diuinitie a frier Iacobine named Bassinet who then answered againe with this Oration This is a weyghty matter sayd he and of great importaunce The oration of Bassinet answering to the Byshop of Aix We muste therefore proceede wisely and in the feare of God and beware that we do nothing rashly For if we seeke the deathe and destruction of these poore and miserable people wrongfully whē the King and the Nobilitie shall heare of suche an horrible slaughter we shall be in great daunger least they doe to vs as we reade in the Scriptures was done to the priestes of Baal For my parte I must say and vnfainedly confesse that I haue too rashly and lightly signed many processes against those which haue bene accused of hereticall doctrine but nowe I do protest before God whyche seeth and knoweth the hearts of men that seeing the lamentable end and effect of mine assigments I haue had no quietnesse in my conscience considering that the secular iudges at the reporte of the iudgement and sentence geuen by mee and other Doctours my companions haue condemned all those vnto most cruel death whome wee haue iudged to bee heretickes The godly repentance of Bassinet And the cause why in conscience I am thus disquieted is this that now of late since I haue geuē my self more diligently to the reading cōtēplatiō of the holy scriptures I haue perceiued that the most part of those Articles which they that are called Lutheranes doe maintayne are so conformable and agreeing to the Scriptures The testimony of Bassinet for Lutherans that for my part I can no longer gainesay them except I should euen wilfully and maliciously resist and striue against the holy ordinances of God Al be it hetherto to maintaine the honour of our holy mother the Churche and of our holy father the Pope and of our order I haue consented to the opinions doings of the other Doctours as well through ignoraunce as also because I woulde not seeme to attempt any thing against the will and pleasure of the Prelates and Vicares generall But now it seemeth vnto mee that wee ought not any more to proceede in this matter as wee haue done in time past It shall be sufficient to punish them with fines or to banish them which shall speake too intemperately or rashly against the constitutions of the Churche and of the Pope and such as shall be manifestly conuicted by the holy Scriptures to be blasphemers or obstinate heretickes to be condemned to deathe according to the enormity of the crimes or errours or els to perpetuall prisone And this my aduise and counsaile I desire you to take in good part With this counsaile of Bassinet al the company was offended but especially the Bish. of Aix who lifting vp his voyce aboue all the rest sayd thus vnto hym O thou man of litle faith God and the Pope and the obedience to them two compared together whereof art thou in doubt Doest thou repent thee of that thou haste well done Thou haste tolde heere a tale that smelleth of fagottes and brimstone Is there any differēce thinkest thou betwene herisies and blasphemies spoken and mainteined againste the holy Scriptures and opinions holden against our holy mother the Church and contrary to our holy father the Pope a most vndouted and true God in earth Iohn 3. Art thou a maister in Israel and knowest not these things Then said the Bishop of Arles could any man entreat better of the little Barke of Christ Iesus then my Lorde of Aix hath done Then stoode vp Bassinet agayne and made thys Oration It is true that my Lorde the Bishop of Aix hathe very well set out the manners and state of the Clergie An other Oration of Bassinet and hath aptly reprooued the vices and heresies of this present time and therefore so soone as mention was made of the shippe of Christ Iesus it came in my minde first of all of the high Bishop of Hierusalem the Priestes the Doctours of the lawe the Scribes and Phariseys whyche sometime had the gouernaunce of this shippe being ordeined pastours in the Church of God But when they forsooke the lawe of God and serued him with mennes inuentions and traditions he destroyed those Hypocrites in his great indignation and hauing compassion and pitie vppon the people which were lyke sheepe without a shepheard hee sent diligent fishers to fishe for menne faithfull workemen into his haruest and labourers into hys vineyeard which shall all bring foorth true fruites in their season Secondly considering the purpose and entent of the reuerent Lord Bishop of Aix I called to minde the saying of the Apostle in his ◠Epistle and 4. chapter vnto Timothe That in the latter daies some shall fall away from the faith following after deceitfull spirites and the doctrine of deuils And the Apostle geueth a marke whereby a man shall know them Likewise our Lord Iesus Christ in the 7. chapter of Mathew sayeth That the false Prophetes shall come clothed in sheepes skinnes but inwardly they are rauening Wolues and by their fruites they shall be knowen By these two and diuers such other places it is easy to vnderstand who are they that goe about to drowne this little barke of Christ. False pastors in Christes church described Are they not these which fill the same wyth filthy and vncleane thinges With mire and dirt with puddle and stinking water Are they not those which haue forsaken Iesus Christe the fountaine of liuing water and haue digged vnto them selues pittes or cesternes whych will holde no water Truely euen those they are which vaunt themselues to be the salte of the earth and yet haue no sauour at all which cal them selues pastours yet are nothing lesse then true pastours for they minister not vnto the shepe the true pasture and feeding neither deuide and distribute the true bread of the word of life And if I may be bolde to speake it would it not be at this present as a great wonder to heare a Bishop preache as to see an Asse flie Are not they curssed of God whych glorye and vaunte them selues to haue the keyes of the kingdome of heauen and neither enter in them selues Math. 23. nor suffer them that wold enter to come in They may be knowen right well by their fruites for they haue forsaken faith iudgement and mercy there is no honest cleane or vndefiled thing in them but their habite theyr rochet theyr surplesse and such other Outwardly they are exceeding neat and trimme but wythin they are full of al abhomination rauine gluttonie Take heede of those that come to you in shepes skinnes but inwardly they are rauening Wolues filthy luste and all manner of vncleannesse They are like painted sepulchers which outwardly appeare beautifull faire but wythin they are full of filth and corruption A man shal know I say these rauening Wolues by their fruites which deuour the quicke and the dead
first commyng out of his countrey with 3. companiōs to seek godly learnyng The story of M. Patricke Hamelton in Scotland went to the Uniuersitie of Marpurge in Germany which vniuersitie was thē newly erected by Phillip Lātgraue of Hesse Of this Phillip Lantgraue of Hesse read before where he vsing conference and familiaritie w t learned men namely with Franciscus Lambertus so profited in knowledge and mature iudgement in matters of Religion Of the vniuersitye of Mapurge reade pefore that he through the incitation of the sayde Lambert was the first in all y e Uniuersitie of Marpurge which publickely did set vp cōclusions there to be disputed of concerning fayth and workes arguing also no lesse learnedly then feruently vpon the same What these propositions and conclusions were partly in his treatise heereafter following called Patrike places may appeare Thus the ingenious witte of this learned Patricke increasing daylye more and more in knowledge and inflamed wyth godlinesse at length began to reuolue with himselfe touching his returne into his countrey being desirous to import vnto hys countreymen some fruite of the vnderstāding which he had receaued abroade Whereupon persisting in his godly purpose he tooke one of the three whome he brought out of Scotland so returned home without anye longer delaye Where he not susteyning the miserable ignoraunce and blindnes of that people after he had valiantly taught and preached the truth and refelled their abuses was first accused of heresie and afterwarde constantly and stoutly susteyning y e quarel of Gods Gospell against the hygh Priest and Archbishop of Saint Andrewe named Iames Beton was cited to appeare before him and his Colledge of Priestes the firste daye of March 1527. But he beeing not onely forwarde in knowledge but also ardente in spirit not tarieng for the houre appoynted preuented the time and came very early in the morning before he was looked for and there mightely disputing against them when he could not by the Scriptures be conuicted The Martyrdom and suffering of M. Patricke Hamelton by force he was oppressed and so the sentence of cōdemnation being geuen against him the same daye after dinner in all the hoate haste he was had away to the fire and there burned the King being yet but a childe whych thing made the Byshops more bold And thus was thys noble Hamelton the blessed seruaunt of God without all iust cause made away by cruell aduersaries yet not without great fruite to the Church of Christ for the graue testimonie of his bloud left the veritie and truth of God more fixed and confirmed in the harts of many then euer could after be pluckt away in so much that diuers afterwarde standing in his quarell susteined also the lyke Martyrdome as hereafter Christ willing shall appeare as place and time shall require In the meane season we thinke good to expresse here his Articles and order of his processe as we receaued them from Scotland out of the registers ¶ The Articles and opinions obiected against Maister Patrike Hamelton by Iames Beton Archbyshop of S. Andrewes THat man hath no free will That there is no Purgatory That the holy Patriarkes were in heauen Articles out of the Registers before Christes passion That the Pope hath no power to loose and binde neyther any Pope had that power after S. Peter That the Pope is Antichrist and that euery Priest hath the power that the Pope hath That Mayster Patrike Hamelton was a Byshop That it is not necessary to obteyne any Bulles from any Byshop That the vow of the Popes religion is a vow of wickednes That the Popes lawes be of no strength That all Christians worthy to be called Christians doo know that they be in the state of grace That none be saued but they are before predestinate Whosoeuer is in deadly sinne is vnfaithfull That God is the cause of sinne in this sence that is that he withdraweth hys grace from men whereby they sinne That it is diuelish doctrine to enioyne to any sinner actuall penaunce for sinne That the sayde M. Patrike himselfe doubteth whether all children departing incontinent after their Baptisme are saued or condemned That auricular confession is not necessary to saluation These Articles aboue written were geuen in and laid agaynst M. Hamelton and inserted in their registers for the which also he was cōdemned by thē whiche hated him to death But other learned men which commoned reasoned with him do testifie that these Articles followyng were the very Articles for the which he suffered 1. Man hath no free will 2. A man is onely iustified by fayth in Christ. His articles otherwise more truely collected 3. A man so long as he liueth is not without sinne 4. He is not worthy to be called a Christian which beleeueth not that he is in grace 5. A good man doth good workes good workes doo not make a good man 6. An euill man bringeth forth euill works euill works being faithfully repented do not make an euill man 7. Faith hope and charitie be so linked together that one of thē can not be without an other in one mā in this life ¶ And as touching the other Articles whereupon the Doctours gaue their iudgements as diuers do report he was not accused of them before the Byshop Albeit in priuate disputation he affirmed and defended the most of thē Heere followeth the sentence pronounced agaynst hym CHristi nomine Inuocato We Iames by the mercy of God Archbyshop of Saint Andrew primate of Scotland The sentēce against M. Patricke Hamelton with the counsayle decree and authoritie of the most reuerend fathers in God and Lordes Abbots Doctours of Theologie professors of the holy Scripture and maysters of the Vniuersitie assisting vs for the time sitting in iudgement within oure Metropolitane Church of S. Andrew in the cause of hereticall prauitie agaynste Mayster Patrike Hamelton Abbot or pensionarie of Ferme being summoned to appeare before vs to aunswere to certeine Articles affirmed taught and preached by him and so appearing before vs and accused the merites of the cause being ripely weyed discussed and vnderstanded by faithfull inquisition made in Lent last passed we haue found the same M. Patrike many wayes infamed with heresie disputing holding and mayntayning diuers heresies of Martin Luther and his followers repugnant to our faith and which is already * Condemned by coūcells and Vniuersities but here is no mentyon of the Scripture condemned by generall Councels and most famous Vniuersities And he being vnder the same infamie wee decerning before him to be summoned and accused vpon the premisses he of euill mind as may be presumed passed to other partes foorth of the Realme suspected and noted of heresie And being lately returned not being admitted but of his owne head without licence or priuiledge hath presumed to preache wicked heresie Note here that these articles agree not with the articles in the Register before mentioned We haue found also
foorth his fruite so did it appeare by thys man Antichristians are those which are against Christ. For he daily seeing the glorye of God to be so blasphemed idolatrous religion so embraced and maintained that most false vsurped power of the Bishop of Rome so extolled was so greeued in conscience and troubled in his spirite that he could not be quiet till he did vtter his minde therein Wherefore dealing priuately with certaine of his frendes he did plainely open and disclose howe blasphemously and abhominably God was dishonoured his worde contemned and hys people whom he so dearely bought were by blinde guides caried headlong to euerlasting damnation and therefore hee coulde no longer endure but muste needes and would vtter theyr abhominations and for his owne parte for the testimonie of his conscience and for the defence of Gods true religion The godly zeale of Tho. Benet would yeelde hymself moste patiently as neare as God woulde geue him grace to die and to shedde hys bloude therein alleaging that his death shoulde be more profitable to the Churche of God and for the edifying of his people then his life shuld be To whose perswasions when hys friendes had yeelded they promysed to pray to God for hym that hee myght be strong in the cause and continue a faithfull souldiour to the ende Which done he gaue order for the bestowing of such bookes as he had and very shortlye after in the moneth of October hee wrote his minde in certaine scrolles of Paper whyche in secreate maner he set vp vpon the doores of the Cathedrall churche of the Citie in which was wrytten The Pope is Antichrist and we ought to worshippe God onely The Pope is Antichrist and no Saintes These bils being found there was no smal adde and no litle search made for the inquiry of the heretike that should set vp these bils Benet setteth vp billes against the Pope and the Maior his officers were not so busie to make searches to find this heretike but the bishop and all his doctors were as hote as coales enkindled as though they had bene stong w t a sort of waspes Wherefore to kepe y e people in their former blindnes order was taken that the doctors should in hast vp to the pulpit euery day and confute this heresie Neuerthelesse this Thom. Benet keping his own doings in secret went the sonday folowing to the cathedral church to the Sermon and by chaunce sate downe by 2. men which were the busiest in al the city in seking searching for this heretike and they beholding this Benet sayd the one to the other Surely thys fellowe by all likelyhoode is the heretike that hath set vp the billes and it is good to examine him Benet almost tak◠in the church Neuertheles whē they had wel behelde him and saw the quiet and sober behauiour of the man his attentiuenes to the preacher his godlinesse in the Church being alwayes occupied in hys Booke which was a Testament in the Latine tongue were astonied and had no power to speake vnto him The storyes a little vary touching the taking of Benet but departed left hym reading in his booke As touching this poynte of Benets behauior in the Church I finde the reportes of some other a litle to vary and yet not much contrary one to the other For in receiuing the letters and wrytings of a certain minister whych at the same time was present at the doynge hereof in Exeter thus I finde moreouer added concerning the behauiour of this Thomas Benet in the Church At that time sayth he as I remember doct Moreman Crispin Caseley wyth suche other bare the swinge there Beside these were there also preachers there Doctors friers in Exeter one Doctour Bascauild an vnlerned doctor God knoweth and one D. Dauid as wel learned as he both Gray friers and doctor I know not who a Blacke frier not much inferiour vnto them Gregory Bassed Fryer of Exeter Moreouer there was one Bacheler of Diuinitie a Gray frier named Gregory Bassed in deede learned more then they all but as blinde and superstitious as he whych was most Whych Gregorie not long before was reuolted from the way of righteousnes to the way of Beliall for in Bristowe sayth the author he lay in prison long almost famished for hauing a booke of M. Luther called his questions which he a long time priuily had studied for teaching of youth a certaine Cathechisme To be shorte the braines of the Canons and Priests the officers and commons of that Citie were very earnestly busied howe or by what meanes suche an enormious heretique whyche had pricked vp those billes might be espied and knowen but it was long first At last the Priestes founde out a toye to curse him what soeuer he were with booke bel and candle which curse at that day seemed most fearefull and terrible The maner of the curse was after this sort One of the Priestes apparelled all in white ascended vp into the pulpit The priestes curse they cannot tell whom The other rabblement wyth certaine of the two orders of Friers and certaine superstitious Monks of S. Nicholas house standing round about and the Crosse as the custome was being holdē vp with holy candles of waxe fixed to the same he began his sermon w t this Theame of Iosue Est blasphemia in Castris There is blasphemie in the armie and so made a long protestation but not so long as tedious and superstitious and so concluded that that foule and abominable heretike which had put vp such blasphemous billes was for that his blasphemie damnably accursed and besought God our Lady S. Peter Patrone of that church with all the holy companie of martyrs confessors and virgines that it might be knowen what hereticke had put vp such blasphemous billes that Gods people might auoide the vengeance The maner of the cursing of the sayd Benet was maruelous to beholde for as muche as at that time there was fewe or none The manner of the popes blacke curse with booke bell and candle vnlesse a Sherman or two whose houses I well remember were searched for billes at that time and for bookes that knew any thing of Gods matters or how God doeth blesse theyr curses in such cases Then sayde the Prelate by the authoritie of God the father almighty and of the blessed virgin Mary of S. Peter and Paule and of the holy Saints we excommunicate we vtterly curse and banne commit and deliuer to the deuill of hell him or her what soeuer he or shee be that haue in spite of God and of S. Peter whose church this is in spite of all holy saintes and in spite of our most holy father the Pope Gods vicare heere in earth Here is colde charitye and in spite of the reuerend father in God Iohn our Diocesane and the worshipfull Canons Maisters and Priestes and Clarkes which serue God daily in this Cathedrall Church
with his relatiue must be applied of necessitie vnto his geuing of his body vpon the Crosse. Nor we do finde in the whole Scripture where Christ did fulfill his sayde promise made in y e 6. of Iohn but at those said two times Wherefore if we be deceiued in this matter of Transubstantiation we may well say O Lord thou hast deceaued vs. But God forbid that we should once thinke such wickednes of him He must also be vniust of his promise if it be not performed at any season as it is not indeede if it were not at both the said times Then if it were performed as the Catholique Churche of Christe dothe holde determine and beleeue then must it needes be graunted that he gaue at his last Supper his owne body and flesh indeede and verely which he gaue vpon the Crosse for the life of the world though not in so fleshly a manner and bloudie yet the very same flesh and â—loud really after an vnbloudy sort and spiritually He said not This bread is my body nor yet heere with the bread is my body but This is my body which shall be geuen for you Nor he said not this wine is my bloud nor with this wine is my bloud whiche circumstance of plaine speach he would haue vsed if the pure creatures should haue remained but he sayde This is my bloud which is shed for you and for many for the remission of sinnes that is to say the substance hidden vnder these visible formes of bread and wine are my very proper fleshe and bloud I pray you where do you find in the whole body of the Scripture expressed or iustly vnderstanded that Christ gaue but only a bare and naked signe figure or sacrament Or where finde you that he gaue his body wyth bread Anno 1549. it remayning bread still And if you thinke to finde it I pray you shewe me here whether that bodye that hee gaue with materiall bread were his true body or not If not then it was phantasticall if it were his true body as you doe graunt then must there needes be two very true bodyes in one place together Now that it was his verye true body and bloud it is certayne by the playne wordes of the text saying thus Which is betrayed or geuen and which is shedde for you and for many But I will let all this passe ouer and I do requyre of you this one question whether that the sacramentes of the old law and of y e new law be all one Madew If you doe consider the thinges themselues they be all one but if you respecte the onely signes figures and sacramentes outwardly then they be diuers Glin. I doe perceiue your aunswere very well then further to our purpose was Christ then after the same maner in the bread that came from heauen In the paschall lamb and in Isaac as he is in this Sacrament Which if you do graunt me then these propositions were true for Christ to say this Manna is my body this Lambe is my body this Isaac is my bodye Moreouer if the Sacramentes of the olde law and of the law of grace be all one in very deede effect as you seeme to grauÌ„t theÌ„ what difference is betweene the shew bread in Moyses law and the bread that we doe breake that Saynt Paule speaketh of They then had that bread which signified Christ and so doth ours as you say that was bread so is ours and so by your reason there is no difference betweene them yea theyr Manna because it came from heauen was better then this earthly bread that commeth from beneath which is contrarye to the truth for Saynt Paule sayth that the law was geuen by Moyses but the verity was geueÌ„ by Iesus Christ. Wherefore that which Christ gaue was not onely a signe but also the veritye that is to saye the liuing breade that came from heauen the true Lambe that taketh awaye the sinnes of the world and Isaac himselfe which is Christ or els you must graunt me that we christians doe receiue lesse then the Iewes did For they receiued the breade called Manna from heauen and we onely a poore morsel of bread from the earth Theyrs was called Aungelles foode and ours is as you holde little better then common breade Me seemeth that you doe distrust the doctrine of the fayth of Christendome for these fiue hundreth yeares euen as though Christ had forsaken his Catholique Church after one thowsande yeares but that is not so for he promised his holy spirite to assist his spowse the Church and to lead her continually into all trueth from time to time as neede should require Adoration of the Sacrament mainteyned by Glyn. As I remember you sayd that adoration did followe vpon transubstaunciation but the fathers for one thowsand yeares past doe graunt adoration of the sacrament therefore transubstantiation also The minor I proue by the most cleare testimonies of S. Austen S. Ambrose S. Deuise S. Basile and S. Chrisostome Madew I denye mayster Doctour that I sayde any suche thing and therwith I say that the Fathers do vnderstand by adoration a certeine reuerent maner that we should receiue the Lordes supper with which may be called a certeÌ„ veneration but no adoration Glin. No may S. Austen de ciuitate Dei witnesseth that the Ethnikes and Paynims doe esteme the Christians to worship and adore the gods of wheat and barly called Caeres and the God of wyne called Bacchus And agayne S. Austen saith thus Lo no man eateth of that bread except he first adore and worship it Madew By your pacience S. Austen in that place speaketh of the honoring of Christes body now sitting in heauen Glin. Math 26. Marc. Yea mayster Doctor thinke you so And why not also of his blessed body in the sacrament Seing that he saith it is there this is my body which is geuen for you sayth he More playnely he needed not to speake for the reall preseÌ„ce of his blessed body being both able willing to verify his word For if a cunning Lapidary should say to you or me thys is a true right diamoÌ„d Real preâ—â—nce 〈◊〉 by the Papistes a perfecte carbuncle saphyre emrode or any such precious stone we would beleue him though we were ignorant of theyr natures Wherefore we ought much more to beleue our Sauiour Christ God and man in that he sayth this is my body And why then ought we not to honor it in the sacrament Or how many bodies hath Christ seeing you do graunt his body in heauen to be honored but not his body here in the sacrament Madew Forsooth he hath but one very body no moe but the same is sacramentally in the sacrament and substancially in heauen here by fayth and there in deed Glin. Well yet once agayne to you thus The very true body of Christ is to be honored Argument but the same very true body is in the Sacrament ergo the
theÌ„ within the said Deanry whom he shall lyke best to be instructed and appeased in that behalfe And also I haue appoynted that iâ— this beyng done there shall yet remayne any scruple in the parties conscience and himselfe not satisfied then the said partie to repaire vnto one of myne Archdeacons or chaplens vnto whom his mynd shal be most inclined vnto or els to repaire vnto myne owne selfe to bee resolued in his saide scruple or doubt and to receiue and take such order therin as to one of the sayd Archdeacons or vnto me shall therin appeare to be most expedient Further certifieng and declaring vnto you that I haue geuen commaundement herein to all my Archdeacons that they monish and commaund euery pastor Curate within their Archdeaconries that they hauing knowlege hereof doe in the first holiday next then followyng at the masse tyme when the multitude of people is present declare all these thyngs vnto their parishioners and exhort them that they esteeme this grace accordingly and reconcile themselues to the church before the first Sonday after Easter next ensuyng which thyng I also do commaunde by the tenour hereof with intimation that the sayd tyme beyng once past and they not so reconciled euery one of them shall haue processe made agaynst hym accordyng to the Canons as the cause shall require for which purpose the pastours and Curates of euery parish shall be coÌ„manded by their Archdeacon to certifie me in writyng of euery man and womans name that is not so reconciled Further herewith I do signify and declare vnto you that our holy father the Pope Iulius the 3. of that name lyke a most tender and naturall father hearyng of the returne and recouery of his prodigall child this Realme of England hath hymselfe made much ioy and gladnes here at and also all other true christen Realmes haue done the lyke Exhorting you therefore in our Lord not to bee vnthankfull your selues or negligent in this behalfe but diligently to seeke for it ioyfully to embrace it and fruitfully to vse it remembryng with all the monition and charge which came from me the last yeare concernyng your commyng to confession in Lent and receiuyng the sacrament at Easter which monition to all effects and purposes I haue now here repeated and renewed chargyng you and also al your Curates therwith And because al our dueties is earnestly and deuoutly to pray for the prosperous estate of our soueraignes the King and Queene of this Realm I do finally require and pray you as hartily as I can to pray for their maiesties accordingly and specially that it may please almighty God to send vnto her grace a good tyme and to make her a glad mother which cannot be but vnto vs all great ioy much comfort and inestimable profite Geuen at London the 19 day of the moneth of Febr in the yere of our Lord God after the computation of the church of England 1554. and of my translation the 16. * The forme of absolution to be kept by the Pastors and Curates in priuate confessions concernyng this reconciliation OVr Lord Iesus Christ absolue you and by the Apostolike authoritie to me graunted and committed I absolue you from the sentences of excommunication and from all other censures and paynes into the which you be fallen by reason of heresie or schisme or any other wayes and I restore you vnto the vnity of our holy mother the Churche and the Communion of all Sacramentes dispensing with you for all manner of irregularitie and by the same authoritie I absolue you from all your sinnes In the name of the father and of the sonne and of the holy Ghost Amen ¶ The lamentable history of Maister Iames Hales Iudge IN the history of M. Hooper mention was touched a little before of Iudge Hales The history of Iuâ—ge 〈◊〉 wherefore somethyng would be sayd more in this place touching that matter But because the story of that man and of his ende is sufficiently comprehended in our first booke of Acts and MonumeÌ„ts we shall not greatly need to stand vpon rehersall of euery perticular matter touching the whole but only taking the chiefest and leauyng the rest we will report somewhat of the communication betwene the B. of Winchester hym declaring withal how false and vntrue the excuse is of our aduersaries which so precisely by the law defend theÌ„selues and say that in all their doyngs they did nothing but by y e Law to beare them out Which if it be so how did they theÌ„ to Anne Askew What law had they when they had condemned her first for a dead woman then afterward to rack her The Catholickes proued to doe agaynst the law in Q Maryes tyme. By what law did they cal vp M. Hooper prison him for the Queenes debt when the Queene in very deede did owe hym foure score pounds and kept hym a yeare and a halfe in prison and gaue hym neuer a penny pag. 1577. By what law did B. Boner condemn and burne Richard Mekins a lad of xv yeares when the first Iurie had quit hym and at the stake reuoked all heresies and praised the sayd Boner to be a good man and also hauing him in prison would not suffer his father and mother to come to hym to comfort their owne chylde pag. 1168. What lawe had they to put Maister Rogers in prison when hee dyd neyther preache nor reade Lecture after the tyme of the Queenes inhibition and when they had kept hym in his owne house halfe a yeare beyng not depriued of anye liuyng yet would not let hym haue a halfe peny of his owne liuyngs to relieue hym his wyfe and xi childreÌ„ pag. 1574. By what law was Thomas Tomkins hand burnt and afterward his body consumed to ashes What good law or honestie was there to burne the 3. poore womeÌ„ at Garnsey with the infant chyld fallyng out of the mothers woÌ„be when as they all before theyr death recanted their wordes and opinions and were neuer abiured before So here likewyse in this case what order or right of law did Steuen Gardiner follow in troublyng imprisoning Iudge Hales when he had done nothyng neither agaynst Gods law nor mans law in proceeding by order of law against certayne presumptuous persones which both before the law and agaynst the law then in force tooke vppon them to say their Masse as ye shall heare in these his answers and communication had with Steuen Gardiner here vnder ensuyng ¶ The communication betwene the Lord Chauncellour and Iudge Hales beyng there among other Iudges to take his oth in Westminster hall An. 1553. October 6. Lord Chauncellour I. Hales MAister Hales ye shall vnderstand that lyke as the Queenes highnes hath heretofore conceiued good opinion of you especially for that ye stood both faithfully lawfully in her cause of iust succession refusing to set your hand to the booke among others y t were against her grace in that behalfe Communication
peoples eyes but to go vpwardes that you can neuer do and this is the true tryall Brad. Anno 1555. â—â—ly Yee must and will I am assured geue me leaue to follow the scriptures and examples of good men Harps Yea. Brad. Well theÌ„ Stephen was accused and condemned as I am that he had taught new and false doctrine before the fathers of the Church then as they were taken Stephen for his purgation improoueth their accusation But how doth he it by going vpwardes no but by coÌ„ming downwardes beginning at AbrahaÌ„ and continuing still till Esayas tyme and the peoples captiuitie From whence he maketh a great leape vntill y t time he was in whiche was I thinke vpon a 400. yeares called them by their right names helhoundes rather then heauen hounds On this sort will I proue my fayth that can you neuer do yours Harpsfield Yea sir if we did knowe that you had the holye Ghost then could we beleue you Here Bradford woulde haue answered that Steuens enemies would not beleue he had the holy Ghost and therefore they did as they dyd but as he was in speaking M. Harps arose vp the keeper and others that stode by began to talk gently praying Bradford to take heede to that maister Archdeacon spake who still sayd that Bradford was out of the church Bradford Syr I am most certaine that I am in Christes Church and I can shew a demonstration of my Religion from time to time continually God our father for the name and bloud of his Christ be merciful vnto vs and vnto al his people and deliuer them from false teachers and blinde guydes through whome alas I feare mee much hurt will come to this realme of England God our Father blesse vs and keepe vs in hys truth and poore Churche for euer Amen Then the Archdeacon departed saying that he would come againe the next morning ¶ The next dayes talke betweene Doctour Harpsfield and Maister Bradford VPon the xvi of February in the morning the Archdeacon and the other two with him came again â—rchdeacon â—arpsfield â—â—meth 〈◊〉 to M. â—â—adford and after a few by wordes spoken they sate downe Harps Maister Archdeacon began a very long Oration first repeting what they had said and how farre they had gone ouer night and therw t did begin to proue vpwards succession of Bishops here in England for 800. yeares in Fraunce at Lyons for 1200. yeares M. Harpsâ—â—eld agayne 〈◊〉 his â—hurch by 〈…〉 in Spayne at Hispalen for 800. yeares In Italy at Milan for 1200. yeares labouring by this to proue his Church He vsed also succession of Bishops in the East Church for the more confirmation of his wordes and so concluded with an exhortation and an interrogation the exhortation that Bradford would obey this church the interrogatioÌ„ whether Brad-could shew any such succession for the demonstratioÌ„ of his Church for so he called it which followed â—radfordes 〈…〉 M. Harpsâ—â—â—â—des 〈◊〉 Bradford Unto this his long Oration Bradford made this short answere my memory is euill so that I cannot aunswere particularly your Oration Therfore I wil generally do it thinking because your Oration is rather to perswade then to proue that a small aunswere will serue If Christ or his Apostles being here on earth had bene required by the Prelates of the churche then to haue made a demonstration of that churche by succession of such high Priestes as had approued the doctrine which he taught I think that Christ would haue done as I do that is haue alledged y t which vpholdeth the church euen the veritie y e word of God taught beleeued not by the high Priests which of long time had persecuted it but by the Prophetes and other good simple men which perchaunce were counted for heretickes of the Church which Church was not tied to succession but to the word of god And this to thinke S. Peter geueth me occasion when he sayth that as it went in the Churche before Christes comming so shall it go in the Church after his comming but then the pillers of the church were persecutors of the true Church therfore the like we must looke for now Harps I can gather and proue succession in Ierusalem of the high Priestes from Aarons tyme. Bradford I graunt but not such succession as allowed the trueth Harps Why did they not allow Moses law Bradford Yes and keepe it as touchyng the bookes therof as you doe the Bible and holye Scriptures But the true interpretation and meaning of it they did corrupt as you haue done doe and therefore the persecution which they sturred vpp against the Prophetes and Christ was not for the lawe but for the interpretation of it For they taught as you do now The Iewes corrupt the law as the Papists doe the Scriptures A comparison betweene thâ— old Phariseys our new Papistes that we must fetch the interpretation of the scriptures at your handes But to make an end death I looke dayly for yea hourely and I think my time be but very short Therfore I had need to spend as much tyme with God as I can whilest I haue it for his helpe comfort and therfore I pray you beare with me that I do not now particularly and in moe wordes aunswere your loÌ„g talk If I saw death not so neare me as it is I would then weigh euerye peece of your Oration if you woulde geue me the summe of it and I would answere accordingly but because I dare not nor I will not leaue of looking preparing for that which is at hand I shal desire you to hold me excused because I do as I do and hartely thanke you for youre gentle good will I shall hartily praye God our father to geue you the same light and life I do wish to my selfe so Bradford began to arise vp Harps But then began Maister Archdeacon to tell hym that he was in very perilous case Bolde confideÌ„ce and hope of Gods word and promise semeth strange among them which are not exercised in mortification and that he was sory to see him so setled As for death whether it be nigh or farre of I know not neither forceth it so that you did die well Brad. I doubt not in this case but y t I shall dye well for as I hope and am certaine my death shall please the Lord so I trust I shall dye chearfully to y e comfort of his childreÌ„ Harps But what if you be deceiued Bradford What if you shoulde say the sunne did not shyne now and the Sunne did shine through the windowe where they sat Harps Well I am sory to see you so secure and carlesse Bradford In deed I am more carnally secure and carelesse then I shuld be God make me more vigilant But in this case I cannot be so secure for I am most assured I am in y e trueth Harpsfield That are ye not for you are out of the
