accusation as in that time it was called of heresy As touching the order maner of theyr examinations before the bishop as the articles ministred against them were much like so theyr aunsweres agayne vnto the same were not much discrepant in maner forme as out of the Bishops owne Registers here foloweth expressed ¶ Articles obiected agaynst Iohn Symson and Iohn Ardeley of the Parish of Wigborow the great in Essex husbandmen by Boner Bishop of London at Fulham 22. of May. 1555. Articles miâ—â—stred agaynst Iohn Simson and â—ohn Ardeâ—ey 1. FIrst that thou Ioh. Symson or Ioh. Ardeley husbandman of the age of 34. yeres or thereabout wast and art of the parish of great Wigborow within the dioces of LondoÌ„ and thou hast not beleued nor doest beleue that there is here in earth one Catholicke and vniuersal whole Church which doth hold and beleue all the fayth religioÌ„ of Christ and all the necessary articles and sacramentes of the same 2. Item that thou hast not beleued nor doest beleue that thou art necessarily bounden vnder the payne of damnation of thy soule to geue full fayth and credence unto the sayd Catholique and vniuersall Church and to the Religion of the same in all necessary poyntes of the sayd fayth and Religion without wauering or doubting in the sayde fayth and Religion or in any part therof 3. Item that thou hast not beleeued nor doest beleue that that fayth and Religion whiche both the Churche of Rome Italy Spayn England Fraunce Ireland The Church of Rome Italy Spayne an other forrayne countreys in Europe Scotland and all other Churches in Europe being true members and partes of the sayd Catholick vniuersall church do beleue and teach is both agreing with the sayd Catholicke and vniuersall Church and the fayth and Religion of Christ and also is the very true fayth Religion which all Christen people ought to beleue obserue folow keep but contrariwise thou hast beleued and doest beleue that that fayth and Religion which the sayd Church of Rome and all the other Churches aforesayd haue heretofore beleued and do nowe beleue is false erroneous and nought in no wise ought to be beleued obserued kept and followed of any Christian man 4. Item that albeit it bee true that in the Sacrament of the aultar there is in substance the very body and bloud of Christ vnder the formes of bread and wyne and albeit that it be so beleued taught preached vndoubtedly in the sayd Churche of Rome and all the other Churches aforesayd yet thou hast not so beleued nor doest so beleeue Substance of Christes body vnder formes of bread wyne but contrariwise thou hast doest beleue firmely stedfastly that there is not in the sayd sacrament of the aultar vnder the sayd formes of breade and wine the very substaunce of Christes body and bloud but that there is onely the substaunce of material and common bread and wine with the formes therof and that the sayd materiall commoÌ„ bread and wine are onely the signes and tokens of Christs body and bloud and by fayth to be reciued onely for a remembraunce of Christes passion death without any such substaunce of Christes body and bloud at all 5. Item that thou hast beleued and taught and thou hast openly spoken and to thy power maynteined and defended and so doest beleue thinke maynteyn and defend that the very true receiuing and eating of Christes body bloud is onely to take materiall and commoÌ„ bread Transubstantiation denyed and to breake it and to distribute it amongest the people remembring therby the passion and death of Christ onely 6. Item that thou hast likewise beleued taught and spoken that the Masse now vsed in this Realme of England and others the churches aforesayd The Masse abominable is abhominable naught and full of Idolatry and is of the ordinance of the Pope and not of the institution of Christ hath no goodnes in it sauing the gloria in excelsis and the Epistle and the Gospell that therefore thou hast not nor wilt not come and be present at the Masse nor receiue the Sacrament of the aultar or any other Sacrament of the Church as they are now vsed in this Realme of Englande and other the Churches aforesayd 7. Item that thou hast in tymes past beleued precisely and obstinately affirmed and sayd so doest now beleue thinke that auricular confession is not needfull to be made vnto the Prieste but it is a thing superfluous and vayne and ought onely to be made to God to none other persoÌ„ and likewise thou hast condemned as superfluous vayne and vnprofitable all the ceremonies of the church and the seruice of the same hast sayd that no seruice in the church ought to be sayd but in the English tongue and if it be otherwise sayd it is vnlawfull and nought ¶ The aunsweres of Iohn Symson and also of Iohn Ardeley to the foresayd Articles TO the firste they beleue that here in earth there is one Catholicke and vniuersall holy Churche Their aunsweres to the articles which doeth hold and beleue as is conteined in the first article and that this Church is dispersed and scattered abroad throughout the whole world To the second