set vp in the Citty of London heere is to be vnderstand that after the Sermon of the Byshop of Winchester aboue mentioned made before the Queene for the straite execution of Wyats souldiours immediately vppon the same the xiij of February were set vp a great number of Gallowes in diuers places of the Citie namely two in Chepeside one at Leaden hall one at Billynges gate one at S. Magnus Church one in Smithfield one in Fleetestreete foure in Southwarke one at Allgate one at Byshops gate one at Aldersgate one at Newgate one at Ludgate one at Saint Iames parcke corner one at Cripplegate all which Gibbets gallowes to y e number of xx there remained for terrour of other frō the xiij of February till the iiij of Iune then at the cōming in of King Philip were taken downe The xj day of Aprill was Syr Thomas Wyat beheaded and quartered at the
to talke one of them one thynge and an other a nother Alas neither wil these men heare me if I speake neither yet wil they suffer me to write There is no remedy but let them alone and commit the matter to God Yet I began to go forward and said that I would make the texts to agree and to prooue my purpose well enough L. Chan. No no thou canst proue nothing by the scripture The scripture is dead it must haue a liuely expositor Rog. No the Scripture is aliue But let me goe forwarde wyth my purpose Wor. All heretikes haue alleaged the scriptures for them and therefore we must haue a liuely expositor for them Rog. Yea all heretikes haue alleaged the Scriptures for them but they were coÌ„futed by the scriptures and by none other expositor Wor. But they wold not confesse that they were ouercome by the scriptures I am sure of that Rog. I beleeue that and yet were they ouercome by them and in all CouÌ„cels they were disputed with ouerthrown by the scriptures Confused 〈◊〉 withâ—ut order And heere I would haue declared howe they ought to procede in these daies so haue come againe to my purpose but it was vnpossible for one asked one thing an other saide an other so that I was faine to holde my peace and let them talke And euen wheÌ„ I would haue taken holde on my proofe the Lord Chauncelor bad to prison with me again and away away said he we haue more to talke withall if I woulde not be reformed so he termed it away away Then vp I stoode for I had kneeled all the while Then sir Richard Southwell who stoode by in a window sayd to me thou wilt not burne in this geare when it commeth to the purpose Sir Rich. Southwell â—peaketh I know well that Rog. Sir I cannot tel but I trust to my Lorde God yes lifting vp mine eyes vnto heauen B. of Ely The bishop of Ely speaketh Then my Lord of Ely told me much of the Quenes Maiesties pleasure and meaning and set it out wyth large wordes saying that shee tooke them that woulde not receiue the Bishop of Romes supremacie to be vnworthy to haue her mercy c. Roger. I sayde I would not refuse her mercye and yet I neuer offended her in all my life And that I besought her Grace and all their honors to be good to me reseruing my conscience Diuers speake at once No quoth they then a great sorte of them Diuers â—peake at â—nce and specially Secretary Bourne a maried priest and haue not offended the lawe Rog. I sayd I had not broken the Queenes lawe nor yet any poynt of the law of the Realme therin For I married where it was lawfull Diuers at once Where was that sayd they thinking that to be vnlawfull in all places Diuers speake at â—nce Rog. In Dutchland And if ye had not heere in England made an open law that Priestes might haue had wiues I would neuer haue come home again â—awfulnes of priestes mariage 〈◊〉 Rogers â—rought 8. children with him â—nto Engâ—â—nd for I brought a wife and eight children with me whych thing yee might be sure that I would not haue done if the lawes of the realme had not permitted it before Then there was a great noise some saying that I was come too soone with such a sort I should finde a soure comming of it and some one thing some another And one said I coulde not well perceyue who that there was neuer catholike man or countrey that euer graunted that a priest might haue a wife Rog. I sayd the Catholike churche neuer denied mariage to Priests M Rogers had away to prison nor yet to any other man and therewith was I going out of the chamber the sergeaunt which brought me thether hauing me by the arme Wor. Then the B. of Worcester turned his face towardes me and saide that I wist not where that church was or is Rog. I sayd yes that I could tell where it was but therewith went the sergeant with me out of the doore This was the very true effecte of all that was spoken vnto me and of all that I answeared thereunto And here would I gladly make a more perfect answere to al y e former obiections as also a due proofe of that which I had taken in hande but at this present I was informed that I should to morrow come to further answer Wherefore I am compelled to leaue out that which I wold most gladly haue done desiring here the hearty vnfained helpe of the praiers of all Christes true members the true imps of the true vnfained Catholicke Churche that the Lorde God of all coÌ„solation wil now be my comfort aid streÌ„gth buckler and shield as also of all my brethren that are in the same case distresse that I and they all may despise all maner of threats and cruelty and euen the bitter burning fire and the dreadfull dart of death and sticke like true soldiors to our deare louing captaine Christ our onely redemer and sauiour and also the only true head of the church that doth all in vs al which is y e very property of an heade and is a thing that all the Bishops of Rome cannot doe and that we doe not traiterously run out of his tents or rather out of the plaine field from him in the most ieopardy of the battaile but that wee may perseuere in the fight if he will not otherwise deliuer vs till we be most cruelly slayne of his enemies For this I most hartely and at thys present with weeping teares most instantly earnestly desire and beseeche you all to pray And also if I die to be good to my poore and most honest wife being a poore straunger and all my little soules hers and my children M. Rogers carefull prayer for his wife and children Whom with all the whole faithfull and true catholicke congregation of Christ the Lord of life and death saue keepe and defend in all the troubles and assaults of this vaine world and to bryng at the last to euerlasting saluation the true sure inheritance of all crossed Christians Amen Amen The 27. day of Ianuarie at night The 2. confession of Iohn Rogers made and that should haue bene made if I might haue ben heard the 28. and 29. day of Ianuarie 1555. FIrst being asked againe by the Lord Chauncelor The 2. examination of Maister Rogers whether I would come into one Church wyth the Bishops and whole realme as now was concluded by ParliameÌ„t in the which all the Realme was conuerted to the Catholike churche of Rome and so receiue the mercy before profered me arising againe with the whole realme Winchesters mercy what it meaneth out of the schisme and errour in which we had long bene with recantation of my errors I answered that before I coulde not tell what his mercy meant but now I vnderstoode that it was
God hath dealt vnto them and to the diuersitie of the gifts of the spirite geuen vnto them But let vs nowe consider y t if it be Gods good will and pleasure to geue hys owne beloued heart that is hys beloued church and the members therof into the handes of theyr ennemies to chasten trie prooue them and to bryng them to the true vnfained acknowledging of theyr owne naturall stubburnnesse disobedience towardes God and his commaundements as touching the loue of God and of their brethren or neighbours and their naturall inclination readinesse desire to loue creatures to seeke their owne lusts pleasures and things forbidden of God to obtaine a true and earnest repentaunce and sorowfulnesse therefore and to make them to sigh and crie for the forgeuenesse of the same and for the aide of the spirite daily to mortifie and kill the saide euill desires and lustes yea and often falling into grosse outwarde sinnes as did Dauid Peter Magdalen and other to arise againe also thereout with a mighty crying for mercy wyth many other causes lette vs also consider what he hereafter doeth with the said enemies into whose hands he hath geuen his tenderly beloued dearlings to be chastened and tried Forsothe wheras he but chasteneth his dearlings and crosseth them for a small while accordinge to his good pleasure as all fathers doe with their children Heb. 12. Prouerb 3. Gods iusticâ— vpon his enemies and persecuters He vtterly destroyeth yea and euerlastingly damneth the vnrepentant enemies Let Herode tell me what he wanne by killing Iames and persecuting Peter and Christes tender dearlings and beloued spouse and wife hys Churche Uerely God thought him not worthy to haue death ministred vnto him by meÌ„ or Angels or any worthy creatures but those small and yet most vile beastes lice and small wormes must consume and kill his beastly vile and tirannous body Pharao and Nabuchadonoser for all their pride and most mighty power must at the length let Gods dearlings go freely away out of their land yea out of their bandes and tirannie For when it could not be obtained at theyr handes that Gods congregation mighte haue true mercy ministred vnto them but the counterfaite mercye of these our dayes that is to saye extreeme crueltie and euen the very and that most horrible and cruel death God arose and awoke out of his sleepe and destroyed those ennemies of his flock with a mighty hand and a stretched out arme Pharao did wyth moste great and intollerable labors and burdens expresse and bring vnder the poore Israelits and yet did the Courtiers vndoubtedly noyse abroade that the king was mercifull vnto them to suffer them to liue in his land and to sette them aworke that they might gette them theyr liuings If he shoulde thruste them out of hys lande whether should they go like a sort of vagabunds and runagates This title name of mercy wold that tyaÌ„t haue and so did his flattering false Courtiers spreade hys vayne praise abroade Haue not wee the like examples nowe a dayes O that I had nowe time to wryte certaine thyngs pertaining to our Winchesters mercy Winchesteâ—â— mercy Howe mercifull hee hath bene to me and to my good brethren I will not speake of neither yet vnto the Duke of Suffolkes moste innocent daughter and to her as innocent husband For althoughe their fathers were faultie yet had their youth and lacke of experience deserued a pardon by all true merciful mennes iudgements O that I had time to painte out thys matter a right but there be many aliue that can doe it muche better when I am deade Pharao had hys plagues and hys moste flourishinge lande was by his counterfaite mercye whych was in deede righte crueltie and abhominable tyrannie vtterly destroyed And thinke yee that thys bloudy butcherly Byshoppe of Winchester and his moste bloudie brethren shall escape Or y e Englande shall for theyr offences and specially for the maintenaunce of theyr Idolatrie and wilful following of them not abide a great brunt Yes vndoubtedly If God looke not mercifully vpon England Ann. 1554. â—ebruaâ—y the seedes of vtter destruction are sowen in it already by these hypocriticall Tyrauntes and Antichristian Prelates Popishe Papistes and double Traytours to theyr naturall Countrey And yet they speake of mercy of blessing of the Catholicke Church of vnitie of power and strengthening of the Realme This double dissimulation will shew it selfe one day when the plague commeth which will vndoubtedly light vpon these crowneshorne capteines and that shortly whatsoeuer the godly and the poore Realme suffer in the meane while by Gods good sufferaunce and will Spite of Nabuchodonosors beard and maugre his heart the captiue thrall and miserable Iewes must come home agayne and haue their Citie and temple builded vp agayne by Zorobabell Esdras and Nehemias c. And the whole Kingdome of Babylon must go to ruine and be taken in of straunges the Persians and the Medes So shall the disperpled English flocke of Christ be brought againe into theyr former estate or to a better I trust in the Lorde God than it was in innocent Kyng Edwardes dayes and our bloudy Babylonicall Byshops and the whole crowneshorne companye brought to vtter shame rebuke ruyne decaye and destruction for God can not and vndoubtedly wyll not suffer for euer theyr abhominable lying false doctrine theyr hypocrisie bloudthrist whoredome idlenesse theyr pestilent lyfe pampored in all kynde of pleasure theyr thrasonicall boasting pryde theyr malicious enuious and poysoned stomackes which they beare towardes hys poore and miserable Christians Peter truely warneth that if iudgemente begynneth at the house of God what shall be the ende of them that beleeue not the Gospell If the righteous shall scant be saued where shall the vngodly and sinfull appeare Some shall haue theyr punishmente heere in thys worlde and in the worlde to come and they that doo escape in thys worlde shall not escape euerlastyng damnation Thys shall bee youre sauce O yee wicked Papistes make yee merry heere as long as yee may After that I. Rogers as yee haue heard had bene long straitly imprisoned Febr. 4. lodged in newgate amoÌ„gst theeues ofteÌ„ examined and very vncharitably intreated at leÌ„gth vniustly and most cruelly by wicked Winchester coÌ„demned the 4. of February M. Rogers warned to prepare to death in the yeare of our Lord 1555. beeyng Monday in the morning hee was warned sodenly by the kepers wife of newgate to prepare himself to the fire who then being sound a slepe scarse with much shogging could be awaked M. Rogers 〈◊〉 At length being raysed and waked and byd to make haste then saide he if it be so I neede not to tye my poyntes M. Rogers coulâ— not be 〈◊〉 of Boner to 〈◊〉 to his wife before his burning M. Rogers brought to Smithfield and so was had downe first to Boner to bee disgraded That done hee craued of Boner but one petition Boner asking what that