rooted out Scriptures reduced to the knowledge of the vulgarr tongue and the state of the Church and religion redressed Concerning all whyche things in the processe of thys volume heere folowing wee will endeuour Christe willing particularly and in order to discourse after that first we shall comprehende a fewe matters which within the beginning of hys raigne are to be noted and collected Where leauing of to write of Empson and Dudley who in the time of king Henry 7. being great doers in executing the penall lawes ouer the people at that time and purchasing thereby more malyce then lands with that whych they had gotten were shortly after the entring of this king beheaded the one a Knight the other an Esquier leauing also to intermeddle w t hys wars triumphes and other temporal affaires we meane in this volume principally to bestowe our trauaile in declaration of matters concerning moste chiefly the state of the Church and of religion as well in this Church of England as also of the whole Church of Rome Wherein first commeth to our handes a turbulent tragedie and a fierce contention which long before had troubled the Churche and nowe thys present yeare 1509. was renewed afresh betweene two certaine orders of begging friers to wit the Dominike friers and the Franciscanes about the Conception of the virgine Marye the mother of Christe The Franciscanes were they which did holde of S. Fraunces Franciscane Friers followed the rule of his testament commonly called Gray friers or Minorites Their opiniō was this that the virgine Mary preuented by the grace of the holy Ghost was so sanctified Dominicke Fryers that shee was neuer subiecte one moment in her conception to Original sinne The Dominike Friers were they which holding of Dominike were commonly called Blacke friers or preaching friers Theyr opinion was that the virgine Mary was conceiued as all other children of Adam be so that thys priuiledge onely belongeth to Christe to be conceiued wythout Originall sinne notwithstanding the sayd blessed virgin was sanctified in her mothers wombe and purged from her Original sinne so as was Iohn Baptist Ieremie or any other priuileged person This friuolous questiō kindling and gendring betweene these two sectes of friers brast out in suche a flame of partes and sides taking that it occupyed the heades and wits scholes and vniuersities almost through the whole Church some holding one parte wyth Scotus A troublous dissention in the Church for the conception of the Virgin Mary some the other parte with Thom. Aquine The Minorites holding with Scotus their maister disputed and concluded that she was conceiued without al spot or note of Original sinne and therupon caused the feast and seruice of the conception of S. Mary the virgine to be celebrate and solemnised in the Church Contrary the Dominike Friers taking side wyth Aquinas Whether the Virgin Mary was conceaued without originall sinne preached that it was heresie to affirme that the blessed virgine was conceiued without the guilte of Originall sinne and that they which did celebrate the feast of her Conception or sayd any Masses thereof did sinne greeuously and mortally In the meane time as thys fantasie waxed hote in the church the one side preaching against the other came pope Sixtus 4. Anno 1476. who ioyning side wyth the Minorites or Franciscanes first sent forth his decree by authoritie Apostolique willing ordaining and commaunding all men to solemnise thys new found feast of the conception in holy Church for euermore offering to al men and women A new foūd feast of the conception of the virgin Mary which deuoutly frequenting the church wold heare masse and seruice from the first euensong of the sayde feast to the Octaues of the same as many dayes of pardone as Pope Urbane the 4. and Pope Mactin the 5. did graunt for hearing the seruice of Corpus Christi day c. and thys Decree was geuen and dated at Rome An. 1476. Moreouer the same Pope to the entent that the deuotion of the people myght bee the more encouraged to the celebration of thys Conception hee added a clause more to the Aue Maria A new Aue Maria of the Popes making graunting great indulgence and release of sinnes to all such as woulde inuocate the blessed Uirgine wyth the same addition saying thus Aue Maria gratia plena Dominus tecum benedicta tu in mulieribus benedictus fructus ventris tui Iesus Christus benedicta sit Anna mater tua de qua sine macula tua processit caro virginea Amen That is Haile Marie full of grace the Lord is with thee blessed art thou among women blessed is the fruite of thy wombe Iesus Christ The Pope addeth to the wordes of the scripture and blessed is Anna thy mother of whome thy virgines flesh hath proceeded wythout blot of originall sinne Amen Wherin thou maist note gentle reader for thy learning three things First how the Pope turneth that vnproperly into a prayer whiche properly was sent of God for a message or tidinges Secondly howe the Pope addeth to the wordes of the Scripture 3. absurdities to be noted in this decree of the pope contrary to the expresse precept of the Lorde Thirdly howe the Pope exempteth Marye the blessed virgine not onely from the seede of Abraham and Adam but also frō the condition of a mortall creature For if there be in her no originall sinne then she beareth not the Image of Adam neither doth shee descende of that seede of whose sede euil proceedeth vpon al men and women to cōdemnation as S. Paul doth teach Rom. 5. Wherfore if she descende of that seede Rom. 5. then the infection of Originall euill must necessarily proceede vnto her If she descend not therof then commeth she not of the seede of Abraham nor of the seede of Dauid c. Againe seeing that death is the effect and stipende of sinne by the doctrine of S. Paule Roma 6. then had her flesh iniurye by the lawe as Christe hym selfe had to suffer the malediction and punishment of death Rom. 6. and so should neuer haue died if originall sinne had no place in her c. But to returne vnto our storie Thys constitution of the Pope being set foorth for the conception of the blessed virgin which was the yeare of our Lorde 1476. it was not long after but the sayde Pope Sixtus perceiuing that the Dominike friers with their complices wold not conforme themselues hereunto The tenour of the popes Bull for the conception of the virgin to be without original sinne directed foorth by the authority Apostolicall a Bul in effect as foloweth Sane cum sancta Romana ecclesia de intemeratae semperque virginis c In English Whereas the holy Churche of Rome hath ordained a speciall and proper seruice for the publique solemnising of the feast of the conception of the blessed virgin Mary certaine orders of the Blacke friers in their publique sermons to the
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
their sentence should be holden and ratified which was that the iudgement of determining this dissension should be reserued to the next Councell which by the report of maister Chauncelour was now in hand to be called and gathered Also vntill all discord and dissension should be appeased whatsoeuer was receiued and beleeued by theyr neighbours he promised in the name of the rest that they would willingly receiue and beleeue the same So that if the word of God hath not hitherto bene clearely and sincerely preached as they said vnto y e people and that there be now some which can teache and preach the same more sincerely it is not their mind or intent to withstand or resist their good doings but that the presidents would wish this one thing diligently to be taken heede of that there be no occasion geuen by any man to moue sedition and in the meane time he commaunded all men quietly to geue ouer all matters vntill Easter nexte and by that time it shoulde be made euident what shoulde be receiued and what left vndone With this answere they were all very well contented and the messengers returned againe to Meldorphe with great ioy and gladnes declaring to the whole congregation what answere was made cōceiuing a sure hope that the matter would shortly come to passe Upon S. Nicholas daye thys Henry preached twise first vpon the Gospell Homo quidam nobilis c. A certaine noble man Luke 19. c. Secondly vpon this text Plures facti sunt sacerdotes c. There are many made Priestes c. with suche a spirit and grace Heb. 7. that all men had him in admiration praieng God most earnestly that they might long haue such a preacher Upon the day of the conception of our Lady he also made two Sermons vpon the first chapter of Mathew expounding the booke of the generation wherein he rehearsed the promises made by God vnto oure forefathers and vnder what faith our fathers that then were had liued adding also that all respect of works being set apart we must be iustified by the same faith All these things were spoken with such boldnes of spirit that al mē greatly maruelled at him geuing thankes to God for his great mercy that had sente them such a Preacher desiring hym moreouer that he would tarrie with them al Christmas to preach for they feared least he should be sent for to some other place In the meane space the Priour and maister Iohn Schinke were not idle The Prier and the Monkes againe conspired against the Gospell for when the Prior perceiued that his malitious enterprise tooke no good successe he adioyned vnto him a companion William a Doctour of the Iacobines and so went vp to Laudanum to the Monks Franciscanes and Minors for helpe and counsaile For those kindes of Friers aboue all other are best instruct by their hypocrisie to deceiue the poore and simple people These Friers streightwaies sent for certaine of the rulers which had all the rule and authoritie and specially Peter Hannus Peter Swine and Nicholas Roden vnto whome they declared after their accustomed maner with great complaintes what an heretique Monke had preached and how he had obteined the fauour almost of all the simple people which if they did not spedily prouide for and withstand the beginnings and put the heretique to death it would come to passe that shortly the honour of our Lady and all Saints together with the two Abbeys shoulde vtterly come to ruine and decay When these simple ignorant men heard these wordes they were greatly moued Whereunto Peter Swine aunswered thus that they had before written vnto the parish priest to Henry what was best to be done notwithstanding if they thought good they would write againe No said y e Prior this matter must be attempted another way for if you write vnto the heretike he wil by and by answer you againe And it is to be feared least the contagion of his heresie do also infect you being vnlearned men for if you geue him leaue to speake and to answere there is no hope that you shall ouercome him The death of Henry conspired by the Monkes and Friers Wherefore they finally determined to take this Henry by night and burne him before the people should know it or he come to his defence to answere This deuise pleased all mē but specially the Franciscane Friers Petrus Hannus the Priors chiefe frend willing to get the chiefe praise and thankes of this matter by the help of maister Gunter did associate vnto him certaine other rulers of the townes neere adioining whose names are heere not to be hidden because they so much affected praise and glorye The names of the conspirators persecutors The names of the Presidentes were these Petrus Hannus Peter Swines sonne Hennicke Lūdane Iohn Holneus Laurence Hannemanus Nicholas Weslingbourgus Ambrose Iohn Brenthusius Marquardus Kremmerus Henstedanus Ludekus Iohānes Weslingus and Petrus Grossus President of Himmigstate All these Presidentes all other that were of Councell to this pretēce assembled together in the Parish of the new Church in the house of maister Gunter where also the Chauncelour was consultyng together with thē how they might burne the sayd Henry secretly comming vpon him without any iudgement or sentence They concluded the next day after the conception of our Lady to meete at Hennyng which is v. myle frō Meldorphe with a great band of husbādmen This determination this made they layd scoutes in euery place that there should no newes of their pretēsed mischiefes come vnto Meldorphe cōmaundyng that as soone as it began to waxe darke they should all gather together There assembled aboue v. C. mē of the countrey vnto whom was declared the cause of their assemble also they were instructed what was to be done for before no mā knew the cause of the assemble but onely the Presidentes When the husbandmē vnderstood it they would haue returned backe agayne refusing to do such a detestable and horrible deede The Presidentes with most bitter threates kept them in obedience A droncken murther to the intent they should be the more couragious they gaue them three barrels of Hamborow beere to drinke About midnight they came in armour to Meldorphe The Iacobines and Monkes prepared torches for them that Henry should not slip away sodēly in the darke They had also with them a false betrayer named Hennegus Hennegus the betrayer of the preacher by whose treason they had perfect knowledge of all thynges With great violēce they burst into the house of the Parish Priest breakyng spoylyng all thynges as the maner of that dronken people is If they found either gold or siluer they tooke it away When they had spoyled all things they violently fell vpon the Parish Priest with great noyse cried out kill the theefe kill the theefe The parish priest violently taken in his house by night Some of
them tooke him by the heare of the head and pulled him out into the durt forcyng him to go with them as prisoner other some cried out saying that y e Parish Priest was not to be medled withall for they had no commission to take him After they had satisfied their lust vpon the Parishe Priest with great rage and furie they ranne vpoÌ„ Henry and drawyng him naked out of his bed Henry Sutphen taken and caried away of the murtherers bound his handes hard behinde him whoÌ„ beyng so bounde they drewe to and fro so long that Peter Hannus which otherwise was vnmercyfull a cruell persecuter of the word of God willed theÌ„ that they should let him alone for y t without doubt he would folow of his owne mynde Then they committed the guidyng of him to Iohn Balco who rather drew him by violence theÌ„ led him When he was brought to Hemmingsted they asked of him how and for what intent he came to Diethmar Unto whom he gently declared the whole cause of his coÌ„myng but they all in a rage cryed out Away with him Henry brought to HeÌ„mingsted away with him for if we heare him talke any longer it is to be feared that he will make vs also heretickes Then he beyng marueilous weary and faynt required to bee set a horsebacke for his feete were all cut and hurt with the yse because he was led all night barefoote When they heard him say so they mocked laughed at him sayâ—ng must we hyre a horse for an hereticke He shall go a foote whether he will or no. Because it was night The cruel handling of Gods Martyr they caried him naked vnto Heyda Afterward they brought him to a certaine maÌ„s house named Calden bound him there with chaynes in the stockes The maister of the house seyng the cruell deede takyng compassion vpon Henry would not suffer it to bee done Wherefore hee was caried away to the Priestes house the Officials seruauÌ„t of Hamburge shut vp in a cupbord was kept by the rude people which all the night mocked scorned him Amongest all other there came vnto him Symon in Altenuord Christian Parish Priest of the new Church both alike ignoraunt wicked persecutors of the word of God demaundyng of him why he had forsaken his holy habite Unto whom he frendly aunswered by the Scriptures but those ignorauÌ„t persons vnderstood nothyng what he sayd Maister Gunterus also came vnto him enquiring whether hee had rather to bee sent to the Byshop of Breme or receiue his punishmeÌ„t in Diethmar Unto whom Henry auÌ„swered if I haue preached any thyng contrary to Gods word or done any wicked act it is in their handes to punish me therfore Gunterus aunswered Harke I pray you frendes barke he desireth to suffer in Diethmar The common people all the night continued drinkyng and swillyng In the mornyng about viij of the clocke they gathered together in y e market place to coÌ„sult what they should do A droncken coÌ„sultation Crucifige Crusifige There the rusticall people boyling with drinke cryed out burne him burne him to the fire with the hereticke Without doubt if we do it we shall this day obtaine great glorie and praise both of God and man for the longer he liueth the more he will seduce with his heresie What neede many words Sure he was to die for they had condemned this good Henry without any iudgement his cause not being heard to be burned At last they commaunded the Crier to proclaime that euerye man that was at the taking of him should be readie in armour to bring him forth to the fire The bloudy broode of Friers helpe forward Amongest all other the Frier Franciscanes were present encouraging the dronken rude people sayeng now ye go the right way to worke Then they bound the saide Henry hands feete and necke and with great noyse brought him forth to the fire Henry brought for 〈◊〉 the fire As he passed by a certaine woman standing in her dore beholding that pitifull sight wept aboundantly Unto whome Henry turnyng himselfe saide I pray you weepe not for me When he came to the fire for very weakenes he sate downe vpon the ground By and by there was present one of the Presidents named Maye which was euidently knowne to be corrupted and bribed with money to this purpose he condemned the said Henry to be burned pronouncing thys sentence vpon him A false sentence of a corrupte iudge For so much as this theefe hath wickedly preached against the worship of our blessed Lady by the commaundement and sufferance of our reuerend father in Christ the Bishop of Breme and my Lord I condemne him heere to be burned and consumed with fire Unto whome Henry answered I haue done no such thing and lifting vp hys eies towards the heauen he said O Lord forgeue them for they offend ignorantly not knowing what they do Thy name O almighty God is holy The tender compassion of a godly woman In the meane time a certaine woman the wife of one Iunger sister of Peter Hannus offered hir selfe to suffer a thousand stripes and to geue them much money so that they would pacifie the matter and keepe him in prison vntill that he might pleade his matter before the whole coÌ„uocation of the countrey When they heard these wordes they waxed more mad The tiranny fury of the people against this blessed Martyr and threw the woman downe vnder feete and trode vpoÌ„ her and beate the said Henry vnmercifully One of the rusticall sort strake him behinde on the head with a sharpe daggar Iohn Holmes of the new Church strake him with a Mace Othersome thrust hym in the backe and in the armes And this was not done once or twice but as often as he began to speake Maister Gunter cried out encouraging them sayeng Go to boldly good felowes truely God is with vs present Where the offeÌ„ce is not done to man coÌ„fessioÌ„ to man there needeth not After this he brought a Franciscane Frier vnto Henry y t he should be confessed Whom Henry demaunded in this maner Brother when haue I done you iniurie either by word or deed or when did I euer prouoke you to anger Neuer saide the frier What should I then confesse vnto you said he that you thinke you might forgeue me The Frier being moued at these words departed The fire as often as it was kindled would not burne Notwithstanding they satisfied their minds vpon him The fire would not kindle striking pricking him with all kind of weapons The saide Henry standing in the meane time in his shyrt before all this rude people at the last they hauing gotten a great ladder bound him hard thereunto and cast him into the fire And wheÌ„ he began to pray to repeate his Creede one strake him vpoÌ„ the face with his fist saieng thou shalt first be burnt and afterward pray prate as much as
Rochester came vnto the Byshop of Norwiches house whereas likewise Ex officio they did sweare certayne witnesses against mayster Thomas Arthur in lyke sorte as they had done before agaynst mayster Bilney and so proceeded to the examination of mayster Arthur whiche being ended vpon certayne interrogatories the Byshop of London warned hym by vertue of hys othe Wâ—rke they neuer so secretly yet Gâ—d bringeth their practises to light at length that he should not reueale his examinations nor his answeres nor any parte or parcell thereof The seconde day of December the Bishops assembled agayne in the same place and sware more witnesse agaynst Mayster Bilney That done they called for Mayster Arthur vnto whose charge they layde these Articles folowing ¶ Articles agaynst Thomas Arthur Artiâ—les against Thomas Arthur 1 IN primis that he exhorted the people in his prayers to pray specially for those that now be in prison which Article he denyed 2 That he sayde though men be restrayned to preache now adayes which is agaynst Gods lawes yet I may preache First by the authoritie of my Lord Cardinall for I haue his licence Secondly by the authoritie of the Uniuersitie Thirdly by the Pope Fourthly by the authoritie of God where he sayeth Euntes in mundum praedicate Euangelium omni creaturae By whyche authoritie euerye man may preach Authoritye to preache and there is neyther Byshop nor Ordinary nor yet the Pope that may make any lawe to let any man to preach the Gospell This Article he confessed that he spake 3 When he spake of Lawes he brought a similitude of Crosses set vp againste the walles of London that men should not pisse there When there was but one Crosse or a fewe more men did reuerence them and pissed not there but when there was in euery corner a Crosse set then men of necessitie were compelled to pisse vpon the Crosses So in lyke manner when there was but a fewe holy and deuoute lawes in the Churche then men were afrayde to offend them Afterwarde they made many lawes for their aduantage The multitude of lawes make lawes to be câ—ntemned and such as were pecuniall those they do obserue and such as are not pecuniall those they call Palea and regard them not and so now adayes there are so many lawes that whether a man do ill or well he shall be taken in the lawe He confessed that he spake the very same or the like words Palea in the Popes decrees The preaching of the Gospell is to be left for no persecution 4 He said Good people if I should suffer persecution for the preaching of the Gospel of God yet there is 7000. more that would preach y e Gospell of God as I do now Therfore good people good people whiche wordes be often rehearsed as it were lamenting thinke not that if these tyrants and persecuters put a man to death the preaching of the Gospell therefore is to be forsaken This Article he confessed that he spake in like words and sense sauing that he made no mention of tyrants 5 That euery man yea euery lay man is a priest He confessed that he spake such wordes declaring in hys Sermon that euery Christian man is a Priest offering vp the sacrifice of prayer and if they dyd murmure agaynste the order of Priesthoode they dyd murmure agaynst themselues 6 That men should praye to no Saintes in heauen but onely to God and they should vse no other Mediatour for them but Christ Iesu our redeemer only This Article he denyed 7 He preached that they shoulde worship no Images of Saintes Aaginst Images whiche were nothing but stockes and stones This he also denied 8 He did preache vpon Whitsonday last within the Uniuersitie of Cambridge such or like wordes and sentences That a Bachelor of Diuinitie admitted of the Uniuersitie or any other person hauing or knowing the Gospell of God shoulde go foorth and preache in euery place and let for no man of what estate or degree soeuer he were and if any Byshop did accurse them for so doing their curses should turne to the harme of themselues He confessed this Which aunsweres thus made and acknowledged the sayd M. Arthur did reuoke and condemne the sayd Articles agaynst him ministred Arthur submitteth himselfe and submitted him selfe to the punishment and iudgement of the Church The thyrd day of December the Byshop of London with the other Byshops assemblyng in the place aforesayd after that Bilney had denyed vtterly to returne to the Church of Rome the Byshop of London in discharge of his coÌ„science as he sayd least he should hide any thyng that had come to his hands he did really exhibite vnto the Notaries in the presence of the sayd Maister Bilney 5. letters of Bylney to the Bysh. of London certaine letters to witte fiue letters or Epistles with one Schedule in one of the Epistles conteyning his Articles and aunsweres folded therein and an other Epistle folded in maner of a booke with sixe leaues which all and euery one he commaunded to be written out and registred and the originals to be deliuered to him agayne This was done in the presence of Maister Bilney desiring a Copie of them and he bounde the Notaries with an othe for the safe keepyng of the Copies and true Registryng of the same Whiche Articles and aunsweres with three of the same Epistles with certaine depositions deposed by the foresayd witnesse Ex Regist Londinensi here followe truely drawen out partly of his owne hand writyng and partly out of the Register * Interrogatories whereupon Maister Thomas Arthur and Maister Bilney were accused and examined 1 WHether they did beleue with their hartes that the Assertions of Luther Interrogatories against Bilney Arthur which are impugned by the Byshop of Rochester were iustly and godly condemned and that Luther with his adherentes was a wicked and detestable hereticke 2. Whether they did beleue that the generall CouÌ„cels and Ecclesiasticall Constitutions once receiued and not abrogat agayn ought to be obserued of all men Constitutions euen for conscience sake and not onely for feare 3. Whether they did beleue that the Popes lawes were profitable and necessary to the preferrement of godlynesse not repugnaunt to the holy Scriptures neither by any meanes to be abrogate but to be reuerenced of all men 4. Whether they did beleue that the Catholicke Churche may erre in the fayth or no The Church and whether they thinke that Catholicke Church to be a sensible Church which may be demonstrate and poynted out as it were with a finger or that it is onely a spirituall Church intelligible knowen onely vnto God 5. Whether they thinke that the Images of Saintes are Christenly set in the Churches Images and ought to be worshypped of all true Christians 6. Whether that a man may beleue without hurt to his fayth or note of heresie the soules of Peter and Paule Whether
by the most woorthy part To the fift Article he aunswered affirmatiuely in these words Cum sint libri Laicorum adorare oportet at non imaginem sed prototypon To the sixt Article he answered that he did not beleeue that they are in heauen being so taught by the scriptures and holy Fathers of the Church To the seuenth Article he said that it is not to be thought contrary To the eight Article whether a man may not obserue the Feastes and Fastes of the Churche prescribed hee thought that there is no man but he ought to obserue them To the ninth Article he said that we are likewise bound as vnto parents To the xiiij Article he answeared thus the fourteenth Chapter of Saint Paule in his first Epistle to the Corinthians moueth mee to beleeue that it is best that the people shoulde haue the Lordes Prayer and the Apostles Creede in English so that their deuotion might the more be furthered by the vnderstanding thereof and also that thereby they might be the more prompt and expert in the Articles of their fayth of the whiche it is to â—e feared a great number are ignoraunt Surely I haue heard many say that they neuer heard speake of the resurrection of the body and being certified thereof but they became muche more apte and readye vnto goodnes and more fearefull to doo euill To the fifteenth Article he sayde he woulde wishe that the Gospelles and Epistles should be read in Englishe Scripture to be in Englishe For I woulde sayth Paule rather haue fiue wordes c. That the Church might be edified c. And Chrisostome exhorteth his hearers to looke vpon bookes 1. Cor. 14. that they might the better commit vnto memory those thynges which they had heard S. Iohns Gospel tranÌ„slated into Englishe by Bede And S. Bede did translate S. Iohns Gospell into English Touching the eighteenth Article for the translation of the Scripture into English concerning the whole he dyd partly doubt Notwithstanding he wished that the Gospels Epistles of that day might be read in Englishe that the people might be made y e more apt to heare Sermons But here some wil say there might also be daunger for errour Wherunto he answered But good vigilant pastors might easily helpe that matter by adding the plaine interpretation of the fathers in the margents in English vpon the darke and obscure places which woulde put awaye all doubts O how great profite of soules should the vigilant pastors get thereby whiche contrarywise through theyr slothfulnes bring great rayne and decay To the xxv Article as touching pardons he sayd that as they be vsed and haue too long ben The Popes pardons iniurious to Christes passion it were better that they should be restrained then y t they should be any longer vsed as they haue bene to the iniurie of Christes passion Touching the xxvj Article he said that it is not against the doctrine of Christ and his Apostles to contende in the Lawe so it be done with charitie If Saint Austen and the reuereÌ„d father Marcus Marulus did not erre which graunted that libertie to the weake Christians albeit that true Christians ought to geue eare vnto S. Paules sayeng Why doo yee not rather suffer iniurie How Christians may goe to the lawe 1. Cor. 6. And to Christ hymselfe which saith He that woulde contende with thee in the lawe and take away thy coate geue him thy cloke also Touching the xxviij he answeared that God is the authour of that punishment onely but not of the offence as Basilius Magnus teacheth in his Sermon vpon these wordes of the Prophete Non est malum in ciuitate quod non fecit dominus Amos. â— And S. Augustine in another place as I remember prayeth That he be not ledde into that temptation that he shoulde beleeue God to be the authour of sinne and wickednes ¶ Heere ensueth a briefe summarie or collection of certaine depositions deposed by the seuerall witnesses aforenamed vpon certaine interrogatories ministred vnto them for the inquirie of Maister Bilneyes doctrine and preaching FIrst it was deposed DepositioÌ„s agaynst M. Bilney that in his sermoÌ„ in Christs church in Ipswich he shuld preach and say our sauiour Christ is our mediatour betwene vs and the father what should we neede then to seeke any Saynt for remedy Wherefore it is great iniury to the bloud of Christ to make such petitions and blasphemeth out Sauiour That man is so vnperfect of himselfe that he can in no wise merite by his owne deedes Also that the coÌ„ming of Christ was long prophesied before desired by the Prophetes But Iohn Baptist being more theÌ„ a prophet did not only prophecy but with his finger shewed him saying Ecce agnus Dei qui tollit peccata muÌ„di Then if this were the very Lambe which Iohn did demonstrate that taketh away the sinnes of the world what iniury is it to our Sauiour Christ that to be buryed in S. Frances cowle should remit four partes of penance what is then left to our Sauiour Christ which taketh away the sinnes of the world This I will iustify to be a great blasphemy to the bloud of Christ. Also that it was a great folly to go on pilgrimage and that preachers in times past haue bene Antichristes Against pilgrimage and now it hath pleased God somwhat to shew forth their falshood and errors Also that the myracles done at Walsingham at Caunterbury there in Ipswich were done by the deuill Against blinde miracles thorow the sufferaunce of God to blinde the poore people and that the Pope hath not the keyes that Peter had except he folow Peter in his liuing Moreouer it was deposed agaynst him that hee was notoriously suspected as an hereticke and twise pulled out of the pulpit in the dioces of Norwich Also it was deposed agaynst him that he should in the parish church of Willesdon exhort the people to put away theyr Gods of siluer gold and leaue their offerings vnto theÌ„ for that such things as they offred haue bene knowne oftentimes afterward to haue bene geueÌ„ to whores of the slewes Also that Iewes and Sarasens would haue become christeÌ„ men long ago had it not bene for the idolatry of Christen men in offring of candles waxe and money to stockes and stones The Idolatry â—f the papistes is a lette to the Iewes and 〈◊〉 why they are not conâ—â—â—ted Ouer and besides these cauelling matters articuled deposed agaynst him here follow certeine other Articles whereupon he was detected gathered out of his sermon which he preached in the parish Church of S. Magnus in Whitson weeke in the yeare of our Lord. 1527. * Certayne other Articles producted agaynst maister Thomas Bilney Arâ—icles FIrst he sayd pray you only to God and to no saints rehearsing the Letany and when he came to Sancta Maria ora pro nobis he sayd stay there He sayd that Christen