they beleue that they be bound to geue fayth and credence vnto it as is conteyned in the second Article To the third as concerning the fayth and Religion of the Church of Rome of Italy Spaine Fraunce Ireland Scotland and other Churches in Europa they say they haue nothing to doe with that fayth and Religion but as concerning the fayth and Religion of England that if the sayde Churche of England be ruled and Gouerned by the word of life then the Church of England hath the fayth Religion of the Catholicke Church and not otherwise doe say also that if the Churche of England were ruled by the word of life it woulde not go about to condemne them and others of this heresy To the fourth they aunswere that in the Sacrament commonly called the Sacrament of the aultar there is very bread and very wine not altered nor chaunged in substaunce in anye wise Transubstantiation denyed and that hee that receiueth the sayde bread and wyne doth spiritually and by fayth only receiue the body and bloud of Christ Anno 1555. Iune but not the very naturall body and bloud of Christ in substaunce vnder the formes of bread and wine To the fift they say they haue aunswered aunswering to the sayde fourth article and yet neuerthelesse they saye that they haue beleued and doe beleue that in the sacrameÌ„t of the Aultar there is not the verye substaunce of Christes body and bloud but onely the substaunce of naturall bread and wine To the sixt they say that they beleue that the Masse is of the Pope The Masse detested and not of Christ and therefore it is not good nor hauing in it any goodnes
which Goâ— doth geue neyther doth seeâ—â— for that which 〈◊〉 would haue by lawfull meanes For where the scripture perfectly doth promise and pronounce vs to bee iustified through our fayth in Christ willeth vs to seeke our saluation no where els but onely in the merits of Iesus the institution of the church of Rome neyther wyll receiue that God hath freely geuen wherein standeth infidelity neither yet will seek the same there where as they should but in the merites and prayers of our Lady of S. Iohn Baptist s. Peter and Paule s. Andrew s. Nicholas s. Thomas of Canterbury by the worthines of the materiall crosse and such other vnlawfull meanes wherein standeth plaine idolatry And yet such bookes as these can be suffered among the Catholikes to be currant as good wholesome and lawfull bookes where as the other which lead vs the true way from infidelitie and blynd idlatry to true christianitie in no wise can be sufferable But of this to complaine it is vaine Wherfore to passe from this proclamation let vs proceede God willing in the course of our history ¶ The story of Thomas Osmond William Bamford and Thomas Osborne Martyrs MEntion was made before in the storye of Thomas Haukes of sixe prisoners besides Thomas Osmund William Bamford Thomas Osburâ— Martyrs Read 〈◊〉 pag. 150 whithe were sente downe with hym to Essex the same tyme as hee wente to execution Of which sixe prisoners three were sent to be burned the other three to recant and to doe penaunce of whome it followeth next in story nowe to intreate The names of which sixe were these Thomas Osmund Fuller William Bamford alias Butler Weauer Thomas Osborne Fuller Nicholas Chamberlaine Weauer Thomas Brodehill Weauer Richard Webbe Weauer beyng all of the towne of Coxehall All which sixe Coxehall men nexte after the Examinations of Thomas Haukes and Thomas Wattes were sent vp to Boner to bee examined by the Earle of Oxford and sir Phillip Paris knight with a letter with them also sent the copy whereof here followeth ¶ A letter sent from the Erle of Oxford to Boner B. of London AFter our harty commendations vnto your good Lordship A letter from the Earle of Oxford B. Boner this shal be to aduertise the same y t the Constables of Coxehall within your Dioces haue brought before vs this day 6. persons dwelling in the town of Coxhal aforesayd whose names hereafter do folow videlicet Nicholas Chamberlaine Weauer Iohn Wallet Fuller Tho. Brody Weauer Rich. Web Weauer William Bamford aliâs Butler Weauer and Tho. Osborne Fuller for that they at the feast of Easter now last 〈…〉 sent by 〈◊〉 Earle of 〈◊〉 to 〈◊〉 haue not obeyed to the order of the holy catholike Church in receiuyng of the sacraments but oâ—stinately refusing the same besides the holdyng of diuers other opinions contrary to the faith of the said church Wherfore we haue thought it good to send the same persons vnto your good lordship further to be ordered as in such case shal appertain Thus we commit your good Lordship to the keping of almighty God From Hedingham the 1. of May. 1555. Your Lordships assuredly Oxford Phillip Paris Thus the said prisoners beyng sent vp the first day of May were brought before the sayd Bishop the xvij of the sayd moneth to be examined vpon diuers and sundry Articles ministred obiected agaynst them whereunto they were compelled to aunswer and to put theyr hands to the same the copy of which their Articles and aunswers beyng all one in forme and effect if the