should be nothing sayde he but that he might talke a few words with his wife before his burning But that coulde not bee obteined of hym Then said he you declare your charitie what it is and so he was brought into Smithfield by Maister Chester and Maister Woodrofe then Shiriffes of London there to bee burnt where he shewed most constant paciencie not vsing many wordes for he could not be permitted but onely exhorting the people constantly to remaine in that faith and true doctrine which he before had taught and they had learned and for the confirmation whereof he was not only content paciently to suffer and beare all such bitternes and cruelty as had bene shewed him but also most gladly to resigne vp his life and to geue his flesh to the consuming fire for the testimonie of the same Briefly and in few wordes to comprehend the whole order of his lyfe doynges and Martyrdome first this godly M. Rogers was committed to prison as is abouesayd there continued a yeare and halfe In prison he was mery and earnest in all he went about He wrote much his examinations he penned with his owne hand The copie of M. Rogers 〈…〉 gods prouidence preserued which else had neuer come to light Wherein is to be noted by the way a memorable working of Gods prouidence Ye heard a litle aboue how M. Rogers craued of Boner going to hys burning y t he might speake a few wordes before with hys wife whiche coulde not be graunted What these wordes were which he had to say to his wife it is for no man certeinly to define Likely it may be supposed that his purpose was amongst other things to signifie vnto her of the booke written of his examinations and aunsweres whych he had priuily hid in a secret corner of the prison where he lay But where mans power lacketh see how Gods prouidence worketh For notwithstanding y t during the tyme of his imprisonment straite search there was to take away his letters and writings yet after his death his wyfe and one of her sonnes called Daniell coÌ„ming into y e place wher he lay to seeke for his bookes and writings and now ready to go away it chaunced her sonne aforenamed castâ—ng his eye aside to spy a blacke thing for it had a blacke couer belike because it shuld not be known lying in a blind corner vnder a payre of stayres Who willing his mother to see what it was found it to be the booke written with his own hand contayning these his examinatioÌ„s answers with other matter aboue specified In the latter end where of this also was conteyned which because it concerneth a Propheticall forewarning of thinges pertayning to the Church I thought to place the same his woordes as they be there written which are these If God looke not mercifully vppon Englande the seedes of vtter destruction are sowne in it already by these hipocritical tyrauntes Antichristian Prelates Popish Papists and double traytors to their naturall country And yet they speake of mercy M. Rogers seemeth to prophesie here of England and that truely of blessing of the Catholicke Churche of vnitie of power strengthning of the realm This double dissimulation will shewe it selfe one daye when the plague commeth whiche will vndoubtedly light vppon these crowneshorne Captaines and that shortly whatsoeuer the godly and y e poore realme suffer in the meane while by Gods sufferaunce and will Spite of Nabuchodonozers beard and maugre hys hart y e captiue thral miserable Iewes must come home agayne and haue their Citie and temple builded vp again by Zorobabell Esdras Nehemias c. And the whole kingdome of Babilon must goe to ruine and be taken of straungers the Persians and Medes So shal y e disperâ—kled english flock of Christ be brought agayn into their former estate or to a better I trust in the Lorde God then it was in innocent king Edwardes dayes and our bloudye Babilonicall Bishops He meaneth here of the returne of the exiles into England and the whole crowneshorn company brought to vtter shame rebuke ruine decay and destruction for God cannot and vndoubtedly will not suffer for euer theyr abhominable lying false doctrine their hipocrisie bloudthirst whoredome idlenes their pestilent life pampred in all kinde of pleasure their thrasonicall boasting pride their malicious enuious and poysoned stomackes which they beare towardes his poore and miserable Christians Peter truely warneth that if iudgement beginneth in the house of God 1. Pet. 4. what shal be the end of them that beleeue not the Gospell If the righteous shall scant bee saued where shall the vngodly and sinfull appeare Some shall haue their punishment here in this world and in the worlde to come and they that doe escape in this worlde shall not escape euerlasting damnation This shall be your sauce O ye wicked Papistes make yee merye here as long as ye may Furthermore amongest other his wordes sayinges which may seeme prophetically to be spoken of hym thys also may be added and is notoriously to be marked M. Rogers prophesieth of the returne of the Gospell that he spake being then in prison to the Printer of this presente booke who then also was laid vp for like cause of religion Thou sayd he shalt liue to see the alteration of this religioÌ„ and the gospell to be freely preached againe And therefore haue me commended to my brethren as well in exile as others and bid them be circumspect in displacing the Papists putting good ministers into churches or els their ende will be worse then ours And for lacke of good ministers to furnish churches M. Rogers couÌ„sell in placing good ministers his deuise was M. Hooper also agreeing to the same that for euery x. Churches some one good and learned superintendent shuld be appointed which should haue vnder him faythfull Readers suche as might well be got so that popish Priests shoulde cleane be put out and the bishop once a yeare to ouersee the profiting of the Parishes and if the minister did not his dutye as well in profiting himselfe in his book and his Parishioners in good instructions so that they may be trayned by little litle to geue a reckoning how they do profite theÌ„ he to be expelled and an other put in his place And the Byshop to do the like with the superintendent this was hys counsell and request Shewing moreouer and protestyng in his commendations to hys brethren by the Printer aforesayd that if they woulde not so doe their ende he sayde would be worse then theirs Ouer and besides diuers other thinges touching M. Rogers this is not to be forgotteÌ„ A note touching Priestes cappes how in the dayes of K. Edward the sixt there was a controuersie among the Bishops and clergye for wearing of priestes caps and other attire belonging to that order M. Rogers beyng one of y e number which neuer went otherwise then in a round cap during all
great matter worthy to be known yet to this intent that the reader may see in these two brethren so ioyned in nature and so deuided in religioÌ„ y e word of the Lord verified truely saying brother shal be agaynst brother Math. 10. c. as by the contentes of these two letters folowing may appeare ¶ A letter of Iustice Saunders to his brother Laurence â— letter of 〈…〉 to â—â—urence â—â—unders 〈◊〉 bâ—other AFter my most harty commendations these bene to a certaine you that I haue spoken with M. Basset who hath shewed me that 4. pound all deductions being allowed is the whole that hath come to his handes of the profite of the PrebeÌ„dary at York the which you shall haue although as he thinketh it was not due vnto you by the reason of your depriuation before it was due As concerning your conscience in Religion I beseech God it maye be lightened by the holy Ghost and that you may also haue the grace of the holy Ghost to follow the counsell of Sainct Paule to Timothe 2. Recte tractare verbum veritatis That is To handle rightly the word of truth Wherein you ar dissenting from many holy and Catholicke men especielly in the SacrameÌ„t maketh me in my conscience to condemne yours For althoughe I haue not hitherto fancied to read Peter Martir other such c. Iustice sayth Audi Alteram partem yet haue I had great desire to see Theophilact and diuers others of his sort and opinion both notable and holy Fathers if any credit be geuen to the writinges of our auncient fathers before vs and surely the sentences and iudgementes of two or three of them hath more confirmed my conscience then 300. of the Zuinglians or as many of the Lutherians can or should doe Thus in haste willing to reliefe you to the end you might conuert if you shall need towardes your finding if you shall require it of me you shall vnfaynedly finde my mony ready as knoweth our Lord who send vs al thinges good for vs. Scribled this Thursday by your brother and petitioner to God Ed. Saunders ¶ An other letter of Iustice Saunders to his brother wherein he seeketh to winne him to Popery AS nature and Brotherly loue with godly charity requireth Greeting with protestation I send you by these letters quantum licet most harty coÌ„mendation being sory for your fault and your disobedient handlyng of your selfe towardes my Lord Chauncellour who I assure you mindeth your good and preseruation if you can so consider and take it I would be glad to know whether you haue not had with you of late some learned men to talk with you by my Lord ChauÌ„cellours appoyntment and howe you can frame your selfe to reforme your errour in the opinion of the moste blessed and our most comfortable Sacrament of the aultar Wherein I assure you I was neuer in all my life more better affected then I am at thys present vsing to my great comforte hearing of Masse He meaneth peraduenture when the Sanctus is singing for then the Organs pipe merely and that may giue some Comfort The meditatioÌ„s of S. Bernard sent by Iustice Saunders to his brother and somewhat before the sacring time the meditation of S. Barnard sette forth in the third leafe of this present booke The accustomable vsing whereof I am fullye professed vnto during my life and to geue more fayth vnto that confessioÌ„ of holy Barnarde theÌ„ to Luther c. or Latimer c. for that the antiquity the vniuersality of the open church and the consent of all holy Saynts and Doctors do confirme the same acertayning you that I haue bene earnestly moued in mine owne coÌ„science these ten or twelue daies past and also betweene God and my selfe to mooue you to the same most earnestly desiring you and as you tender my naturall godly or frendly loue towardes you that you would read ouer thys booke this holy time at my request although you haue alreadye seene it and let me know wherein you cannot satisfy your owne conscience Thus fare you well for this time By yours from Seriantes Inne Ed. Saunders ¶ The Life and Martyrdome of Mayster IOHN HOOPER Byshop of Worcester and Glocester burnt for the defence of the Gospell at Glocester Anno. 1555. February 9. IOHN HOOPER Student and graduate in the vniuersity of Oxford after the study of other scieÌ„ces The story life Martyrdome of M. Iohn Hooper