with Bilney for feare least he should appeale But at the last the Bishop enclining vnto him graunted him two nightes respite to deliberate that is to say till Saterday at 9. of the clocke afore noone and then to geue a playn determinate answere what he would do in the premisses The 7. day of December in the yeare and place aforesayd the Byshop of London with the other Byshops being assembled Bilney also personally appered Whom the Bishop of London asked whether he would now returne to the vnity of the Church and reuoke the errors and heresies wherof he stood accused detected and conuicted Who aunswered that now he was perswaded by Maister Dancaster and other his frendes he would submitte hymselfe trusting that they woulde deale gently with him both in his abiuration penaunce Bilney through infirmitie rather then by conuiction recanteâ—h Then he desired that he might read his abiuration which the Byshop graunted When he had read the same secretly by himselfe and was returned being demaunded what he would doe in the premisses he aunswered that he would abiure and submitte himselfe and there openly read his abiuration Ex Regist. LoÌ„d and subscribed it and deliuered it to the Bishoppe which then did absolue him and for his penaunce enioyned him M. Bilney enioyned penance that he should abide in prison appoynted by the Cardinall till he were by him released and moreouer the next day he shoulde go before the procession in the Cathedrall Church of S. Paule bare headed with a Fagot on his shoulder should stand before the Preacher at Paules Crosse all the SermoÌ„ time Ex Regist. Lond. Here for so much as mention is made before of v. letters or Epistles whiche this good man wrote to Cutbert Tonstall Bishop of London and by the sayd Byshop deliuered vnto the Registers we thought good to insert certayne thereof such as could come to our handes The Copy of which letters as they were written by him in Latin because they are in the former Edition to be seene and read in the same Latine wherein he wrote them it shall suffice in this booke to expresse the same onely in Englishe Concerning the first Epistle which conteyneth the whole story of his conuersion and seemeth more effectual in the Latine then in the Englishe we haue exhibited it in the second Edition pag. 1141. and therefore haue here onelye made mention of the same briefely The copy whereof beginneth thus ¶ Reuerendo in Christo patri D. Cutb. Tonstallo Lond. Episcopo T. Bilnaeus Salutem in Christo cum omni subiectione tanto presulidebitam HOc nomine pater in Christo obseruaÌ„de longe beatiorem me puto quòd ad tuae Paternitatis examinationem vocari me contigit Ea enim eruditione es ea vitae integâ—itate quod omnes fatentur vt ipsemet non possis alioqui diuinarum in te dotium estimator non admodum magnificus quoties tibi succurrit quanta tibi gratis fecerit Deus in illius laudes non erumpere ac tecum in corde tacitus exclamare Fecit mihi magna qui potens est sanctum nomen eius In talem nunc me iudicem incidisse gratulor ac Deo qui moderatur omnia gratiam pro virili habeo Luke 1. Et quanquam testis est mihi Deus nullius in omnibus meis concionibus erroris mihi conscius sum nedum haereseos aut factionis quod calumniantur quidam quaestus sui quà m animarum lucri auidiores tamen supra modum laetor diuina haud dubiè benignitate prouisum est vt ob veritatis testimonium ad Tunstalli tribunal sisterer qui si quis alius optimè nouit nunquam defuturos Iannes ac Iambres qui veritatem resistant nunquam defuturos * * Elymas magus Act. 13. Elymates qui conentur subuertere vias domini rectas denique nunquam defuturos Demetrios * * Pithonissa Act. .6 Pythonissas Balaamos * * Nicolaitae Apoc. 2. Nicolaitas Caynos Ismaeles qui omnes cum quae sua sunt non quae Iesu Christi auidissimè sectentur quaerant qui fieri potest vt Christum sincerè ac simpliciter annunciatum perferant Nam si populus semel in Christum pro se passum solidè ac purè confidere occeperit ruent mox in verè fidelium pectoribus quaecunque hactenus pro Christo amplexi sunt Tunc intelligent non hic aut illic Christum esse sed regnum Dei in semetipsis esse Tunc intelligent patrem neque in montibus Samariae neque Hierosolymis adorandum esse sed in omni loco in spiritu veritate Quod si fit actum de lucris suis putabunt bestiae agri quorum interest impleri illud Ezechielis 34. Dispersae sunt oues meae Ezech. 34. eo quòd non esset pastor factae sunt in deuorationem omnium bestiarum agri dispersae sunt Errauerunt greges mei in cunctis montibus in vniuerso colle excelso super omnem faciem terrae dispersi sunt greges mei non erat qui requireret non erat inquam qui requireret Imo si quis requirere velit ac in caulas Christi vnitatem dico fidei errabundos reducâ—re mox insurgunt nomine Pastores sed reuera lupi qui non aliud de grege quà m lac lanam pellem quaerunt animas cum suas tum gregis permittentes diabolo Insurgunt inquam Pseudopastores veri Demetrij ac Demetrij instar exclamant Hic hereticus vbiqui suadet auertitque multam turbam dicens quod non sunt dij qui manibus fiunt Hi sunt hi pater colende sunt qui sub pretextu persequendi Hereticos ventris sui negotium agunt inimici crucis Christi Qui quiduis potius ferre possunt quà m puraÌ„ Christi pro peccatis nostris crucifixi annunciationem Hi funt quibus Christus aeternam minatur damnationeÌ„ cum ait Vae vobis Scribae Pharisei Math. 23. Hypocritae qui clauditis regnum coelorum ante homines vos enim noÌ„ intratis nec introeuntes sinitis intrate Hi sunt qui cum ipse aliunde ascenderunt alios intrare non sinunt Quod patet quia si quis per me inquit Christus introierit saluabitur ingredietur egredietur pascua inueniet hi non inueniunt pascua nunquam enim doceÌ„t alios post se trahunt vt non per Christum qui solus est ostium per quod ad patrem peruenitur sed aliunde per opuscula quae ouibus tacito nonnunquam Christo Iohn 10. suadent proponunt iniungunt ad suum potius quaestum quà m animarum salutem spectantes hoc deteriores quà m illi qui super Christum fundamentum edificant lignum foenum stipulam Isti fateÌ„tur se Christum scire sed factis negant Denique hi sunt medici illi 1. Cor. 3. in quos mulier illa annis duodecim
tuum Pasce gregem tuum vt cum venerit Dominus The wordes of Tho. Bilney to Doct. Warner inueniat te sic facientem That is Feede your flocke feede your flocke that when the Lord commeth he may finde you so doing and farewell good M. Doctour and pray for me and so he departed without any answere sobbing and weeping And while he thus stood vpon the ledge at the stake certayne Friers Doctours and Priors of theyr houses beyng there present as they were vncharitably and malitiously present at his examination and degradation The Fryers 〈◊〉 Bilny 〈◊〉 for them c. came to him and sayd O M. Bilney the people be perswaded that we be the causers of your death and that we haue procured the same and thereupon it is like that they will withdraw theyr charitable almes from vs al except you declare your charity towards vs and discharge vs of the matter Whervpon the sayd Tho. Bilney spake with a loud voyce to the people and sayd I pray you good people be neuer y e worse to these men for my sake as though they should be the authors of my death It was not they and so he ended Then the officers put reed and Fagots about hys body and set fire on the reed which made a very great flame which sparcled and deformed the visour of his face he holding vp his handes and knocking vpon his brest crying sometimes Iesus sometimes Credo Which flame was blowne away froÌ„ him by the violence of the winde which was that day 2. or 3. dayes before notable great in which it was sayd that the fieldes were maruellously plagued by the losse of corne and so for a litle pause The pacient death Martyrdome of M. Bilney he stoode without flame the flame departing recoursing thrise ere the wood tooke strength to be the sharper to consume him and theÌ„ he gaue vp the ghost and his body being withered â—owed downeward vpon the chayne TheÌ„ one of the officers with his halbard smite out the staple in the stake behinde him suffered his body to fall into the bottome of the fire laying wood on it and so he was consumed Thus haue ye good readers the true history Martyrdome of this good man that is Saint Bilney of blessed Saint Bilney as M. Latimer doth call him without any recaÌ„tation testified and ratified by the authority abouesayd By the which authority and party being there present yet aliue it is furthermore constantly affirmed that Bilney not only did neuer recant but also that he neuer had any such bill or script or scrolle in his hand to read either softly or apertly as M. More per licentiaÌ„ Poeticam would beare vs downe M. Moâ—â—s false report refuted Wherfore euen as ye see M. More deale in this so ye may trust him in the residue of his other tales if ye will ¶ Mayster Stafford of Cambridge AS the death of this Godly Bilney did much good in Northfolke where he was burnt so his diligeÌ„t trauel M. Bilney the cheife 〈…〉 Apostle of Cambridge in teaching and exhorting other and example of life correspondent to his doctrine left no small fruite behinde him in Cambridge beyng a great meanes of framing that Uniuersity drawing diuers vnto Christ. By reason of whoÌ„ and partly also of an other called M. Stafford the word of God begaÌ„ there most luckely to spread and many toward wittes to florish In the company of whom was M. Latimer D. Barnes D. Thistell of Penbroke hall M. Fooke of Benet Colledge and M. Soude of the same Colledge D. Warner aboue mentioned with diuers other moe This M. Stafford was then the publicke reader of the Diuinity lecture in that Uniuersity Who as he was an earnest professour of Christes Gospell so was he as diligeÌ„t a folower of that which he professed as by this exaÌ„ple here folowing may appeare For as the plague was then sore in Cambridge The notable zeale of M. Stafforde in sauing a damnable Priest and amongest other a certaine Priest called Syr Henry Coniurer lay sore sicke of the sayd plague M. Stafford hearyng therof and seing the horrible daunger that his soule was in was so moued in conscience to helpe the dauÌ„gerous case of the Priest that he neglecting his owne bodely death to recouer the other from eternall damnatioÌ„ came vnto him exhorted and so labored him that he would not leaue him before he had conuerted him and saw his coniuring books burned before his face Which being done maister Stafford went home and immediatly sickened shortly after most christianly deceased Ex fideli testimonio D. Ridlei Edmund Episcoporum Lond. Concerning which M. Stafford this moreouer is to be noted how that M. Latimer being yet a feruent and a zealous Papist M. Latimer asketh M. Stafford forgeuenes standing in the Schooles when M. Stafford read bad the Scholers not to heare him and also preaching agaynst him exhorted the people not to beleue hym and yet the sayd Latimer confessed himselfe that he gaue thankes to God that he asked him forgeuenesse before hee departed And thus much by the way of good M. Stafford who for his constant and godly aduenture in such a cause may seeme not vnworthy to goe with blessed Bilney in the fellowship of holy and blessed Martyrs ¶ The story of M. Symon Fish BEfore the time of M. Bilney and the fall of the Cardinall M Symon Fishe author of the booke called the supplication of Beggars I should haue placed the story of SimoÌ„ Fish with the booke called the Supplication of Beggars declaring how and by what meanes it came to the kynges hand and what effect therof folowed after in the reformation of many thinges especially of the Clergy But the missing of a few yeares in this matter breaketh no great square in our story though it be now entred here which shold haue come in sixe yeares before The maner and circumstaunce of the matter is this After that the light of the gospell working mightely in Germany began to spread his beames here also in England great styrre alteration folowed in the harts of many so that colored hipocrisy and false doctrine paynted holynes began to be espyed more and more by the reading of Gods word The authority of the Bishop of Rome and y e glory of his Cardinals was not so high but such as had fresh wits sparcled with Gods grace began to espy Christ from Antichrist that is true sincerity from counterfait religion In the number of whom was the sayd M. Simon Fish a gentleman of Brayes Inne It happened the first yeare that this Gentleman came to LondoÌ„ to dwel which was about the yeare of our Lord 1525. that there was a certayne play or interlude made by one M. Roo of the same Inne gentlemaÌ„ in which play partly was matter agaynst the Cardinall Wolsey And where none durst take vpoÌ„ theÌ„ to play that part which
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
in such sort that how much better the man is so much y e lesse he should liue vnto himselfe but vnto other seruing for the common vtilitie that we should think a greate parte of our byrth to be due vnto our parentes a greater part vnto our country the greatest part of all to be bestowed vpon the Churche if we will be counted good men First of all he begaÌ„ hys study at Cambridge Iohn Fryth first studient in CaÌ„bridge In whoÌ„ nature had planted being but a child maruelous instructions loue vnto learning whereunto he was addict He had also a wonderful promptnes of wit a ready capacitie to receaue and vnderstand any thing in so much that he seemed not to be sent vnto learning but also borne for the same purpose neyther was there any diligence wanting in him equall vnto that towardnes or worthy of his disposition Commendation of Frytheâ— learning Whereby it came to passe that he was not onely a louer of learning but also became an exquisite learned man In the which exercise wheÌ„ he had diligently laboured certayn yeres not without great profite both of Latine and Greeke at the last he fell into knowledge and acquayntaunce with William Tindall through whose instructions he first receaued into his hart the seede of the Gospell and sincere godlines At that time Tho. Wolsey Cardinall of Yorke prepared to build a Colledge in Oxford The College in Oxford of Frydeswide now called Christes Colledge maruelous sumptuous which had the name title of Frideswide but now named Christes Church not so much as it is thought for y e loue zeale that he bare vnto learning as for an ambitious desire of glory renoume to leaue a perpetual name vnto the posteritie But that building he being cut of by y e stroke of death for he was sent for vnto y e king accused vpon certaine crimes and in the waye by immoderate purgations killed him self least partly begun partly halfe ended vnperfect and nothing els saue only the kitchin was fully finished Wherupon Rodulphus Gualterus a learned maÌ„ being then in Oxford beholding the Colledge sayd these wordes in Latine The saying of Rodolphus Cualterus touching the Cardinals Colledg Egregium opus Cardinalis iste instituit collegium et absoluit popinam Howe large ample those buildings should haue ben what sumptuous cost should haue bene bestowed vpon the same may easily be perceiued by y t that which is already buylded as the kitchin the hall and certain chambers where as there is such curious grauing and workemanship of stone cutters that all things on euery side did glitter for the excellency of the workmaÌ„ship for the finesse of y t matter with the gilt antikes embossings in so muche that if all the rest had bene finyshed to that determinate end as it was begun it might well haue excelled not onelye all Colledges of studentes but also palaces of Princes This ambitious Cardinal gathered together into that Colledge what soeuer excellent thing there was in the whole realme eyther vestments vessels or other ornaments beside prouision of all kind of precious things Besides that he also appointed vnto that coÌ„pany all such men as were found to excell in anye kinde of learning knowledge Whose names to recite all in order would be to loÌ„g The chiefe of them whiche were called from Cambridge were these M Clarke Maister of art of xxxiiij yeares of age M. Fryer afterward Doctour of Phisicke after that a strong papist M. Sumner maister of Art M. Harman maister of Art and after felow of Eaton Colledge after that a papist M. Bettes maister of Art a good man and zelous and so remayned M. Coxe maister of Art who conueyed him selfe away toward the North and aftrr was Schoolemaister of Eaton and then Chaplayne to Doctor Goodrich Bishop of Ely and by him preferred to king Henry and late Byshop of Ely Iohn Frith Bacheler of Art Bayly Bacheler of Art Goodman who being sicke in the prison with the other was had out and dyed in the towne Drumme who afterwardes fell away and forsooke the truth Thomas Lawney Chapleine of the house prisoner with Iohn Frith To these ioyne also Tauerner of Boston the good Musitian This Tauerner repented him very muche that he had made songes to Popishe dâ—tties in the tyme of hys blindenes besides manye other called also out of other places moste pyked young men of graue iudgement and sharpe wittes who conferring together vpon the abuses of relygion being at y t time crept into y e Church were therfore accused of heresie vnto the Cardinall and cast into a prison within a deepe caue vnder the grouÌ„d of the same Colledge where their salt fyshe was layde so that through the fylthie stinche thereof they were all infected and certaine of them taking their death in the same prison shortly vpon y e same being taken out of the prison into their chambers there deceased The troublers and examiners of these good men were these Persecuters Doct. London Doctor Higdon Deane of the same Colledge and Doct. Cottesford Commissary M Clarke M. Sumner Syr Baily killed through imprisonment Maister Clarke maister Sumner and Syr Bayly eating nothing but saltfishe from Februarie to the middest of August dyed all three together within the compasse of one weeke Maister Bettes a wittie man hauyng no bookes fouÌ„d in hys chamber through entreatie and suertie gote out of prison and so remayning a space in y e Colledge at last slipt away to Cambridge and after was Chapleine to Queene Anne and in great fauour with her Tauerner although he was accused and suspected for hidinge of Clarkes bookes vnder the bordes in his schoole yet the Cardinal for his musicke excused him saying that he was but a Musitian and so he escaped After the death of these men Iohn Frith with other by the Cardinalles letter which sent word that he would not haue them so straightly handled were dismissed out of prison vpon condition Of this Dalaber reade more in the story of Tho. Garret not to passe aboue ten myles out of Oxford Which Frith after hearing of the examination of Dalaber and Garret which bare then fagottes went ouer the sea and after two yeares he came ouer for exhibition of the Prior of Reading as is thought and had y â— Prior â—uer with him Bâ—yng at Reading Iohn 〈◊〉 set in the stockes a Reading it happened that he was there taken for a vacabond brought to examination where the simple man whiche coulde not craftily enough colour him selfe was set in the stockes Where after he had sitten a loÌ„g time and was almost pined with hunger and woulde not for all that declare what he was Leonard Coxe Schoolemaister of Reading at the last hee desired that the Scholemaister of the towne might be brought to hym which at that time was one Leonard Coxe a maÌ„ very wel learned As
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
Laurence the Byshops Register of Caunterbury Edwarde Thwates Thomas Abell Of the which persons the sayd Elizabeth Berton Henry Gold Richard Master Edwarde Bocking Iohn Dering Hugh Riche Richarde Risby were attaynted of Treason by Acte of Parliament and put to execution The residue as Fisher Byshop of Rochester Thomas Golde Thomas Laurence Edwarde Thwates Iohn Adeson Thomas Abell being conuicte and atteynted of misprison were condemned to prison and forfayted theyr goodes possessions to the King Ex Statut an 25 Reg Hen 8. Edward Hall a writer of our Englishe Stories making mention of this Elizabeth Barton aforesayd adioyneth next in his booke A maruelous iudgement of god against Pauier an open enemye to his worde the narration of one Pauier or Pauie a notorious enemie no doubt to Gods truth Thys Pauier beyng the towne Clerke of the Citie of London was a man sayth he that in no case coulde abyde to heare that the Gospell shoulde be in Englishe In so much that the sayd Hall hymselfe heard hym once say vnto hym and to other by swearing a great othe that if he thought the Kings highnes would set forth the Scripture in English and let it be read of the people by his authoritie rather thē he would so long liue he would cut his owne throate but he brake promise sayth Hall for he dyd not cut his throate with any knife but with an halter did hang himselfe Of what minde and intent he so did God iudge My information farther addeth this touching the sayd Pauier or Pauie that he was a bitter enemie very busie at the burning of Richard Bayneham aboue mentioned Who hearing the sayd Baynham at the stake speakyng against Purgatory and transubstantiation Pauier a bitter eenemy against Rich. Baynham set fire sayd he to this hereticke and burne hym And as the trayne of gunpouder came toward the Martyr he lifted vp his eyes and hands to heauen saieng to Pauier God forgiue thee and shewe thee more mercy then thou doest to me The Lord forgiue Sir Thomas More and pray for me all good people and so continued he praieng till the fire tooke hys bowels and his head c. After whose Martyrdome the next yeare folowing this Pauier the towne Clerke of the Citie went and bought ropes Which done he went vp to an hygh garret in hys house to pray as he was wont to doe to a roode which he had there before whom he bitterly wept And as his own mayde comming vp found him so doyng he bad her take the rustye sworde and go make it cleane and trouble him no more and immediately he tied vp the rope and hoong himselfe The maydes hart still throbbed and so came vp and founde him but newly hanged Then she hauing no power to helpe him ranne crieng to the Church to her mistres to fetch her home His seruants and Clerkes he had sent out before to Finisbery Pauier a persecutor hāged him selfe and to Maister Edney Sergeant to the Lord Maior dwelling ouer Byshops gate to tary for him at Finisebery Court till he came but he had dispatched himselfe before so that they might long looke for him before he could come Which was an 1533. To this story of Pauier may also be added the lyke terrible example of Doctor Foxford Chauncellour to the Byshop of London a cruell persecutor and a common butcher of the good Saincts of God who was the condemner of all those aforenamed The terrible hād of Gods iudgement vpon Foxford the Byshops Chācellour The death of W. Warham Archb· of Cant. Tho. Cranmer Archb. of Cant. which were put to death troubled or abiured vnder Byshop Stokesley through all the dioces of London This Foxford dyed about this present yeare and time of whose terrible end it was then certainely reported and affirmed by suche as were of right good credite vnto certayne persons of whom some be yet aliue that he dyed sodenly sitting in his chayre his belly being brust and his guts falling out before him About the same time died also William Warrham Archbyshop of Canterbury in whose roume succeeded Thomas Cranmer which was the Kings Chapleyne and a great disputer against the vnlawful mariage of Lady Katherine Princesse Dowager being then so called by Act of Parliament Queene Catherine appealeth to Rome Ye heard before how the Parliament had enacted that no person after a certeine day should appeale to Rome for any cause Notwithstanding which Acte y e Queene now called Princesse Dowager had appealed to the Courte of Rome before that Acte made so y t it was doubted whether that Appeale were good or not This question was well handled in the Parliament house but much better in the Conuocation house and yet in both houses it was alledged yea and by bookes shewed that in the Councels of Calcedone Affrike Toletane and diuers other famous Councels in the primatiue Church yea in the tyme of S. Augustine it was affirmed declared determined that a cause rising in one Prouince Concluded by councells of the primitiue church that nōe should appeale out of their prouince should be determined in the same that neither the Patriarke of Cōstātinople should medle in causes moued in the iurisdictiō of the Patriarke of Antioch nor no Byshop should entermedle within an others Prouince or coūtrey Which thyngs were so clerkly opened so cūningly set forth to all intētes y t euery mā that had witte was determined to folow y e truth not wilfully wedded to his owne mynde might playnly see y t al appeales made to Rome were clearely voyde of none effect Which doctrines coūsailes were shewed to y e Lady Katherine Princesse Dowager but she as womē loue to lose no dignitie euer continued in her old song trusting more to the Popes partialitie then to the determination of Christes veritie Wherupon the Archbyshop of Cāterbury Cranmer aboue named accōpanied with y e Bishops of Lōdon Winchester Bathe Lincolne diuers other great Clerkes 〈◊〉 a great number road to Dunstable which is vi myle frō Ampthyl where the Princesse Dowager lay there by a Doctor called Doctor Lee she was ascited to appeare before the sayd Archbyshop in cause of Matrimony in the sayd towne of Dunstable at the day of appearaunce she would not appeare but made default so was called peremptorily euery day .xv. dayes together and at the last for lacke of appearaunce for contumacie by the assent of all the learned men there beyng present she was diuorced from the kyng Lady Catherine solemnly diuorced frō the king their Mariage declared to be voyde and of none effect which sentence geuen the Archbyshop and all the other returned backe agayne ¶ Where note that although this diuorce folowyng after the new Mariage needed not at all to be made the first Mariage beyng no Mariage at all before God A note yet to satisfie the voyce of the people more then for any necessitie the
that he seeth no cause in this title why any maÌ„ should be offended that the King is called head of y e Church of EnglaÌ„d rather then of y e Realme of England and addeth his reason therunto saieng If the Prince King of England be the head of hys kingdome that is of all English men that be his subiects is there any cause why the same English subiects shoulde not be subiect to the same head likewise in this respect because they are Christians that is to say for the title of godlynes as though that God which is the cause of all obedience should now be the cause of Rebellion At length thus he concludeth with an exclamation sayeng To say sayth he that a King is the head of the kingdome and not of the Church what an absurde and a foolish sayeng is this And farther adding for example the subiection of the seruaunt and wife The king is as well the head of the Church as of his kingdome If the seruaunt saith he be subiect to his maister or wife to her husbaÌ„d being infidels doth their conuersion afterwarde or name of Christians make them lesse subiects then they were before As Religion therefore doth not alter the authoritie of the Maister ouer the seruaunt nor the husband ouer the wife no more sayeth he doth it betweene the Prince and subiects Paule making no exception nor distinction of subiection saue only of that which belongeth to God willeth all men to obey their Princes and what Princes Those Princes which beare the sworde And although wee bee bound by the Scripture to obey our Byshops and spirituall Pastours of the Church yet that obedience diminisheth nothing the chiefe and head authoritie that ought to be giuen to the Prince no more then the obedience of the seruant to his Maister or of the wife to her husband exempteth them from subiection due to their superiour powers And heerewithall he inferreth a principle of the Lawe Diuers Iurisdictions saith he proceeding from one person do not marre nor hinder themselues A rule of the lawe but rather do confirme and fortifie one another Wynchesters wyshe that â—he Pope â—ere Peters succesâ—or Argument The pâ—erogatiue was geueÌ„ to him which confessed Flesh bloud in Peter did not confesse Christ. Ergo the prerogatiue was not geuen to the flesh and bloud of Peter Againe where as the Bishop of Rome vnder the name of Peter doth appropriate to himselfe the highest place in the Church for that he is the successour of Peter thereunto he aunswereth in one word but in that one word he answereth enough and to the ful I would saith he he were for so in very deede he might well exceede passe all kings and princes if not in prehemineÌ„ce of dignitie yet in admiration excellency of vertue In which kinde of superioritie the Lord Christ would his Apostles and Ministers to go before all Kings and Emperours in the whole world After this in prosecuting the argument of Peters confession he argueth thus and sayth That as flesh and bloud did not reuele to Peter that confession so neither was that prerogatiue giuen to the fleshe and bloud of Peter but to the better part that is to the spirit of Peter whiche is to meane in respect of the spirituall confession of Peter and not in respect of any carnall place or person c. Item if the scholer ought not to be aboue the mayster how then could either Peter take that vppon him which Christ his maister so constantly did refuse or how can the Byshop of Rome now clayme that by succession whereof no example is to be founde either in the head or his predecessor before him For so we read in Eusebius both of Peter Iames Iohn that they did arrogate no such primacie vnto them but were conteÌ„t that Iames surnamed Iustus should be the Byshop of the Apostles And as for the name and signification of the word Primatus i. primacie if it be taken for the first nomination Primatus or Primacie what it signifieth or the first place giuen so he grauÌ„teth that Peter had the preferment of the first name and place in the order of the Apostles But it foloweth not that with this primacie he had also a kyngdome giuen He sayeth confirme thy bretheren but not thy subiectes And though hee were byd of the Lord to confirme his brethren yet was he not byd to exercise an imperie vpon his brethren for so were they not his brethren but his subiectes Then Peter was Primus that is first or chief in the number of them which confessed Christ Primus Primatus 1. Primacie meaneth as much as the first standing in vocation and is the name of vertue not of power it is not to be denyed For first he confessed first he taught the Iewes first he stoode in defeÌ„ce of the veritie and was the first and chief Prolocutor amongest them but yet that maketh not that he should therfore vendicate a generall primacie and rule ouer all other states and potestates of the world no more then Apelles because hee is noted the first and chief of all Paynters therfore he ought to beare rule ouer all Painters or because the Uniuersitie of Paris is nominate for the first and chief of other Uniuersities shall therefore the French kyng and all other Princes in their publicke administratioÌ„ wherein they are set of God become subiectes and vnderlynges to that Uniuersitie Thus after many other reasons and persuasions conteined in the sayd booke De obedientia for I do but superficially skimme ouer the toppe only of his probations and argumentes finally in the end of his peroration he coÌ„cludeth the whole summe of his mynde in this effect first denying that the Bishop of Rome had euer any such externe iurisdictioÌ„ assigned to him absolutely from God to reigne ouer Kynges and Princes For the probation wherof he hath alledged sufficiently as hee sayth the examples and doynges of Christ him selfe whiche ought to be to vs all a sufficient document And as concernyng the terme of Primacie albeit it be vsed sometyme of the Fathers yet the matter beyng well considered and rightly expounded maketh nothing for the large dominion of the Byshop of Rome whiche now he doth vsurpe Also as for the prerogatiues graunted vnto Peter by the whiche prerogatiues our Sauiour would crowne his owne giftes giuen vnto him crownyng not the flesh and bloud of Peter but the marueilous testimony of his confession all this maketh nothyng for the Popes purpose Likewise as concernyng the locall succession of Peter y e Pope hath nothyng thereby to clayme SuccessioÌ„ of Peter If he will be successour of Peter he must succeede him in fayth doctrine conditions in so doyng he neither will neither yet shall neede to seeke for honour but shall be honored of all good men accordyng as a good man should be and that much more then he beyng a good man would require And
of Christ which is among you which he bade them do by the authority that Christ had put them in as foloweth And when the chiefe shepheard shall appeare ye shall receiue the incorruptible crowne of eternall glory The same likewise Saynt Paule in the Actes testifieth sayinge Geue heed to your selues and to the whole flocke Actes 20. wherin the holy ghost hath set you to gouerne the church of God Where in the originall text the word signifiyng Regere to gouerne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that was spoken to Peter Pasce Feede for it signifieth both in the Scripture And that by these wordes he was not constitue a shepheard ouer all it is very playne by the facte of Saynct Peter which durst not enterprise much conuersation among the Gentiles but eschewed it as a thing vnlawfull and muche rather prohibited then commaunded by Gods law vntill he was admonished by the reuelation of the sheete full of diuers viandes mentioned in the Actes of the Apostles where if Christ by these wordes Feede my sheepe had geuen such an vniuersall gouernaunce to Peter then Peter being more ferueÌ„t then other of the Apostles to execute Christes commaundement Actes 10 woulde of his owne courage haue gone without any such new admonition to Cornelius except peraduenture you would say that Peter did not vnderstaÌ„d the sayd wordes of Christ for lacke of the light which the latter men haue obteined to perceiue and thereby vnderstand the wordes of Christ to Peter better then Peter himselfe did And straunge also it were to condemne Peter as an high Traytour to his mayster after his ascention as he in deede were worthy if hys mayster had signified vnto him that the Byshops of Rome by hys dying there shoulde be heades of all the church and he knowyng the same by these wordes Feede my sheepe yet notwithstandyng his maysters high legacy and commaundement woulde flee as he did from Rome vntill his mayster encountring him by the waye Of this flying away of Peter froÌ„ Rome reade before pag. 34. with terrible woordes caused him to returne And because thys history peraduenture can not weigh agaynst an obstinate mynde to the contrary What shall we saye to the woordes of Saynt Ambrose declaring and affirming that as great and as ample primacy was geuen to Paule as to Peter Vppon these woordes of Paule He that wrought by Peter c. thus he writeth Petrum solum nominat sibi comparat As great primacy geuen to S. Paule as to Peter quia primatum ipse acceperat ad fundandam Ecclesiam se quoque pari modo electum vt primatuÌ„ habeat in fundandis Ecclesijs Gentium c. That is to say He nameth Peter onely and compareth him to himselfe because he receiued a primacy to builde a church and that he in like sort was chosen himselfe to haue a primacye in building the churches of the Gentiles And shortly after it foloweth Of those that is to say of the Apostles which were the chiefest his gift he sayth was allowed whither he had receiued of God so that hee was founde worthy to haue the primacy in preaching to the Gentiles as Peter had in preaching to the Iewes And as he assigned to Peter for his companions those whiche were of the chiefest men amongst the Apostles euen so also did he take to him selfe Barnabas who was ioyned vnto him by Gods iudgement and yet did hee challenge to himselfe alone the prerogatiue or primacy which God had geuen him as to Peter alone it was graunted among the other Apostles So that the Apostles of the Circumcision gaue theyr handes to the Apostles of the Gentyles to declare theyr concorde in fellowshippe that eyther of them should know that they had receiued the perfection of the spirite in the preaching of the Gospell and so shoulde not neede eyther other in any matter Equalitye of degree among the Apostles And shortelye after sayth Saynt Ambrose who durste resiste Peter the chiefe Apostle but an other suche a one whiche by the confidence of his election might knowe himselfe to be no lesse and so might reproue boldly that thing which he inconsiderately had done This equallity of dignity whiche Saynt Ambrose affirmeth by scripture to be equally geuen to Peter and Paule Ciprian De simplicitate clericorum S. Cyprian and S. Hierome do extend to all the Apostles Cyprian â—aying thus Hoc eraÌ„t vtique caeteri apostoli quod fuit Petrus pari consortio praediti honoris potestatis All the rest of the Apostles were the same that Peter was being endued with like equality of honor and power Contra Iouinianum And S. Hierome thus Cuncti Apostoli claues regni coelorum accipiunt ex aequo super eos Ecclesiae fortitudo fundatur All the Apostles receiued the keyes of the kingdome of heauen vpon them as indifferently equally is the streÌ„gth of the Church grounded and established Which S Hierome also as well in hys Commentaries vpon the Epistle to Tite as in hys epistle to Euagrius sheweth that these primacies long after Christes ascention were made by the deuise of men which before by the common agreement and consent of the Clergye euery of the Churches were gouerned yea the patriarchall Churches The wordes of S· Ierome be these Sciant ergo episcopi se magis ex consuetudine Cap. 1. super Tiâ—um quam dispeÌ„sationis dominicae veritate presbitteris esse maiores Let the Bishopps vnderstand that they bee greater then other Priestes Difference betwixt Bishops Priestes how it is come rather of custome then by the vertue and verity of the Lordes ordinaunce And in his sayd epistle to Euagrius he hath the like sentence and addeth thereto Vbicunque fuerit Episcopus siue Romae siue Eugubij siue Constantinopoli c. Whersoeuer a Bishop be either at Rome or at Eugubium or at Constantinople he is of all one worthynes of all one priesthood that one was elected which should be preferred before other it was deuised for the redresse of schismes least any one chalenging to much to himself should reÌ„t the church of Christ. These wordes onely of S. Ierome be sufficient to prooue that Christ by none of these 3. textes which be all that you others do alledge for your opinion gaue to Peter any such superiority as the B. of Rome by them vsurpeth and that Peter nor no other of the chiefe Apostles did vendicate such primacy or superiority but vtterlye refused it and therfore gaue preeminence aboue theÌ„selues to one that though he be sometimes called an Apostle yet he was none of the 12. as Eusebius in the beginning of his second book called Historia ecclesiastica doth testify alledging for him the great and auncient clerke Clemens Alexandrinus saying thus Petrus Iacobus ac Ioannes post assumptionem Saluatoris quamuis ab ipso fuerant omnibus penè praelati tamen non sibi vindecaruÌ„t gloriam sed