Register say true here followeth ¶ The copy of the Articles obiected against Thomas Osmond William Bamford and Nicholas Chamberlayne of Coxehall 1. FIrst that thou Thomas Osmund Fuller wast and art of the Parish of Coxehall Articles 〈…〉 them 〈◊〉 the Bishop within the Dioces of London and thou hast not beleeued nor doest beleeue that there is here in the earth one Catholike vniuersal whole Church which doth hold and beleue all the fayth Religion of Christ and all the necessary Articles sacraments of the same 2. Item that thou hast not beleeued nor doest beleue that thou art necessarily bounden vnder the payne of damnation The Popes Church falsly terâ—ed by the name of the â—niuersall Church of thy soule to geue full fayth and credence vnto y e sayd Catholike and vniuersall Church and to the faith and religion of the same in all necessary poyntes of the sayd fayth and religion without doubting or wauering in the sayde fayth and religion or in any part thereof 3. Item that thou hast not beleued that the faith and religion which both the Church of Rome Italy Spayne England France Ireland Scotland and all other churches in Europe beyng true members and partes of the sayd Catholike and vniuersall Church do beleeue teach The faith of the Romish Church not 〈◊〉 be beleeâ—ed is both agreeyng with the faith and religion of Christ and also is the very true faith and religion which all christian people ought to beleeue obserue follow and keepe but contrarywise thou hast beleeued and doest beleeue that that fayth and religion which the sayd church of Rome all the other Churches aforesayd haue heretofore beleued and do beleue is false erroneous and naught in no wise ought to be beleeued obserued kept and followed of any Christian person 4. Item that albeit it be true that in the sacrament of the altar there is in substance the very body and bloud of our sauiour Christ vnder the formes of bread and wyne albeit that it be so beleued taught and preached vndoubtedly in the said church of Rome and all other churches aforesayd yet thou hast not so beleued nor doest so beleeue but contrarywise thou hast beleued and doest beleue firmely and stedfastly that there is not in the said sacrament of the aulter vnder the sayd formes of bread and wyne the very substance of Christes body and bloud but that there is only the substance of materiall and common bread and wine Note how â—his geare is 〈◊〉 to 〈◊〉 worst with the formes thereof and that the said material common bread and wyne are onely the signes and tokens of Christes body and bloud and are by fayth to be receyued onely for a remembraunce of Christes passion and death without any such substaunce of Christes body and bloud at all This article 〈◊〉 to put â—owne as 〈◊〉 ment 〈◊〉 5. Item that thou hast beleued and taught and hast opeÌ„ly spoken and defended and so doest beleue thinke maintaine and defend that the very true receiuing and eatyng of Christes body and bloud is onely to take materiall and common bread and to breake it and distribute it amongst the people remembring thereby the passion and death of Christ onely 6. Item that thou hast likewyse beleeued thought and spoken that the masse now vsed in this realm of England and other the churches aforesaid The Masse 〈◊〉
together as they did But thus almightie God of his secret wisdome disposeth times occasions to serue his wil purpose in al things All be it Ferdinandus the Emperours brother deputie in Germanie remitted no time nor diligence to do what he could in resisting the procedings of the protestants as appeared both by the decree set foorth at Ratisâ—one and also at Spires In the whych Councel of Spires Ferdinandus at the same time whych was the yeare of our Lorde 1529. had decreed agaynste the protestants in effect as followeth The decree made at Spyres by Ferdinandus First that the edict of the Emperour made at Wormes should stand in force through all Germanie till the time of the general councel which should shortly folow Also that they whiche alredy had altered their religion now could not reuoke the same again for feare of sedition should stay themselues and attempt no more innouations heereafter till time of the generall Councell Item that the doctrine of them which hold the Lordes Supper otherwise then the Church doth teach should not be receiued nor the masse shuld be altered and there where as the doctrine of religion was altered shuld be no impediment to the contrary but that they which were disposed to come to Masse might safely therein vse their deuotion against Anabaptists likewise and that all ministers of the Church should be enioyned to vse no other interpretation of holy Scripture but accordyng to the exposition of the Church doctors other matters that were disputable not to be touched Moreouer that all persons and states shuld keepe peace so that for Religion neither the one part shuld inferre molestation to the other nor receiue anye confederates vnder theyr protection and safegarde All whych decrees they which shoulde transgresse to be outlawed