Martyr wherin he had aboundantly profited and proceeded through Gods secret vocation was styrred with ferueÌ„t desire to the loue knowledge of the Scriptures In the reading seaching whereof as there lacked in him no diligence ioyned with earnest prayer so neyther wanted vnto him the grace of the holy Ghost to satisfy his desire and to opeÌ„ vnto him the light of true Diuinity Thus Mayster Hooper growing more and more by Gods grace in ripenes of spirituall vnderstanding and shewing withall some sparckles of his feruent spirite being then about the beginning of the 6. Articles in the time of king Henry the 8. fell eftsoones into displeasure hatred of certaine Rabbines in Oxford who by and by began to styr coales agaynst him wherby and especially by the procurement of Doctour Smith he was compelled to voyde the Uniuersity and so remouing from thence was retayned in the house of Syr Thomas Arundell and there was his Steward till the time that Syr Thomas Arundell hauing intelligence of his opinions religion which he in no case did fauor and yet exceedingly fauouryng the person conditions of the man M. Hooper sent to the Bishop of Winchester found the meanes to send him in a message to the Bishop of Winchester writing his letter priuily to the bishop by conference of learning to do some good vpon him but in any case requiring him to send home his seruaunt to him agayne Winchester after long conference with M. Hooper 4. or 5. dayes together when he at length perceiued that neither he could do that good which he thought to him nor that he would take any good at his hand according to M. Arundels request he sent home his seruaunt agayne right well commending his learning and wit but yet bearing in his brest a grudging stomacke agaynst Mayster Hooper still It followed not long after this as malice is alwayes working mischiefe that intelligence was geuen to master Hooper to prouide for himselfe M. Hooper forced to auoyd the house of Syr Thomas Arundel M. Hooper flyeth agayne out of England for daunger that was working agaynst him Whereupon M. Hooper leauing M. Arundels house and borowing an horse of a certayne friend whose life he had saued a little before from the gallowes tooke his iourney to the Sea side to goe to Fraunce sending backe the horse agayne by one which in deede did not deliuer him to the owner M. Hoper being at Paris taried there not long but in short time returned into England agayne
otherwise perswaded I see me thinks so many peryls whereby I am earnestly mooued to counsell you not to hasten the publishing of your works especially vnder the title of your owne name For I feare greatly left by this occasion both your mouth should be stopped hereafter and al thyngs takeÌ„ away froÌ„ the rest of the prisoners wherby otherwise if it so please God they may bee able to do good to many Farewell in the Lord my most deare brother and if there be any mo in prison with you for Christes cause I beseech you as you may salute them in my name To whose prayers I doe most humbly and hartily commend my selfe and my fellow prisoners and concaptiues in the Lorde and yet once agayne and for euer in Christ my most deare brother farewell N. Ridley B Ridley reioyseth to heare of B. Hoopers coÌ„stancye M. Hooper after all these tumults and vexations susteined about his inuesting and priestly vestures at length entring into his Dioces did there employ his tyme which the Lord lent hym vnder King Edwardes raigne wyth such diligence as may be a spectacle to all bishops which shall euer hereafter succeed him not only in that place but in whatsoeuer Dioces through the whole realme of England so carefull was he in his Cure that he left neyther paynes vntaken nor wayes vnsought how to trayne vp the flocke of Christ in the true word of saluation continually labouring in the same Other men commonly are woont for lucre or promotions sake to aspire to Bishoprickes some huntyng for them and some purchasing or buying them as men vse to purchase Lordships when they haue them are loth to leaue them and thereupon also loth to commit that thing by worldly lawes whereby to loose them The diligent care of B. Hooper in his Dioces To this sort of men M. Hooper was cleane contrary who abhorred nothing more then gain labouring alwais to saue and preserue the soules of his flocke Who beeyng B. of two Diocesses so ruled and guided eyther of them and both together as though he had in charge but one familie No father in his household no gardiner in his garden nor husbandman in his vineyard was more or better occupied then he in his Dioces amongst his flocke goyng about his townes and villages in teaching and preaching to the people there That tyme that he had to spare from preaching he bestowed either in hearing publike causes or els in priuate study prayer and visiting of schooles with hys continuall doctrine he adioyned due discrete correction not so much seuere to any as to them which for abundance of riches welthy state M. Hooper B. of two Dioces M Hooper a light to all â—â—urchmen thought they might do what they listed And doubtlesse he spared no kind of people but was indifferent to all men as well rich as poore to the great shame of no small number of men now adayes Whereof many we do see so addicted to the pleasing of great and rich men that in the meane tyme they haue no regard to the meaner sort of poore people whome Christ hath bought as dearely as the other But now agayne we will returne our talke to maister Hooper all whose lyfe in fine was such that to the church and all churchmen it might be a light and example to the rest a perpetuall lesson and sermon Finally how vertuous and good a bishop he was ye may conceiue and know euidently by this that euen as he was hated of none but of them which were euill so yet the worst of them all could not reprooue his lyfe in any one iote The order and gouernance of M. Hoopers house I haue now declared hiâ— vsage and behauiour abroad in the publike affaires of the Church and certainly there appeared in him at home no lesse example of a worthy prelates life For although he bestowed conuerted the most part of his care vpon the publike flocke and congregation of Christ for the which also he spent his bloud yet neuertheles there lacked no prouisioÌ„ in him and to bring vp his owne children in learning and good maners euen so much that ye could not discerne whether he deserued more praise for his fatherly vsage at home The 〈◊〉 M. Hooâ—â—â— in instruâ—â—ting 〈◊〉 or for his bishoply doyngs abroad For euery where he kept one religion in one vniforme doctrine and integritie So that if you entered into the Bishops pallace you would suppose to haue entred in to some Church or temple In euery corner thereof there was some smel of vertue good example honest conuersation and reading of holy scriptures There was not to be seene in hys house any courtly roystyng or idlenesse no pompe at all no dishonest word no swearing could there be heard As for the reuenues of both his bishoprikes The hospâ—â—tality of â— Hooper although they did not greatly exceede as the matter was handled yet if any thing surmounted therof he pursed nothing but bestowed it in hospitalitie Twise I was as I remember in his house in Worcester where in hys common hall I saw a table spread with good store of meate and beset ful of beggers and poore folke and I asking hys seruauntes what this ment they told me that euery day their Lorde maisters maner was to haue customably to dinner a certayne number of poore folke of the sayd citie by course who were serued by foure at a messe with whote wholesome meats and when they were serued being afore examined by him or his deputies of the Lordes praier the articles of their fayth and x. commaundements then he himselfe sate downe to dinner and not before After this sort and maner M. Hooper executed y e office of a most carefull and vigilant pastor by the space of two yeres and more so long as the state of religion in K. Edwards tyme did safely florish and take place M. Hoopâ—â— called vp 〈◊〉 London 〈◊〉 Queene Maryes coÌ„ming in and would God that all other bishops would vse the like diligence care and obseruance in their function After this K. Edward beyng dead and Mary beyng crowned Queene of England religion beyng subuerted chaunged this good B. was one of the first that was sent for by a pursiuant to be at London and that for two causes First to answer to D. Heath then appointed Bish. of that Dioces Two causeâ— why M. Hooper was called vp who was before in K. Edwards days depriued thereof for papistry Secondarily to render account to D. Boner Bishop of London for that he in King Edwardes tyme was one of his accusers in that he shewed hymselfe not conformable to such ordinaunces as were prescribed to hym by the king and his Counsayle openly at Paules Crosse. And although the said M. Hooper was not ignoraunt of the euils that should happen towards him for he was admonished by certaine of his frends to get him away and shift for hymselfe yet
death yet ministred to him a quicke dispatch mooued belike by some compassion not to haue him stande in the torment where the tormentors of M. Hooper suffred him without all compassion to stand three quarters of an houre in the fire And as touching the chiefe doers and authors of his martyrdome what Consul or Proconsul was there to be conferred with the Chancelour heere which brought this Martyr to burning Let this suffice Bookes and treatises written by M. Hooper This good Bishop and seruaunte of God being in prison wrote diuers Bookes and Treatises to the number of 24. wherof some he wrote to the parlament in Latine and one to the Bishop of Chichester D. Day besides he wrote of the sacraments of the Lordes praier and of the x. Commaundements with diuers other Here folowe certaine of M. Hoopers letters AS you haue hearde the whole storie of the life and martyrdome of thys good manne declared More of his letters ye shall read in the book of Letters of the Marâ—â—â— so nowe let vs consequently adioyne some parte of hys letters wrytten in the time of hys imprisonment moste fruitfull and worthy to be read especially in these daungerous dayes of all true Christians which by true mortification seeke to serue and followe the Lorde through all tempests and stormes of thys malignaunt worlde as by the readyng and perusing of the sayde letters you shall better feele and vnderstande A letter of M. Hooper to certaine godly professors and louers of the truth instructing them howe to behaue them selues in that wofull alteration and change of Religion THe grace mercye and peace of God the father through oure Lorde Iesus Christ be w t you my deareâ— brethren A letter of â— Hooper and withal those that vnfainedly loue and embrace his holy Gospel Amen It is told me that the wicked Idol the Masse is stablished again by a law passed in the parlameÌ„t house Learn the truth of it I pray you what penaltie is appointed in the Acte to such as speake against it also whether there be any compulsion to constraine men to be at it The statute thorowly knowen such as be abroad at liberty The fauourers oâ— Gods word secluded out of the Parliament both in the hye house and lower agaynst all right and reason may prouide for themselues auoid the danger the better Doubtles there hath not bene seene before our time such a parliament as this is y t as many as were suspected to be fauourers of Gods word shuld be banished out of both houses But we must geue God thanks for that truth he hath opened in the time of his blessed seruant king Edward y e sixth and pray vnto him that we deny it not nor dishonour it w t Idolatrie but that we may haue strength and pacience rather to die ten times then to denie him once Blessed shall we be if euer God make vs worthy of that honor to shed our bloude for hys names sake And blessed then shall we thinke y e parents which brought vs into this worlde that we shoulde from this mortalitie be caried into immortalitie If we followe the commaundement of S. Paule that sayth If ye then be risen againe with Christ Colos. 