spake vnto all other the Apostles vnto whome also he gaue all the same authoritie that he gaue vnto Peter as you may see both in these wordes of Cyprian and also the same is clearely shewed out of S. Augustine in diuers places August de Agone Christiano but no where more playnly in a few wordes then in a treatise called de Agone Christiano To this accordeth well that is writteÌ„ of Paule Gal. 2. Ab his qui videbantur aliquid esse quales aliquando fuerunt nihil mea refert c. Gal. 2. Of those Apostles quoth Paule which seemed to be of authoritie I was not taught what they were in tyme passed it skilleth me nothing God regardeth not the exterior appearaunce of man neuerthelesse they whiche appeared to be of price shewed me no learning nor gaue me no counsell But contrary when they had seene that the Gospell of vncircumcision was committed vnto me like as the Euangely of circumcision was vnto Peter for hee that was mightier then Peter concerning the Apostleship toward the Iewes was mighty also in me toward the Gentiles Therfore when Iames Peter and Ioh. which appeared to be as pillers knew the grace geuen me they gaue vnto me and Barnabe their right handes in signes of fellowship to be their partners so that we shoulde exercise the office of Apostles among the Gentiles as they dyd among the Iewes Wherein you may clearely see that Paule tooke no instruction of them whiche seemed to be in hygh authoritie and that Peter Iames and Iohn which were noted principals tooke Paule and Barnabas to be theyr mates and fellowes Which they woulde not haue done I suppose if they had knowne Apostles mates and fellowes togeather that God had granted to theÌ„ a prerogatiue singular to excell Paule and to be his soueraigne but according to the prerogatiue of God granted they might safely haue shewed it and enioyed y e same like as they did reioyce in other benefites graunted to them of God to be ministers in his churche for the edifying of the same and as S. Iohn calleth himselfe the Disciple loued of his maister Iesus and testifieth how that vnto him Christ hanging vpon the Crosse did commit his blessed mother Moreouer if these three Apostles Iames Peter and Iohn should haue by humilitie left out to make mention of their prerogatiue Obiection discussed when they tooke Paule and Barnabas into their fellowship yet is it to be thought that Paule which vseth neuer any inordinate arrogancie writing the wordes aboue sayd for the magnifying of his owne priuiledge and authority geuen him of God woulde not haue suppressed and passed ouer their primacie vnspokeÌ„ of with whome hee maketh here comparison for then it might be thought he were enuious and to pyke away authority froÌ„ other to himselfe vnlawfull that cannot so be Moreouer he saith a little after the wordes afore rehearsed Hierome that he reproued S. Peter euen before his face Wherupon S. Hierome expounding the same Epistle saith as I remember that Paule woulde not haue bene bolde so to do Paule equall to Peter except he had knowne himselfe equall to Peter In the words also of Paule aboue written this might be noted as seruing to my purpose that Peter had no preeminence or primacy aboue the other for Iames is named afore hym which Paule would not haue done Apostles equall together without any difference of superyoritye Iames named before Peter I thinke knowing Peter to be Iames superiour Therefore he making no such variety in order put Iames afore saying And Iames Peter and Iohn that appeared the principals quoth he gaue vnto me and to Barnabe their right handes in signe of fellowship Yet notwithstanding Paule loued good order I suppose as wel as any y t now are which contendeth so sore for superiour rouins preeminencie claiming to be y e Apostles successours I wold it were so much for the common wealth of Christen people Contention about superiority whence it proceedeth Act. 11. as it is suspect that they do it for vayne glory and worldly lucre According to this shal you find Acts xj where is shewed thâ—rafter Peter by instinct of the holy Ghost had gone vnto one of the Gentiles called Cornelius a pety Captaine hauing the gouernaunce of an hundreth men teaching him the wayes and doctrine of Christ and Baptising him and other with him assembled being like as he afore was Paganes the Apostles and other Christen brethren that were in Iewry Emperours geue more obeysance to the Pope theÌ„ euer did the Apostles vnto Peter hearing thereof when Peter came to Hierusalem they which held vpon Circumcision made none obeysaunce vnto him albeit I thinke verily he had more holines then euer had any other Pope as the Emperor is fayne to do to y e Pope at his coronation falling downe to kisse the Popes feete or to hold the Popes styrrup while he mounteth vpon his horseback Difference betwene Peter and the Pope according to the forme of law written I am not certaine whether in the Decrees or els the Decretalles or in both rather for such ordinaunces are inuiolable worthy to be principally recorded but they reasoned sore disputed both against S. Peter Peter was conteÌ„t to be charged of the brethren and also his doing saying you haue gone amongst them that you ought not haue had to do with ne to haue medled among them y t are men vncleane The Pope requireth his feet to be kissed of Emperours because they are vncircumcised yea that is more you haue eate dronke with them Peter mildly and coldly made aunswer againe rehearsing all the maner of his doing in order shewing that he was so instruct to doe by mightie and cleare reuelations of God not by his owne fantasie and pleasure Which aunswere being heard the other that afore had made sore obiections against him which were both of the Apostles Peter vicar of Christ no more then other Apostles and other Christen brethren were content holding their peace without any more complaining and gaue glory therfore to God saying Then God hath graunted also vnto the Gentiles to take repentaunce and so to come to eternall lyfe Where in you may see that the other Apostles were as bold with Peter as before is shewed of Paule to dispute against him Neither were they therefore by Peter reproued of inobedience He did not allege any preemineÌ„ce or authoritie to rebuke them for their complaining as one wold say why should you that are my sheepe control me that am the head of the church and your pastor or Christs general vicare hauing both iurisdiction temporal and spirituall with such other like but shewed them it was the will of God that he had done going to the Gentiles to tel them of eternal life which God pleased to giue to them as well as to the Iewes In token wherof the holy ghost did sensibly come among them and
quemquam cunctis prodesse fauorem Et populare lucrum pellere mente manu Cui vestis textura rudis cui non fuit vnquam Ante sitim potus nec cibus ante famem Quem pudor hospitium statuit sibi quamque libido Incestos superat tam superauit eam Quem natura parens cum mundo contulit inquit Degenerant alij nascitur iste mihi Quaeque vagabatur penè reliquerat orbem Inclusit sacro pectore iustitiam Vir sacer à puero qui quantum praeminet orbi Fama adeò famae praeminet ipse suae Fama minor meritis cùm totum peruo let orbem Cùm semper crescat non erit aequa tamen Vir pius atque grauis vir sic in vtroque modestus Vt liuor neutro rodere possit eum Liuor enim destet quem carpserat antea nec tam Carpsit odit eum quam modo laudat amat Quà m prius ex vita tam nunc ex morte gemiscit Et queritur celeres huius abisse dies Vir verè sapiens parte beatus ab omni Qui coelos anima corpore ditat humum Post obitum secum viâ—ram precor ac requiescam Nec fiat melior sors mea sorte sua Althoughe in this time of Berengarus whyche was about the yeare of oure Lorde 1060. as ye haue heard this errour of transubstantiation began to growe in force and strength by the supporting of certaine popishe monkes aboue rehearsed as Lancfrancus Guimundus Algerius Hugo Bishop of Lincolne Fulbertus of whom it is said in stories that our Ladie gaue him sucke being sicke wyth her owne brestes and such other yet notwythstanding all this while the sayd TransubstantiatioÌ„ was decreed for no publicke law Transubstantiation first decreed for a general law by pope Innocent 3. The general Councell of Laterane nor doctrine to be holden by any general coÌ„sent either of the Church of Rome or any other Councell before the Councel of Laterane vnder Pope Innocent the 3. who in the yeare of our Lorde 1215. celebrating in the church of Laterane a generall councel of 1300. bishops enacted there diuers constitutions as of yerely coÌ„fession and the communion to be vsed of the whole multitude once a yeare through euery parish church Item for the recouery of the holy land with a subsidie also to be leauied for the same Item for the abolishing of the bookes and wrytinges of Ioachim Abbas and also the opinions of Almaricus afore mentioned notwithstanding that y e said Ioachim did subscribe with his owne hand that he held the same doctrine Ex Antonin part 3. tit 19. c. 1. which was in the church of Rome and also submitted hys bookes to be presented to the Sea of Rome there to bee corrected or approoued And yet was he iudged though not an heretike yet to be erroneous especially in those bokes which he wrote against Peter Lombard calide afterward the master of Sentence In the sayde Counsel besides diuers other constitutions and the Articles of the Creede there in order repeated Extrau De Sum. trin cap. 1. sirmit credimus as appeareth Extr. De summa trinit fide Catholica cap. 1. firmiter there was also enacted decreed and establyshed the fayth and beliefe of Transubstantiation in these woordes following There is one vniuersall Church of the faithful without which none can be saued in the which Church the self same Iesus Christ is both Priest and also the sacrifice The wordes of the Councell whereby transubstantiation was first established whose body and bloude are truly contained in the Sacrament of the aulter vnder the formes of breade and wine the breade being transubstantiated into the body and the wine into the bloud by the power and workinge of God so that to the accomplishing of thys mysterie of vnitie wee might take of his the same which he hath taken of ours And thys sacrament none can make or consecrate but hee that is a prieste lawfully ordained according to the keyes of the Church whych Iesus Christ hath left to his Apostles and to their successours c. And thus was the foundation layd for the building of transubstantiatioÌ„ vpon the consent of these foresayd 1300. Byshops in the yeare of our Lorde aboue specified vnder pope Innocentius and the doctrine therof intruded for an article of fayth into the church necessarily to be beleeued of all men vnder payne of heresie But yet all this while notwithstanding that the substaunte of bread and wine was nowe banished out of the sacrament Eleuation and adoration brought in by Pope Honorius the 3. ¶ Anno. 1220. and vtterly transcorporated into the substaunce ot Christes very body and bloud yet was not this body eleuated ouer the priestes head nor adored of the people till the dayes af pope Honorius the 3. succeeding after Innocentius who by his counsaile likewise commaunded adoration and eleuation to be ioyned with transubstantiation as one idolatry commonly bringeth forth an other Agayne the sayd sacramedt of the Lordes supper being now consecrated transubstantiated eleuated and adored yet it was not offered vp for a sacrifice propitiatory for the quicke and the dead nor for a remedye of the soules in Purgatory nor for a merite operis operati sine bono motu vtentis c. before that other popes comming after added still new aditions to the former inuentions of theyr predecessours And thus haue you the whol order and origine of these Idolatrous partes of the masse described by theyr times ages Consecration Transubstantiation Eleuation Adoration Oblation whiche first began with consecration and the forme therof which were wordes of the Canon Then came traÌ„substantiation by Innocentius and after eleleuation adoration by Honorius and last of all came the oblation meretorious and propitiatory for the quicke and dead in remission of sinnes Ex opere operato Which thinges being thus constituted by the to muche vsurped authority of the church of Rome Persecution first beginning in these latter dayes shortly after followed persecution tyranny and burning among the christians first beginning with the Albingenses and the fayth full congregation of Tholouse neare about the tyme of the sayd Innocentius as is afore remembred pag. 271. And thus much for the first article of transubstantiatioÌ„ which as ye haue heard was not admitted into y e Church for any generall doctrine of fayth before the yeare and time aboue assigned of pope Innocent the third and therefore if any haue bene otherwise perswaded or yet doe remayne in the same perswasion still of this doctrine as though it had bene of a longer coÌ„tinuance then froÌ„ the time aboue expressed let him vnderstand that by ignoraunce of hystories he is deceiued and for the more satisfyinge of his mynde if he credite not me Read before pag 271. Read before pag 257. Ioh. Duns in Ii 4. lib. Sentent let him beleeue the wordes of one of hys owne catholike sort Iohn Duns I meane
and requested me earnestly to tel him wher master Garret was and if I would so do he promised me straightwaies to deliuer me out of prison But I told hym I could not tell where he was no more in deede I coulde Then hee departed to dinner asking mee if I woulde eate any meate and I tolde him yea right gladly He sayde hee would sende me some When he was gone hys seruaunts asked me diuers questions which I doe not now remember and some of them spake me faire and some threatened me calling me hereticke and so departed locking the doore last vpon me Thus farre Anthonye Dalaber hathe prosecuted thys storye who before the finishing departed the yeare 1562. in the Dioces of Salisbury the residue thereof as we coulde gather it of auncient and credible persones so haue we added heere vnto the same After this Garret was apprehended or taken by maister Cole the Proctor or hys men going Westwarde at a place called Hinksey a little beyond Oxforde Tho. Garret appreheÌ„ded and brought to Oxford and so being brought back againe was committed to ward that done he was conuented before the Commissary Doctour London and Doctour Higdon Deane of Friswides now called Christes Colledge into S. Maries Churche where they sitting in iudgement D. LondoÌ„ D. Higdon prosecuters of Garret Garret and Dalaber 〈◊〉 faggots is Oxford conuicted him according to their law as an hereticke as they said and afterward compelled him to cary a fagot in open procession from Saint Maries Churche to Friswides and Dalaber likewise wyth hym Garret hauing his red hoode on hys shoulders like a maister of Arte. After that they were sent to Osney there to be kept in prison till farther order was taken There were suspected beside a great number to be infected with heresie as they called it for hauing such bookes of Gods truth as Garret solde vnto them as M. Clarke which died in his chamber and could not be suffered to receyue the Communion being in prisone and saying these woordes Crede manducasti Maister Somner Maister Bettes Tauerner the Musition Radley wyth other of Friswides Colledge The names of Godly brethren at Oxford of Corpus Christi Colledge as Udall and Diet wyth other of Magdalene Colledge one Eeden w t other of Glocester Colledge and two blacke Monkes one of S. Austines of Canterburye named Langporte the other of S. Edmondes Burie monke named Ioh. Salisbury two white monkes of Barnard Colledge two Canons of S. Maries Colledge one of them named Robert Ferrar afterwarde Bishop of S. Dauies Rob. Ferrar Byshop of S. Dauids and burned in Queene Maries time These two Canons because they had no place in the Uniuersitie with the other they wente on the contrarye side of the procession bare headed and a Bedel before them to be knowen from the other Diuers other there were whose names I cannot remeÌ„ber whych were forced and coÌ„strained to forsake theyr Colledges and sought their frendes Againste the Procession time there was a great fire made vpon the toppe of Carfaxe whereinto all such as were in the sayd Procession either conuicte or suspect of heresie were commaunded in token of repentaunce and renouncing of their errours euery man to cast a booke into the fire as they passed by After this M. Garret flying from place to place escaped theyr tyrannie vntill thys present time that he was againe apprehended and burned w t D. Barnes With whome also W. Hierome sometime vicare of Stepney W. Hierome burned in Smithfielde was likewyse drawne into Smithfielde and there together wyth them constantly endured martyrdome in the fire Now let vs adde also to these the storie of Hierome The life and storie of W. Hierome Vicare of Stepney and Martyr of Christ. THe third companion which suffered wyth Barnes and Garret was W. Hierome Uicare of Stepney Thys Hierome being a diligent preacher of Gods worde The story of William Hierome for the comfort and edification of the people had preached diuers and sondry sermons wherein to the entent to plante in the consciences of men the sincere truth of christen religion he laboured as much as time then serued to extirpe weede out the rootes of mens traditions doctrines dreames and fantasies In so doing it coulde not otherwise be but hee must needes prouoke much hatred against hym amongest the aduersaries of Christes gospell It so happened that the sayde Hierome preaching at Paules in the 4. Sonday of Lent last past made there a sermon The sermon 〈◊〉 W. Hierome preaâ—â—ed at 〈…〉 the 4. 〈◊〉 in 〈◊〉 wherin he recited and meÌ„tioned of Agar and Sara declaring what these ij signified In processe wherof he shewed further howe that Sara her childe Isaac and all they that were Isaacs and borne of the free woman Sara were freely iustified Contrary they that were borne of Agar the bondwoman were bouÌ„d and vnder the law and cannot be freely iustified In these words what was heere spoken but that S. Paule himselfe vttereth and expouÌ„deth in his Epistle to the Galat. 4. Or what coulde heere be gathered of any reasonable or indiffereÌ„t hearer Gal. 4. but coÌ„sonant to sound doctrine and veine of the Gospel Now see what rancor and malice armed with crafty and subtile sophistry can do This sermon finished it was not long but he was charged and conuented before the kinge at Westminster there accused for erroneous doctrine Percase thou wilt muse gentle reader what erroneous doctrine here coulde be picked out Note therefore for thy learning he that listeth to study how to play the Sicophant let him here take exaÌ„ple Quarrel picked agaynst Hieromes Sermons The knot found in thys rush was this for that he preached erroneously at Paules crosse teaching the people that all that were borne of Sara were freely iustified speaking there absolutely without any condition eyther of Baptisme or of penaunce c. Who doubteth here but if s. Paule hymselfe had bene at Paules crosse and had preached the same wordes to the Englishe men which he wrote to the Gal. in this behalfe Ipso facto he had bene apprehended for an hereticke for preachyng agaynst the sacrament of Baptisme and repentaunce Furthermore it was obiected agaynst him touchyng matter agaynst magistrates and lawes by them made Wherunto he answered agayn and affirmed as he had before preached that no Magistrate of himselfe coulde make any law or lawes priuate or otherwise W. Hierome accused for preaching agaynst Magistrates to binde the inferior people vnles it were by the power authority and commandement of his or their Princes to him or them geuen but onely the Prince And moreouer to confirme the same he added saying that if the Prince make lawes consenting to Gods lawes we are bouÌ„d to obey them And if he make lawes repugnant to the lawes of God and be an euill and wicked prince yet are we bound humbly to suffer him and not violently to resist or grudge against him Also
With that he went foorth into his great chamber and read the same Bil before the audience which enueigled and willed me to set to my haÌ„d saieng also that I had fauour shewed me Then sayd the B. I might thaÌ„ke other and not my selfe of the fauour that I found at hys hand for he considered he sayd that I had good frendes and also that I was come of a worshipfull stocke Then answered one Christopher a seruant to M. Dennie Rather ought you my L. to haue done it in such case for Gods sake then for mans Then my L. sate down and tooke me the writing to set therto my hand and I writ after this maner I Anne Askew do beleue all maner things conteined in the faith of the catholike church And for as much as mention here is made of the writyng of Boner The wordes of the Registers which this godly woman sayd before she had not in memory therefore I thought in this place to inferre the same both with the whole circumstance of Boner and with the title thereunto prefixed by the Register and also with her owne subscription to the intent the Reader seyng the same subscription neyther to agree with the tyme of the title aboue prefixed nor with the subscription after the writing annexed might the better vnderstand thereby what credite is to be geuen hereafter to suche Byshops and to such Registers The tenour of Boners writyng proceedeth thus The true copy of the confession and beliefe of Anne Askew otherwise called Anne Kime made before the B. of London the xx day of March in the yere of our lord God after the computation of the Church of England 1545. and subscribed with her owne hand in the presence of the â—ayd B. and other whose names hereafter are recited set foorth and published at this present to the entent the world may see what credence is now to be geuen vnto the same woman who in so short a tyme hath most damnably altered and changed her opinion and beliefe Ex Regist. therfore rightfully in open court arrained and condemned Ex Regist. BE it known to all faythfull people that as touching the blessed sacrament of the aultar I do firmely vndoubtedly beleue that after the wordes of consecration be spoken by the Priest according to the common vsage of thys Church of England The copy of the Byshops reporte vpon the confession of Anne Askew as it staÌ„deth 〈◊〉 the Registers there is present really the bodye and bloud of our Sauiour Iesu Christ whether the minister which doth consecrate be a good man or a bad man that also whensoeuer the sayd Sacrament is receiued whether the receiuer be a good man or a bad man he doth receiue it really corporally And moreouer I do beleue that whether the said Sacrament then receiued of the Minister or els reserued to be put into the pixe or to be brought to any person that is impotent or sicke yet there is the very bodie and bloud of our sayd sauiour so that whether the Minister or the receiuer be good or bad yea whether the Sacrament be receiued or reserued alwayes there is the blessed body of Christ really And this thing with all other things touching the Sacrament other sacraments of the Church and all things els touching the christian beliefe which are taught and declared in the kings Maiesties booke lately set forth for the erudition of the christiaÌ„ people I Anne Askew otherwise called Anne Kyme do truely and perfectly beleeue and so here presently confesse and knowledge And here I do promise that henceforth I shall neuer say or doe any thyng agaynst the premisses or against any of them In witnesse whereof I the sayd Anne haue subscribed my name vnto these presents Written the xx day of March in the yere of our Lord God 1545. Ex Regist. Ex Reg. Lond. By me Anne Askew otherwise called Anne Kyme Edmund Bish. of London Iohn Bish of Bathe Owen Oglethorpe Doct. of Diuinitie Witnesses Rich. Smith Doct. of Diuinitie Ioh. Rudde Bacheler of Diuinitie Wil. Pie Bacheler of Diuinitie Iohn Wymsley Archdeacon of London Iohn Cooke Rob. Iohn Frances Spilman Edward Hall Alexander Bret. Edmund Buts With diuers other mo beyng then present Here mayest thou note gentle Reader in this confession both in the B. and his register a double sleight of false conueiaunce For although the confession porporteth the words of the bishops writing Bonner and hys Register reproued with an vntruth whereunto she did set her hand yeâ— by the title prefixed before mayest thou see that both she was arraigned condemned before this was registred and also that she is falsly reported to haue put to her hand which in deed by this her owne booke appeareth not so to be but after this maner and condition I Anne Askew doe beleeue all maner thinges conteyned in the fayth of the Catholike Church and not otherwise It followeth more in the story Then because I did adde vnto it the catholike church he â—ang into his chamber in a great fury With that my cosin Britaine followed him desiring him for Gods sake to bee gooâ— L. vnto me Bonner Byshop of London in a chafe agaynst Anne Askew He answered that I was a woman and that â—e was nothing deceiued in me Then my cosine Britayne desired him to take me as a woman and not to set my weake womans wit to his lordships great wisdome Then went in vnto him Doct. Westen and sayd that the cause why I did write there the catholike church Doct. Westen was that I vnderstoode not the Church written afore So with much adoe they perswaded my Lord to come out agayne and to take my name with y e names of my sureties which were my cosin Britaine and Maister Spilman of Graies Inne This beyng done we thought that I should haue bene put to bayle immediatly according to the order of the law Howbeit he would not suffer it but committed me from thence to prison agayne Anne Askew brought to the Guilde Hall vntill the next morrow and then he willed me to appeare in the Guild hall so I did Notwithstanding they would not put me to bayle there neyther but red the B. writing vnto me as before and so commanded me againe to prison Then were my sureties appointed to come before theÌ„ on the next morrow in Paules Church which dyd so in deede Notwithstandyng they would once agayne haue brokeÌ„ of with them because they would not be bound also for another woman at their plesure whom they knew not nor yet what matter was laid vnto her charge Anne Askew bayled at last vnder sâ—ertyes with much adoe Notwithstanding at the last after much ado and reasoning to fro they toke a bond of them of recognisance for my forth comming And thus I was at the last deliuered Written by me Anne Askew The latter apprehension and examination of the worthy Martyr of
diuelishe thing Of the which it is spoken in the fourth of the first epistle to Tim. Forbidding to marry c. where as againe our most reuerend father maketh that thing necessary 1. Tim. 4. that Christ would haue free whereof Daniell in the 11. chapter speaketh He shall not be desirous of women Heere Daniel meaneth that he shall refuse and abstaine from mariage for a cloke of godlynes Dan. 11. and not for loue of chastitie 21 Worshipping of Reliques is a proper thing and a cloke of aduantage against the precept of God and nothing but the affection of men fol. 30.31 These be the wordes in the Reuel This the worshipping of reliques he meaneth is a proper most fruitefull cloke of aduantage The place annexed Out of this were inueÌ„ted innumerable pilgrimages with y e which the foolish vnlearned people might loose their labour monie time nothing in y e meane season regarding their houses wiues children coÌ„trary to the commandement of God when as they might do much better deedes to their neighbours which is the precept c. 22 There is but one speciall office that pertayneth to thine orders 22. article and that is to preâ—ch the word of God fol. 36. Of this matter sufficient hath bene said before in the 22. article alledged out of the booke of Obedience 23 The Temple of God is not stones and woode neither in the time of Paule was there any house which was called the temple of God 23 article fol. 37. The place of this article is this Which is an aduersary the Pope he meaneth and is exalted aboue all that is called God or that is worshipped The place speaking of the tempâ—e where Antichrist sitteth is not so greuous as the article maketh so that he shall sit in y e temple of God shew himselfe as God Doth not he sit in the Temple of God which saith and professeth hymselfe to be the maister in the whole Church what is the Temple of God Is it stones and wood Doth not Paule saye The Temple of God is holy which temple are ye Neither in the time of Paule was there any house which was called the teÌ„ple of God as we now cal them What meaneth this sitting but reigning teaching and iudging Who sith the beginning of the Church durst presume to call himselfe the maister of the whole Church but only the Pope c. 24. article 24 He that fasteth no day that sayth no Mattens and doth none of the precepts of the Pope sinneth not if he thinke that he doth not sinne fol. 43. The place is there cleare and plaine without any daunger of heresie The place in the Reuel is this Because he feareth the consciences vnder the title pretence of Christes name he maketh of those things which in themselues are no sinnes very greuous offences For he that beleueth that hee doth sinne if he eate flesh on the Apostles eueÌ„ or say not MatteÌ„s and Prime in the morning or else leaue vndone any of the Popes precepts no doubt he sinneth not because the dede which he doth is sinne but because he beleueth it is sinne and that against this foolish beliefe conscience he offendeth Of the which foolish coÌ„science only the Pope is head author For another doing the same deede thinking that he doth not sinne truely offendeth not And this is the cause that the spirit of Paul coÌ„plaineth that many shall depart froÌ„ the faith Traditions how they doe hurt And for this foolish conscience mens traditioÌ„s be pernitious noisome y e snares of soules hurting the faith the libertie of the Gospel If it were not for this cause they should do no hurt Therfore the diuell through the Pope abuseth these consciences to stablish the lawes of his tiranny to suppresse the faith and libertie and to replenish the world with errour sinne and perdition c. 25. article 25 Christ ordeyned the Sacrament of the aultar onely to nourishe the fayth of them that liue but the Pope maketh it a good woorke and a sacrifice to be applyed both to quicke and dead fol. 48. The place is this Sathan hated the Sacramente The place â—uche 〈…〉 the Sacrament and is 〈…〉 the Sacrament and knew no way how to suppresse disanull it Therefore he found this craft that the sacrament which Christ did onely ordeine to nourish and stablish the faith of them that liue should be counted for a good worke and sacrifice bought and sold And so faith is suppressed and this holesome ministery is applied not to the quicke but vnto the dead that is to say neither to the quicke neither yet to the dead O the incredible fury of God c. 26 These signes he speaketh of miracles and visions or apparitions are not to the increase of the fayth and Gospell 26. article for they are rather against the fayth and Gospell and they are the operation of sathan and lying signes fol. 49. The place is as followeth Who is able to number the monstrous maruels only of them that are departed 〈◊〉 place conteyneth a true 〈◊〉 of 〈◊〉 illusiâ—â— and nay wâ—ll be 〈◊〉 Good Lord what a sea of lyes hath inuaded vs of apparitions coniurings and aunsweres of spirits By the which it is brought to passe that the Pope is also made the king of theÌ„ that are dead and reigneth in Purgatory to the great profite of his Priestes which haue all their liuing riches and pompe out of Purgatory howbeit they should haue lesse if they did so well teache the fayth of them that lyue as they do ridelesse them that are dead Neyther was there syth the beginning of the world any worke founde of so little labour and great aduauntage For truely to thys purpose were gathered almost the possessions of all Princes and rich men And through these riches sprang vp all pleasures and idlenes and of idlenes came very Babilone and Sodoma c. Neither are these signes to the encrease of the fayth and Gospell for they are rather against the faith and Gospell but they are done to stablishe the Tirannie of these * This booke of 〈…〉 christ treaâ—ing vpoÌ„ 〈◊〉 chapâ— of Daniell 〈◊〉 there 〈◊〉 of 〈…〉 the 〈…〉 faces and reedeles and to set vp confirme the trust in works Among these illusions are those myracles to bee reputed which are shewed in visions pilgrimages and worshippings of Saints as there are plenty now adayes whiche the Pope confirmeth by his Bulles yea and sometyme doth canonize Saints that he knoweth not Now behold what is the operation of Satan in lying signes c. 27 The people of Christ doth nothyng because it is commaunded but because it is pleasaunte and acceptable vnto them fol. 63. The wordes out of the which this Article is gathered are these They are the people of Christ The place 〈…〉 other 〈…〉 the article pretendeth whiche willingly do heare and folow him
Christ refuseth the office of a ciuill iudge the which thing hee would not haue done if it had bene agreeable vnto his office or duety The like thyng also he did in the 8. chapter of Iohn When as he refused to geue iudgement vppon the woman taken in adulterye which was brought before hym Where as they doe alledge that Moyses did supply both offices at once An obiection made by the example of Moyses supplying both the offices aunswered vnto I aunswer that it was done by a rare miracle Furthermore that it continued but for a time vntill things were brought vnto a better state Besides that there was a certayne forme and rule prescribed him of the Lord then tooke he vpon hym the ciuill gouernaunce and the priesthood he was commaunded to resigne vnto hys brother that not w tout good cause for it is agaynst nature that one man should suffise both charges wherefore it was diligently foreseene and prouided for in all ages Neither was there any Bishop so long as any true face or shew of the Church did continue who once thought to vsurpe the right and title of the sword Whereupon in the tyme of Saint Ambrose this Prouerbe tooke his original that Emperours did rather wishe or desire the office of priesthood then Priests any Empire For it was all mens opinions at that tyme that sumptuous pallaces dyd pertayne vnto Emperoures and Churches vnto Priestes Saint Bernard also writeth many thyngs which are agreeable vnto this our opinion Palaces to Princes Churches perteyne to Priestes as is this his saying Peter could not geue that which he had not but he gaue vnto hys successours that which he had that is to say carefulnesse ouer the congregation for when as the Lord Maister sayth that he is not constitute or ordained Iudge betwene two the seruaunt or Disciple ought not to take it scornefully Peter could not geue that he had not Peter had no Lordly dominion Ergo Peter could not giue Lordly dominioÌ„ to his successors if that he may not iudge all men and lest that he might seme in that place to speake of the spiritual iudgement he straight way annexeth Therfore sayth he Your power and autoritie shall be in offence and transgression not in possessions For this purpose and not for the other haue you receyued the keyes of the kingdome of heauen Why then do you inuade other mens bounds or borders The rest I will passe ouer for breuities cause The 7. Article Falsly and against the honour state and reuerence of the sacred maiestie of the kyng of Scottes The vii Article he hath said holden and affirmed that our most noble king of Scottes defender of the Christian fayth would appropriate vnto him selfe all the possessions landes and rentes of the Church geuen and graunted by his predecessors and also by himselfe and conuert them vnto hys owne priuate vse And for this ende and purpose as he hath many tymes written vnto him so hath he with his whole endeuour perswaded our sayd noble Lord and kyng therunto Borthwike It is no maruell though these mad dogges do so barke agaynst me whom they thinke to haue councelled y e kings Maiesty I would to God I had also throughly perswaded hym that he should take away from these vniust sacrilegious possessours the riches wherewithall they are fatted and engreased lyke Swyne For this is the nature of dogs that if any man go about to take away the boane out of their mouth by and by to snatche at hym and teare hym with theyr teeth It is out of all controuersie vnto such which haue any wit at all that such were very childish that is to say ignoraunt of all learnyng and iudgement which did so fat and feede with their possessioÌ„s these belly beastes For who would not iudge it more then childish A coÌ„parison betwene our belly Priestes and the Priestes of Baale to bestow the kyngs vitayles or meate vpon the bellies of the Prophets of Baal and Iesabell But all they which at this present do endue such filthy sinkes I wyll not call them deus of thieues with such reuenues they do follow the steps of Iesabell for what other thing do they when as daily they are bleating and bowyng before theyr Images burnyng of incense and fall flat downe before their altars but y t which in tymes past y e prophets of Baal dyd when as they transported the worship of God vnto an Idoll Wherefore if Daniel and Helias were spotted with heresie when they would haue destroyed the Priests of Baall I graunt that I also must be an hereticke But forsomuch as then he did nothyng but which was coÌ„maunded hym of the Lord that was able to kyll the Prophet which had allured the people to follow strange gods he could not truly and iustly be accused of heresie so neyther can my aduersaries spot me therewithall except peraduenture they will condemne in me that where as Elias delt more rigorously with the Prophetes of Baall for he cast them into the broke Kidron I required or desired no more but that the riches which was wickedly bestowed vpon them and theyr possessions might be taken froÌ„ them The 8. Article He willed and desired and oftentimes with his whole heart prayed that the church of Scotland might come and be brought to the same poynt and state and to lyke ruine as the church of England was already come vnto Borthwike If the church of Israel decayed when as in the tyme of Zorobabell Nâ—emias and other holy men it was released and set at libertie out of Babilon I graunt also that it was a ruine vnto the Englishmen to haue departed and gone away out of Babylon the mother of all whoredome vpon whose rotten and filthy paps and brests they haue a long tyme depended and hanged beyng made drunke with the wyne of her whoredome and vnshamefastnesse They had rather cause to geue me thankes which wyth so sincere and good a heart wished vnto them so happy a fall But these vnthankfull persones thought it not enough w t slaunder and reproch to teare me asunder but that now also as blynd rage and madnesse hath taken away all sinceritie and vprightnesse of mynde and iudgement to lye in wayte and lay snares for my lyfe The 9. Article He hath openly holden sayd and affirmed preached and taught that the lawes of the Church that is to say the sacred Canons approoued and allowed by the holy Catholike and Apostolike church to be of â—o force strength or effect alledging therfore and affirmyng that they are made and inuented contrary to the law of God Borthwike God forbid that I should say that those things which are approoued and allowed by the holy Catholike Church should be of no effect or valew For well I know that the holy Apostolicke church hath neuer allowed ordained or taught any thyng which she hath not learned of the Lord the apostles are witnesses