and exiled Unto this sitting at Spires first the Ambassadours of Strausburgh were not admitted but repelled by Ferdinandus because they had reiected the masse and therefore the sayd citie of Strausburgh denied to pay any contribution against the Turk except they wyth other Germanes might be likewise admitted into their counsels The other princes which were receiued and not repelled The decree of Spires resisted by the Protestantes as the duke of Saxonie George of Brandeburgh Ernestus Franciscus Earles of Luneburgh Lantgraue Anhaldius did vtterly gainstand the decre shewed their cause in a large protestation written why they so did which done all such cities which subscribed and consented to the sayd protestation of the princes eftsones conioyned them selues in a coÌ„mon league with them whereuppon they had their name called thereof Protestants The names of the Cities were these The name of Protestantes how it first beganne Sancto gallum Argentina or Strausburgh Noriberge Vlmes Constance Rutelinge Winssemium Meminge Lindauia Campodunum Hailbrunum Isna Wisseburgum Norlinge Sangallum Furthermore as touching the Heluetians from wheÌ„ce we haue somewhat digressed howe the Citie of Berne and Zurick had consented and ioyned together in reformation of true religion ye hard before Wherfore the other Pages in Heluetia Quinque pag. The popish Pages in Heluetia coÌ„federate with Ferdinandus which were of contrary profession in like maner confederated them selues in league with FerdinaÌ„dus the number and names of which Pages especially were 5. to witte Lucernates Vraui Suitenses Vnterualdij and Tugiani whych was in the yeare aboue sayd to the intent that they conioyning their power together might ouerrunne the religion of Christ and the professours of the same Who also for hatred despite hanged vp the Armes of the foresaide cities of Zuricke and of Berne vppon the gallowes beside many other iniuries and greeuaunces whych they wrought against them For the which cause the said Cities of Berne and Zuricke raised their power intending to set vpon the foresaid Suitzers as vpoÌ„ their capital enemies But as they were in the field ready to encouÌ„ter one army against y e other through the meanes of the citie of Strausburgh and other intercessours they were parted for that time and so returned As touching the Councell of Auspurge The Couâ—â—cell of Aâ—â—â—purge The confessioÌ„ of 〈◊〉 Protestaâ—â— at Auspuâ—â—â— which followed the next yeare after the assemble of Spires An. 1530. howe the Princes and Protestantes of Germanie in the same Councell exhibited their confession and what labour was sought to confute it and how constantly Duke Fridericke persisted in defence of his conscience against the threatning woordes and replications of the Emperour also in what danger the said princes had ben in had not the Lantgraue priuily by night slipt out of the citie parteineth not to thys place presently to discourse To returne therefore vnto Zuinglius and the Heluetians of whome we haue heere presently to intreate you heard before howe the tumulte and commotion betweene the two Cities of Zuricke and Berne and the other v. Cities of the Cantons was pacified by the meanes of intercession which peace so continued the space of two yeares After that the olde wound waxing rawe againe began to burst out gather to an head which was by reason of certaine iniuries and opprobrious words and contumelies which the reformed cities had receiued of the other wherfore the Tigurines and the Bernates stopping al passages and streits would permit no corne nor victual to passe vnto them This was in the yeare of our Lord. 1531 And when great trouble was like to kindle therby the Frenche king with certaine other towneships of Suitzerland as the Glarians Friburgians Soloturnians Warres betweene the Gospelleâ—â— and the 〈◊〉 Popishe townes of SuitzerlaÌ„d and other comming betweene them laboured to set them at agrement drawing out certain coÌ„ditions of peace betwene them Whyche conditions were these that all contumelies iniuries past should be forgotten That hereafter neither parte shoulde molest the other That they which were banished for religion should againe be restored That the v. Pages might remaine without disturbaunce in their religion so that none should be restrained amongst them from the reading of the olde and new Testament Condition of peace drawen 〈◊〉 not kepte That no kind of disquietnesse should be procured against them of Berne and Zuricke and that either part should conferre mutuall helpes together one to succour the other as in times past But the fiue Pagemen wold not obserue those couenants made The Tygurines prouoked and â—â—pelled to warre against their enemies neither would their malicious hearts be brought to any conformitie Wherfore the Bernates and Tigurines shewing declaring first theyr cause in publicke wryting to purge and excuse the necessity of their warre being pressed wyth so many wrongs and in manner constrained to take the sword in hande did as before beset the hye wayes and passages that no furniture of victuall or other forage could come to the other Pages By reason whereof when they of the fiue towns began to be pinched with want and penurie they armed themselues secretly and set forewarde