3. seeke those thynges which are aboue where Christ sitteth at the right hande of God We shall neither departe from the vaine transitorie goodes of this world nor from this wretched and mortal life with so great paines as other doe Let vs pray to our heauenly father that we may know and loue his blessed will and the glorious ioy prepared for vs in time to come and that we maye knowe and hate all things contrary to his blessed will and also the paine prepared for the wicked in the world to come Ther is no better waye to be vsed in this troublesome time for your consolation then many times to haue assemblies together of such men and women as be of your religion in Christ and there to talke and renewe among your selues the truthe of your Religion to see what ye be by the worde of God He exhorteth the brethren to resorte and conferre among theÌ„ selues together and to remember what yee were before yee came to the knowledge thereof to weigh and conferre the dreames and false lies of the Preachers that nowe preache with the worde of God that retaineth all truth and by such talke and familiar resorting together ye shall the better find out all their lies that nowe goe about to deceiue you also both know and loue the truth that God hath opened to vs. It is much requisite that the members of Christe comfort one an other make prayers together conferre one wyth an other Conference amongest brethren comfortable so shal ye be the stronger and Gods spirite shal not be absent froÌ„ you but in the middest of you to teach you to comfort you to make you wise in all godly things pacient in aduersitie and strong in persecution Ye see how the congregation of the wicked by helping one an other make their wicked religion and them selues strong against Gods truth and his people If ye may haue some learned man that can oute of the Scriptures speake vnto you of faith and true honouring of God also that can shewe you the descent of Christes Church from the beginning of it vntill this day that ye may perceiue by the life of youre forefathers these two things the one that Christes worde which said that all his must suffer persecution and trouble in the worlde be true the other that none of al his before our time escaped trouble then shal yee perceiue that it is but a follie for one that professeth Christ truely to looke for the loue of the world Thus shal ye learne to beare trouble Iohn 10. to exercise your religion and feele in dede that Christes wordes be true In the worlde ye shall suffer persecution And when ye feele your religion in dede say ye be no better then your forefathers but be glad that ye may be counted worthy souldiours for this warre and pray to God when yee come together that hee will vse and order you and youre doings to these three endes which ye must take heede of the first that ye glorifie God the next Three thinges to be taken heede of that yee edifie the Church and Congregation the thirde that ye profite your owne soules In all your doings beware ye be not deceiued For although thys time be not yet so bloudye and tyrannous as the time of our forefathers that coulde not beare the name of Christ wythout daunger of lyfe and goodes Luke 18. yet is oure time more perillous both for body and soule Therefore of vs Christ sayde Thinke ye when the sonne of manne commeth hee shall finde faithe vppon the earthe Hee sayd not Thinke ye he shal find any man or woman Christened in name a Christian but he spake of the faith
O Lord against this thine element which as to my sight is most irkesome and terrible so to my minde it may at thy commaundement as on obedient seruaunt be sweete and pleasaunt that through the strength of thy holy spirite I may passe through the rage of thys fire into thy bosome according to thy promise and for thys mortall receiue an immortal and for this corruptible put on incorruption Accept this burnt sacrifice and offeryng O Lorde not for the sacrifice but for thy deare sonnes sake my sauiour for whose testimonye I offer this free will offering with all my hart Marke the spirit of the payer and compare iâ— with the prayer of the Papistâ— at the sacriâ—fice of the Masse and with all my soule O heauenly father forgeue me my sinnes as I forgeue all the worlde O sweete sonne of God my Sauioure spread thy winges ouer me O blessed and holy Ghost through whose mercifull inspiration I am come hither conduct mee into euerlasting life Lorde into thy handes I commend my spirite Amen The death and martyrdome of Iohn Laurence Priest THe next day being the 29. day of this moneth the sayd Iohn Laurence was brought to Colchester Iohn Laurence Martyr March 29. Iohn LaureÌ„ce lamed with yrons in prison and there being not able to go for that as wel his legges were sore worne with heauie irons in the prison as also hys bodye weakened with euill keeping was borne to the fire in a chayre and so sitting was in hys constant faith consumed with fire The cruell burning of Iohn Laurence Martir At the burning of this Laurence hee sitting in the fire the young children came about the fire and cryed Ex 〈…〉 as wel as young children could speake saying Lorde strengthen thy seruaunt and keepe thy promise Lord strengthen thy seruaunt and keepe thy promise which thing as it is rare so it is no small manifestation of the glory of God whiche wrought thys in the harts of these little ones nor yet a litle commendation to their parentes whiche from theyr youth brought them vp in the knowledge of God and his trueth The history of Doctor Robert Farrar Bishop of S. Dauids in Wales who most constantly gaue his life for the testimonye of the truth March 30. an 1555. THe next day after whiche was the xxx day of the sayde moneth of march The 〈◊〉 of D. â—obert â—â—rrar Byâ—â—op of S. 〈◊〉 â—artyr followed the worthy constaÌ„t martirdome of the bishop of S. Dauids in Wales called Robert Farrar who was the next bishop in this Catalogue of Christian Martirs that suffered after mayster Hooper This foresayd Farrar by the fauour and good will of the Lord protectour was first called and promoted to that dignitie This man I may well call twise a martyr not onely for the cruell death of the fire which he suffered most constantly in the dayes of Queene Mary vnto the shedding of his bloud 〈◊〉 articles â—gaynst B. 〈◊〉 in K. Edwardes â—yme deâ—yâ—d 〈◊〉 Tho. Yong CoÌ„â—â—antine and â—ther his aduersaryes Tho. Yong â—onne in â—awe to Constantine but also for diuers other iniuries molestations in king Edwardes time which he no lesse firmly then vnworthily susteined at the hands of his enemies after the fall of the Duke of Somerset Of these his vexatioÌ„s and troubles with the wrangling articles and informations layd against him to the number of fifty and sixe of the malice conceiued agaynst him by certayn couetous Canons of the Churche of Carmarthen what were the proceedinges of both partes as well of the innocent as of the crafty aduersaries what were their names in theyr articles agaynst him in order here followeth The principall articles agaynst Bishop Farrar GEorge Constantine Dauid Walter his seruant Thomas Young chanter of the Cathedrall Churche who was afterward Archbishop of Yorke Rowland Merick doct of law who was afterward Bish. of Bangor Thomas Lee and Hugh Rawlins c. THrough the procurement and instance of these his aduersaries ioyning and confederating together one Hugh Rawlins priest and Thomas Lee brother in lawe to the sayd George Constantine did exhibite to the kinges most honourable counsell certaine articles and informations conceiued and deuised by the persons before named to the intent to blemish the bishops credit and vtterly as they thought and made their boast to pull him from hys bishopricke and to bring him in a premunire The copye of whiche articles we thought here good to expresse and so after them to set his answeres to the same Articles and informations to the kings honorable counsell put vp and exhibited by Hugh Raulins and Tho. Lee agaynst the blessed man of God Mayster Farrar byshop of sainct Dauids ¶ Abuse of the authoritie to him committed IN primis when the sayde bishop first came to his dyocesse he appoynted his chauncellour by his letters of commission omitting the kings maiesties stile and authoritie and grounded his sayd commission vppon forrein vsurped lawes and authoritie by force of whiche authoritie his sayd Chauncellour did visite certayne deanryes of hys sayd diocesse and monished the Chauntor and chaptre of the cathedrall Churche of S. Dauids aforesayd agaynst a certaine day and place for like intent and purpose contrary to the kinges highnes lawes and statutes and in derogation of his highnes supremacy Item that the sayde Chauntour and chaptre perceyuing the faultes of the sayd commission tooke the same froÌ„ the Registre into their custodye refusing to appeare by vertue thereof and by secrete and charitable wayes and meanes did admonishe the sayde Byshop of the vnlawfulnesse and faultes of the sayde commission and of the daunger that he had incurred for graunting and executyng the same opening also vnto hym the effecte of the statute made in the xxviii yeare of oure late Soueraigne Lorde Henry the eight Whiche monitions notwithstanding the sayd Bishop neglecting the same and continuing in hys malicious doyng or inexcusable ignoraunce about the xx daye of Auguste in the fourthe yeare of the reigne of our Soueraigne Lorde that nowe is dyd conferre vnto one Iohn Euans the Uicarage of Pembrin instituting him by authoritie of the old forreigne vsurped lawe making no mention of the kinges highnes authoritie in contempt and derogation of the same Item wheras the Chauncellour and Uicar generall to the sayde Byshop did vppon a lawfull title and by the kinges hignes supreme authoritie admit and institute one Iohn Gough into the rectory of Haskard with thappurtenaunces and gaue out in y e kings name vnder his highnes seale ecclesiasticall appoynted for that office with the teste of the said bishop and subscription of the said chauncellour a maÌ„date to inducte accordingly by vertue wherof the said Iohn Gough was inducted by the official there into reall possession of the same rectory with the rightes and appurtenaunces to the same belonging whereupon the register of the sayd dioces at the request of the foresayd chauncellour did signifie the premisses with all
I beleeue it to be true Here also others tooke occasion to aske hym for that he denyed the Byshop of Romes authoritie in England whether Linus Anacletus and Clement that were Byshops of Rome were not good men and he answered yes and diuers others but sayd he they claimed no more authoritie in England then the Byshop of Caunterbury doth at Rome and I striue not quoth he with the place neyther speake I agaynst the person of the Byshop but agaynst his doctrine which in most poyntes is repugnant to the doctrine of Christ. Thou art an arrogant fellow in deede then sayde the Byshop In what article is the doctrine of the Churche of Rome repugnant to the doctrine of Christ To whome George Marshe answered sayd Oh my Lord I pray you iudge not so of me Wherein the doctrine of the Church of Rome â—â—â—eth I stand nowe vppon the point of my life and death a man in my case hathe no cause to be arrogant neither am I God is my record And as concerning the disagreement of y e doctrine among many other things the Church of Rome erreth in the Sacrament For where Christ in y e institution therof did as well deliuer the cup as the bread saying Drinke ye all of this Marke reporteth that they did drinke of it in like manner S. Paul deliuered it vnto the Corinthians And in y e same sort also was it vsed in the primitiue church by the space of many hundreth yeares Now the Churche of Rome both taketh away one parre of the Sacrament from the Laity Wherefore if I coulde be perswaded in my conscience by Gods worde that it were well done I could gladly yeld in thys poynt Then sayd the Bishop Non disputandum est cum haeretico That is There is no disputing with an heretick So sayth the Turke in his Alcaron that no man must dispute of his lawe And therfore when all his answeres were read hee asked hym whether he would stand to the same beyng as they were sayd he full of heresie or els forsake them and come vnto the catholicke Churche To whom he made this full aunswere and sayde that he held no hereticall opinion but vtterly abhorred at kynd of heresie G. Marsh cleareth himselfe of heresie although they most vntruely so did sclaunder him And hee desired all the people present to beare hym wiâ—nesse if hereafter anye would sclaunder him and say y t he held any greuous heresie that in all Articles of Religion he he held none other opinion then was by law most godly established and publickely taught in England at the death of king Edward the vi and in the same pure Religion and doctrine he would by Gods grace stand liue Leach bidde to stand from Marsh. dye And here the ChauÌ„cellour spake to one Leache which â—tode