fight agaynst the Turkes is to repugne agaynst God visiting our iniquities by them Freewill after sinne is a title and name onely of a thyng and while a man doth that which lyeth in him he sinneth deadly Purgatory cannot be proued out of holy scripture whiche is Canonicall Soules in Purgatory be not certaine of their safetie at lest not all neither is it proued by reasons or by scriptures that they bee vtterly out of the state to deserue or encrease charitie * * Soules in Purgatory do sinne without intermission so long as they seeke rest and dread punishment The soules beyng deliuered out of Purgatory by the prayers of the liuyng be lesse blessed then if they had satisfied for themselues Ecclesiasticall prelates worldly princes should not doe amisse if they would scoure away all the bags of begging Friers All which errors there is no man in his right wittes but he knoweth the same in their seueral respects how pestileÌ„t they be how pernitious how much they seduce godly and simple minds and finally how much they be against all charitie and agaynst the reuerence of the holy Church of Rome the mother of all faythfull and maistreesse of the fayth it selfe and agaynst the sinews and strength of ecclesiasticall discipline which is obedience the fountayne and welspring of all vertues and without the which euery maÌ„ is to be conuinced easily to be an Infidel We therfore desiring to proceede in the premisses more earnestly as behooueth in things of most importaunce and meanyng to cut of the course of this pestiferous and cankered disease lest it should spread it selfe further in y e Lords field like hurtfull brambles or bryers and vsing vpon the sayd errors and euery of them diligent triall debatyng strait examination ripe deliberation And further weying and thorowly sifting all and euery of the same together w t our reuerend brethreÌ„ the cardinals of the church of Rome the priors of the orders regular or ministers generall also with diuers other professors and maisters of Diuinitie of both the lawes and those the best learned do finde the foresayd errors or articles respectiuely as is aforesayd not to be the catholike nor to be taught as Catholike but to be agaynst the doctrine or tradition of the catholike Church aâ—d against the true interpretation of holy Scripture receyued by the same to whose author Augustine thought we ought so much to leane that he would not as he sayd haue beleued the Gospell if the authoritie of the Churche had not thereto mooued hym For by these errours or at least by some of them it followeth consequently that the same Church which is guided by the holy Ghost now doth euer hath erred which is vtterly agaynst that which Christ at the tyme of his ascension as we read in the holy Gospell of Mathew promised to his Disciples saying I am with you vntill the ende of the world c. and also agaynst the determination of the holy Fathers against the expresse ordinances or Canons of Councels and head bishops whom not to obey hath always bene the cause and nurse of all heresies and scismes as Cyprian doth witnesse The articles of 〈◊〉 condemned Wherefore by the counsaile and assent of the sayde our reuerend brethren vpon due consideration of all and singular the premisses by the authoritie of almighty God of the blessed Apostles of Peter and Paule and our owne we do condemne reprooue and vtterly reiect all and singular the Articles or errors aforesaid respectiuely as some to be hereticall some to be slaunderous some offensiue to godly eares or els seducing simple mynds and repugnant to the catholike truth and by the tenor hereof we here decree and declare that they ought of all christen people both men and women to be taken as damned reprooued and reiected And therfore forbidding here vnder payne of the greater curse and excommunication loosing of their dignities whether they be Ecclesiasticall or temporall and to be depriued and made vncapable of all regular orders priuiledges geuen and graunted by the Sea Apostolike of what condition so euer they be also of loosing theyr liberties to hold generall schooles to read and professe any science and facultie of loosing also their tenures and feoâ—ements and of inhabilitie for euer to recouer the same agayne or any other moreouer vnder payne of secludyng from christian buriall yea and of treason also and incurring such paynes and punishments expressed in the lawe as are due for all heretickes and fautors of the same wee charge and commaund all and singuler Christen people both men and women as well of the laitie as of the Clergie both secular also regular of what order so euer they be and brieflye all other persones of what degree or condition so euer they bee or in what dignitie so euer they are placed either ecclesiasticall or temporall as first y e cardinals of the holy church of Rome Patriarkes Primates Archbishops Bishops with the prelates and heads of the churches Patriarchall Metropolitane Beholde how kinges come after bagges and wallets and begging Fryers or other cathedrall Collegiate and other small and inferiour churches to all clerkes and other persons ecclesiasticall as Abbots Priors or ministers generall or perticular brethren or religious men exempt and not exempt also Uniuersities of schooles and all other as well secular priests as regular and religious persons of all orders yea of the begging friers also Item kings Electors of the Imperiall crowne princes Dukes Marquesses Barons captains conductors and seruitures and all Officers Iudges Notaries whether they be ecclesiasticall or secular comminalties vniuersities dominions cities castles lordships and places with the inhabiters of the same and finally all other persons whatsoeuer ecclesiasticall or regular dispersed in whatsoeuer places through the whole * * Here may be a doubt whether the man in the Moone be exempted wiâ—h his bushe of thornes on his necke out of this Bull or not vniuersal world or which shall be hereafter dispersed but especially in high Almany that they shall not presume publikely or priuately vnder any maner of pretence or colour colourably or expressely or how els soeuer to hold maintaine defend The bookes of M. Luther condemned preach or fauour the foresayd errors or any of them or any such peruerse doctrine Ouer and besides for so much as the foresayd errors and many other are conteined in the bookes or writings of the foresayd Martin Luther therefore we condemne reprooue and vtterly reiect and hold for vtterly condemned reprooued and reiected the foresayd bookes and al the writings of the sayd Martin with his preachings in what tongue so euer they are found wherein the sayd errours or any of them is conteined willing and commanding vnder the vertue of holy obedience and incurring the penalties aforesayd to all and singular christen people both men and women aboue rehersed that they presume not by any maner of waies directly or indirectly
except he had ben moued by the authority of the church now commeth in this goodly Bull and maketh this Catholicke church to be a few reuerent Cardinals his brethren priours of regular orders Masters of Diuinitie and doctors of the law out of whose counsell the sayd Bull boasteth her selfe to be borne and brought forth a blessed babe forsooth of such an vniuersall Church O happy trauell no dout of this Catholike church neuer seene nor heard of before A new vâ—â—â—uersall Church oâ— the Popeâ— making and such as Augustine the valiant impugner of sectes if he did see would not doubt to call it the Sinagogue of the deuill See therefore the madnesse of their Papistes The vniuersall Church is a â—ewe Cardinals Priours and Doctours scarsly perhaps 20. persons in all when also it is possible enough that neuer one of them all is the meÌ„ber of one chappel or altare And whereas the Church is the communion of Saintes as we say in the Creede out of this communion of saintes that is out of this vniuersal churche all they then must needes be excluded whosoeuer be not in the noÌ„ber of these 20. persons The vniâ—â—â—â—sall Chuâ—â—â— bound to 20. persoâ— and so whatsoeuer these holye men doe thinke or iudge by and by the vniuersal Churche must needes holde and beleeue the same albeit they be liers heretikes and Antichristes thinking and iudginge nothinge but that which is abhominable Would there euer any man thinke such doltishnesse and madnes to be in Rome Is there any braine in these mens heads thinke ye or hart in their bodies What Aâ—â—gustine 〈◊〉 the â—â—iuersal Church Austen speaketh of the church dispersed throughe the whole worlde confessing the gospel with one consent Neither would God that any booke els should be receiued with such coÌ„sent of the whole world as the holy scripture as the sayd Augustine in hys confessions affirmeth least by the receiuing of other bokes No vniuâ—â—â—sall Catâ—â—â—licke 〈◊〉 but onelâ— the scripâ—tures schismes might take occasion to rise according as the wicked Sea of Rome hath long sought by her decrees hath for a great part brought the same to passe already But yet the vniuersall Churche did neuer agree thereto For in the East West South ther haue ben christians which being content only with y e gospel haue not regarded how Rome hath gone about of a particular church to make her self an vniuersal church accuseth other churches as schismatical wheÌ„ as she hath cut of her selfe from the vniuersal Church and striueth in vaine to draw the whole vniuersall church to her being the mother and fountaine of all schismes and all by the meanes of this tyrannie Let no man therfore euer thinke that this true Catholike Churche aforesaide The Catholicke Church the Chuâ—â—â— of Rome are two thinges will beleeue or maintaine those things which this detestable Bull heere pratleth when as neyther that which is the very true Churche of Rome indeede doth her selfe so thinke neither taketh that by and by to be Catholicke whatsoeuer is knowen to proceede from y e Church of Rome For as I saide there is no booke which shall be called Catholike heereafter as neither it hath bene heretofore besides onely the holy scripture For the church of Rome it may suffice to glory her selfe to be a little parcell or peece of the vniuersal church and so let her vexe her selfe onely with her owne decrees Neither let any man thinke this to be the Bull of the catholike church but rather to proceede out of the Court of Rome For such wisedome and religion may well beseeme that seate of Sathan whiche seeketh to be counted for the whole vniuersall Churche and obtrudeth her foolishe and wicked Bulles most arrogantly and vainely to the whole world in y e steade of sincere catholike doctrine The priâ—â— presumpâ—â—â—on of the Church Rome Whose pride and presumption hath growne so farre that shee trustinge vpon her owne power without al learning and holines of life taketh vpon her to prescribe lawes to al men of al their doings and sayings Dominiâ—â—â—nd powâ—â— maketh â—he chuâ—â—â— as though for dominion only and loftines of spirit she were to be counted the house and church of Christ where as by this meanes Sathan also the prince of the worlde or the Turke might be counted the Churche of Christ. Againe neither the Monarchies of the Gentiles can abide mighty Princes to raigne ouer them w tout wisedome and goodnes Furthermore 1. Cor. 2 in the Church the spirituall man onely iudgeth al things is iudged of no man and not the Pope alone or the Court of Rome vnlesse they be spirituall But against all this theyr rashe presumption I boldly set the inuincible Champion of the Church S. Paule who 1. Cor. 14. sayeth If anye thinge be reueiled to an other that sitteth by lette the firste manne holde hys peace Heere haue yee plainely that Pope or any other elder what so euer he be ought to kepe sileÌ„ce if any thyng be reueiled to other in the Church that is inferiour I therfore vppon hys authoritie contemning the presumptuous proceding of this swelling Bull do confidently take vpon me to defende the Articles caring nothing for the bare condemnation of any persone yea of the Pope him selfe with hys whole Churche vnlesse he shall enforme me by the Scriptures Whereof the firste Article is this The Article 1. Câ—r 14. The 〈◊〉 â—â—ticle It is an hereticall sentence and also common to saye that Sacraments of the new lawe doe geue grace to them which haue no obstacle in themselues to the contrary The Answere I acknowledge this Article to be mine and I aske of you good maisters Respectiuistes which make these Articles respectiuely some to be hereticall some erroneous some slaunderous c. whether respecteth thys article I pray you To heresie to error to slaunder and offence Or els whether respected you in condemning the same To the holy scripture to the holy fathers to faith to y e church To which of these I beseech you tell me Neither do I here put you to the labour of proouing but onely require you to shew your iudgement what you thinke that I may know wherein I say amisse Will you that I should tell you you babish inâ—antes and noddies whether this Article respecteth I will This article hath ij respects Whereof the one respecteth the Papists the condemners heereof amongste whome it respecteth some to be mules some to be horses which haue no vnderstanding and be voide of al sence and yet notwithstanding they will nedes condemne al things An other respect it hath to the holy Scripture which saith Rom. 14. What so euer is not of faith is sinne Whereupon consequently it followeth that the Sacraments or the new law can geue no grace to the vnbeleeuers for so muche as the sinne of infidelitie is the greatest obstacle but onely to the beleeuers For onely faith putteth no obstacle
the workes of fayth mercy prescribed in the same word Differeâ—â— betweeâ— worâ—â—s câ—â—â—maundeâ— God 〈◊〉 workes 〈◊〉 of 〈◊〉 and not vnto workes deuised by mans fantasy as going on pilgrimages and other lyke idolatrous superstitions the which they should also to the vttermost of theyr powers reproue and speak agaynst declaring that all grace goodnes ought onely to be soughte for at gods hand as the alone geuer therof not at any other câ—eature And that they shoulde not onely foorthwyth take down and destroy all such Images as had bene thertofore abused by pilgrimage or offerings within theyr said cures Images â—â—bused 〈◊〉 Pilgrimâ—â—â— to be deâ—stroyed but also should not thenceforth suffer any lightes or other idolatrous oblation to be made or set vp before any other image then was yet suffered in the Church Also that euery holy day hauing no Sermon in theyr Church they should immediatly after the gospel distinctly read in the Pulpit the Lordes prayer Annâ— 154â— the beliefe and the x. commauÌ„demeÌ„ts of almighty God in the english toung The 〈…〉 the 〈◊〉 prayer 〈◊〉 English be read Parentâ— maister charged trading of their childreâ— Sacramâ—â—â—â— to be 〈…〉 exhorting the people not only to learn theÌ„ theyr selues but also to teach them to theyr childreÌ„ families also should charge all Parentes and gouernors of housholds to bring vp their youth in some good exercise or occupation wherby they might afterwards serue the common wealth and not runne and like vagabondes and idle loyterers thereby encur the daunger of the lawes And furthermore that the sayd persons hauing cure should see the holy Sacramentes of Christ reuerently ministred within theyr cures that if any of them by speciall licence or other cases expressed in the Statutes of thys realme should be at any time absent from theyr benefices that then they should leaue in theyr rowmes some Godly learned and discreet Curate that were able to instruct the people in all truth and godlines not seking theÌ„selues but rather the profit of theyr flocke And likewise that they should see prouided and set vp some most conuenient and open place of euery their seuerall Churches one great Bibe in english one book of the Paraphrases of Erasmus vpon the gospels both in English that the people might reuerentlye without any argument or contention read heare the same at such times as they listed and not to be inhibited therfroÌ„ by the Parson or Curate but rather to be the more encouraged and prouoked thereto And that the sayd Parsons and Curates should not at any time but for necessary causes haunt anye Tauerne or Ale house neither should spend their time idlely in vnlawfull games but at all theyr conuenient leasures shoulde geue theÌ„selues to the reading or hearing of the holy scriptures Moreouer that in the time of confession euery Lent they should examine theyr parishners whether they could say the Lordes prayer the ten commaundementes and the articles of the Christian fayth and that if they coulde not they should then reproue them declaring further vnto theÌ„ that they ought not to presume to come vnto y e Lordes table without the true knowledge therof and earnest desire to fulfill the same Also that they shoulde not admitte any man to preache within theyr cures but suche as were lawefully licensed thereunto None to preach 〈◊〉 â—â—fficiently 〈◊〉 and that they hauing at anye tyme before extolled and praysed any Idolatrous Pilgrimage or other superstition should now openly recant the same before the people That all hinderers of Gods word and fauourers of the contrary proceedings should 〈◊〉 detected Ecclesiaâ—ticall and beneficed persons what they must 〈◊〉 to the 〈…〉 beneâ—â—â— of a 〈◊〉 pouâ—d to finde a scholer at the vniuersitye And if there were any open hinderer or disturber of the reading or preaching of the word of God within their parishes that then they should forthwith detect the same vnto the kinges counsell or vnto some Iustice of peace to theÌ„ next inhabiting And further that learning and knowledge might be y e better mayntayned it was also ordeined herein that euery beneficed persoÌ„ y t inought yerely dispend twenty pouÌ„des or vpward and not resident vpon their cures should pay towardes the reliefe of the poore within theyr parishes euery yeare the fourty part of theyr fruites and profites likewise that euery suche as might dispende one hundreth poundes yearely or more should for euery hundreth pouÌ„d geue a competent exhibition vnto some poore scholer within one of the Uniuersityes of Oxford or Cambridge or els in some other grammer schole of the realme And also that euery priest being vnder the degree of a Bacheler of Diuinity should haue of his owne one newe Testament in English and Latine with the Paraphrases of Erasmus vpon the same and should diligeÌ„tly read and study therupon and should collect and keep in memory all such comfortable places of the scripture as do set forth the mercy benefites and goodnes of almighty God towardes all penitent beleuing persons that they might therby coÌ„fort theyr flock in al dauÌ„ger of death Certaine â—hinges to â—e prouided 〈◊〉 of the â—â—â—rchmen dispayre or trouble of conscience and that therfore euery bishop in theyr visitations should from time to time try and examine them how they had profited in these theyr studyes And although the Masse was then still by the Law reteyned yet was it enioyned that at euery high masse the sayer or singer therof should openly and distinctly read the Gospell and Epistle in English in the Pulpit or in some other conuenient place that the people mought heare the same The Gospel 〈◊〉 epistle to 〈◊〉 read in 〈…〉 And in like place and maner should read euery holy day and Sonday at Mattins one chapter of the new Testament in English omitting therfore three of theyr 9. Latine Lessons with theyr Respondes and at Euensong like wise immediately after Magnificat one chapter of the old Testament in stead of theyr wonted Respondes and Memories Furthermore because of the vayne contention that often fall among the people for goyng on Procession it was ordeined that thenceforth the Priests and Clerkes should kneele in the midst of the Church there distinctly sing or reade the Letany in English sette forth by the authority of K. Henry the eight and that no person should depart the church in the time of reading the Scripture or the Letany or during the time of any Sermon without iust and vrgent cause Likewise that the people should spend the holydaies in hearing the word of God in priuate and publick prayers in knowledging theyr offences vnto God and amendmeÌ„t of the same in reconciling themselues charitablye to theyr neighbors where displeasure hath bene in often receiuing the Communnion of the body and bloud of Christ in visiting the poore sicke in all sober and godly conuersatioÌ„ and not in vanity idlenes or dronkenes
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
and could not well be excused from the opinion of the Capernaites Quest. Whether Christ be receaued in minde spirite or with mouth body or with both TheÌ„ I asked him in as much as Christ was there Verè howe do we receaue him in our myndes and spirituall partes or with our mouthes and into our bodies or both He said we receaue him in our minds soules by fayth Then in asmuch as he was much in this point y t there was Mira vnitio a marueylous vnion betwixt vs Christ in that we were Caro ex carne eius os ex ossibus eius Bone of his bone Quest. Whether Christes very body be receaued into our very bodyes or no and flesh of his flesh I desired to knowe his opinion whether we receiued the very body of Christ wyth our mouthes and into our bodies or no. Here he paused held his peace a litle space and shortly after he spake saying I will not say so I can not tell it is a hard question but surely saith he we receiue Christ in our soule by faith When you speake of it other wayes it soundeth grosly and sauoureth of the Capernaites Quest. Whether that be to be worshipped which the priest sheweth to the people betwixte his handes Then I asked him what he thought of y t which y e Priest was wont to lift vp shew the people betwixt his haÌ„ds He saide it is the Sacramente Then sayd I they were wont to worship that which was lifted vp Yea saith he but we must worship Christ in heauen Christ is neither lifted vp nor downe I am glad sayd I M. Doctour to heare you say so much I would not speake of the holy Sacrament otherwise then reuerently but I feare least that Sacrament and the little white peece of bread so lifted vp hath robbed Christ of a great part of his honour Quest. Whether the carying about of the Sacrament is to be alowed Then said he looking vp and praying God graunt vs grace that we may haue y e true vnderstanding of his word whereby we may come to the true vse of his Sacraments and sayd he woulde neuer allow the carying about of the Sacrament and other fond abuses about the same Then after a little while pausing said I Maister Doctor Transubstantiation if I shuld not trouble you I would pray you to know your mind in transubstantiation Iesu M. Wilkes quoth he wyll you aske me that Syr sayde I not if I shoulde trouble you No no I will tell you saith he Because I founde the opinion of Transubstantiation receiued in the Church when I heard it spoken against I searched the auncient Doctors diligently Transubstantiation not to be founde in the Doctours went about to stablishe it by them because it was receiued And wheÌ„ I had read many of them I found little for it could not be satisfied TheÌ„ I went to the Schoole Doctors and namely to Gabriell and wayed his reasons The which when I had done and perceiued they were no pithier Languescebat opinio mea de transubstantiatione my opinion of Transubstantiation waxed feeble and then sayth he I returned agayne to Tertullian and Irenaeus and when I had obserued their sayings mine opinion that there should be transubstantiation prorsus erat abolita was quite dashed Then sayd I The scholâ— Doctourâ— deceaued iâ— the word consecratioÌ„ you know that the Schoole Doctors dyd hold that panis non remanebat post consecrationem that bread remained not after consecration as they called it The schoole Doctors sayth he did not know what consecratio doth meane and here he paused a while I pray you sayd I what say you that consecratio doth meane Sayth he it is Tota actio in ministring the Sacramente What 〈◊〉 coÌ„secratiâ—n as Christ did institute it All the whole thing done in the ministery as Christ ordeyned it that is consecratio and what saith he neede we to doubt that bread remayneth Scripture calleth it bread and certaine good authors that be of the latter time be of that opinion After that I had communed with M. Redman Talke aboâ—â— Doctour Redman and taken my leaue of him M. Yong came foorth into the nexte chamber with me to whome I said that I was glad to see M. Doct. Redman so well minded Then said M. Yong to me I am sure he will not deny it I ensure you saith he M. Doct. hath so moued me that where as I was of that opinion before in certaine things D. Yongâ— stayed by D. Redmaâ— from his Popishe oâ—pinion that I would haue burned and lost my life for them now saith M. Yong I doubt of them But I see saith he a man shall knowe more more by processe of time and reading and hearing of other and M. Doct Redmans saying shall cause me to looke more diligently for them Also Ellis M. Doctour Redmans seruaunt shewed me that he did knowe that his maister had declared to Kyng Henry 8. his Maiesty that faith only iustifieth The opiniâ—â— of Doctoâ— Redman touching iustificatioâ— by fayth Consensuâ— Ecclesiae iâ— but a weak staffe to leaue to but that doctrine as he thought was not to be taught the people least they should be negligent to do good workes The sayd maister Yong hath reported the which also I heard that M. Doctor Redman should say that consensus Ecclesiae the consent of the Church was but a weake staffe to leane to but did exhort him to reade the Scriptures for there was that which should comfort him when he should be in such case as he was then * Another communication betweene Doctor Redman lying in his death bead and Mayster Nowell then Schoolemaister in Westminster and certaine other with notes of his censure iudgement touching certayne poyntes of Christes Religion 1 IN primis the sayd D. Redman sent for M. Nowell of his own mind The confesâ—sion of D. Redman before M. Nowell and said he was willing to commune with him of such matters as he had moued y e said D. Redman of a day or two before and he being desired of the said M. Nowell to declare his mind coÌ„cerning certain points of our Religion first said aske me what ye will and I wil answere you before God truly as I thinke without any affection to the world or any worldly person Witnesses Alexander Nowell Rich. Burton Ellis Lomas Iohn Wright 2 Item the said D. Redman said that the sea of Rome in these latter daies is Sentina maloruÌ„ that is a sinke of al euil Witnesses Iohn Yong Alexander Nowell Rich. Burton Iohn Wright Edw. Cratford Rich. Elithorne Ellis Lomas 3 Item that Purgatory as the schoolemen taught it and vsed it was vngodly and that there was no such kynde of Purgatory as they fantasied Witnesses Iohn Yong Alexander Nowell Rich. Burton Ellis Lomas Edw. Cratford Rich. Elithorne Iohn Wright 4 Item Offering 〈◊〉 of the
no lesse then the learned mayster his yong scholer Now here euery man would haue his saying which I passe ouer not much materiall for to tell But sir quoth I me thinkes it is not charitably done to beare the people in hand that any man doth so lightly esteme the sacrament as to make of it a figure For that but maketh it a bare figure without any more profit which that book doth often deny as appeareth to the reader most playnely Yes quoth he that they do Sir no quoth I of a truth and as for me I ensure you I make no lesse of the sacrament then thus I say whosoeuer receiueth the sacrament he receiueth therewith eyther life or death No quoth M. Secretary scripture sayth not so Sir quoth I although not in the same souÌ„d of words yet it doth in the same sense and S. Augustine sayth in the sound of words also for Paule sayth The bread which we breake is it not the partaking or felowship of the bodye of Christ And S. Augustine Manduca vitam Bibe vitam i. eate life drinke life Then sayd mayster Pope what can ye make of it wheÌ„ ye say there is not the reall body of Christ Whiche I doe beleue c. I pray God I may neuer beleue other How can it bring as ye say either life or death The 〈◊〉 bring 〈◊〉 with 〈◊〉 when Christes body is not there Syr quoth I when you heare Gods word truely preached if ye do beleue it and abide in it ye shal and do receiue life withal and if ye do not beleue it it doth bring vnto you death and yet Christes body is still in heauen and not carnall in euery preachers mouth I pray you tell me quoth he how can you aunswere to this Quod pro vobis tradetur which shall be geuen for you was the figure of Christes body geuen for vs No sir quoth I but the very body it selfe wherof the sacrament is a sacramentall figure How say ye then quoth he to Quod pro vobis tradetur which shall be geuen for you Forsoothe quoth I Tertullians exposition maketh it playne for he sayth Corpus est figura Corporis i. The body is a figure of the body Nowe put to Quod pro vobis tradetur Whiche shall bee geuen for you and it agreeth exceedyng well In fayth quoth he I would geue xl pouÌ„d that ye were of a good opinion For I ensure you I haue heard you and had an affection to you I thanke you mayster Pope for your hart and minde and ye knowe quoth I I were a very foole if I woulde in this matter dissent froÌ„ you if that in my conscience y e truth did not enforce me so to do For iwise as ye do perceiue I trowe it is somewhat out of my way if I would esteeme worldly gayne â—â—prian What say ye quoth he to Cyprian Doth he not saye playnly Panis quem dedit Dominus non effigie sed natura mutatus omnipotentia verbi factus est caro i. The Bread whiche the Lorde did deliuer being changed not according to the forme but according to the nature thereof by the omnipotent word is made flesh True Syr so he doth say and I answere euen the same which once by chaunce I preached at Paules Crosse in a Sermon 〈◊〉 Ridley â—â—lsely deâ—arted for 〈◊〉 Sermâ—n 〈…〉 Paules for the which I haue bene as vniustly as vntruely reported as any pore man hath bene For there I speaking of the sacrament and inueying against them that estemed it no better then a piece of bread told eueÌ„ the same thing of Poenitentes Audientes Catecumeni Energumeni that I spake of before and I bad them depart as vnworthy to heare the misterye and then I sayd to those that be Sancti Cyprian the Martyr shall tel you how it is that Christ calleth it saying Panis est corpus cibus potus caro c. i. Breade is the body The place of Saint Cyprian â—xpounded meat drinke flesh because that vnto this materiall substance is geuen the property of the thing whereof it beareth the name and this place then tooke I to vtter as the time would then suffer that the materiall substaunce of bread doth remaine M. Fecknam which as is reported to me did belie me openly in y e same matter at Paules crosse heard all this my talke as red as skarlet in his face and herein aunswered me neuer one word You do know wel quoth M. Secretary that Origenes and Tertullian were not Catholicke but erred 〈◊〉 of all 〈◊〉 Doctors 〈◊〉 in 〈◊〉 pointes Syr quoth I there is none of all the Doctors that are holden in all points but are thought to haue erred in some thinges But yet I neuer heard that it was eyther layd to OrigeÌ„s charge or to Tertullian y t euer they were thought to haue erred in this matter of the sacrament What quoth M. Chomley late chiefe Iustice doth not christ say plainly that it is his very flesh his very bloud and we must needes eate him or we can haue no life Syr quoth I if you wil heare how S. Augustin expouÌ„deth that place you shal perceiue that you are in a wrong boxe And when I began to tell S. Augustines minde in his book de Doctrina Christiana Yea yea quoth M. Secretary that is true S. Augustine doth take it figuratiuely in deed Forty yeares agoe quoth M. Fecknam all were of one opinion in this matter Forty yeares ago quoth I all held that the Bishop of Rome was supreme head of the vniuersall Church What then was master Fecknam beginning to say c. but M. Secretary tooke the tale and sayde that was but a positiue law A positiue law quoth I No Syr he would not haue it so for it is in his decrees that he challeÌ„ged it by Christes owne word For his decree sayth Nullis Synodicis constitutis neque Consilijs sed viua voce Domini praelata est Ecclesia Romana omnibus Ecclesijs in toto Mundo dicente Domino Petro tu es Petrus c. The Church of Rome was aduaunced aboue all other Churches in the world not by any Sinodicall constitutioÌ„s nor yet any counsell but by the liuely voyce of the Lord according as the Lord sayd to Peter Thou art Peter c. And in an other place he entreateth Tu es Cephas id est caput i. Thou art Cephas that is to say the head Tush it was not counted an article quoth M. Secretary of our fayth Yes sayd I if ye call that an article of our fayth which is to be beleued vnder payne of damnation For he sayeth Omninò definimus declaramus pronunciamus omnem creaturam subesse Romano pontifici de necessitate salutis i. We do absolutely determine declare and pronouÌ„ce that euery creature is subiect to the obedience of the Byshop of Rome vpon necessity of saluation And here wheÌ„ we spake of lawes and decrees M Roger Chomley
of Cambridge should be incorporate in the Uniuersity of Oxford likewise that the Doctors of Oxford should be incorporate in the Uniuersity of Cambridge The same day the forenamed prisoners were disseuered as was sayd afore Doctor Ridley to Alderman Iryshes house M. Latimer to an other and Doctor Cranmer remayned still in Bocardo The three prisoners Cranmer Ridley Latimer disseuered On Saterday being the 14. of Aprill at eighte of the clocke the foresayd Uicechauncellour of Cambridge wyth the other Doctours of the same Uniuersitye repayred to Lincolne Colledge agayne and found the Prolocutour aboue in a Chappel with the company of the house singing Requiem Masse Consultation and taryed there vntill the end Then they consulting altogether in the Maysters lodging about 9. of the clocke came all to the Uniuersity church called S. Maries and there after short consultation in a Chappell the Uicechauncellor the Prolocutor The Doctors in theyr scarlet robes c. of Oxford caused the Uicechauncellor of Cambridge the rest of the Doctours of that Uniuersity to send for theyr skarlet robes brought from Cambridge saue that Doct. Seton and Watson borowed of the Oxford men And in this time the Regentes in the congregation house had grauÌ„ted all the Cambridge Doctors theyr graces to be incorporate there and so they went vp and were admitted immediately D. Oglethorpe presenting them and the Proctour reading the statute and geuing them theyr othes That done they came all into the Quier and there held the conuocation of the Uniuersity They had Masse of the holy Ghost solemnly song in pricksong Masse in pikesance in prickesong I would say The causes of their assembly declared by the Quier men of Christes Church But first the cause of the ConuocatioÌ„ was opened in English partly by the Uicechauncellour and partlye by the Prolocutour declaring that they were sent by the Queene and wherfore they were sent and caused Mayster Say the Register openly to read the CoÌ„mission That done the Uicechauncellor read Cambridge letters openly and then concluded that 3. Notaries Maister Say for the Conuocation Cambridge letters read Three Notaryes assigned Subscribing to the articles a Bedle of Cambridge for that vniuersity and one Maister White for Oxford shoulde testifye of theyr doing and then willed the sayd Notaryes to prouide parchment that the whole assemblye mighte subscribe to the Articles saue those that had subscribed before in the conuocation house at London and Cambridge and so the Uicechauncellour began first after him the rest of the Oxford men as many as could in the Masse time The Masse being done they went in procession Processâ—â—â— in Oxforâ—â— The 〈◊〉 the soleâ—â— processâ—oâ— First the Quier in theyr surplices followed the Crosse then the first yeare Regentes and Proctours then the Doctors of law and theyr Bedle before them then the Doctors of diuinity of both Uniuersities intermingled the Diuinitye arte Bedles going before them the Uicechauncellour and the Prolocutour going together After them Bachelers of Diuinity Regentes non Regentes in theyr aray and last of all the Bachelers of Law and Art After whom folowed a great company of scholers and students not graduate And thus they proceeded through y e street to Christs churche and there the quier sang a Psalme and after that a collect was read This done departed the CoÌ„missioners doctours and many other to Lincolne Colledge where they dyned with the Maior of the towne one Alderman foure Bedles Mayster Say and the Cambridge Notary After diner they went all agayne to S. Maries Church An other consultatiâ—â— of the Dâ—â—â—tours and Priestes there after a short consultation in a Chappell all the Commissioners came into the quier and sate all on seates before the Aulter to the number of 33. persons And first they sent to the Maior that he should bring in Doct. Cranmer whiche within a while was brought to them with a great nuÌ„ber of rusty bilmen Thus the reuerend Archb. when he was brought before the CoÌ„missioners Archbishâ—â— Cranmeâ— brought â—â—â—fore the Doctours high Priâ—â—â— at S. 〈◊〉 Church The reuâ—â—rend hâ—â—â—litie bâ—â—hauiou◠〈◊〉 the 〈◊〉 before 〈◊〉 reuerenced them with much humility and stoode with his staffe in his hande who notwithstanding hauing a stoole offred him refused to sit Then the Prolocutor sitting in the midst in a skarlet gowne began with a short Preface or OratioÌ„ in praise of vnity and especially in the church of Christ declaring with all his bringing vp and taking degrees in CaÌ„bridge and also how hee was promoted by king Henry and had bene his couÌ„sellor and a Catholicke man one of the same vnity and a meÌ„ber therof in times past but of late yeares did separate and cut of himselfe from it by teaching setting forth of erronious doctrine making euery yeare a new fayth and therefore it pleased the Queenes grace to send them of the Conuocation other learned men to bring him to this vnity again if it might be Then shewed he him how they of the Conuocation house had agreed vpon certayne articles wherevnto they willed him to subscribe The Archb. aunswered to the preface very wittily modestly and learnedly The aunâ—swere of Archb. to D. Westâ—â— shewing that he was very glad of an vnity forasmuch as it was CoÌ„seruatrix omnium rerum publicarum tam Ethnicorum quam Christianorum i. the preseruer of all common wealthes as well of the Heathen as of the Christians and so he dilated the matter with one or two storyes of the Romaynes Common wealth Whiche thing when he had done he sayde that he was verye gladde to come to an vnity so that it were in Christ and agreeable to his holy word When he had thus spoken his full mind the Prolocutor caused the articles to be read vnto him and asked if he would graunt and subscribe vnto them Then the Bishop of Canterbury did reade them ouer three or foure times touching the first article he asked what they ment by these termes veruÌ„ naturale i. true natural Doe you not meane sayth he Corpus organicum i. a sensible body Some aunswered Idem quod natus est ex virgine i. the same that was borne of the Virgine and so confusedly some said one thing some an other Then the Bishop of Canterbury denyed it vtterly The art denyed 〈◊〉 the 〈◊〉 and when he had looked vpon the other two he sayde they were all false and agaynst Gods holy word And therefore would not agree he sayd in that vnity with them Which done Scarbouâ—rough 〈…〉 to Cranâ—â—â— to dispuâ—â—â— the Prolocutor first willing him to write his mynde of them that night sayd moreouer that he should dispute in them and caused a copy of the articles to be deliuered him assigning him to answere thereunto on Monday next and so charged the Maior with him again to be had to Bocardo where he was kept before offring moreouer vnto him to name