burned aliue at a little fire Moreouer he procured Caual and Caualieri the Consuls to threaten the Lieuetenaunt that they woulde complayne of him to the high Court of parliament if hee would not after that sort coÌ„demne hym to be burnt In the meane time the faythfull Christians of y t sayd towne fearing least by his racking daunger might happen to the brethren sent to Romian again in the prison certayne instructions and meanes howe hee might be ayded such as should not be against God But when the Lieuetenaunt came Filij huius seculi prudentiores in sua generatione quam filij lucis the poore man forgot his instructions so simple he was and ignoraunt of the subtleties of this world When the time came that the Iudges were set and the proces should be read Barbosi with other whoÌ„ the Frier had procured had agreed before y t he shuld be fired aliue and put to the racke to disclose his fellowes also gagged that he might not speake infect the residue On the other parte one there was of the aduocates albeit a man wholly superstitious seing the rage of the other Good councell of an Aduocate gaue contrarye aduise saying that he should be sent home agayne for that hee was a town dweller of Geneua neither had â—â—ught there any kinde of doctrine nor brought any bookes neyther had they any informations agaynst him that which he had spoken was as a thing coÌ„strayned by hys othe forced by the Iustice. And as touchinge his opinion it was no other but as other younge men did follow which were eyther of the one parte or of the other and therefore that here remayned no more but onely the lieuetenaunt to geue his verdict c. Thus much being spoken and also because the Lieuetenaunt was before suspected and the tyme of dinner drewe neare they arose for that tyme differring the matter to an other season The Frier still bloweth the coale of persecution The Fryer obseruaunt in this meane while was not idle incityng still the Consuls and the people who at the ringing of a bell being assembled together with the Officiall and the priestes in a great route came crying to the Lieutenaunt to burne y e hereticke or els they would fire him and all his family and in semblable wyse did the same to the other Iudges and Aduocates The Officiall moreouer added that if it were not better seen to then so the Lutheranes would take such courage and so shut vp theyr Churche doores that no man shold enter in Then because the Liuetenant would not take to him other Iudges after their mindes in all posthast the people contributed together that at their owne charge the matter should be pursued at the parliament of Aix and so compelled the LiuetenaÌ„t to bring the proces vnto iudgemeÌ„t euery man crying to y e fire to the fire that he may be burned The Lieuetenaunt being not able otherwise to appease the people The cause of Romian remoued to the parliament of Aix promised to bring the matter to y e high court of Aix and so he did They hearing the information of the cause commaunded the Lieuetenaunt and the other Iudges to deal no further therin but to sende vp the proces and the prisoner to theÌ„ This went greatly agaynst the mindes of them of Draguignan which would fayne haue him condemned there Wherupon Barbosi was sent out to the parliament of Aix where he so practised and labored the matter that the cause was sent downe agayn to Lieuetenaunt and hee enioyned to take vnto hym such auncient Aduocates as their olde order requyred and to certifie them agayne within 8. dayes And so Romiane by the sentence of thoso olde Iudges was condemned to be burned aliue if he turned not if he did then to be strangled and before the executioÌ„ to be put vpon the racke to the intent he should disclose the rest of his company From the whiche sentence Romian then appealed saying that he was no hereticke Wherupon he was caryed vnto Aix singing the Commaundementes Romian brought to Aix as he passed by y e town of DraguignaÌ„ Which when the kings aduocate did see looking out of hys window he sayde vnto hym that hee was one of them that concluded hys death The kinges Aduocate repenteth but desired God to forgeue hym Romiane aunswered agayne and sayd God will iudge vs all in y e last day of IudgemeÌ„t After he was come to Aix he was brought before the Counsellers before whome he remayned no lesse constant and firme then afore TheÌ„ was a fumishe Fryer sent who beeing three houres with him and could not remoue him came out to the Lordes and sayd that he was damned By reason whereof the sentence geuen before his condemnatioÌ„ was confirmed and he sent backe agayn froÌ„ whence he came At his returne agayne from Aix the Consuls of Draguignan sent abroad by Parishes Romian returned againe from Aix to Draguignan vnto the Curates that they should signifie to theyr Parishners the day of his