neare vnto Marshe and bad him stand farther from him for hys presence did him no good This being done the Bishop tooke out a writing of his bosome begaÌ„ to read the sentence of condeÌ„natioÌ„ Sentence of condemnation read agaynst Marsh. but when the bishop had read almost halfe therof the Chauncellour called to him and sayd good my Lord stay stay for if ye proceede any further it will be to late to call it agayne and so the B. stayed Then his popish Priestes and many other of the ignorant people called vpon Marsh The Bishop stayeth in his sentence with many earnest wordes to recant and amongst other one Pulleyn a Shomaker sayd to hym for shame man remember thy selfe and recant They bad him kneele downe and pray and they would pray for him So they kneeled down and he desired them to pray for him and he would pray for theÌ„ The Bishoppe then asked hym agayne whether hee would not haue the Queenes mercy in time Gods mercy preferred before the Queenes mercy and he aunswered hee did gladly desire the same did loue her grace as faythfully as any of them but yet he durst not deny his Sauiour Christ for loosing his mercy euerlasting and so winne euerlasting death Then the Bishop put his spectacles agayne vpon his nose read forward his senteÌ„ce about v. or vi lyues and there againe the Chauncellour with a glauering and smiling countenance called to the B. and sayde The B. proceâ—â—deth in his sentence Yet good my Lord once againe stay for if that word be spoken al is past no relentyng will then serue and the Byshop pulling of his spectacles sayd I would stay and if it would be How sayst thou quoth he wilt thou recant Many of the Priestes and ignoraunt people bad him so do An other stay in reading the sentence and call to God for grace and pulled him by y e sleeue and bad him recant and saue his life To whom he answered I would as fayne to liue as you if in so doyng I shoulde not deny my mayster Christ and agayne he should denye me before his father in heauen So the bishop read out hys sentence vnto the end and straight after sayd vnto him G. Marsh. exhorted to recaÌ„t but could not be turned The B. readeth out the sentence A dogged saying of the Bishop G. Marsh deliuered to the Shiriffes The strayt keeping of Marsh in prison Nowe will I no more praye for thee then I will for a dogge And Marshe answered y t notwithstanding he would pray for his Lordship after this the bishop deliuered him vnto the Sheriffes of the city Then hys late keeper bad him fare well good George w t weeping teares whiche caused y e officers to cary him to a prisoÌ„ at the Northgate where he was very straitly kept vntill the tyme he went to hys death during which tyme he had small comfort or reliefe of any worldly creature For being in y e dongeon or darke prison none y t would hym good could speake w t hym or at least durst enterprise so to doe for feare of accusation and some of the Cittizens which loued him in God for the gospell sake wherof there were but a fewe although they were neuer acquaynted with him would sometime in the euening at a hoale vpon the wall of the City that went into the sayd darcke prisoÌ„ call to him and aske him how he did He would answere them most chearefully that he did well and thanked God most highly that he woulde vouchsafe of his mercy to appoynt him to be a witnes of his truth and to suffer for the same wherein he did most reioyce beseeching him that he would geue him grace not to faynt vnder the Crosse but patiently beare the same to his glorye and comfort of hys Churche The brotherly zeale of good men in comforting G. Marsh. with many other like godly sayinges at sondrye tymes as one that most desired to be with Christ. Once or twise he had money cast him in at the same hole about ten pence at one tyme 2. shillings at an
the behalfe of the dead manne But when the poore dead man could neyther speake for himselfe nor did as they sayd sufficiently aunswere them by the other to auoyde the name of an hereticke first witnesses were producted agaynst him whose names were HeÌ„ry Clarke Esquire Witnes agaynst Iohn Tooly Thom. Way keeper of the Marshalsey Philip Andrew Undermarshal William Holingworth FishmoÌ„ger William Gellard William Walton Chaundler Richarde Longman Marchaunt Taylour Philip Britten Iohn Burton Brewer Thomas Smyth Sergeant Then hee was for an hereticke condemned aand so committed to the secular power Tooly geuen to the secular power namely to the Shiriffes of London which with like diligence went aboute to execute their charge Therfore receiuing the man being suspeÌ„ded excommunicated condemned as an hereticke and besides that beyng dead they laid him on the fire to be burned namely ad perpetuam rei memoriam for a continuall remembrance therof This was done the fourth day of Iune * Here foloweth the history and Martyrdome of the worthy seruaunt of Christ Thomas Haukes Gentleman with his examinations and aunsweres had with B. Boner recorded and penned with his owne hand IMmediatly after the story of D. Taylor pag. 1456. mention before was made of sixe men brought conueÌ„ted before Bishop Boner vpon the eight day of February The story of M. Tho. Haukes Martyr The names of which martyrs were Steuen Knight William Pigot Tho. Tomkins Ioh Laurence Wil. Hunter In which number was also Tho. Haukes coÌ„demned likewise with theÌ„ the 9. day of the foresaid month of February But because his execution did not so shortly followe wyth theirs but was prolonged to this present x. day of the moneth of Iune wherwith we are nowe in hand it foloweth therfore now consequeÌ„tly to enter tractation thereof first beginning briefly with his godly coÌ„uersation institution of life then shewing of his troubles also of his examinations and conflictes with the bishop and other aduersaries according as the order of his story both require As touching therefore his education and order of life first hee was of the countrey of Essex The lyfe and conuersation of Tho. Haukes borne of an honest stocke in calling and profession a Courtier brought vppe daintely from his childhoode and like a Gentleman Besides that he was of such comlines and stature so well endued with excelleÌ„t qualities that he might seme on euery side a man as it were made for the purpose But hys gentle behauiour toward other and especially his feruent study and singuler loue vnto true Religion and godlines did surmount all the rest Wherein as God did singularly adorne him euen so he being suche a valiaunt Martyr of God may seeme to nobilitate the whole company of other holy martyrs and as a bright starre to make the Churche of God and his trueth of theÌ„selues bright and cleare more gloriously to shine by his example For if the conquestes of martyrs are the triumphes of Christ as Saynt Ambrose doth notably and truely write vndoubtedly Christ in few meÌ„ hath either conquered more notably The victory of Martyrs is the triumph of Christ. Ambrose or triumphed more gloriously then in this young man he stood so wisely in his cause so godly in his life and so constantly in his death But to the declaration of the matter first this Haukes folowing the guise of the Court as he grew in yeares entred seruice with the Lord of Oxford where he remained a good space Thomas Haukes first in seruice with the Earle Oxford being there right well estemed loued of all the houshold so long as Edward the sixt liued But he dying all things begaÌ„ to go backward religioÌ„ to decay godlines not only to waxe cold but also to be in dauÌ„ger euery where and chiefly in the houses of great men Haukes mislikyng the state of thinges and especially in such mens houses rather theÌ„ he would chaunge the profession of true godlines which he had tasted thought to chaunge the place Haukes compelled to leaue the Earle of Oxfordes house and so forsaking y e Noble mans house departed home to his own home where more freely he might geue himselfe to God vse his owne conscience But what place in this worlde shall a man finde so secret for himselfe whether that old wicked Serpent can not creep wherby he may haue some matter to ouerthrow the quietnesse of the Godly Nowe in the meane season as it happened Haukes keeping his house at home Haukes childe 〈◊〉 weekes vnâ—christened had borne vnto him a young sonne whose baptisme was deferred to the third weeke for that he would not suffer him to be baptised after the papistical maner Which thing the aduersaries not able to suffer laying handes vpon him Haukes brought before the Earle did bryng him to the Earle of Oxforde there to be reasoned with as not sound in religion in that he semed to contemne the sacramentes of the Church The Earle eyther intending not to trouble hymselfe in such matters Haukes seâ— vp by the Earle to B. Boner or else seeyng hymselfe not able to weigh with him in suche cases of Religion sent him vp to London with a messenger and letters and so willing to cleare his owne handes put him in the handes of Boner bishop of London the conteÌ„tes of which his letter sent to Boner be these ¶ A Letter of the Earle of Oxford to Boner MOst reuerend father in God be it knowne vnto you that I haue sent you one Thomas Haukes The Earlâ— letter to Boner dwelling in the County of Essex who hath a child that hath remayned vnchristened more then three weekes who being vpon the same examined hath denied to haue it baptised as it is now vsed in the Church wherevpo n I haue sent him to your good Lordship to vse as ye thinke best by your good discretion WheÌ„ the bishop had perused this letter and afterward read it to M. Haukes he hearing the same thought with himselfe that he should not be very wel vsed seing he was put to his discretion Then wrote the bishop a letter again to him that sent the prisoner with many great thankes for his diligence in setting forth the Queenes proceedynges Then began the bishop to enter communication with M. Haukes first asking what should moue him to leaue hys child vnchristened so long To whom M. Haukes answered thus agayne as foloweth Haukes Because we be bound to do nothing contrarye to the word of God Priuate talke or conference betweene M. Haukes and B. Boner Boner Why Baptisme is â—ommaunded by the worde of God Haukes His institution therin I do not deny Boner What deny ye then Haukes I deny all things inuented and deuised by man Boner What thinges be those that be deuised by man that ye be so offended withall Haukes Your Oyle Creame Salt Spettle Candle Mans inâ—â—â—â—tions addeâ— to Baptisâ—â— The 〈…〉 and coniuring of water c. Boner Will
no part therof but onely in heauen this I haue beleued this I do beleue c. Haukes Stop there my Lord what I haue beleued what haue you to doe withall But what I doe beleeue to that stand I and will Then he tooke his penne said that he would scrape it out for my pleasure and so did to my thinking Then he went further with his writing and sayde I Thomas Haukes haue talked with my sayd Ordinary with certayne good godly and learned men NotwithstaÌ„ding I stand still in myne opinion Haukes Shall I graunt you to be good godly and learned men and yet graunt my selfe to stand in a contrary opinion No I will not graunt you to be good godly and learned men Boner Ye will graunt that ye haue talked with vs the other I will put out for your pleasure Then saide al his Doctours if your Lordship be ruled by him he will cause you to put out altogether and then he read more vnto me Here vnto this bill haue I set to my hand and then he offered me the bill his pene and bad me set my hand to it Thomas Haukes denyeth to 〈◊〉 his hand to Boners writing Haukes Ye get not my hand to any thing of your makyng or deuising Boner Wilt not thou set to thy hande It shal be to thy shame for the denying of it And then he called al his Doctours and sayd he would haue euery mans hand to it that was in the chamber so he had of their hands to it and said he that wil not set his hand to it I would he were hanged and so saide all hys Chaplaines and Doctors with a great noyse Then the bishop thrust me on the breast with great anger and sayd he would be euen with me and with all such proud knaues in Essex Boner in â— some with Thomas Haukes Haukes Ye shall do no more theÌ„ God shal geue you leaue Boner This geare shall not be vnpunished trust to it Haukes As for your cursinges raylinges and blaspheminges I care not for them for I knowe the mothes and wormes shall eat you as they eate cloth or wooll Byshop I will be euen with you when time shall come Haukes Ye may in your malice destroy a man but when ye haue