out of the same Catechisme to Iulianus Apostata and the booke for a Dialogue set out by the sayd Iulianus Apostata wherein Christ and Pilate were the speakers Westons sermon confuted by M. Couerdalle with many other things Which Sermon with al the poynts therof maister Couerdall the same time learnedly confuted by wryting which remaineth yet in my handes to be seene In the weeke following began the disputations in the conuocation house in Paules Churche whereof sufficient hath bene before declared pag. 1342. The 26. day of October the Uicechauncellour of Cambridge went to Clarehall and in the presence of Doctoure Walker displaced Doctour Madewe and placed Maister Swynborne in the Maistership there by force of the Lorde Chauncellours letters for that he was as they termed it Vxoratus that is maried The 28. day of October Running before the law the Papistes in the kings colledge in Cambridge not tarying the making of any lawe but of their blinde zeale had their whole seruice againe in the Latin tong contrary to the law then in force The last of October the Uicechauncelloure of Cambridge did sharpely reprooue and threaten one M. Thrackold for that he challenged the sayd Uicechauncellor who had suffered maister Bouell contrary to the statutes then in force quietly wythout punishment to depart notwithstanding that he refused to sweare to the supremacie of the Queene and the abrogation of the bishop of Rome The third day of Nouember The Queenes proceedinges maintained in Cambridge before the law the Uicechauncellor sent for the Curate of the rounde Parish in Cambridge commaunding hym not to minister any more in the English toung saying he would haue one vniforme order of seruice throughoute the Towne and that in Latine wyth Masse which was established the xij day of this moneth The 6. day of Nouember M. Pollarde preached at S. Michaels and in his Sermon approoued Purgatorie The 28. day of Nouember the Archdeacons Officiall visited in Hynton where hee gaue in charge to present all suche as did disturbe the Queenes proceedings in letting the Latine seruice the setting vp of their altars and saying of Masse or any parte thereof whereby it was easie to see how these good fellowes ment to proceede hauing the law once on their side that thus readely against a manifest law would attempt the punishment of any man The 15. day of December K. Edwardes Actes repealed there was two Proclamations at London the one for the repealing of certaine actes made by kynge Edwarde and for the setting vppe of the Masse for the 20. day of December then next folowing the other was that no man should interrupt any of those that would say Masse The Parliament beginning aboute the v. daye of October continued till the fifth of December In the whyche Parliament were dissolued as well all Statutes made of Fremunire in the time of King Henrie viij c. as also other lawes and statutes concerning religion and administration of Sacraments decreed vnder king Edwarde the 6. as is partly aboue touched In the which Parliament moreouer was appoynted the 20. day of December next ensuing the same yeare .1553 that all the olde forme and manner of Church seruice vsed in the last yere of king Henry should now againe be restored On Newyeares euen being the last of December the Lorde Marques of Northampton was deliuered oute of the Tower About this time a Priest at Caunterbury sayde Masse on the one day A priest of Canterbury repenting his saying Masse the next day after he came into the pulpit and desired all the people to forgeue him for he said he had betraied Christe but not as Iudas did but as Peter did and there made a long Sermon against the Masse The day after Newyeares day being the seconde daye of Ianuary in the yeare of our Lord. 1554. foure Ambassadours came into London from the Emperour and were honorably receiued Their names were these Le Countie de Egmont Le Countie de Lalen Mounsieur Corire Le Chauncellour Nigre About this time a great number of newe Byshoppes Deanes c. were chosen more then were made at one time since the Conquest Theyr names are these D. Holyman B. of Bristow D. Coates B. of Westchester New Bishops made D. Hopton Byshop of Norwiche D. Bourne B. of Bathe D. White B. of Lyncolne D Mores B. of Rochester D. Morgan Bishop of S. Dauies D. Poole B. of S. Asse D. Brookes Bish. of Glocester D. Moreman coadiutour to the Byshop of Exceter after his decease Byshop of Exceter D. Glin B. of Bangor Maister Fecknam Deane of Paules D. Rainoldes Deane of Bristow with others The 12. day of Ianuarie the Uicechancellour of Cambridge called a congregation generall wherein amongste other things he shewed that the Quene would haue there a Masse of the holy Ghost vppon the 18. day of Februarie then next following for that it was her birthe day whyche was fulfilled the day appoynted and that very solemnely Upon the Saterday being the 13. of Ianuarie Doctour Crome was committed to the Fleete Also vpon the Sonday following one M. Addington was committed to the Tower D. Crome committed to the Fleete Also this same Sonday knowledge was giuen in the Court openly by the B. of Winchester that the marryage betweene the Queenes maiestie the king of Spaine was concluded and the day following being monday and the 15. of Ianuary The mariage of Q. Mary the Maior with the Aldermen and certaine Commoners were at the Court and there they were commanded by the Lord Chauncellor to prepare the Citie ready to receiue the said king of Spaine who declared vnto them what a Catholicke mighty prudent wise prince the said king is with many other commendations of him Upon the Saterday folowing being the 20. of Ian. the Court of the first fruites and tenthes was dissolued Upon the Thursday at night following the 25. day of Ianuarie the Lorde Marques of Northampton was againe committed to the Tower and sir Edward Warnar with him Who were brought to the Tower by the Maior Uppon the Saterdaye followinge being the 26. of Ianuary Iustice Hales was committed to the Marshalsee and the same day maister Rogers was cōmitted to Newgate Iustice Hales committed to the Marshalsey M. Rogers committed to Newgate Upon this Saterday Sonday and Monday folowing the Londiners prepared a number of souldiors by the Queenes commaundement to goe into Kent against the Commons whereof were chiefe Captaines the Duke of Northfolke the Earle of Wormewood sir Harry Iernyngham sir George Haward and 10. other captaines Which soldiors when they came to Rochester bridge where they should haue set vpon their enemies most of them as it is sayde lefte theyr owne Captaines and came wholy to the Kentishmen and so the foresaid Captaines returned to the Court both void of men and victory leauing behind them both 6. peeces of ordinance and treasure Aboute the latter ende of Ianuarie the Duke of
grew froÌ„ coler to plaine melancholy so as no man willingly would deale with him to qualify the raging humor so farre incorporated in his brest At last the Church-doore being opened the Byshop entred and finding no sacrament hanged vp nor roode lost decked after the Popysh precept which hade commaunded about the same tyme a well fauoured Roode and of able stature vniuersally in all Churches to be set vp curtalled his small deuotions and fell from al coler and melancholy to flat madnes in the vppermost degree swearing and raging with an huntynge â—the or two and by no beggers that in his owne Churche where he hoped to haue sene best order he fouÌ„d most disorder to his honors most heauy discomfort as he sayde calling the ParsoÌ„ whose name was Doctor Bricket knaue and hereticke Who there humbled himselfe and yelded as it were to his fault saying he was sory his Lordship was come before that he and his parish looked for him and therfore could not do theyr dueties to receiue him accordingly as for those thinges lacking he trusted a short time hereafter should coÌ„passe that which hitherto he could not bring about Therefore if it pleased his Lordship to come to hys poore house where his dynner was prepared he woulde satisfy him in those thinges which his Lordship thought amisse Yet thys so reasonable an aunsweare nothyng could satisfy nor asswage his passion vnreasonable For the Catholicke Prelate vtterly defied him and his chere commaunding him out of his sighte saying as hys by worde was before God thou art a knaue auant hereticke and therwithal whether thrusting or striking at him so it was that with his hand he gaue syr Thomas Iosselin Knight who was then amongest the rest stood next the bishop a good fleweâ— vpon the vpper part of the neck euen vnder his eare as some say which stood by but as he himself said he hit him full vpon the eare Syr Thomas Iosselyn stroken of Boner wherat he was somewhat astonied at the sodennes of the quarrell for that time At last he spake and said what meaneth your Lordship haue you bene trayned in Will Somers scole to strike him who staÌ„deth next you The Bishop still in rage either heard not or would not heare Then M. Fecknam Deane of Paules seing the bishop stil in this bitter rage said O M. Iosselin you must beare with my lord Fecknam excuseth B. Boner by the Marshalsey for truly his long imprisonment in the marshalsey and the misusing of him there hath altered hym y t in these passions he is not ruler of himselfe nor it booteth any man to geue him counsell vntill his heat be past then assure your selfe M. Iosselin my lord will be sory for those abuses that now he caÌ„not see in himselfe Wherunto he merily replied and sayd so it seemeth Maister Fecknam Syr Tho. Iosselyns Apothegma touching B. Boner for now that he is come forth of the marshalsey he is ready to go to Bedlem At which mery conciepte some laughed and moe smiled because the nayle was so truely hitte vpon the head The Bishop nothing abashed at his own folly gaue a deafe eare as no maruell it was that hee shamed little to strike a straunger which spared not the burning of so many good men After this worthy combate thus finished and atchiued this marshiall Prelate presently taketh him to his horse agayne notwithstanding he was minded to tary at HadhaÌ„ 3. or 4. daies and so had made prouisioÌ„ in his owne house and leauing his dinner rode that night with a small company of his householde to Ware where he was not looked for 3. dayes after to the great wonder of all the countrey why he so preuented his day afore stalled At this hasty posting away of this Bishop his whole trayne of attendants there left him Also his Doctors and chaplaines a few excepted taryed behind and dined at D. Brickets as merily as he rode towards Ware all chasingly which diner was prepared for the bishop himself Now whether the Bishoppe were offended at those solemnities which he wanted and was accustomed to be saluted withall in other places where he iornied ioyning to y t his great God was not exalted aboue ground ouer y e aultar nor his blocke almighty set seemely in the roode lost to entertayne straungers B. Boner driuâ— from a good dinner and therupoÌ„ took occasion to quarrell with D. Bricket whose religion percase he somewhat suspected I haue not perfectly to say but so it was supposed of diuers the cause therof to rise which draue the bishop so hastily froÌ„ such a dinner Testified by such as there and theÌ„ were present Rich. K. c. ¶ A story of a Roode set vp in Lankashyre In this Uisitation of Bishop Boner aboue mentioned ye see how the bishop tooke on for not setting vp the Roode and ringing the bels at Hadham A story of a Roode set vp in Lankeishire Ye heard also of the precept which commauÌ„ded in euery parish a Rood to be erected both well fauoured and of an habâ—e stature By the occasion whereof it commeth in mind and not out of place to storye likewise what happened in a certayne Towne in Lankashyre nere to Lancaster called Cockram where the Parishioners Churchwardens hauing the same time a like charge for the erecting of a rood in theyr parish church had made theyr bargayn and were at a price with one that could cunningly karue paynt such idols for the framyng of theyr Roode who according to his promise The men of Cockram not pleased with theyr Roode made them one set it vp in theyr Church This done he demaunded his mony But they misliking his workemanship refused to pay him whereupon he arrested them and the matter was brought before the Maior of Dancaster who was a very meet man for such a purpose and an olde fauourer of the Gospell which is rare in that country Then the karuer began to declare how they had couenaunted with him for the making of a Rood with the appurtenaunces ready karued and set vp in theyr Churche which he according to his promise had done and nowe demaunding his money they refused to pay him Is this true quoth the Maior to the Wardens Yea Syr sayd they And why do ye not pay the poore man his due quoth he And it please you Mayster Maior quoth they because the Roode wee had before was a welfauored man and he promised to make vs such an other but this that he hath set vs vp now is y e worst fauored thing that euer you set your eies on gaping grinning in such sort that none of our Children dare once looke him in the face or come nere him The Roode of Cockram driuing the childreÌ„ out of the Church The maior thinking that it was good enough for y e purpose if it had bene worsse my maisters quoth he howsoeuer the rood like you the poore mans labor
woulde haue added if I coulde haue bene suffred to speake that it had ben time enough to take away mens liuings and thereto to haue prisoned them after that they had offended lawes For they be good Citizens that breake not lawes and worthy of praise and not of punishment M. Rogers punished before any law was brokâ—n But theyr purpose is to kepe men in prison so long vntil they may catche them in their lawes and so kill them I could would haue added the example of Daniel which by a crafty deuised law was cast into the Lions den Item I might haue declared that I most humbly desired to be set at libertie sending my wife to him with a supplication being great with childe with her 8. honest women or therabout to Richmond at Christmas was a 12. monthe whiles I was yet in my house Item I wrote two supplications to him out of Newgate M. Gosnold laâ—â—ured for M. Rogers and sent my wife many times to hym M. Gosnolde also that worthy man who is nowe departed in the Lord laboured for mee and so did diuers other worthy men also take paines in the matter These things declare my Lorde Chancellors Antichristian charitie which is that he hathe and doth seeke my bloud and the destruction of my poore wife and my ten children This is a short summe of the wordes which were spoken the 28. day of Ianuarye at after noone after that Maister Hooper had bene the first M. Cardmaker the second in examination before me The Lorde graunte vs grace to stand together fighting lawfully in hys cause till wee be smitten downe together if the Lords wil be so to permitte it For there shall not a haire of our heades pearish againâ—â— hys will but with his will Whereunto the same Lorde graunt vs to be obedient vnto the ende and in the end Amen Sweete mighty and mercifull Lord Iesus the sonne of Dauid and of God Amen Amen let euery true Christian say and pray Then the clocke being as I gessed aboute foure the L. Chauncellor sayde Great meâ—â—cy of Winchest no lesse then the Foxe hath to the chickenes the Wolfe to suck the bloud of Lambes that he and the Churche must yet vse charitie with me what maner of charitie it is all true christians do well vnderstand as to wit the same that the foxe doeth with the chickens and the wolfe with the Lambes and gaue me respite til to morow to see whether I would remember my selfe wel to morrow and whether I would returne to the catholike churche for so he calleth hys Antichristian false churche againe and repent and they woulde receiue me to mercy I sayde that I was neuer oute of the true Catholicke Church nor would be but into hys churche woulde I by Gods grace neuer come Well quoth he then is our church false and Antichristian The Popes church is the churcâ— of Antichryst Yea quoth I. And what is the doctrine of the sacrament False quoth I and cast my handes abroade Then sayd one that I was a player To whom I answeared not for I passed not vpon his mocke M. Rogers warned to appeaâ—e the next day Come againe quoth the Lord Chancellour to morrow betweene nine and ten I am ready to come againe whensoeuer ye cal quoth I. And thus was I broughte by the shiriffes to the Counter in Southwarke Maister Hooper going before me and a great multitude of people being present so that we hadde much to doe to goe in the streates Thus much was done the 28. day of Ianuarie THe second day which was the 29. of Ianuary we were sent for in the morning about 9. of the clocke M. Roger M. Hooper brought agayne before the Chauncellour and by the Shriffes fetched from the Counter in Southwarke to the Church againe as to wit to S. Mary Oueries where we were the daye before in the after noone as is sayde And when Maister Hooper was condemned as I vnderstoode afterward then sent they for me Then the Lorde Chauncellour sayd vnto me Rogers quoth hee here thou wast yesterday and wee gaue thee liberty to remember thy selfe this night whether thou wouldest come to the holy catholicke church of Christ agayne or not Tell vs nowe what thou haste determined Gardinerâ— wordes to M. Rogers whether thou wilt be repentant and sory and wilt returne againe and take mercy My Lorde quoth I I haue remembred my selfe right wel what you yesterday laid for you Aunswere of M. Rogerâ—s to the Bâ—â—hop of Wâ—nâ—hester and desire you to giue me leaue to declare my minde what I haue to say thereunto and that done I shall answere you to your demaunded question When I yesterday desired that I myght be suffered by the Scripture and authoritie of the firste best M. Rogers nâ—t suffered here to defend himsâ—â—â— by wrytinâ— and purest Churche to defende my doctrine by wryting meaning not onely of y e primacie but also of all the doctrine that euer I had preached ye answered me that it might not nor ought not to be grauÌ„ted me for I was a priuate person and that the parlament was aboue the authoritye of all priuate persons therfore the senteÌ„ce therof might not be found faultie and valureles by mee being but a priuate persone And yet my Lorde quoth I I am able to shewe examples that one man hath come into a generall Councell and after the whole had determined and agreed vppon an act or article that some one maÌ„ comming in afterward hath by the word of God declared so pithely that the counsel had erred in decreeing the sayd Article Wâ—ole Coâ—â—celâ—s turned by priuate perâ—ons that he caused the whole Counsell to chaunge and aulter their Acte or Article before determined And of these examples sayde I I am able to shewe two I can also shewe the authoritie of S. Augustine that when hee disputed with an hereticke 〈◊〉 Maâ—entium lib. â— cap. 14. hee woulde neyther himselfe nor yet haue the heretike to leane vnto the determination of two former Councels of the whyche the one made for him and the other for the hereticke that disputed against him but sayd that he would haue the scriptures to be their iudge which were coÌ„mon and indifferent for them both and not proper to either of them Item I could shewe sayde I the authoritye of a learned Lawyer Panormitanus whiche saith that vnto a simple laye man that bringeth the woorde of God with hym there ought more credite to be geuen then to a whole Councell gathered together By these thinges will I prooue that I ought not to be denied to say my minde and to be heard against a whole Parlament bringing the worde of God for me and the authoritie of the olde Churche 400. yeares after Christ all be it that euery man in the Parliament had willingly and without respect of feare and fauor agreed therunto which thing I doubte not a little off
of his hatt and sayd to the people that stood there looking on him D. Taylour taketh his leaue of his sonne Thomas and Iohn Hull good people this is mine owne sonne begotteÌ„ of my body in lawful matrimony and God be blessed for lawful matrimony Then lift he his eies towardes heauen prayed for his sonne layd his hat vpon the childes head blessed him and so deliuered y e child to Iohn Hull whoÌ„ he tooke by the hand sayd farewell Iohn Hull A good testimony for all seruants to marke the faythfullest seruaunt y t euer man had And so they rod forth the Shriffe of Essex with foure yeomen of the Gard and the Shriffes men leading him When they were come almost at Burntwood one Arthur Faysie Arthur Faysie a man of Hadley who before tyme had bene Doctour Taylours seruaunt met with them and he supposing him to haue bene at liberty sayd Mayster Doctor I am glad to see you agayne at liberty and came to him tooke him by the hand Soft Syr quoth the Shiriffe he is a prisoner what hast thou to do with him I cry you mercy sayd Arthur I knewe not so muche and I thought it none offeÌ„ce to talk to a true man The Shyriffe was verye angry with this and threatned to cary Arthur with him to prison notwithstaÌ„ding he bad him get him quickely away so they rode forth to Burntwood A close hoode made for Doct. Taylour that no man should know him where they caused to be made for D. Taylour a close hood with two holes for hys eyes to looke out at a slit for his mouth to breath at This they did that no man should know him nor he speak to any man Which practise they vsed also with others Theyr owne consciences told them that they lead innocent laÌ„bes to the slaughter Wherefore they feared least iâ— the people should haue heard them speake or haue seene them they might haue bene much more strengthened by theyr godlye exhortatioÌ„s to stand stedfast in Gods word and to â—ye the superstitions and Idolatries of the Papacy All the way Doct. Taylour was ioyfull and mery aâ— one that accounted himselfe goyng to a most pleasant banquet or bridall D. 〈…〉 his 〈◊〉 He spake many notable things to the Shiriffe and Yeomen of the Gard that conducted him and ofteÌ„ moued them to weepe through his much earnest calling vpon them to repeÌ„t and to amend theyr euill and wicked liuing Oftentimes also he caused them to wonder and reioyce to see him so coÌ„stant and stedfast voyd of all feare ioifull in hart glad to dye Of these yeomeÌ„ of the gard Home◠〈…〉 D. Taylâ—â—â— three vsed D. Tailour frendly but the fourth whose name was Homes vsed him very homely vnkindly and churlishly At Chelmesford mette them the Shiriffe of Suffolke there to receiue him and to carye him forth into Suffolke The Sâ—â—â—riffe of â—â—â—sex labâ—â—â—eth D. Taylouâ— returne Papisâ—â— And being at supper the Shiriffe of Essex very earnestlye labored him to returne to the Popish Religion thinkyng with fayre words to perswade him and sayd good mayster Doctor we are right sory for you coÌ„sidering what losse is of such one as ye might be if ye would God hath geueÌ„ you great learning and wisedome wherefore ye haue bene in great fauor and reputation in times past with the Counsell and highest of this realme Besides this The Shâ—â—riffes 〈◊〉 to D. Tâ—â—â—lour ye are a maÌ„ of goodly personage in your best strength by nature like to liue many yeares and without doubt ye should in time to come be in as good reputation as euer ye were or rather better For ye are well beloued of all men as well for your vertues as for your learning and me thinke it were great pity you shoulde cast away your selfe willingly so come to such a paynfull and shamefull death Ye should do much better to reuoke your opinions and returne to the Catholicke Church of Rome acknowledge the Popes holinesse to be the supreme head of the vniuersall church reconcile your selfe to him You may do well yet if you will doubt ye not but ye shall finde fauor at the Queenes handes I all these your frends will be suters for your pardon which no doubt ye shall obteine This councell I geue you good Mayster Doctor of a good hart a good will towarde you and thereupon I drinke to you In like maner sayd all the yeomen of the Gard vpon that condition Maister Doctor we will all drinke to you When they had all dronke to him the cup was come to him he stayed a litle D· Tayloâ—â— maketh â— iest of death 〈◊〉 a meete â—â—â—swere foâ— such Doâ—â—tours anâ— Counceâ—â—lours as one studying what aunswere he might geue At the last thus he aunswered and sayd Maister Shiriffe and my Maysters all I hartely thanke you of your good will I haue harkened to your wordes and marked wel your councels And to be playne with you I do perceiue that I haue bene deceiued my self and am like to deceiue a great many of hadley of their expectatioÌ„ With that woorde they all reioyced Yea good Mayster Doctour quoth the Shiriffe Gods blessing on your hart holde you there still It is the comfortablest word that we heard you speake yet What should ye cast away your selfe in vayne Play a wise mans part I dare warrant it ye shall finde fauour Thus they reioyced very much at the worde and were very mery At the last good Mayster Doctor quoth the Shiriffe what meant ye by this that ye sayd ye thinke ye haue bene deceiued your selfe and thinke ye shâ—â— deceiue many one in Hadley Would you know my meaning plainly quoth he Yea quoth the Shiriffe good Mayster Doctour tell it vs playnely Then sayd Doctour Taylour I will tell you how I haue bene deceiued and as I think I shall deceiue a great many I am as you see a man that hath a very great carkase A 〈…〉 Doctoâ—â— Taylour which I thought should haue bene buried in Hadley Churchyarde if I had dyed in my bed as I well hoped I shoulde haue done but herein I see I was deceyued and there are a greate number of wormes in Hadley Church-yard which should haue had ioly feeding vpon this carioÌ„ which they haue looked for many a day But now I know we be deceiued both I and they for this carkase must bee burnt to ashes and so shall they lose theyr bayt and feding that they looked to haue had of it When the Shiriffe and his company heard him say so they were amased and looked one on another maruelling at the mans constaunt minde that thus without all feare made but a iest at the cruell torment and death now at haÌ„d prepared for him Thus was theyr expectation clean disapoynted And in this appeareth what was his meditation in his chiefest wealth prosperity namely A good meditatâ—â—â— that he
Hunter led to the place of Matirdome The Shriffes sonne geueth comfortable wordes to W. Hunter and embraced him in his right arme saying William be not afraid of these men which are here present with bowes bils weapons ready prepared to bring you to the place where you shall be burned To whom William aunswered I thanke God I am not afraide for I haue cast my coumpt what it wil cost me already Then the sheriffes sonne could speake no more to him for weeping Then William Hunter plucked vp his gowne stepped ouer the Parlour grounsel and went forward chearefully the sheriffes seruaunt taking him by the arme and I his brother by an other and thus going in the way met w t his father according to his dreame he spake to his sonne W. Hunters dreame verefied weeping and saying God be with thee sonne William and William sayd God be with you father be of a good comfort for I hope we shall meete againe when we shal be mery His father said I hope so William and so departed His wordes to his father So W. went to the place where the stake stoode euen according to hys dreame whereas all thinges were very vnready Then William tooke a wet broome fagot kneeled downe thereon and red the 51. Psalme till he came to these words the sacrifice of God is a contrite spirite a contrite and a broken heart O God thou wilt not despise Then sayd M. Tirrel of the Beaches called W. Tirel thou lyest sayd he thou readest false M. William Tyrell of the Beaches carpeth where he hath no cause for the wordes are an humble spirit But W. said the translation sayth a contrite heart Yea quoth M. Tirel the translation is fals ye translate bokes as ye list your selues like hereticks Wel quoth William there is no great difference in those words Then sayd the sheriffe heere is a letter from the Queene If thou wilt recant thou shalt liue if not thou shalt be burned No W. Hunter refuseth the Quenes pardon quoth W. I will not recante God willing Then W. roase and went to the stake and stoode vpright to it Then came one Richard Ponde a Bailiffe and made fast the chaine about William The burning of William Hunter Martyr Then sayde M. Browne here is not woode enough to burne a legge of him Then said William good people pray for me and make speede and dispatch quickly and pray for me while ye see me aliue good people and I praye for you likewise Now quoth M. Browne pray for thee A dogged saying of M. Browne I will pray no more for thee then I wil pray for a dogge To whom William aunsweared M. Browne now you haue that whych you sought for I pray God it be not laid to your charge in the last day howbeit I forgeue you Then sayde maister Browne I aske no forgeuenes of thee Wel sayd William if God forgeue you not I shall require my bloude at your handes Then sayd William Sonne of God shine vppon mee and immediately the sunne in the element shone oute of a darke cloude so full in his face that he was constrayned to looke an other way whereat the people mused because it was so darke a little time afore An externall shew of Chriâ—â—s â—auour vpon W. Hunter Williamâ— dreamâ— verified Then William tooke vppe a fagot of broome and embraced it in his armes Then this Priest which William dreamed of came to his brother Robert with a popish booke to carye to William that he might recant which booke his brother woulde not meddle withall Then William seeing the priest and perceiuing how he woulde haue shewed hym the booke sayd away Hunters wordes to a Popish Priest thou false prophet Beware of them good people come awaye from their abominatioÌ„s lest y t you be partakers of their plagues Then quoth the Priest looke howe thou burnest heere so shalt thou burne in hel William answered thou liest thou false prophet away thou false prophet away Then was there a Gentleman whiche sayde I praye God haue mercy vpon his soule The people sayd Amen Amen Immediatly fire was made Then William cast his Psalter right into his brothers hande Hunter comforted by his brother Robert who sayde William thinke on the holy Passion of Christ and be not afraid of death And William aunsweared I am not afraid Then lifte he vp his handes to heauen and sayd Lorde Lorde Lord receiue my spirit and casting downe hys head againe into the smothering smoke he yeelded vp his life for the truthe sealing it with hys bloud to the praise of God Nowe by and by after M. Browne commaunded one old Hunt to take his brother Robert Hunter lay him in the stockes till he returned from the burning of Higbed at Hornden on the hill Rob. Hunter set â—n â—he stocks Rob. Hunter had before M. Browne the same day Which thing olde Hunt did Then maister Browne when Robert Hunter came before him asked if he would doe as his brother had done But Robert Hunter answered if I do as my brother hath done I shall haue as he hath had Mary quoth M. Browne thou mayest be sure of it Then M. Browne sayde I maruell that thy brother stoode so to hys tackling and moreouer asked Robert if Williams Maister of London were not at hys burnynge Rob. Hunter by Gods prouideÌ„ce deliuered But Roberte sayde that hee was not there but Mayster Browne bare hym in hande that his master was there and howe that he did see him there but Robert denied it Then master Browne commaunded the Constable and Robert Hunter to goe theyr wayes home and so had no further talke wyth them Here followeth the hystorie of master Higbed and master Causton two worthy Gentlemen of Essex which for the syncere confession of theyr faith vnder Boner B. of London were Martyred and burned in Essex An. 1555. Marche 26. ALthough the coÌ„demnation of maister Higbed and master Causton followed after the condemning of those other Martyrs Marke 26. The story of M. Higbed and M. Causton Martirs which were condemned with Tomkyns and Hunter aboue mentioned yet because the time of their execution was before the burning of the foresaid four martyrs for so muche as they suffered the same day that William Hunter did which was the 26. of Marche I thoughte therefore next after the storie of the sayde William Hunter folowing the order of time here to place the same This maister Higbed and maister Causton two worshipfull Gentlemen in the Countie of Essex the one at Hornden of the hill the other of the parishe of Thunderst being zealous and religious in the true seruice of God as they could not dissemble with the Lord their God nor flatter with the world so in time of blind superstition wretched idolatrie they could not long lie hidde and obscure in such a number of malignant aduersaries accusers and seruaunts of thys worlde