death to y e end that they should come also caused to be cryed through the town by y e sound of a trompe that all good Christians shoulde bring wood to the great market place to burne the Lutherane The day being come which was saterday the 16. day of May the poore seruaunt of God first was brought to the racke or torture where at his first entre were brought before hym The cordes yrons waightes to terrifie him Then sayde they hee must vtter his complices renounce his religion or els he should be burned aliue He answered wyth a constant hart that he had no other complices nor coÌ„panions neyther would he hold any other fayth but that which Iesus Christ did preach by his apostles Then was he demaunded of hys fellowes taken w t him whether they did hold y e fayth of Rome or whether he did euer communicate with theÌ„ or did know them in the towne or in prouince to be of his fayth He sayd no. Item what he had to doe in that towne He sayd to sell hys Corall Item who gaue hym couÌ„sell to appeale God he sayd by his spirite Upon this he was put vpon the gynne or racke where he being torne most outragiously Romian draweÌ„ most piteously vpon the racke ceased not still to cry vnto God that he woulde haue pittie on him for the loue of Iesus Christ his sonne Then was he commanded to call to the virgin Mary but that he would not Wherupon his torture was renued a fresh in such cruell sort that they thought they had left hym for dead For the which they sent him to the Barbers and finding that hee coulde endure no longer were afraid least he had bene past RomiaÌ„ broken with the racke not able to goe was borne to the fire and hastened to bring him to the fire So after they had assayd hym by priestes and Fryers as much as
ought to vanishe the sayde Waldoys which mainteined not the Popes religion alleging that he could not suffer such a people to dwell within his dominion without preiudice and dishonour to the Apostolique Sec. Also that they were a rebellious people against the holy ordinaunces and decrees of their holy mother the Churche And briefly that he might no longer suffer the said people being so disobedient stubbern against the holy father if he would in dede shew him selfe a louing and obedient sonne Such deuilishe instigations were the cause of these horrible and furious persecutions wherewith this poore people of the valleys and the Countrey of Piemont was so long vexed And because they foresawe the great calamities which they were like to suffer to find some remedy for the same if it were possible al the saide Churches of Piemont with one common consent wrote to the duke declaring in effect that the onely cause why they were so hated and for the which he was by their enemies so sore incensed against them was their religion which was no newe or light opinion but that wherein they and their auncitours had long cōtinued being wholy grounded vpon the infallible worde of God conteined in the olde and new Testament Notwithstanding if it might be prooued by the same worde that they held any false or erroneous doctrine they would submit them selues to be reformed with all obedience But it is not certaine whether thys aduertisemente was deliuered vnto the Duke or no for it was sayde that he woulde not heare of that Religion But howe so euer it was in the moneth of March following there was great persecution raised against the poore Christians which wer at Carignan Amongest whom there were certaine godly persones taken burnt within foure daies after that is to saye one named Mathurine and his wife Mathurin his wife Iohn de Carquignan Martyrs and Iohn de Carquignan dwelling in the valley of Luserne taken prisoner as he went to the market at Pignerol The woman died with great constancie The good man Iohn de Carquignan had ben in prison diuers times before for religion and was alwaies deliuered by Gods singulare grace and prouidence But seeing him selfe taken this last time incōtinēt he said he knew that God had now called him Both by the way as he went and in prison and also at his death he shewed an inuincible cōstancie and maruelous vertue aswel by the pure confession which hee made touching the doctrine of saluation as also in suffering with patience the horrible torments which he endured both in prison also at his death Many at that time fled away others being afraid of that great crueltie and fearing man also more then God looking rather to the earth then vnto heauē consented to returne to the obedience of the Church of Rome Within fewe daies after Persecution beginnerh in the Valleys these Churches of the sayde Waldoys that is to say Le Larch Meronne Meane and Suse were woonderfully assaulted To recite all the outrage crueltie and villany that was there cōmitted it were too long for breuities sake we will recite onely certaine of the principal and best knowen The Churches of Meane Suse suffered great afflictions Their minister was taken amongst other Many fled away and their houses and goodes were ransackt and spoiled The Minister of Meane Martyr The