done ye can not do so much as make a finger and ye be meetly euen with some of vs already Boner If I do thee any wrong take the lawe of me Haukes Salomon saith Go not to lawe with a Iudge For hee will iudge according to hys owne honour Boner Salomon sayth Geue not a foole an aunswere Haukes What do ye count me a foole Boner Yea be my trouth do I and so doest thou me to but God forgeue thee * And euen now ye said you would be euen with him and so do I. Hatkes Thought is free my Lord. Then tooke Boner the bill and read it agayne and when he saw that he could not haue my hand to it then he woulde haue had me to take it into my hand and to geue it him agayne Haukes What needeth that ceremonye Neither shall it come into my hand hart nor minde Then he wrapt it vp and put it in his bosome and in a great anger went hys way called for his horse and went to horsebacke for the same day hee rode in visitatioÌ„ into Essex and so went I to prison from whence I came with my Keeper And thys was the second time of my examination Written by mee Thomas Haukes who desireth all faithfull men and brethren to pray vnto God to strengthen me in his truth vnto the end Pray pray pray gentle brethren pray The publicke examination of Thomas Haukes AFter all these priuate conferences perswasions long debatings had with Thomas Haukes in the byshops house as hetherto haue bene declared the Bishop seing no hope to winne him to his wicked wayes Thomas Haukes cyted to the Byshops Consistory was fully set to proceede openly agaynst him after the ordinary course of his popish law Wherupon T. Haukes shortly â—â—ter was cited with the rest of his other fellowes aboue specified to witâ—e Thom. Tomkins Ste. Knight W. Pygot Iohn Laurence and W. Hunter to appeare in the bishops CoÌ„sistoâ—y the 8. day of February this present yeare videl 1555. Upon which appearaunce was laid against him in lyke order as to the other first the bill oâ— his confession writteâ— with Boners hand to the whiche bill ye heard before how the blessed seruaunt of God denyed to subscribe Aâ—ter which bill of confession being read and hee constantly standing to the said confession the Bishop then assigned him with the other v. the next day folowing which was the ix of February to appeare before him againe to geue a resolute aunswere what they woulde sticke vnto Whâ—ch day being come and these foresaid vi prisoners being seâ—erally called before the Bishop at the comming of Thomas Haukes the Bishop willed him to remember what was sayd to him yesterday and nowe while he had time and space to aduise with himselfe what he would answeâ—e for he stode vpon life and death Well quoth maister Haukes againe I wil willingly receaue what soeuer shal be put vnto me Then were certayn other Interrogatories or Articles commensed agaynst him by the said Bishop in like maner as to the other to the number of foure with an other bill also which Boner brought out of his bosome containyng priuate matters against the sayd Thomas Haukes which the bishop called heresies and errours but we may better call them Christian verities To the whiche matter being read the said Haukes answered openly againe saying that it was true and that he was glad it was so true as it was with moe woordes to the like effect And this was on the forenoone the ix day of February In the after noone agayn the sayd Haukes appearing and hearing the â—oresaid bill of his confession with the Articles and Interrogatories read vto him with like constancie in answering againe to the bâ—shop My Lord saide he as you being my frend haue caused these my sayinges to be writteÌ„ so do you cause them to be read and yet I wil neuer go from them And then being exhorted by the Byshoppe with many fayre wordes to returne againe to the bosome of the mother Church No my Lord sayd he that will I not for if I had an hundreth bodies I woulde suffer them all to be torne in peeces rather then I will abiure or recant And so continuing still in the same song notwithstanding that the Doctors and Lawyers were euer calling vppon him to come again to the vnitie of the Church he euer kept them of with this aunswere Thomas Haukes condemned by Bishop Boner that he would neuer go from the beliefe he was in so long as he liued Wherupon Boner at last read the sentence of death vppon him so was he coÌ„demned the same day with the residue of
talke they departed ¶ The talke of Doctor Heth Archbishop of Yorke and day Byshop of Chichester with Maister Bradford THe xxiii of the same moneth the Archbishop of Yorke and the Bishop of Chichester came to the Counter to speake with Bradford When hee was come before them Talke bâ—â—tweene Byshopâ— Bradford they both and especially the Bishop of York vsed him very gently they would haue him to sit downe and because he would not they also would not sit So they all stode whether he woulde or not they would needes he shoulde put on not only his night cap but his vpper cap also saying vnto him that obedience was better then sacrifice Now thus standing together my Lord of Yorke began to tell Bradford howe that they were not sent to him but of loue charitie they came to him and he for that acquayntance also whiche he had with Bradford more then the Bishoppe of Chichester had then after commending Bradfordes godly life he concluded w t this question how he was certaine of saluation and of his Religion Brad After thankes for theyr good will Bradford aunswered by the word of God euen by the Scriptures I am certayne of saluation and Religion Yorke Uery well sayd but how do ye know the worde of God and the scriptures but by the Church Bradford In deede my Lorde the Churche was and is a meane to bring a man more speedely to knowe the Scriptures and the worde of God as was the woman of Samaria a meane that the Samaritans knewe Christ but ⧠Certayne Bishops talking with Maister Bradford in prison as when they had heard him speake they sayde nowe we know that he is Christ not because of thy wordes but because wee our selues haue heard him so after we came to the hearing and reading of the Scriptures shewed vnto vs and discerned by the Church we doe beleue them and knowe them as Christes sheepe not because y e Church saith they are the Scriptures but because they be so being thereof assured by the same spirite whiche wrote and spake them Yorke You knowe in the Apostles time at the first the word was not written Bradford True if you meane it for some books of the new Testament but els for the old Testament Peter telleth vs Firmâ—orem sermonem propheticum habemus We haue a more sure worde of prophecie not that it is simply so but in respect of the Apostles which being aliue and compassed w t infirmitiâ— attributed to the worde written mâ—re firmitie as wherewith no fault coulde be found where as for the infirmitie of their persons men perchaunce might haue found some faulte at their preaching albeit in very deede no lesse obedience and fayth ought to haue bene geuen to the one then to the other for all proceedeth foorth of one spirite of truth Yorke That place of Peter is not so to be vnderstand of the word written Brad. Yea syr that it is and of none other Chic Yea in deede Maister Bradford doth tell you truely in that poynt Yorke Well you know that Irenaeus and others doe magnifie much and alleage the Church agaynst the heretickes and not the scripture Bradford True for they had to do with such heretickes as did deny the scriptures and yet did magnifie the Apostles so that they were inforced to vse the authoritie of those Churches wherein the Apostles had taught and whiche had still retayned the same doctrine Chic You speake the very truth for the heretickes dyd refuse all scriptures except it were a peece of Lukes Gospel Brad. Then the alledgyng of the Church cannot be princially vsed agaynst me whiche am so farre from denying of the Scriptures that I appeale vnto them vtterly as to the onely iudge Yorke A pretty matter that you will take vppon you to iudge the Churche I pray you where hath your Churche bene hetherto For the church of Christ is Catholicke and visible hetherto Brad. My Lord I doe not iudge the Church when I discerne it from that congregation those whiche be not the Church I neuer denyed the Church to be Catholicke visible althought at some times it is more visible then at some Chic I pray you tell me where the Church which allowed your doctrine was these foure hundreth yeares Brad. I will tell you my Lord or rather you shal tell your selfe if you will tell me this one thing where the Churche was in Helias his time when Helias sayde that hee was left alone Chic That is no aunswere Bradford I am sory that you say so but this will I tell your Lordship that if you had the same eyes wherwith a man might haue espied the Churche then you woulde not say it were no answere The true 〈…〉 euery man hath not eyes to see it The fault why the Church is not seene of you is not because the Churche is not visible but because your eyes are not cleare inough to see it Chic You are much deceaued in making this collation betwixt the Church then and now Yorke Uery well spoken my Lord for Christ sayde aedificabo Ecclesiam I will build my Church and not I doe or haue built it but I will build it Bradford The â—ishops 〈◊〉 to an 〈…〉 My Lordes Peter teacheth me to make thys collation saying as in y e people there were false Prophetes which were most in estimation afore Christes comming so shall there be false teachers amongest the people after Christes comming and very many shall follow them And as for your future tense I hope your grace will not therby conclude christes Church not to haue bene before but rather that there is no building in the Church but by Christes worke onely for Paule and Apollo be but watterers Chichester In good fayth I am sory to see you so light in iudging the Church Yorke He taketh vpon him as they all doe to iudge the Church A man shall neuer come to certaintie that doth as they do Brad. My Lordes I speake simply what I thinke desire reason to aunswere my obiections Your affections sorrowes can not be my rules If that you consider y e order and case of my condemnation I can not thinke but y t it should somethyng moâ—e your honours You knowe it well enough for you heard it no matter was layd against me but what was gathered vpon mine owne confession Because I did denye Transubstantiation and the wicked to receaue Christes body in the Sacrament therefore I was condemned and excoÌ„municate but not of the churche although the pillers of the church as they be taken did it Chichester No. I heard say the cause of your imprisonmeÌ„t was for that you exhorted the people to take the sword in the one hand and the mattocke in the other Brad. My Lord I neuer ment any such thing nor spake any thing in that sort False surmâ—â—e agaynst Bradford Yorke Yea and you behaued your selfe before the Counsel so stoutly at the