M. Fecknam still busie with matter of the sacrament I do not beleeue that Christ is in the sacrament as ye will haue him which is of mans making Both their answeres thus seuerally made they were again commanded to depart for that time to appeare the next day in the consistory at Paules betweene the houres of one and three of the clocke at after noone The last appearaunce of M. Causton and M. Higbed before Boner AT which day and houre being the ninth day of march they were both brought thether M. Causton and M. Higbed appeare agayne before the bishop Where the Bishoppe caused M. Thomas Caustons articles and answeres first to be read openly and after perswaded with him to recant and abiure his heretical opinions and to come home now at the last to their mother the catholicke Church and saue hymselfe But M. Thomas Causton answered agayn and said No I wil not abiure For I came not hither for that purpose M. Causton and M. Higbed do exhibite a confession of their fayth and therwithall did exhibite in writing vnto the Bishop as well in his owne name as also in Thom. Higbeds name a confession of theyr fayth to the whiche they would stand and required leaue to read the same whiche after great suite was obteined and so he read it openlye in the hearing of the people as followeth ☞ The confession and fayth of Thomas Causton and Thomas Hygbed which they deliuered to the Bishop of London before the Mayor and Sheriffes and in the presence of all the people their assembled Anno. 1555. the 9. of March were condemned for the same in the sayde Consistory in Paules Church the yeare and day abouesayd 1 FIrst we beleue and professe in Baptisme to forsake the Deuill and his workes and pompes The confession of M. Causton and the vanities of the wicked world with all the sinfull lustes of the fleshe 2. We beleue all the articles of our Christian fayth 3. We beleue that wee are bound to keepe Gods holye will and commaundementes Abrenouncing of the world The Articles of the Creede The commaundementes The Lordes prayer The Catholick Church and to walke in the same all the dayes of our lyfe 4. We beleue that there is contayned in the Lords praier all thinges necessary both for bodye and soule and that we are taught thereby to pray to our heauenly father and to none other saint or angell 5. We beleue that there is a catholicke Church euen the Communion of Saintes Built vppon the foundation of the Prophets and Apostles as S. Paule sayth Christ being the head corner stone For the which Church Christ gaue himselfe to make it to himselfe a glorious congregation without faulte in his sight 6. We beleue that this churche of her selfe and by her owne merites is sinfull The Church of it selfe is sinfull by imputation righteous and must needes say Father forgeue vs our sinnes but through Christe and his merites shee is freely forgeuen For he in his owne person sayth saint Paule hath purged her sinnes and made her faultles in hys sight Anno 1555. February Besides whome there is no Saueour sayeth the Prophete neyther is there saluation sayth Sainct Peter in any other name 7 We beleeue as he is our onely Sauiour so is he our onely Mediatour Christ onely our mediatour For the holy Apostle S. Paule sayeth There is one God one Mediatour betweene God and man euen the man Iesus Christ. Wherefore seeing none hath this name God and man but Iesus Christ therefore there is no mediator but Iesus Christ. 8 We beleeue that this Church of Christ is and hath bene persecuted by the wordes of Christe saying As they haue persecuted me The condition of the Church to be persecuted so shall they persecute you For the disciple is not aboue his maister For it is not onely geuen vnto you to beleeue in Christ sayeth Sainct Paule but also to suffer for his sake For all that will liue godly in Christ Iesus must suffer persecution 9 Wee beleeue that the Churche of Christe teacheth the worde of God truely and sincerely putting nothing to nor taking any thing fro The Churche onely is directed by Gods worde neither adding nor taking fro and also doth minister the Sacraments according to the Primitiue Church 10 We beleeue that this Churche of Christ suffereth all men to reade the Scriptures according to Christes commaundement saying Search the Scriptures for they testifie of me We reade also out of the Actes that when Sainct Paule preached the audience dayly searched the Scriptures The true church forbiddeth none to read the scriptures whether he preached truely or no. Also the Prophet Dauid teacheth all men to pray with vnderstanding For how shall the vnlearned saith S. Paule say Amen at the geuing of thankes when they vnderstand not what is sayde And what is more allowed then true faith which S. Paule saith commeth by hearing of the word of God 11 Wee beleeue that the Churche of Christe teacheth that God ought to be worshipped according to his word God onely to be worshipped after his word and not after the doctrine of men For in vayne sayth Christ ye worship me teaching nothing but the doctrine of men Also we are commaunded of God by hys Prophet saying Gods preceptes to be followed and not the constitutions of men Walke not in the traditions and preceptes of your Elders but walke sayth he in my precepts do that I commaund you put nothing thereunto neyther take any thing from it Likewise saith Christ you shall forsake father and mother and folow me Whereby we learne that if our Elders teach otherwise then God commaunded in that point we must forsake them The Lordes supper is not to be chaunged from the institution of Christ. 12 We beleeue that the Supper of the Lord ought not to be altered and chaunged for as much as Christ himselfe being the wisedome of the father did institute it For it is written Cursed is he that chaungeth my ordinaunces and departeth from my Commaundements or taketh any thing from them Now we finde by the scriptures that this holy supper is sore abused The Lordes supper how many wayes it is abused The second abuse First in that it is geuen in one kind where Christ gaue it in both Secondly in that it is made a priuate Masse where Christ made it a Communion for he gaue it not to one alone but to all the Apostles in the name of the whole Church The third abuse Thirdly in that it is made a sacrifice for the quicke and the dead wheras Christ ordeined it for a remembraunce of the euerlasting sacrifice which was his owne body offered vpon the aultar of the Crosse once for all as the holy Apostle sayth Euen the full and perfect price of our redemption and where there is remission of sinne saith he there is no more sacrifice for sinne
named certayne places which places they went about with geÌ„tle and farre sought interpretations to mitigate saying those places were vnderstood farre otherwise then the wordes did purport or then I did take them I answered I did vnderstand theÌ„ as they did purport as theyr owne books do comment and glose vpon them SacrificiuÌ„ Missae quid sit They sayd Sacrificium or Oblatio did not in the Masse signify any thing els then either a Sacrifice of prayse and thankesgeuing or els a memoriall of a sacrifice or oblatioÌ„ So they caused aâ— Masse booke to be sent for and shewed me where in some places of the Masse was written Sacrifice of the Masse expounded by the Papistes to be nothing els but the Sacrifice only of thankesgeuing Sacrificium laudis Whereto I aunswered that it folowed not therfore that in all places it signified a sacrifice or oblation of prayse or thankesgeuing and although it did yet was not a sacrifice of prayse or thankesgeuing to bee offered for the sinnes of the people for that did Christ by his owne Passion once offer on the Crosse where the wordes of the Masse were that the Priest did offer an oblation and sacrifice for the sinnes and offences both of himselfe and of the people for them that were dead and for the saluatioÌ„ of the liuing and that the commixion of the body and bloud of Christ was health both of body and soule The Uicare aunswered that was to be vnderstanded of the commixtion of Christes bodye and bloude with hys Church or people So after much exhortatioÌ„ vnto me that I shoulde be conformable to the true Catholicke Churche which as they ment was the Romish Church I departed not consenting vnto them So within a day or twayne came to me Maister More bringing with him certayne Articles whereunto Doctor Crome had consented and subscribed in the presence of certayne witnesses in the dayes of king Henrye the eight and willed me to read theÌ„ ouer The Articles of D. Cromes recantation brought to G. Marsh. asked me whether I woulde consent and subscribe vnto those Articles and after coÌ„munication had of one or two of the sayd Articles I confessed playnly I would in no wise consent and subscribe to those Articles for then I did against mine owne conscience and so he departed So within a short space after which was on sherethursday the sayd Parson and Uicar sent for me agayn saying my lord would be at a short poynt with me for if I would not consent and subscribe vnto 4. Articles drawne out of the articles aforesayd I must go to prison strait wayes 4. Popish Articles for Marsh to subscribe vnto 1. Masse 2. Transubstantiation The first was whether the Masse nowe vsed in the church of England was according to Christes institution with faith reuerence and deuotion to be heard and sene The second whether the almighty by the wordes pronounced by the Priest did chaunge the bread and wyne after the wordes of consecration into the body and bloud of Christ whether it were receiued or reserued 3. Receiuing in one kinde Thirdly whether the laye people ought to receiue but vnder the forme of bread onely and that the one kind was sufficient for them 4. Confession Fourthly whether coÌ„fession to the Priest nowe vsed in England were godly and necessary These foure questions or articles they deliuered me in writing and bad me goe to my chamber and subscribe my aunsweres with mine owne hand and come agayne So within one halfe houre I came to them agayn and deliuered them the questions with mine aunsweres G. Marsh denieth the Articles The first I denyed The second I aunswered as I did to my Lord afore as is aboue written To the third I aunswered that the lay people by Christes institution ought to receiue vnder both kindes that it sufficeth not them to receiue vnder the one kinde onely Fourthly that though confession auricular were a commodious meane to instruct the rude people yet was it not necessary nor commaunded of God They much exhorted me then to leaue mine opinions saying I was much deceiued vnderstanding the Scriptures amisse and much councelled me to folow the Catholicke Church of Christ G. Marsh exhorteth to the Catholicke Church and to doe as other did I aunswered my fayth in Christ conceiued by his holy word I neyther could nor would deny alter or chauÌ„ge for any liuing creature whatsoeuer hee were desiring them to speake to my Lord that during my life and imprisonment my poore frendes might be suffred to relieue me with necessary thinges according to theyr powers and so after much exhortation of them to do beleue as the Catholicke Church did we departed I from theÌ„ceforth continuing in the Porters ward not comming forth of my chamber sauing at noone and night while I dined and supped Upon one of the Easter holydaies maister Shereburn and M. More sent for me perswading me muche to leaue mine opinions M. Sheâ—â—burne anâ— M. Morâ— examineâ— of Georâ—â— Marsh. saying all the bringers vp and fauorers of that Religion had euill lucke and were either put to death or in prison and in daunger of life Agayne the fauorers of the Religion now vsed had wondrous good lucke prosperity in al thinges with many other worldly reasons of mans wisedome for as for the scriptures Maister Shereburne confessed himselfe ignoraunt I aunswered that I beleued and leaned onelye to the Scriptures Gods 〈◊〉 is not to 〈◊〉 esteemeâ— by prospâ—â—rity or adâ—uersity not iudging thinges by prosperity or aduersity but they earnestly aduised me to refuse mine opinions and not to let for any worldly shame I aunswered that that whiche I dyd I did not for the auoyding of any worldly shame saying my soule and lyfe were dearer to me theÌ„ the auoiding of any worldly shame neither yet did I it for any vayn prayse of the world but in the reuerent feare of God Then Maister More questioned with me of receiuing the Sacrament vnder the one kinde I sayd Christes institution was playne that all men shoulde drinke of the cup. Then he tolde me of the 24. of Luke and the 20. of the Actes where was but mention of breaking of bread onely Christeâ— breakinâ— bread 〈◊〉 24 〈◊〉 not the râ—â—ceiuing â—â—â—der one kinde wherof he gathered that they receiued the Sacrament but vnder one kinde That I denyed saying those places either did not speak of the celebration of the Lordes Supper or els vnder the name of breaking bread was signified and ment the receiuing of the Sacrament both of the body bloud of Christ according to his institution So after much communicatioÌ„ of that matter M. Shereburne sayd it was great pity that I being a welfauored youÌ„g man and one that might haue good liuing and do good would so foolishly cast my selfe away sticking so hard to such foolish opinions I aunswered as afore I had done to my Lorde and to
his counsell that my life mother children brethren sisters and frendes with other delightes of life G. Marsh forsaketâ— kindred al togethâ—â— to sticke 〈◊〉 Christ. were as deare sweet vnto me as vnto any other man and that I would be as loth to lose them as an other would if I might hold them with good conscience and without the ignominy of Christ and seeing I could not doe that my trust was that God would strenthen me with his holy spirit to lose them all for his sake for I take my selfe sayd I for a sheepe appaynted to be slayne paciently to suffer what crosse so euer it shal please my merciful father to lay on me And so after I had desired them that if I were committed to prison my frendes might be suffered to relieue me they departed Mayster More afore this brought vnto me a booke of one Alphonsus a Spanish Frier Alphonsuâ— booke brought 〈◊〉 G. Marsh of all heresies wherwith the church of Rome which he called Christes true church had bene troubled since Christes time willing me to read and take Counsell of that booke appoynted me a place where this author did write agaynst them that say the lay people ought to receiue vnder both kindes This Authour I perceiued did vehementlye write agaynst Luther Melancthon PellicaÌ„ other Germaynes of this our time in all pointes defeÌ„ding y e blasphemous abuses and enormities of the Romish Church condeÌ„ning as detestable heresies whatsoeuer was written taught or beleued contrary to the same vsing for his stroÌ„gest and surest argumentes the consent agrement and determinatioÌ„ of the Romish Church So within a fewe dayes Mayster More came to me againe asking me how I liked the book I sayd the authour of the booke did in all poyntes beyng a Papist allow the rites and abuses of the Romish church Marshes iudgement of Alphoâ—sus booke and shewed him further that this author without authority and contrary both to the Scriptures olde Doctors did condemn for heresy the lay people receiuing of this sacrament vnder both kindes where as this Authour witnesseth his owne selfe that Christes church 900. yeares after Christ vsed the contrary So in conclusion he rebuketh me saying I was vnlearned erred from the Catholicke fayth stubburne and stoode altogether in mine owne conceite I aunswered for my learning I knowledge my selfe to know nothing but Iesus Christ euen him that was crucified and that my fayth was grounded vpon Gods holy word onely such as I doubted not pleased God and as I would stand in vntill the last day God assisting me and that I did not say or do any thing either of stubbernes selfe wilfulnes vayn glory or any other worldly purpose but with good conscience and in the feare of God and desired him to speake to my Lord and his Counsell that I might finde some geÌ„tlenes and mercy at theyr handes He made me but short answere Then I sayd I commit my cause vnto God who hath numbred the hayres of my head and appoynted the dayes of my life saying I am sure God which is a righteous Iudge would make inquisition for my bloude according as he hath promised Then he tooke his booke froÌ„ me and departed I continued still in Ward vntill Low sonday and after dinner my keeper Richard Scot came to mee into my chamber G. Marsh 〈◊〉 to Lancaster Castell and told me that two young men were come to cary me to Lancaster and so deliuered me vnto them a great company both of my Lordes seruauntes and others accompanying and bringing mee on the way vnto Rich. Addertons and somewhat further counselling and perswading like as is aforesayd To whome I made playne aunswere that in matters of faith I would geue place to no earthly creature So they comforted me and sayd y t they wer sory for me saying if I knew mine opinion to be good I did wel and so they departed willing my bringers to entreate me honestly My bringers by the way shewed me they were willed aduised to binde me and that they desired first to see me and after they had looked on me sitting at dinner they answered they would take charge of me beyng loose for they sayd I seemed to be an honest man The first night we were all night at Broughton and the second day we came to LaÌ„caster betimes at after noone and so they kept me all night with them of their geÌ„tlenes and on the morow deliuered me to y e Iaylor who brought me into the highest prison where I do remaine G. Marsh caused to â—old vp his handes at Lancaster amongest other malefactours After that the sayd George came to Lancaster Castle there being brought with other prisoners vnto the Sessions was made to hold vp his haÌ„ds w t other malefactors The Earle of Darby had this communication with him as here followeth Communication betweene George Marsh and the Earle of Darby Talke betweene G. Marsh and the Earle of Darby I Sayd vnto my Lord I had not dwelled in the countrey these three or foure yeares past and came home but lately to visite my mother children and other my friends and to haue departed out of the country before Easter theÌ„ next to haue gone out of the realme Wherfore I trusted seing nothing could be layd against me wherein I had offended agaynst the lawes of this realme his Lordship would not with captious questions examine me to bring my body into daunger of death to the great discomfort of my mother but suffer me to auoyd peaceably seeing I might haue fled out of the country and yet of mine owne will came to hys Lordship He sayd to his Counsell he had heard tell of me aboue at London and intended to make search for me and take me either in Lancashyre or aboue at London and asked me into what land I would haue gone The Earle of Darby chaâ—geth the calme of 〈◊〉 of heresie I aunswered I would haue gone either into Almain or els into Denmarke He sayd to his Counsell in Denmarke they vsed suche heresie as they haue done in England but as for Almayne hee sayde the Emperour had destroyed them So after such like woordes I sayde vnto him my trust was that his Lordship being of the honourable Counsell of the late king Edward consenting and agreeing to acts concerning fayth toward God and religion vnder great payne woulde not so soone after consent to put poore men to shamefull death as he had threatned me for embrasing the same with so good a conscience He aunswered that he with the Lord Windsor Lord Dacars The Earle of Darby L. 〈◊〉 and Lord Dacars in â— Edwards 〈◊〉 agreed 〈…〉 with one moe whose name I haue forgotten did not consent to those Actes and that the nay of them foure would be to be seene as long as y e ParliameÌ„t house stode Then my Lord did rehearse the euill luck of the Dukes of Northumberland and Suffolke with
it was aunswered hym by the vndermarshals officers of the Kinges Benche that there was none such hee entred into the house and tooke acquayntance of Iohn Bradford saying Thomas Hussey commeth to Bradford that he would coÌ„mon and speake with him the nexte morning for olde acquayntance The next morning about 7. of the clocke this gentleman came into the chamber wherein Iohn Bradford dyd lye and being with him hee began a long Oration how that of loue olde acquayntaÌ„ce he came vnto him to speak that whiche he woulde further vtter Counsell of M. Hussey geuen to Bradford You did sayd he so wonderfully behaue your selfe before the Lord Chauncellour and other Bishops yesterday that euen the veriest enemyes you haue did see that they haue no matter agaynst you therefore I aduise you speaking as though it came of his owne good will without making any other man priuy or any other procuring hym as he sayd this day for anone you shall be called before them again to desire a time and men to conferre withal so shall all men thinke a wonderfull wisedom grauity and godlines in you and by this meanes you shall escape present dauÌ„ger which els is nearer then you beware of To this Iohn Bradford aunswered Bradford refuseth to require respite I neither can nor will make any such request For theÌ„ shall I geue occasion to the people to all other to thinke that I doubt of the Doctrine which I confesse the whiche thing I do not for therof I am most assured and therefore I will geue no such offence As they were thus talking the chamber doore was vnlocked and Doctour Seton came in who when hee sawe Mayster Hussey D. Seton commeth to Mayster Bradford what Syr quoth he are you come before me O Lord sayd Bradforde in his hart to God goeth the matter thus This man tolde me no man knew of his comming Lorde geue me grace to remember thy Lesson Cauete ab hominibus illis Hussey taken with a lye Beware of those men c. Caste not your pearles before dogges for I see these menne be come to hunt for matter that the one may beare witnes with the other Seton Counsell of D. Seton geuen to M. Bradford Doctour Seton after some by talke of Bradfordes age of his country such like began a gay and long sermoÌ„ of my Lord of Canterbury M. Latimer and M. Ridley and howe they at Oxforde were not able to aunswere any thing at all and that therefore my Lord of Canterbury desired to confer with the Bishop of Duresme and others al which talke tended to this end that Iohn Bradford should make the like sute being in nothing to be coÌ„pared in learning to my Lord of Canterbury Brad. To this Iohn Bradford briefly answered as he did before to Mayster Hussey Seton With this aunswere neither the Doctour nor Gentleman being coÌ„tented after many perswasions M. Doctour sayd I haue heard much good talke of you The flatteâ—ring commendatioâ— of D. Setoâ— to Maysteâ— Bradford and euen yesternight a Gentleman made report of you at the Lorde ChauÌ„cellors table that ye were able to perswade as much as any that he knewe And I though I neuer hearde you preach to my knowledge neuer did I see you before yesterday yet me thought your modesty was such your behauior and talke so without malice and impacience that I would be sory ye should do worse then my selfe And I tell you further I do perceiue my Lorde Chauncellour hath a fantasy towardes you wherfore be not so obstinate but desire respite and some learned man to conferre withall c. Brad. But Iohn Bradforde kept still one aunswere I can not nor I will not so offende the people I doubt not M. Bradford refuseth to askâ— respite to conferre vpon his doctrine but am most certayne of the doctrine I haue taught Seton Here Mayster Doctoure waxed hoate and called Bradford arrogant proud vayneglorious and spake like a Prelate Brad. But Bradforde aunsweared beware of iudgyng least ye condemne your selfe But styll Mayster Doctour Seton vrged him shewing hym how mercifull my Lorde Chauncellour was and how charitably they enterteyned hym Brad. I neuer sawe any iustice muche lesse loue Litle iustiâ—â—â— lesse loue appeareth in the Bishop of winchester I speake for my part quoth Bradford in my Lorde Chauncellor Long haue I bene vniustly imprisoned and handled in the same vncharitably now my Lord hath no iust matter agaynst me This talke serued not the Doctors purpose wherefore he went froÌ„ matter to matter froÌ„ this point to that poynt Bradford still gaue him the hearing and aunswered not for he perceiued that they both did come but to fish for som such thinges as might make a shew that my Lord ChauÌ„cellor had iustly kept him in prison When all theyr talke took no such effect as they would or looked for Mayster Hussey asked Bradford M. Bradford refuseth to admit conference but vpon conditions will ye not admit conference if my Lord Chauncellour should offer it publickely Brad. Conference if it had bene offered before the law had bene made or if it were offered so that I might be at liberty to conferre and as sure as he with whom I should conferre then it were something but els I see not to what other purpose conference should be offered but to defer that which will come at the length and the lingering may geue more offeÌ„ce then do good Howbeit if my Lord shall make such an offer of his owne motion I will not refuse to conferre with whom so euer he shall appoynt Mayster Doctour hearing this called Bradford arrogant proud and whatsoeuer pleased him D. Seton â—ayleth agaynst M. Bradford Then Bradford perceiuing by them that he shoulde shortly be called for besought them both to geue him leaue to talke with God and to beg wisedome and grace of him for quoth he otherwise I am helpelesse and so they with much add departed Then Bradford went to God made his prayers whiche the Lorde of his goodnesse dyd graciously accept in his need praised therfore be his holy name Shortly after they were gone Bradforde was lead to the foresayd church and there taryed vncalled for till eleuen of the clocke that is till Mayster Saunders was excommunicated * The effect and summe of the last examination of Iohn Bradford in the Church of S. Mary Oueryes AFter the excommunication of Laurence Saunders Iohn Bradford was called in The last examination of M. Bradford beyng brought in before the Lord Chauncellour and other the Bishops there sitting the Lord Chauncellour began to speake thus in effect that Bradford being now eftsoones come before them would answere with modesty and humility The effect of Winchesters talke with M. Bradford and conforme himselfe to the Catholicke Churche with them and so yet he might finde mercy because they would be loth to vse extremity Therefore he concluded
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
hould me c. Lo quoth he how say you to this of Saint Augustine paynt me out your Church thus Bradford My Lord these wordes of S. Augustine make as muche for me as for you although I might aunswere that all this if they had bene so firme as you make them might haue bene alledged against Christ and his apostles For there was the lawe and the ceremonies consented on by the whole people confirmed with myracles antiquitie and continuall succession of Byshops from Aarons tyme vntill that present Chich. In good fayth M. Bradford you make to much of the state of the Church before Christes comming All this might be obiected agaynst Christe his Apostles by the Scribes Phariseys Brad. Therein I doe but as Peter teacheth 2. Pet. 2. and Paule very often You would gladly haue your Churche here very glorious and as a most pleasant Lady But as Christ sayde Beatus est quicunque non fuerit offensus per me So may his Churche say Blessed are they that are not offended at me Yorke Yea you thinke that none is of the Churche but such as suffer persecution Brad. What I thinke God knoweth I pray your Grace iudge mee by my woordes and speaking The Church commonly not glorious in this world but poore and persecuted and marke that Paule sayth Omnes qui. c. All that will liue godly in Christ Iesu must suffer persecution Sometimes Christes Churche hath rest here but commonly it is not so and specially towardes the end her forme will be more vnseemely Yorke But what say you to Saint Augustine where is your Church that hath the consent of people and nations Bradford Euen all people and nations that be Gods people haue consented with me Consent of the Godly and I with them in y e docrine of fayth Yorke Lo ye go about to shift off all thinges Bradford No my Lorde I meane simply and so speake God knoweth Yorke Sainct Austen doth here talke of succession euen froÌ„ Peters seate Succession from Peter Brad. Yea that seate then was nothing so muche corrupte as it is now Yorke Well you alwayes iudge the church Bradford Christes people may discerne the Church though they iudge not the Church The Church of of Rome swarueth from the voyce of Christ and wherein No my Lord Christes sheepe discerne Christes voyce but they iudge it not so they discerne the Churche but iudge her not Yorke Yes that you do Bradford No and it like your grace and yet full well may one not onely doubt but iudge also of the Romish church for she obeyeth not christes voyce as Christes true church doth Yorke Wherein Brad. In latin seruice and robbing the Laitie of Christes cup in the sacrament and in many other thinges in which it committeth most horrible sacrilege Chic Why Latin seruice was in England when the pope was gone Brad. True the tyme was in England wheÌ„ the pope was away but not all popery as in king Henries dayes Yorke Latin seruice was appointed to be song and had in the Queere where onely were Clerici that is Latin sâ—â—â—uice deâ—â—â—ded such as vnderstode latin the people sitting in the body of the Church praying theyr owne priuate prayers and this may wel be yet seene by making of the Chauncell and Queere so as y e people could not come in or heare them Brad. Yea but in Chrisostomes time and also in the latin church in Saint Ieromes tyme Agaynâ—â— Latin seâ—â—uice all the Church sayth he reboat Amen That is aunswereth agayn mightely Amen Whereby we may see that the prayers were made so that both the people heard them and vnderstoode them Chic Ye are to blame to say that the Churche robbeth the people of the cup. Bradford Well my Lorde terme it as it please you all men knowe that laytie hath none of it Chic In deede I would wish the Church would define agayne that they might haue it for my part Brad. If God make it free who caÌ„ define to make it bond Yorke Well mayster Bradford we leese our labour The peoâ—â—â— robbed 〈◊〉 the cupâ—â— for ye seeke to put away all thinges which are tolde you to your good your Church no man can know Brad. Yes that ye may well Yorke I pray you whereby Brad. Forsooth Chrisostome sayth The 〈◊〉 knowen 〈◊〉 by the Scripturâ—â— Chrisostâ—â—â— oper impâ—â—â—fect Lyra sup Math. Tantummodo per Scripturas alonely by the Scriptures and this speaketh he very oftentimes as ye well know Yorke In deede that is of Chrysostome â—â— in opere imperfecto whiche may be doubted of The thing whereby the Church may be knowne best is succession of Byshops Bradford No my Lorde Lyra full well writeth vppon Mathew that Ecclesia non consistit in hominibus ratione potestatis secularis aut Ecclesiasticae sed in hominibus in quibus est notitia vera confessio fidei veritatis That is Hilarius Auâ—entâ—â—â— The church consisteth not in men by reason either of secular or temporall power but in men indued with true knowledge and confession of fayth and of veritie And in Hylarius tyme you knowe he wryteth to Aurentius that the Church did rather delitescere in cauerâ—â—s then eminere in primarijs sedibus That is was hidden rather in caues and holes then did glister and shyne in thrones of preeminence Then came one of the seruauntes and tolde them that my Lord of Duresme taryed for them at Mayster Yorkes house and this was after that they had taryed three houres with Bradford And after that their man was come they put vp theyr writtten bookes of common places and sayde that they lamented his case they willed him to read ouer a booke which did Doct. Crome good so wishyng hym good in woordes they went their waye and poore Bradford to his prison After this communication with the Bishops ended The comming of 2. Spanish frâ—â—erâ— to M. Bradford within two dayes following came into the Counter two Spanish Friers to talke with maister Bradford sent as they sayd by the Earle of Darby Of whome the one was y e kinges Confessor y e other was Alphonsus who had before written a popish booke agaynst heresies the effecte of which their reasoning here likewise followeth Talke betweene mayster Bradford and two Spanishe Fryers VPpon the 25. day of February The talke betweene certayne â—riers and M. Bradfoâ—â— about 8. of the clock in the morning two Spanish Fryers came to the CouÌ„ter where Bradford was prisoner to whoÌ„ Bradford was called Then the one Fryer which was the kinges Confessor asked in Latin for all their talke was in Latin of Bradford whether he had not seene nor heard of one Alphonsus that had written agaynst heresies Brad. I do not know him Confes. Well this man poynting to Alphonsus is he This Alphonsus had write a booke 〈…〉 Latin agaynâ—â— heresies Wee are come to you of loue and charitie by the meanes of the
remeÌ„ber that once you were as farre as a man might iudge of the Religion that I am of at this present 〈…〉 of the 〈◊〉 religiâ—â— with M. â—â—adford and I remember that you haue set forth the same earnestly Gladly therfore would I learn of you what thing it was that moued your conscience to alter and gladly would I see what thing it is that you haue sene sithen which you saw not before Pendleton Maister Bradford I doe not know wherefore you are condemned Bradford Transubstantiation is the cause wherfore I am condemned and because I denye that wicked men receyue Christes body wherein I woulde desire you to shewe me what reasons which before you knew not did moue your conscience now to alter For once as I sayd you were as I am in Religion Here mayster Pendleton halfe amazed began to excuse himselfe if it would haue bene as though he had not denied fully transubstantiation in deede although I sayde quoth he that the word was not in Scripture Pendleton belike would study out the reasons that moued him to alter for he had none ready to shew Euill men receiue not Christes body He must be in Christes body that must receiue Christes body and so hee made an endlesse tale of the thing that moued hym to alter but sayd he I wil gather to you the places which moued me and send you them And here he desired Bradforde that hee might haue a copye of that whiche he had sent to Mayster Weston the which Bradford did promise him Syme reasoning also they had whether euill men dyd receiue Christes body Bradford denying and Pendleton affirming Bradford sayd that they receiued not the spirit Ergo not the body for it is no 〈◊〉 carkas Hereto Bradford brought also S. Augustine how Iudas receiued Panem Domini and not Panem Dominum how that he muste be in Christs body which must receiue the body of Christ. But Pendleton went about to put it away with idem and not ad idem and how that in Corpore Christi was to be vnderstand of all that be in the visible Church with Gods elect Bradforde denyed this to be Saynt Augustines meaning and sayd also that the allegation of idem and not ad idem could not make for that purpose They talked more of Transubstantiation Pendleton bringing forth Cyprian The place of S. Cyprian expounded how the nature of bread is chaunged Cyprian expounded by Gelasius Panis natura mutatur c. And Bradforde sayde that in that place natura did not signify substaunce As the nature of an herbe is not the substaunce of it so the breade chaunged in nature is not to be taken for chaunged in substaunce For now it is ordeined not for the foode of the body simply but rather for the soule Here also Bradford alleadged the sentence of Gelasius Pendleton sayde that he was a Pope Yea sayd Bradford but his faith is my fayth in the Sacrament if ye would receiue it They reasoned also whether accidentia were res or no. If they be properly res sayde Bradford then are they substaunces and if they be substances they are earthly Pendleton driuen to say that accidences be substance then are there earthly substaunces in the Sacramen as Irenaeus sayth which must needes be bread But Pendleton sayde that the colour was the earthly thing and called it an accidentall substaunce I omitte the talke they had of my Lord of Canterbury of Peter Martyrs booke of Pendletons Letter layde to Bradfordes charge when he was condemned with other talke more of the Church whether Dic Ecclesiae was spokeÌ„ of the vniuersall Church or of a particular which PeÌ„dleton at the length graunted to bee spoken of a particulare Church also of vayne glory which he willed Bradford to beware of and such like talke A litle before his departing Bradford sayd thus Maister Doctor Bradford could heare no reason of the Papistes to infirme his opinion agaynst transubstantiation as I said to M. Weston the last day so saye I vnto you agayne that I am the same man in Religion agaynst Transubstantiation styll which I was wheÌ„ I came into prison for hitherto I haue sene nothing in any poynt to infirme me At which words Pendleton was something moued and said that it was no Catholicke doctrine Yes quoth Bradford and that wil I proue euen by the testimony of the Catholicke fathers vntill Concilium Lateranense or thereabout Thus Pendleton weÌ„t his way saying that he would come oftener to Bradford God our father be with vs all and geue vs the spirite of his truth for euer Amen The same day in the afternoone about fiue of the clock came Mayster Weston to Bradford and after gentle salutations he desired the company euery man to depart so they two sat downe And after that he had thanked Bradford for his writing vnto him he pulled out of his bosome the same writing which Bradford had sent him The writing is this that foloweth * Certayne reasons agaynst Transubstantiation gathered by Iohn Bradford and geuen to Doctour Weston and others 1. THat which is former sayth Tertullian is true that whiche is latter is false TransubstantiatioÌ„ not brought into the church before the yeare 1215. by Pope Innocentius 3. But the doctrine of transubstantiation is a late doctrine for it was not defined generally afore the Councel of Laterane about 1215. yeares after Christes comming vnder Pope Innocentius the thyrd of that name For before that time it was free for all men to beleue it or not beleue it as the Bishop of Duresme doth witnesse in his booke of the presence of Christ in his Supper lately put forth Ergo the Doctrine of Transubstantiation is false 2. That the words of Christes supper be figuratiue the circuÌ„staÌ„ces of the scripture the Analogy or proportioÌ„ of the sacrameÌ„tes Three reasons prouing the wordes of the Lordes supper to be figuratiue the senteÌ„ces of all the holy fathers which were did write for the space 1000. yeares after Christes Ascension do teach wherevpon it foloweth that there is no transubstantiation 3. That the Lord gaue to his Disciples bread and called it his body the very Scriptures do witnesse For he gaue that called it his body which he tooke in his handes wheron he gaue thankes which also he brake gaue to his Disciples that is to say bread as the fathers 1. Circumstances of Scripture 2. Proportion of Sacramentes 3. Testimony of olde Doctours The wine is not transubstantiateâ— Ergo neyther the bread Iraeneus Tertullian Origene Cyprian Epiphanius Augustine and all the residue which are of antiquity doe affirme but in as much as the substaunce of breade and wine is an other thing then the substance of the body bloud of Christ it plainely appeareth that there is no transubstantiation 4. The bread is no more transubstantiate then the wine but that the wine is not traÌ„substaÌ„tiate S. Mathew S. Mark