Minister was a good a faithfull seruaunt of God and endued with excellent giftes and graces who in the ende was put to moste shamefull and cruell death The great pacience which hee shewed in the middes of the fire greatly astonished the aduersaries Likewise the Churches of Larche and Meronne were marueilouslye tormented and afflicted For some were taken and sent to the galleis other some consented yelded to the aduersaries and a great number of them fled away It is certainly knowen Gods secret iudgements vpō them that shrinke from his truthe that those which yeelded to the aduersaries were more cruelly hādled then the others which cōtinued constant in the truth Wherby God declareth howe greatly he detesteth all such as play the Apostataes and shrinke from the truth But for the better vnderstanding of the beginning of this horrible persecution against the Waldoys heere note that first of all proclamations were made in euery place that none should resort to the Sermons of the Lutherans but should liue after the custome of the Churche of Rome vpon paine of forfaiture of their goods and to be condemned to the Galleyes for euer or loose their liues Three of the most cruel persons that could be founde Cruell persecutors Thomas Iacomell a cruell Apostata were appoynted to execute this cōmission The first was one Thomas Iacomel a Monke and Inquisitour of the Romish faith a man worthy for suche an office for hee was an Apostata and had renounced the knowen truth and persecuted mortally and malitiouslye the poore Christians againste his owne conscience and of set purpose as his bookes do sufficiently witnesse He was also a whoremonger and geuen ouer to al other villanies and filthy liuing and in the horrible sinne of Sodomitrie which he cōmonly vsed he passed all his fellowes Briefly The rigorous handling of the Waldoys he was nothing els but a mis-shapen monster both against God and nature Moreouer he so afflicted and tormented the poore captiues of the sayd Waldoys by spoiling robbery and extortion that he deserued not only to be hanged but to be broken vpon y e whele a hundred times and to suffer so many cruell deathes if it were possible so great so many and so horrible were the crimes that he had committed The seconde was the Collaterall Corbis who in the examination of the prisoners was very rigorous cruell for he only demaunded of them whether they would go to the masse or be burnt within three dayes and in very dede executed his sayings But it is certainly reported Martyrs that hee seeing the constancie and hearing the confession of the pore Martyrs feeling a remorse and tormented in conscience protested that he would neuer meddle any more The thirde was the Prouost de la Iustice a cruell and crafty wretch accustomed to apprehende the poore Christians either by night or early in the morning or in the high way going to the market and was commonly lodged in the valley of Luserne or there aboutes Thus the poore people were alwayes as the seely sheepe in the Woolues iawes or as the shepe which are ledde vnto the slaughter house At that season one named Charles de Comptes of the valley of Luserne and one of the Lordes of Angrongne wrote to the sayde Commissioners to vse some leuitie towardes them of the valley of Lusern By reason whereof they were a while more gently entreated then the rest At that season the monks of Pignerol theyr associates tormented greeuously the churches neare about them The cruell Monkes of Pigneroll They tooke the poore Christians as
they passed by the waye and kept them prisoners within their abbey And hauing assembled a company of Ruffians they sent them to spoyle those of the said churches and to take prisoners men women children and some they so tormented that they wer coÌ„pelled to sweare to returne to the masse other some also they sent to the galleis and other some they burnt cruelly They whyche escaped were afterwards so sicke that they seemed to haue bene poysoned Martirs The same yeare there were two great earthquakes in Piemonte and also many great tempests and horrible thunders The Gentlemen of the valley of S. Martin intreated theyr tennauntes very cruelly threatning them and commaunding them to returne vnto the Masse also spoyling them of thâ—yr goodes imprisoning them and vexing them by all the meanes they could Charles Trutchet and Boniface his brother two cruel persecuters But aboue all the other two especially y t is to say Charles Truchet and Boniface hys brother the whiche the 2. day of Aprill before day wyth a company of Ruffians spoyled a village of their owne subiectes named Renclaret the whiche assoone as the inhabitants of the said village perceiued they fled into the mountaine couered with snow A minister of Calabria burnt naked and without victuall and there remayned vntill the thirde night after In the morning certaine of his retinue toke a minister of the said valley prisonner which was come out of Calabria was going to visite the poore people of Renclaret and ledde hym prisonner to the Abbey where soone