people two wayes and two mansion places The maysters by Christe and Satan the people be seruitures to eyther of these the wayes be strayte and wyde the mansions be Heauen and Hell Agayne consider that thys worlde is the place of tryall of Gods people and the deuils seruauntes for as the one will follow hys mayster what soeuer commeth of it so will the other For a tyme it is hard to discerne who pertayneth to God and who to the Deuill as in the calme and peace â—ffliction â—â—eth who 〈◊〉 with God and who goe with the Deuill who is a good shipman and warriour and who is not But as when the storme aryseth the expert mariner is knowne and as in warre the good souldiour is seene so in affliction and the Crosse easily Gods children are knowne from Sathans seruauntes for then as the good seruaunt will followe his mayster so will the godly followe theyr captayne come what come will where as the wicked and hipocrites will bid adewe and desire lesse of Chrystes acquayntaunce For whiche cause the Crosse is called a probation and tryall because it tryeth who will goe wyth God and who will forsake hym â—hristes 〈◊〉 the â—â—aller and 〈◊〉 And nowe in Englande wee see howe small a companye Christe hath in comparison of Sathans Souldioures Let no manne deceiue hymselfe for hee that gathereth not wyâ—h Chryste scattereth abroade No man canne serue two maysters the Lorde abhorreth double heartes the luke warme that is such as are both hote and colde hee spitteth out of hys mouthe None that halte on bothe knees doth GOD take for hys seruauntes The way of Chryste is the strayte waye and so straite that as a few finde it and few walke in it so no man can halte in it but must needs goe vpright for as the straytnes will suffer no reeling to this side or that side so if anye man halte he is lyke to fall of the bridge into the pit of eternall perdition Striue therefore good mayster Doctour nowe you haue founde it to enter into it and if you shoulde be called or pulled backe looke not on this side or that side or behynde you as Lots wyfe did but strait forwardes on the end which is set before you though it bee to come as euen nowe present lyke as you doe and will your pacientes to doe in purgations and other your ministrations A wise man will euer consider the ende to consider the effecte that will ensue where through the bitternesse and lothsomnesse of the purgation is so ouercome and the paynefulnes in abiding the woorkyng of that is minystred is so eased that it maketh the pacient willyngly and ioyfullye to receaue that is to be receiued althoughe it be neuer so vnpleasaunt so I saye sette before you the ende of thys strayte waye and then doubtlesse as Paule sayth aeternum pondus gloriae pariet i. It shall bryng with it an eternall weight of glory whilest we looke not on the thinge whiche is seene for that is temporall but on the thynge whiche is not seene whiche is eternall So dothe the husbandman in plowing and tillyng set before hym the haruest tyme so doth the fisher consider the draught of hys nette rather then the castyng in so dothe the Marchaunt the returne of hys marchaundise and so shoulde we in these stormye dayes set before vs not the losse of our goodes libertye and verye lyfe but the reapyng tyme the commyng of oure Sauioure Christ to iudgement the fire that shall burne the wicked and disobedient to GODS Gospell the blaste of the Trumpe the exceeding glory prepared for vs in heauen eternally such as the eye hath not seene the eare hath not heard not the hart of man can conceaue The more we lose here The glorious recompence of such as suffer for the Lord. the greater ioye shall we haue there The more we suffer the greater triumphe For corruptible drosse wee shall finde incorruptible treasures for golde glorye for siluer solace without ende for riches robes royall for earthly houses eternall pallaces myrthe without measure pleasure without payne felicitie endles Summa we shall haue God the father the sonne and the holye Ghost Oh happye place oh that thys daye woulde come Then shall the ende of the wicked be lamentable then shall they receaue the iust rewarde of Gods vengeaunce then shall they crye woe woe that euer they dyd as they haue done Reade Sapien. 2.3.4.5 Read Mathew 25. Read 1 Corinthians 15. 2. Corrinthians 5. and by faythe which GOD increase in vs consider the thing there sette foorthe And for youre comforte reade Hebrewes 11. to see what fayth hath done alwayes consideryng the way to heauen to be by many trybulations and that all they which wyll lyue godlye in Christ Iesu must suffer persecution You knowe thys is oure Alphabet He that will be my Disciple The way to heauen is by tribulations sayth Chryst must denye himselfe and take vp hys Crosse and followe me not thys Byshop nor that Doctour not this Emperoure nor that Kynge but me sayth Christ For he that loueth father mother wyfe children or very life bettter then me is not worthye of me Remember that the same Lorde saythe Hee that will saue hys lyfe shall lose it Comforte your selfe with thys Math. 8. that as the Deuils had no power ouer the Porkets or ouer Iobs goodes without Gods leaue so shall they haue man ouer you Remember also that all the heares of your head are numbred with God The Deuill may make one beleeue he will drowne hym as the Sea in hys surges threatneth to the land but as the Lorde hath appoynted boundes for the one ouer the whiche hee can not passe so hath he done for the other On God therefore cast your care loue hym serue hym after hys worde feare hym trust in hym hope at hys hand for all helpe and alwayes praye lookyng for the Crosse and whensoeuer it commeth be assured the Lorde as he is faythfull so he will neuer tempte you further then hee will make you able to beare but in the middest of the temptation will make suche an euasion as shall be most to his glorye and your eternall comforte GOD for hys mercye in Christe with hys holye spirite endue you comfort you vnder the winges of hys mercye shadowe you and as hys deare childe guyde you for euermore To whose mercfull tuition as I doe with my harty prayer commit you so I doubt not but you pray for me also so I beseech you to doe still My brother P. telleth me you woulde haue the last part of S. Hieromes woorkes to haue the vse thereof for a fortenight I cannot for these three dayes well forbeare it but yet on Thursday next I will send it you if God let me not and vse me and that I haue as your owne The LORD for hys mercye in Chryste directe our wayes to hys glorye Out of prison by yours to commaund Iohn Bradford
geue vs a bishop But they obtrude vnto vs a butcher rather or a bitesheepe then a Bishop They brag of Peters succession of Christes vicare this is alwayes in theyr mouth But alas how can we call hym Christes Vicare that resisteth Christ oppugneth his veritie persecuteth hys people and lyke a Prelate preferreth himselfe aboue God and man How or wherein doth the Pope and Christ agree How supplieth hee Peters ministery that boasteth of hys succession Therfore to beginne withall which I will vse presently for a conclusion The Bishop of Rome seemeth in deede rather a Butcher then a Bishop if the Papists will haue the B. of Rome supreme head of the Churche of Christ in earth they must afore they attayne this gâ—ue vs a Bishop in deed and not in name For whosoeuer he be that will make this the bond of vnitie whatsoeuer the Bishop of Rome be surely this must needes folow that they do nothyng els but teach a most wicked defection and departing from Christ. But of this if God lend me lyfe I purpose to speake more at large hereafter Now will I betake your Ladyship vnto the tuition of God our father and Christ our onely head pastour keeper to whom see that you cleaue by true fayth which dependeth onely vpon the word of God which if you doe follow as a lanterne to your feete and a light to your steps you shall theÌ„ auoyd darkenes and the daungerous deepes whereinto the Papists are fallen by the iust iudgement of God and seeke to bryng vs into the same dungeon with them that the blynd following the blind they both mayfall into the ditch out of the which God deliuer them accordyng to hys good will and preserue vs for his names sake that we beyng in his lyght may continue therein and walke in it whilest it is day so shall the night neuer ouerpresse vs wee goyng from lyght to lyght from vertue to vertue from fayth to fayth from glory to glory by the gouernaunce of Gods good spirite which God our father geue vnto vs all for euer and euer Amen Your brother in bondes for the testimonye of Iesus Christ Ioh. Bradford Here followeth another letter of M. Bradford to one Richard Hopkins shiriffe sometimes of Couentry He wrote also an other fruitefull letter to this Richard Hopkins which you may read in the booke of letters of the Martyrs yet beyng as I heare say alyue This Hopkins whom M. Bradford commendeth so much in this letter duryng the tyme of his shiriâ—ealtie was detected and accused by certaine malignant aduersaries of matter pertaing to religion What matter it was I am not yet certainly informed vnles it were for sending and lendyng vnto a theefe being then in prison ready to be hanged a certain English booke of scripture for his spirituall comfort Whereupon or els vpon some such like matter he being maliciously accused was sent for and committed to the Fleete and there endured a sufficient tyme not wythout great perill of lyfe Notwithstandyng the sayd Hopkins beyng at length deliuered out of prison followyng thys counsaile of M. Bradford and mindyng to keepe his conscience pure from Idolatry was driuen with his wife and 8. yong children to auoyde the realme and so leauyng all other worldly respects with his great losse and dammage went into high Germany where he contiued in the Citie of Basill till the death of Queene Mary being like a good Tobias to his power a frendly helper and a comfortable relieuer of other Englishe exiles there about him Gods holy blessing so working with hym therefore that in those far countries neither he fell in any great decay neither any one of all his houshold during all that tyme there miscaried but so many as he brought out so many he recaried home againe yea that with aduantage and gods pleÌ„ty withall vpon him Now the letter written to this Richard Hopkins by M. Bradford is this ¶ A Letter to Maister Richard Hopkins then Shiriffe of Couentry and prisoner in the Fleete for the faythfull and constant confessing of Gods holy Gospell DEarely beloued in the Lord I wish vnto you as vnto myne owne brother yea as to myne owne hart roote A letter of M. Bradford to Richard Hopkins prisoner the same tyme for his conscience Gods mercy the feelyng of the same plentifully in Christ our sweete sauiour who gaue himselfe a raunsome for our sinnes and price for our redemption praysed therefore bee his holy name for euer and euer Amen I will not go about to excuse my selfe for not sendyng vnto you hetherto suffring for the Lordes sake as you do to the comfort of mee and of all that loue you in the truth but rather accuse my selfe both before God and you desiring you of forgiuenesse and with me to pray to God for pardon of this my vnkind forgetting you and al other my sinnes which I beseech the Lord in his mercy to do away for his Christes sake Amen Now to make amends to you ward I would be glad if I could but because I cannot I shall hartily desire you to accept that will and this which I shal now write vnto you there after I meane after my will and not after the deed to accept and take it At this present my deare hart in the Lord you are in a blessed state although it seem otherwise to you or rather vnto your olde Adam the which I dare now be so bold as to discerne from you because you would haue him not onely discerned but also vtterly destroyed For if God be true then is his word true Nowe his worde pronounceth of your state that it is happy therefore it must needes bee so To prooue this I thinke it need not for you know that the holy ghost saith That they are happy which suffer for righteousnes sake and that Gods glory and spirit resteth on them which suffer for conscieÌ„ce to God Now this you cannot but know that this your suffering is for righteousnesse sake and for conscience to Godwards for els you might be out of trouble eueÌ„ out of hand I know in very deed that you haue felt and do feele your vnthankfulnesse to God and other sinnes to witnes to you that you haue deserued this prisonment and lacke of libertie Martyrs persecuted not for their sinnes but for Christ onely the Gospell betwixt God and your selfe and I would you so would confesse vnto God in your prayers with petition for pardon and thanks geuing for his correctyng you here But you know that the Magistrates doe not persecute in you your sinnes your vnthankfulnesse c. But they persecute in you Christ hymselfe his righteousnesse his veritie and therefore happy be you that haue founde such fauor with God your father as to accompt you worthy to suffer for his sake in the sight of man surely you shall reioyce therfore one day with a ioy vnspeakeable in the sight of man also You may thinke