with you Here Weston began to aske Bradford of his imprisonment and condemnation and so Bradford told him altogether how he had bene handled Whereat Weston seemed to wonder yea in playne wordes he sayd that Bradford had bene handled otherwise theÌ„ he had geueÌ„ cause so shewed Bradford how that my Lord of Bath reported that he had deserued a Benefite at the Queenes hande and at all the Counsell In this kinde of talke they spent an houre almost and so as one weery Bradford arose vp and Weston called to the Keeper and before him he bad Bradford be of good coÌ„fort and sayd that he was out of all perill of death Keeper Syr quoth the keeper but it is in euers mannes mouth that he shall dye to morow West Wherat Weston seemed halfe amazed and sayde hee would go say EueÌ„song before the Queene The vayâ—â— promiseâ— Weston speake to her in his behalfe But it is to be thought that the queene had almost supped at that preseÌ„t for it was past 6 of the clocke Brad. Before the Keeper Bradforde tolde Weston agayne that still he was one man and euen as he was at the first and till he should see matter to teach his conscience the coÌ„trary he sayd he must needes so continue Keeper The keeper desired Bradford to harken to maister Doctors counsell and prayd M. Doctour to be good vnto him and so after they had dronke together M. Doct. with most gentle wordes tooke his leaue for 3. dayes Now when he was gone the Keeper tolde Bradford that Mayster Doctour spake openly how that he sawe no cause why they should burne him Whiche sentence for the ambiguity of the meaning made him somewhat sory least he had behaued himselfe in any thing wherin he had gathered any conformablenes to them in theyr doctrine whyche God knoweth sayeth Bradforde I neuer as yet did God our father blesse vs as his children and keepe vs from all euill for euer Amen ¶ An other talke or conference betwene M. Bradford and Doctour Weston VPon the fifth day of April came M. Doctor Weston to the Counter about two of the clocke in the afternoone An other talke or conferencâ— betweene M. Bradfoâ—â— Doctoâ—â— Weston D. Weston withstandeth the Monkes comming into Weâ—â—â—minster who excused himselfe for being so long absent partlye by sicknes partly for that Doctour Pendleton tolde him that he would come vnto him and partly for that quoth he I withstood certayne Monkes whiche woulde haue come agayne into Westminster telling him moreouer howe that the Pope was dead also declared vnto him how he had spoken to the Queene in his behalfe and howe that death was not neare vnto him Weston Last of all he excused himselfe for not aunswering his argumentes agaynst Transubstantiation because my comming to day quoth he was more by fortune then of purpose Brad. I woulde gladly M. Doctor if it please you see your aunsweres to my argumentes Bradford argumenâ— not aunswered West Why you haue remeÌ„bred some thing what I spake to you when I was last with you Brad. No Syr. I neuer called them in maner to mynde sythen that tyme as well because I hoped you woulde haue written them as also for that they seemed not to be so materiall West In good fayth I can not see any other or better way for you then for to submit your self to the iudgement of the Church Brad. Mary so will I Syr if it so be by the church you vnderstand Christes Church West The Papists will not haue the church 〈◊〉 Lo you take vpon you to iudge the Church Brad No sir that do I not in taking vpon me to discerne I do not iudge the Church West Yes that you do and make it inuisible Brad. I do neither West Why who can see your Church Brad. Those Syr that haue spirituall eies wherwith they might haue discerned Christes visible conuersation here vpon earth The churche 〈◊〉 but 〈…〉 Vnity Antiquitye Câ—â—â—ent 〈◊〉 Antiquitye Consent as well 〈◊〉 the 〈…〉 as to Christes Church West Nay Christes Church hath three tokens that all meÌ„ may looke well vpon namely vnity antiquity consent Brad. These three may be as wel in euil as in good as wel in sin as in vertue as well in the deuils church as in gods church As for ensample Idolatry amongst the Israelites had all those three Chrysostome telleth plainely as you well know that the church is well known TantuÌ„modo per scripturas alonely by the scriptures West In good fayth you make your Church inuisible wheÌ„ you will haue it knowne alonely by the scriptures Brad. No Sir the Scriptures doe playnely set forth to vs the church that all meÌ„ may well enough therby know her if they liâ—t to looke West The Church is like a Tower or towne vpon a hill that all men may see Brad. True Syr all menne that be not blinde Uisible enough is the church but mens blindnes is great Impute not therfore to the Church 〈◊〉 the 〈◊〉 is 〈…〉 commeth in 〈◊〉 with his Antiquitye The church iâ— tyed to no place â—ut to the word that which is to be imputed to mens blindnes West Where was your Churche fourtye yeares agoe or where is it now except in a corner of Germany Brad. Forsoothe Syr the Churche of Christ is dispersed and not tyed to this or that place but to the word of God so that where it is there is Gods Churche if it be truely taught West Loe is not this to make the church inuisible poynt me out a Realme a hundred yeres past which mainteined your doctrine Brad. Syr if you will or would wel marke the state of the Church before Christes coÌ„ming The church is not alwaâ—s to be poynted out by realmes countries The Church in Helias 〈◊〉 was 〈…〉 with it now as S. Paule and Peter willeth vs I thinke you woulde not looke for such shewes of the Churche to be made as to poynt it by Realmes You know that in Helias time both in Israell and els where Gods Church was not poyntable therfore cryed he out that he was left alone West No mary did not God say that there was 7000. whiche had not bowed theyr knees to Baal Loe then 7000. shew me seuen thowsande a hundred yeares agoe of your Religion Brad. Syr these 7000. were not knowne to men for then Helias would not haue sayde that he had bene left alone And it is plain enough by that which the text hath namely that God saith Reliqui mihi I haue reserued to me 7000. Marke that it sayth God saw the Church 〈…〉 himselfe did not 〈◊〉 so is 〈◊〉 God had reserued to hymselfe to his owne knowledge as I doubt not but a hundreth yeres agoe God had his 7000. in his proper places though men knew not therof West Well Mayster Bradford I will not make your case worse then for transubstantiation although I know that we agree not in other matters
substaunce of bread and wine and is receiued of the wicked The 〈◊〉 of his coâ—â—demnaâ—ioâ— declared yea of dogges mise Also I am excommunicated and counted as a dead menber of Christes Church as a rotten braunche and therefore shall be cast into the fire Therefore ye ought hartily to reioyce with me and to geue thankes for me that God the eternall father hath vouched safe our mother to bring vp any childe in whom it would please him to magnifie his holy name as hee doth A great mercy of God to turne the death of â— saintes 〈◊〉 deseruâ—â— to serue a confirmâ—â—tion of his owne glorâ— and I hope for his mercye and truthes sake will do in me and by me Oh what such benefite vppon earth can it be as that that which deserued deathe by reason of my sinnes should be deliuered to a demonstration a testification and confirmation of Gods veritie and trueth Thou my mother the Vniuersitie hast not onely had the truth of gods word playnely manifested vnto thee by reading disputinge and preaching publickely and priuately but now to make thee altogether excuselesse and as it were almost to sinne agaynst the holy Ghost if thou put to thy helpyng hand with the romysh route to suppresse the veritie and set out the contrary thou hast my lyfe and bloud as a zeale to confirme thee if thou wilt be confirmed or els to confound thee and beare witnes agaynst thee if thou wilt take part with the prelates and Clergye Cantabriâ—â—ense◠〈…〉 moniti which nowe fill vp the measure of their fathers which slew the Prophetes and Apostles that all righteous bloud from Abell to Bradforde sued vpon the earth may be required at theyr handes Of this therefore I thought good before my death as tyme and libertie woulde suffer me for loue and duetye I beare vnto thee to admonishe thee good mother and my sister the Towne that you would call to minde from whence you are fallen and study to do the first workes You know if you wil these matters of the Read before the letter Cambridâ—â— to K. Henâ—â— 8. pag. 1104. Romish supremacy and the Antichristian transubstantiation whâ—â—â—by Christes supper is ouerthrowne his priesthoode euacuatâ— his sacrifice frustrate the ministery of his word vnplaced repentaunce repelled fayth faynted godlines extinguished the Masse mayntayned idolatry supported and all impietie cherished you know I say if you will that these opinions are not onely besides Gods word but euen directly agaynst it and therfore to take part with them is to take part agaynst God agaynst whome you cannot preuayle Therefore for the tender mercy of Christ in his bowels and bloud I beseeche you to take Christes collyrium and eye salue to annoynt your eyes that you may see what you doe and haue done in admitting as I heare you haue admitted yea alas authorised and by consent confirmed the Romish rotten rags whiche once you vtterly expelled Oh be not canis reuersus ad vomitum be not * The 〈◊〉 returned to his owne â—omitte Sus lota reuersa ad volutabrum coeni Beware least Satan enter in with seuen other spirites and then postrema shal be worse then the first It had bene better yee had neuer knowne the truth then after knowledge to runne from it Ah woe to this world and the thinges therein * The soâ—â— that was washed returned to 〈…〉 in the â—ite 2. Pet. 1. which hath nowe so wrought with you Oh that euer this dirt of the deuill shoulde daube vpp the eye of the Realme For thou oh mother art as it were the eye of the Realme If thou be light and geue shyne all the body shall fare the better But if thou the light be darcknes alas how great will the darckenes be What is man whose breath is in his nostrels that thou shouldest thus be afrayde of him Oh what is honour and life here Bubbles What is glorye in this worlde but shame Why art thou afrayde to carrye Christes Crosse Wilt thou come into hys kingdome and not drynke of his cup Doest thou not know Rome to be BabiloÌ„ The glory of this world is a vaine thing Babylon hath Iuda in captiuity doest thou not know that as the olde Babilon had the children of Iuda in captiuitie so hath this Rome the true Iuda that is the confessours of Christ Doest thou not know that as destruction happened vnto it so shall it do vnto this And trowest thou that God will not deliuer his people now when the time is come as hee did theâ— Hath not God commaunded hys people to come out from her and wilt thou geue ensample to the whole Realme to runne vnto her Hast thou forgotten the woe that Christ threatneh to offence geuers Wilt thou not remember that it were better that a Mylstone were hanged about thy necke and thou throwe into the sea then that thou shouldest offend the little ones And alas how hast thou offended yea and howe doest thou still offend The church â—â—ndeth 〈◊〉 in the outward shew Wilt thou consider thinges according to the outward shew Was not the Synagogue more seemely and like to be the true Church then the simple flocke of Christes Disciples Hath not the whore of Babilon more costly aray and rich apparell externally to set forth her selfe then the homely housewyfe of Christ Where is the beautie of the kinges daughter the Churche of Christ without or within Doth not Dauid saye wythin Oh remeÌ„ber that as they are happy which are not offended at christ so are they happy whiche are not offended at hys poore church Can the Pope and his prelates meane honestly whiche make so much of the wife and so little of the husband The Churche they magnifie but Christ they contemne If this Church were an honest woman that is Christes wife except they woulde make much of her husband Christ and his worde shee woulde not be made much of them When Christ and hys Apostles were vppon earth who was more like to be the true Church they or the Prelates Byshops Synagogue If a man should haue followed custome vnitie antiquitie or the more part shoulde not Christ and his companye haue bene cast out of the dores Therfore bade Christ Search the scriptures And good mother shall the seruaunt be aboue his master shall we looke for other entertaynment at the handes of the world then Christ and his deare Disciples found who was taken in Noes tyme for the Church Poore Noe and his familie or others Who was taken for Gods Churche in Sodom Lot or others And doth not Christ say As it was than so shall it goe now towardes the comming of the sonne of man What meaneth Christ when he sayth Iniquitie shall haue the vpper hand doth not he tell that charitie shall waxe colde And who seeth not a wonderfull great lacke of charitie in those whiche woulde nowe be taken for Christes Church All that feare GOD in thys Realme truely can
this life Rom â— are not to bee compared to the ioyes of the lyfe prepared for you You knowe the way to heauen is not the wide way of the worlde Math. â— whiche windeth to the deuill but it is a strayte waye which fewe walke in For fewe liue Godlye in Christ Iesu 2. Tim â— 2. Cor. â— Math. â— fewe regarde the lyfe to come fewe remember the daye of iudgement few remember howe Christ will denye them before his father that do deny him here few consider that Christ will be ashamed of them in the last day whiche are ashamed of his truth and true seruice few cast their accountes what wil be layed to theyr charge in the day of vengeance few regard the condemnation of theyr owne consciences in doing that which inwardly they disalow few loue god better then theyr goodes But I trust yet you are of this fewe my dearely beloued I trust you be of that little flocke which shall enherite the kingdome of heaueÌ„ I trust you are the mourners and lamenters 〈◊〉 10. which shal be comforted with comfort whyche neuer shall be taken from you if you nowe repent your former euilles if nowe you striue agaynst the euilles that are in you if now you continue to call vpon God if nowe you defile not your bodyes with any Idolatrous seruice 〈◊〉 4. vsed in the Antichristian Churches if you molest not the good spirite of God which is geuen you as a gage of eternall redemption a counseller and Mayster to lead you into all trueth whiche good spirite I beseeche the Father of mercye to geue to vs all for his deare sonnes sake Iesus Christ our Lorde to whome I commend you all and to the worde of his grace Actes 10. which is able to helpe you all and saue you all that beleue it folow it and serue GOD therafter And of this I would ye were all certayne that all the heares of your heads are numbred Math. 10. Math. spanâ— 1. Psalm 1â—4 Psalm 31. Pet. 5. so that not one of them shall perishe neither shall any man or deuill be able to attempt any thing much lesse to do any thing to you or any of you before your heauenly father which loueth you most tenderly shall geue them leaue and when he hath geuen them leaue they shall go no further then he will nor keepe you in trouble any longer then he will Therefore cast on him all your care for he is carefull for you Onely study to please hym and to keepe your consciences cleane your bodyes pure from the Idolatrous seruice whiche nowe euery where is vsed and GOD will maruellouslye and mercifully defend and comfort you which thing he doe for his holy names sake in Christ our Lord. Amen * To his dearely beloued in Christ Erkinalde Rawlins and his wife GOd our deare and moste mercyfull Father thorough Christ be with you my good Brother and Sister as with his children for euer and in all thinges so guide you with his holy spirite the leader of his people as may bee to his glory and your owne euerlasting ioy and comfort in him Amen Because I haue oftentimes receiued from either of you comfort corporall for the which I beseeche the Lorde as to make me thankefull so to recompence you both now eternally I can not but goe about Lord help hereto for thy mercyes sake to write some thing for your comfort spiritually My dearely beloued looke not vppon these dayes and the afflictions of the same here with vs 〈◊〉 of 〈◊〉 to 〈◊〉 godly 〈◊〉 ioyfull the 〈…〉 simplye as they seeme vnto you that is as dismall dayes and dayes of Gods vengeaunce but rather as lucky dayes and dayes of Gods fatherlye kindenesse towardes you and suche as you be that is toward such as repent theyr sinnes and euill life paste and earnestly purpose to amende walking not after the will of the world and most part of men for the preseruation of theyr pelfe whiche will they nill they they shall leaue sooner or later and to whome or howe it shall be vsed they know not In deede to suche as walke in theyr wickednesse and winde on with the worlde this tyme is a tyme of wrath and vengeaunce and theyr beginning of sorrowe is but nowe because they contemne the Phisicke of theyr father whiche by this purging time and cleansing dayes would worke theyr weale whiche they will nor Clensing dayes and because they will not haue Gods blessing which both wayes he hath offered vnto them by prosperity and aduersity Gods 〈◊〉 not to 〈◊〉 refused therefore it shall be kepte farre enough from them As when the sicke man will no kinde of Phisicke at the handes of the Phisition he is lefte alone and so the malady encreaseth and destroyeth him at the length To such men in deed these dayes are and should be dolefull dayes dayes of woe and weeping because theyr damnation draweth nigh But vnto such as be penitent and are desirous to liue after the Lordes wil among whom I do not onely count you but as far as a man may iudge I know ye are vnto such I say 〈…〉 receaâ—ed with 〈◊〉 this time is and should be comfortable For first now your father chastiseth you and me for our sinnes for the which if he would haue destroyed vs then woulde hee haue letten vs alone and left vs to our selues in nothyng to take to hart his fatherly visitation which here it pleaseth him to worke presently because else where he wyll not remember our transgressions as Paule writeth He chastiseth vs in this world least with the world we should perishe Therefore my deare hartes call to minde your sinnes to lament them God punisheth not twise for one thing and to aske mercye for them in hys sight and withall vndoubtedly beleue to obteyne pardon and assured forgeuenesse of the same for twise the Lord punisheth not for one thing So that I saye first wee haue cause to reioyce for these dayes because our father suffereth vs not to lye in Iesabels bed sleeping in our owne sinnes and security but as mindefull on vs doth correct vs as his children Whereby we may be certayne that we be no bastardes but children for he chastiseth euery childe whom he receiueth Difference betweene bastards and children So that they which are not partakers of his chastising or that contemne it declare themselues to be bastardes and not children as I know ye are which as ye are chastised so do ye take it to hart accordingly And therefore be glad my deare hartes and folkes knowing certaynelye euen by these visitatioÌ„s of the Lord that ye are his deare elect children whose faultes your father doth visite with the rodde of correction but his mercy will he neuer take away from vs. Amen Secondly ye haue cause to reioyce for these dayes because they are dayes of triall wherein not onely ye your selues but also the worlde shall
AdeshaÌ„ the soÌ„day before S. Andrewes day last the said AusteÌ„ theÌ„ declared that the said parsoÌ„ had taught there in times past great heresies which to coÌ„fouÌ„d they would prepare a preacher agaynst the next soÌ„day folowing if so be the said parsoÌ„ would abide not run away Upon which rumor diuers sundry persons resorted out of the couÌ„try vnto the sayd parish church at the sayd same day appoynted there to heare the preacher and at the time in which y e sermoÌ„ ought to be made no maÌ„ appereth there to preach But it was reported vnto y e parson that y e preacher appoynted had vrgent busines could not come So that the multitude being now come together the same parson perceiuing that y e peoples expectation was defrauded said Forasmuch as you are come willingly to heare some good aduertisement of the preacher which now can not be present I thinke it not conuenient to permit you to depart w tout some exhortatioÌ„ for your edifiyng And so further declaring that he had no licence to preach M. Bland 〈◊〉 â—he peâ—ple 〈◊〉 loue and 〈◊〉 said that he would not meddle w t any matter in coÌ„trouersy And theÌ„ he began the Epistle of the day desiring his audience to marke three or foure places in y e same Epistle which touched quietnes loue one to an other there briefly reading the Epistle he noted the same places so making an end thereof desired al meÌ„ to depart quietly in peace as they did without any maner of disturbance or token of euill Witnesses they vnder named with diuers others Edmond Mores Richard Randall Iohn Hils William Forstall Thomas Gooding * An other matter of trouble wrought agaynst Iohn Bland as appeareth by his owne narration VPon the Innocents day being the 28. day of Decemb. they had procured the priest of Stodmarsh to say them masse he had nye made an end of mattins ere I came and when he had made an end of mattins he sayd to me mayster parsoÌ„ your neighbors haue desired me to say matteÌ„s and masse I trust ye will not be agaynst the queenes procedings No quoth I A popish Masse Prieste brought to say Masse 〈◊〉 Adesham I will offend none of the Queenes maiesties lawes God willing What say ye quoth he and made as he had not heard And I spake y e same wordes to him againe with an hier voyce but he woulde not heare when all in the chauÌ„cell heard So I cryed the third tyme that all in the Church heard that I would not offend the Queenes lawes and then he went to masse and when he was reading the Epistle I called the clerke vnto me with the becking of my finger and said vnto him I pray you desire y e priest wheÌ„ the Gospell is done to tary a litle I haue something to say to the people and the Clerke did so And the priest came downe into the stall where he sat I stood vp in the chancell dore and spake to the people of the great goodnes of god alwaies shewd vnto his people M. Bland againâ— exhorteth the people in his Parish Church vnto the time of Christes coÌ„ming and in him his comming what benefite they past we present our successors haue and among other benefites I spake of the great and comfortable sacrament of his body and bloud And after I had declared briefly the institution the promise of life to the good damnation to the wicked I spake of the breade wine Bland speaketh of the right institution of the Sacrament of the Lords· Supper He speaketh of the abuse of the Sacrament in the Masse He declareth how the Masse was patched peeced together and by what Popes M. Bland violently plucked downe in his Sermon by the ChurchwardeÌ„ affirming them to be bread wine alter the consecration as yonder Masse booke doth saying Panem sanctuÌ„ vitae aeternae calicem salutis perpetuae c. Holy bread of eternall life and the cup of perpetuall saluatioÌ„ So that like as our bodely mouthes eat the sacramental bread wine so doth the mouth of our soules which is our fayth eate Christes flew and bloud And when I had made an ende of that I spake of the misuse of the sacrament in the masse so that I iudged it in that vse no sacrament and shewed how Christ bade vs all eat drinke and one onely in the Masse eateth drinketh the rest kneele knocke worship and after these thinges ended as briefely as I coulde I spake of the benefactors of the masse began to declare what meÌ„ made the Masse and recited euery mans name the patche that he put to the masse ere I had rehearsed theÌ„ al the church warden and the Bosholder his sonne in lawe violentlye came vpon me and tooke my book from me and pulled me downe and thrust me into the ChauÌ„cell with an exceding rore and cry Some cryed Thou hereticke some thou traitour some thou rebell and when euery man had sayd hys pleasure and the rage was something past be quiet good neighbors sayde I and let me speake to you quietly If I haue offended any law I will make answere before theÌ„ that are in authority to correct me But they woulde not heare me and pulled one on this side an other on that began agayne Then Richard Austen sayd Peace Maysters no more till Masse be done and they ceased TheÌ„ sayd I to y e church wardeÌ„ and the Bosholder either holding me by the arme Maysters let me go into the Church yard till your Masse be done No quoth the Churchwarden thou shalt tarye here till Masse be done I will not quoth I but agaynst my wil. And they said Thou shalt tary for if thou go out thou wilt run away Then sayd I to the Bosholder Laye me in the stocks then ye shall be sure of me turned my backe to the aultar By that time Richard Austen had deuised what to do with me and called to the Bosholder and the Churchwarden M. Bland thrust in a side Chappell till the masse was done M. Blandes dagger taken from him bad them put me into a side Chappell and shut the dore to me there they made me tary till masse was ended When the masse was ended they came into the chappel to me and searched what I had about me and found a dagger and tooke it from me Then sayd Tho. Austen Churchwarden after manye brablinges that they made with me Thou keepest a wife here amongest vs agaynst Gods law and the Queenes Ye lye good man Austen sayd I it is not agaynst Gods law nor as I suppose agaynst the Queenes Thus they brought me out of the Church Ramsey apprehended by Tho. Austen wythout the dore they rayled on me without pity or mercy but anoÌ„ the priest came out of the Church and Ramsy that of late was Clarke sayd vnto him Syr where
good people though all worldly men hereticks would therfore haue laught you to scorne if you considering your great offences towarde God and his goodnesse agayne toward you would like as you haue offeÌ„ded in the face of the world to the damnatioÌ„ of many likewise haue shewed your self penitent in the face of the world to the edefication of many not onely to haue celebrate for vanity Pontificalâ—ter but also for a time to haue absteined for reuerence totaliter from the aultar according to the old custome of the Church The which I haue also seene obserued of some honest men not being therto enioyned of any man But that which is past can not be called agayne And I thought it not my part to leaue your Lordship mine old frend and maister in y e mire Wherfore I ceased not to solicite your cause with my Lordes Grace till at the last I obteined of his Grace for your lordship all the faculties Poweâ— geue 〈…〉 to 〈◊〉 B. of 〈◊〉 from 〈…〉 of the whiche I send you a copye here inclosed partly for your owne consolation partlye for other desiring your Lordship so to vse them to the honor of God that there come to me thereof no rebuke not publishing them to any person but to such that you know will gladly receiue them For hitherto there is neuer a bishop in England who hath graunted him so great authority concerning those the which be vnder his cure Onely M. Archdeacon hath the like in one thing more greater then be these your Lordships Wherfore your Lordshippe shall doe well to remit vnto him all such Priestes as haue cure of soule whether they be beneficed men or parish priestes For he hath not onely authority to absolue them as you haue but also to geue theÌ„ authority to absolue such as be vnderneath theyr cures And thus I coÌ„mit your Lordship to the protectioÌ„ of almighty God Written at Brussell the 16. of Iune 1554. Your Lordships beadman Thomas Goldwell And thus much concerning the Bishop of Douer by way of digression Now to returne agayn to the examinations of M. Bland let vs heare his own report of his answeres as foloweth ¶ Here foloweth mine aunswere as nighe as I can call to remembrance euery word and sentence yet if any that was present can helpe to perfect it I woulde bee glad But yet this dare I say that there is neuer one sentence but it was openly spokeÌ„ the ninth of march in the Chapterhouse of Crechurch in the presence of as many as they had chosen the Maior of the City being called to be assistance and all other shut out ¶ The answere of Mayster Bland in his appearaunce before the Commissary and other in the spirituall Court MAyster Collins sayd maister Bland ye know that ye are preseÌ„ted vnto vs as one suspected of heresy The aâ—â—â—swere 〈◊〉 M 〈◊〉 the 〈…〉 M 〈◊〉 vniust 〈◊〉 heresie more 〈◊〉 iustly 〈◊〉 How say ye be ye contented to reforme your selfe to the lawes of this Realme and of the holy church Bland I denye that I am suspected iustly of heresye and that ye hearde when I was presented that I denyed the suspition to be iust but to defed the vniust punishmeÌ„t that I haue suffered neither can ye approue that any occasion hath bene geueÌ„ by me wherby any man should suspect me therein But if you haue any lawe or authority to proceede agaynst me for any thing done for an whole yeare ago and more I wyll aunswere to it Col. Ye were conuented before maister Archdeacon me and matter of heresy layd to your charge Bland That matter was done and sayde a whole yeare agoe and for that I haue bene in prison this yeare more If ye haue any thing agaynst me by any law I desire you to let me know the lawe and the matter and I will aunswere according to the lawe Then sayde my Lorde Suffragan but that I am one of the Iudges I would ryse and stande by thee and accuse thee to be a Sacramentarye and bring witnesse to proue it yea and further that thou hast called the Masse an abominable Idole Bland You my Lorde neuer hearde me saye so But I hearde you once say that in your conscience ye had abhorred the Masse three yeares Thou lyest quoth he I neuer sayde so Bland My Lord if they might be heard I can bring witnes to approue it with the day tyme and place I once did heare M. Collins at a visitation in Wingham say that Christ was a full satisfaction for all sinne present past and to come contrary to that he sayth now And here we had moe wordes of this matter which I let passe for lacke of good remembrance Maister Collins said this is but a drift You were better aunswere now for els you shall to prison agayne be called on munday haue articles layd to you if ye then answere not directly ye shal be condemned pro confesso that will be worse for you Bland Syr I doe not nowe nor will not then denye to aunswere to any thing that ye can lay to my charge by the lawe wherefore I trust ye will let me haue the benefite of the lawe Collins This is the lawe that if ye be required of your Ordinary Reddere rationem fidei then may ye not deny it And that we doe nowe Bland To that then I will aunswere For I beleeue in God the Father Almightye maker of heauen and earth and in Iesus Christe his onely sonne our Lorde with all the other Articles of the same Creede And I beleeue all the Articles conteyned bothe in the Creede called the Masse Creede in the Creede of Athanasius And I doe beleeue that all the holy Scriptures all thinges therin conteyned are most true Collins This will not serue you ye must aunswere to all suche Articles in all these as shal be layde to you or asked of you Bland Let me know the law that it is in that force without any iuste cause of suspition proued agaynst me and I will aunswere Collins How say ye will ye aunswere Bland Syr I haue aunswered you Haue him away sayd my Lord of Douer he had better haue aunswered Bland My Lord I am ready to aunswere if ye haue any thing agaynst me by the lawe B. Douer Ye haue preached many heresyes in Adisham where I am Parson nowe and therefore yee muste make aunswere to them Bland Lay them to my charge by the lawe I will aunswere them if ye can approue that I am bound to answere to y t was done a yeare more ago for if ye may do that ye may also lay to my charge compell me to answere to all thinges done in all my lyfe I trowe Collins It is not a yeare agoe since you were before M. Archdeacon and me Bland It is truth it is a yeare and tenne weekes since the words were spoken I haue bene a prisoner euer
since and haue bene at fiue Sessions and neuer coulde haue any cause tryed Me thinke your charities should thinke it punishment enough if I had bene gilty Collins All this will not serue you you muste needes aunswere and it will be better for you to aunswere nowe then an other tyme. Will ye reforme your selfe and goe to the Churche and worshippe Christe in the blessed Sacrament of the Aultar be obedient vnto all the Queenes Lawes Bland I pray you wherefore am I brought hither Collins To answere to such thinges as are demaunded of you Bland Syr I thoughte ye had had some matters agaynst me by the lawe Collins Well on munday at .ix. of the clocke ye shall see y e law and haue articles layd vnto you Then they had spyed Mayster Coxe the Lawyer and called him in and sayde Here is a Lawyer can tell you are bound by the lawe to aunswere and he sayde as they had sayde Collins Doe ye not beleeue that after the consecration of the blessed Sacrament of the Aultar there remayneth no substance of bread but the substaunce of Iesus Christ both God and man Bland Mayster Commissarye I knowe not by any lawe why ye should aske me that question more then any other man here And after a little talke my Lord of Douer asked me this question Doest thou not beleeue after y e consecration that it is the body of Christ And I sayde No M. Bland denyeth the realty of Christes presence in the Sacrament The Capernaites tooke christ to speake literaâ—ly of his body and so doe the Papistes not the Protestants I doe not so beleeue for the Scriptures do not teach me y t there should remayne the flesh of Christ to eate as a man should eate mans flesh Then maister Glasier sayd that was the opinion of y e Capernaites there is no man here of that opinion and spake long of cutting of Christs body as men cut flesh in the shambles Then Mayster Doctour Faucet sayde Mayster Bland for as muche as you and I were broughte vp both in one house and borne both in one Parish I would be as glad as any man aliue to doe you good but ye may not thus stand against the Church For Christ sayth Ye must humble your self and take vp his Crosse and follow him And to humble yourselfe in this place is to be content and not sticke to your owne iudgement but to humble your selfe to the holy Church which hath determined y t after the coÌ„secration there remaineth no bread but the naturall body and bloud of Christ. Bland Mayster Doctour if ye take humbling of our selfe in that place to admitte the determination of the Church then muste we knowe by the Scriptures Determination of the Church is to be followed so farre as the Church determineth by the Scriptures that the same Churche determined nothing but according to the Scriptures as this is not and therefore I doe not beleeue any such transubstantiation nor neuer will god willing TheÌ„ quoth he I haue done with you I will no more prey for you then for a dogge Then sayde M. Glasier how thinke ye Did Paule when he sayd Is not the bread that we breake a partaking of the body of Christ Did he say Bakers bread Bland Though he did not meane bakers bread Argument Fes The glorified body of Christ was not crucified ti The Apostells did eate the body crucified no. Ergo the Apostles did not eate the glorified body of Christ. that doth not proue that hee brake naturall and reall flesh Gla. No by saint Mary we say not soe but we saye it is the naturall body glorified vnder the formes of bread and wyne Bland Then the apostles had it not as we haue or els his glorified body was crucified for vs. Gla. Tush ye do not vnderstande the Scriptures For Christes body was euer glorified in that it was so maruellously vnited to the Godhead yea and he shewed hys body diuers tymes glorified as in the Mount Thabor And when he walked on the water we see he was light and had no weight in hym Was not that then a glorified body Bland Then belike Peters body was glorified walking on the water was the deade of a glorified body and the yron that Elizeus made to swim vpon the water Douer Tush quoth my Lord of Douer that was done by prayer But they made such a noyse with laughing that I heard no more what my Lord sayd Bland Maysters I knowe that it auayleth vs nothyng to reason with you no more then it booted you in the tyme of the Gospell For then neyther the reason of Eckius It auayleth not to reason with the Papistes in tyme of their kingdome Coclaeus not yet of detection of the Deuilles sophistrye of my Lord Chauncellours doyng coulde take anye place And it is knowne to some that be here that somethyng I can say in them Douer No you know Oecolampadius Zuinglius and such other Bland In deede my Lorde I haue seene parte of theyr doynges Douer That is seene by thee to day Gla. I was glad when I heard you say ye beleeued the catholicke Church and now goe you from it Bland No that I doe not The Church visible Gla. Ye know that Christ sayth If thy brother haue offended thee goe and reconcile him betweene thee and him If he heare thee not take two or three with thee that in the mouth of two or three witnesses all thinges may be established If he heare not then Dic Ecclesiae If he heare not the Church take him as an heathen I pray you where could ye haue found this churche of yours fifty yeares ago Bland Ye knowe that the true church did not at all tymes florish but was wonderfully persecuted Bland commauÌ„ded away Douer Then my Lorde cryed No more I commaunde you to holde your peace Haue hym away and bring in an other Collins Ye shall come agayne on Monday at nyne of the clocke and in the meane time ye shall haue whom ye wyll to conferre withall your frend D. Faucet or M. Glasier if ye desire them Bland I will refuse to talke with no man as for any conference of your part it is but weake lawes established as they are But when there was no lawe I did desire conference And so for that time I departed The Monday after we were brought forth to the same place agayne And then M. Collins began to speak to me but after what maner it is cleane out of my minde but the end was that I woulde reforme my selfe But as I did before I demaunded what they had to lay to my charge to see the law which they sayd before I should see Douer What needes that we hauâ— enough agaynst you For ye * Yea but why then did you pâ—ison him a whole yeare before denyed to me the Transubstantiation in the Sacrament Bland I did refuse to aunsweare till ye promised that I