Masses What man in all the primitiue Churche more then 4. hundreth yeares after the Apostles time did euer so say or thinke at what tyme there were no suche priuate Masses vsed Priuate Masses But afterwarde in the processe of the Article folowe other blinde sophistications to make the people beleeue that they should receiue by them diuine consolations and benefites And why doe they not plainely declare what consolations and benefites those be By application of masses is ment when the passiâ— and merites of Christ is applied to any by the vertue of the Masse The Bishops here do name no application and merite for they knowe that they can not be defended Yet they dally wyth glosing wordes whereby they may winde out and escape if any should improue their application And yet notwithstanding they would haue this their application to be vnderstanded and beleeued of the people They woulde haue this Idolatrous perswasion confirmed to witte that thys sacrifice doth merite vnto others remission A poena culpa release of all calamities and also gaine luker in common trafficke and to conclude whatsoeuer els the carefull heart of man doth desire The lyke Sophistication they vse also where they say that Priests mariage is against the law of God They are not ignoraunt what S. Paule sayth Priestes mariage 1. Tim. 3. A Bishop oughte to be the husband of one wife and therefore they know right well that Mariage is permitted to Priestes by the law of God But because nowe they say they haue made a vowe they goe craftely to worke and doe not say that priests for their vowes sake can not marrie but plainely geue out the Article after this sorte that Mariage of Priestes is vtterly against the lawe of God Againe what impudencie and tyranny do they shew moreouer when they compell mariages to be dissolued and command those to be put to death whych will not put away their wiues and renounce theyr matrimony Wher as the vow of Priests if it had any force at all should extend no further but onely to put them from the ministerie if they would mary And this no doubt is the true meaning of the Councels and Canons O cursed Byshops Winchester cuâ—â—â—ning in the arte of iugling called deceptio visus O impudent and wicked Winchester who vnder these colourable fetches thincketh to deceiue the eyes of Christ and the iudgements of all the godly in the whole worlde These things haue I wrytten that you may vnderstand the crafty sleights and so iudge of the purpose and pollicie of these Byshops The worde of God ought simply to be handled without all sophistryâ— For if they woulde simply and hartely search for the truth they would not vse these craftie collusions and deceitfull iugglings This Sophistication as it is in all other affaires pernitious and odious so aboue al things most specially it is to be auoyded in matters of Religion wherein it is a heynous impiety to corrupt or peruert the pure word of God And heereof the Deuill whiche is called Diabolus specially taketh his name because he wrasteth the word of God out of mennes hearts by such false iuggling and sophistical cauillations And why do not these Bishops as well plainely vtter and confesse that they will abide no reformation of doctrine and Religion in the Church for that it shall make against their dignitie pompe pleasure Why do not their adherents also and such as take their part plainly say that they will retaine still thys present state of the Churche for their owne profite tranquilitie and maintenaunce Thus to confesse The cloked hipocrisie of false Papistes were true and plaine dealing Now whiles they pretende hypocritically a false zeale and loue to the truth and sincere Religion they come in w t their blinde sophistications wherwith they couer their errours for their Articles set forth in thys act be erroneous false impious how glorious soeuer they seme outwardly Wherfore it were to be wished that these bishops would remember Gods terrible threatning in the prophet Esay Wo to you sayeth he which make wicked lawes Esa 10. Esa. 5. What wil you doe in the day of visitation and calamitie to come c. Woe vnto you that call euill good c. Now to come more nere to the matter which we haue in hande this cannot be denied but that long and horrible darkenes hath bene in the church of Christ. Mans traditions counted for Gods seruice Mens traditions not onely haue bene a yoke to good mens consciences but also which is much worse they haue bene reputed for Gods holy seruice to the great disworship of God There were vowes thyngs bequeathed to churches diuersitie of garments choice of meats long babling prayers pardoÌ„s image worship manifest idolatry committed to saints the true worship of God and true good workes not knowen Briefly little difference there was betwixte the Christian and heathen religion as stil is yet at Rome to this present day to be sene The true doctrine of repentance of * remission of sinnes whych commeth by the faith of Christ of iustification of faith of the difference betweene the lawe and the gospell of the right vse of the SacrameÌ„ts was hid and vnknowen The keyes were abused to the maintenance of the Popes vsurped tyrannie Ceremonies of mens inuention were much preferred before ciuile obedience and dueties done in the common wealth Unto these errours moreouer was ioyned a corrupte life The filthy life of the Clergy for lackee of mariage full of all lecherous and filthy lustes by reason of the law forbidding Priestes to marrie Out of thys miserable darknes God something hath begon to deliuer his church through the restoring againe of true doctrine For so wee must needes acknowledge that these so great and long festred errors haue not ben disclosed and brought to light by the industry of man This restoring of the Gospell is onely of God and not of man but thys light of the Gospel is onely the gift of God who nowe againe hath appeared vnto the Church For so doth the holy Ghost prophecie before how in the later times the godly should sustaine sore perillous conflicts with antichrist foreshewing that he should come enuironed with a mighty and strong army of Bishoppes hypocrites and Princes that he should fighte agaynste the truth and slay the godly And that now all these things are so come to passe it is most euident and caÌ„ not be denied The tirannie of the byshop of Rome hath partly brought in errors into y e church partly hath confirmed them nowe maintaineth the same with force and violence as Daniel well foreshewed And muche we reioyced to see you deuided froÌ„ him By the 6. Articles all errours and traditions are maintayned hoping and trusting well that the Church of England would now florish But your Byshops be not deuided from the Romish Antichrist his Idolatrie errours and vices they
defende and maintaine with tooth and naile for the Articles nowe passed are craftely picked out They confirme all humane traditions in that they establish solemne vowes single life and auricular confession They vpholde and aduaunce not onely their pride and authoritie but all errours wythal in retaining the priuate Masse Thus haue they craftily prouided that no reformation can take any place that their dignitye wealth may still be vpholden And this to be the purpose of the bishops experience it selfe doth plainly teach vs. Nowe what man will not lament to see the glory of Christ thus to be defaced For as I sayde before this matter concerneth not onely these Articles whyche be there enacted but all other Articles of sound doctrine are likewise ouerthrown Marke 7. if such traditions of men shal be reputed as necessary and to be retained For why doeth Christe say For they worship me in vaine wyth the precepts of men or why doth S. Paule so oft detest mennes traditions It is no light offence to set vp new kindes of worshipping and seruing of God without his worde God will not be worshipped but after his worde Prou. 3. or to defend the same Such presumptioÌ„ God doth horibly detest which wil be knowen in his word onely He wil haue none other Religions inuented by mans deuise for els all sorts of religions of all nations might be approued allowed Leane not sayth he to thine owne wisdome But he sent Christ and commaundeth vs to heare him not the inuention of subtile and politike heads which apply religion to their own luker and commoditie Furthermore priuate Masses â—owes the single life of Priestes numbring vp of sinnes to the Prieste wyth other thinges moe being but mere ordinaunces of men are vsed for Gods true seruice and worship For although the Supper of the Lorde was truely instituted by Christe yet the priuate masse is a wicked prophanation of the Lords supper For in the Canon what corruption is coÌ„tained in this where it is said that Christ is offered and that the worke it selfe is a sacrifice which redemeth the quicke and the deade These things were neuer ordained of Christ yea manifold wayes they are repugnaunt to the Gospell Christ willeth not him selfe to be offered vppe of Priestes neither can the worke of the offerer or of the receiuer by any meanes be a sacrifice This is manifest Idolatry and ouerthroweth thâ— true doctrine of faith and the true vse of the Sacraments By faith in Christ we are iustified and not by any worke of the Priest And the Supper is ordained that the Minister should distribute to others to the intent that they repeÌ„ting for their sinnes shoulde be admonished firmely to beleeue the promises of the Gospell to pertaine vnto them Heere is sette a plaine testimonie before vs that we are made the members of Christ and washed by hys bloude And thys is the true vse of that Supper whyche is ordained in the gospel and was obserued in the primatiue Churche 300. yeares and more from the which we oughte not to be remooued For it is plaine impietie to transferre the Lordes institution to any other vse as wee are taughte by the seconde commaundement Wherefore these priuate Masses for asmuche as they swarue from the right institution of Christ manifold waies as by oblation sacrifice application and many other ways besides 1. Cor. they are not to be reteined but to be abolished Flie sayeth S. Paule from al Idolatrie In these priuate masses muche Idolatrie is committed which we see our bishops now so stoutly to defeÌ„d and no maruell Maâ—â— â— For in the latter times y e scripture plainly sheweth that great Idolatrie shall raigne in the Church of God As Christ himselfe also signifieth saying When ye shal see the abhomination of desolation which is foretold of the Prophet Daniel standing in the holy place he that readeth Dan. â—â— lette him vnderstande And Daniel in the 11. chapter And he shall worship the God Maozim in his place and shall adore the God whom his fathers knew not with gold siluer and precious stones Both these places speake of the masse Thys kinde of worship and horrible prophanation of the Sacrament God abhorreth For howe many sundry kindes of manifest impiety are here committed in this one action of the Masse First it is set foorth to sale Secondly they that are vnworthy are compelled to receyue whether they will or no. Thirdly it is applied for meritorious and satisfactorie for the quicke and the deade Fourthly many thynges are promised thereby as prosperous nauigation remedies against diseases both for manne and beast wyth other infinite moe These be most manifest and notorious abhominations But besides these there be other also no lesse to be reprehended whych the simple people doe not so plainly see Such worshipping and seruing of God is not to be set vp after the phantasie of men Wherfore they do wickedly when they offer sacrifice to God without his commaundement For when of this woorke they make a sacrifice they imagine that priuate Masses are to be done because God would be worshipped after this sorte And we see that Masses are bought with gold and siluer great riches and sumptuous charges also the Sacrament to be caried about in gold and siluer to be worshipped whereas the sacrament was neuer ordeined for any such purpose Wherfore seeing the commandement of God biddeth flie from Idolatry priuate Masses are not to be maintained And I maruell what they saye that such priuate Masses are necessarily to be reteyned when it is euident that in the olde time there was none such Shal we thinke that thinges perteining to the necessary worship of GOD could so long be lacking in the primatiue Church 300. yeares after the Apostles and more What can be more absurde and against all reason We see these priuate Masses to be defended with great labour and much a doe of some for feare lest their gayne should decay of some because they would serue the affection of the vulgare people whiche thinketh to haue great succour therby and therefore are loth to leaue it rather then for any iust cause or reason to lead them But howsoeuer they do a most manifest euident cause there is why these priuate Masses ought to be abolished For first their application vndoubtedly is wicked neither doth the work of the priest merite any grace to any person but euery one is iustified by his owne fayth Neither againe would God haue any man to trust vpon any ceremony but only to the benefite of Christ. And most certaine it is that the application of these Masses for the dead is ful of great errour and impietie But here come in blinde gloses albeit to no purpose to excuse this application Application of the Masse 〈◊〉 For vniuersally amongest all the people who is he that thinketh otherwise but that thys worke is auaylable for the whole Church Yea the Canon