after hee was burnt with one other of the valley of S. Martin The third night after they of Pragela hauing pity vpon the poore people of Renclaret Gods people rescued sente aboute iiij C. to discomfite the company of the Truchets and to restore those which were fled to their houses They were furiously assaulted by the shot of their enemies who notwithstanding in the end were put to flight and but one of the foure hundred hurt About a yeare before the said Truchet being accoÌ„panied with a company of ruffians arrested prisoner the minister of Renclaret as he was at his Sermon But the people was so moued by this outragious dealing specially the women that they had almost strangled the saide Truchet and the rest of them were so canuased that they had no liste to come there agayne any more By reason whereof hee so vexed them by processe that they were compelled to agree with him and to pay him xvi C. crownes Soone after the lordes of the sayde valley tooke another minister of the same valley A minister of the Valley of Renclaret taken and wounded as he was going to preach in a parish a mile froÌ„ his house but the people perceiuing that speedily pursued him and tooke him The enemies seeyng that they were not able to leade hym away wounded hym so sore that they left him for dead Whereupon they so persecuted the poore people that they were almost destroyed Heere is not to be forgotten that the same nyght in the whiche the companye of Truchet was discomfited was so stormie and terrible and the Gentlemen of that Countrey were so terrified that they thought they should haue bene al destroied Wherfore they vsed more gentlenes towardes the people then before except Charles Truchet hys brother False coÌ„plaintes brought to the Duke against the Waldoys the whych wente to the Duke and made greeuous complaintes against the Waldoys not only for that which was done and past but also perswaded the duke that they went about to builde three Fortresses in the mountaines and also intended to maintaine certaine garrisons of straÌ„gers charging them further with diuers other crimes of the whych they were in no poynt guiltie The Duke being mooued by these false surmises gaue in charge to the sayde accusers and the Fortresse of the valley of S. Martine the whych about twentie yere before was rased by the French men shoulde be builte againe and that therein shoulde be placed a perpetuall garrison and that the people shoulde make so plaine and wide the rugged wayes that horsemen myght easely passe with diuers such other thyngs and all this to be done at the costes charges of those that woulde not submit them selues to the abedience of the Romaine Churche What cruell reportâ—râ— doe This commission being sealed the Gentlemen caused the Fortresse to be built againe and put therin a garrison and proclaimed the commission The poore people being thereat amased withstoode the Commissioners and sente certaine to the Duke and immediatly after the Commissioners retourned to the Dukes Courte being at Nice to inflame his anger more against them But God soone preuented this mischiefe For the Truchets being at Nice went to the Sea with diuers noble men and immediately they were taken prisoners by the Turkes put into the Galleys sore beaten wyth ropes and so cruelly handled that it was commonly reported that they were deade and loÌ„g time after denying their nobilitie were sent home The iuste iudgement of God vpoÌ„ the Truchets so cruelly vering spoyling and accusing of these poore Waldoys hauing paid 400. crownes for their ransome Some say that the Duke himselfe was almost taken but it is sure that hee fell sicke soone after In the moneth of April next folowing the Lorde of Raconis was present at a Sermon in a place neare vnto Angrongne The sermon being ended he talked with the ministers and hauing discoursed as well of the Dukes sickenesse as also of his clemencie and gentlenes he declared to them that the persecution proceded not of him and that he meant not that the coÌ„mission shuld haue bene so rigorously executed After that he demaunded of them what way they thought best to appease the Dukes wrath They answeared that the people ought not to be mooued to seeke by any meanes howe to please appease the Duke which mighte displease God But y e best way they knewe was the same wherwith the auncient seruaunts of God vsed to appease the Pagane Princes and Emperours By what meanes the Chrystians in tymes past haue appeased the fury of Pagane princes in the time of the great persecutions of the church that is to say to geue out and present vnto them in wryting the confession of theyr faith and defence of the religion which they professed trusting that for as muche as the fury of diuers prophane and Ethnike Emperors and princes haue bene heretofore appeased by such meanes the Duke being endued wyth such singular vertues as they said he was would also be pacified by the like meanes And for that cause the poore people had before sent a supplication wyth a Confession of theyr faith vnto the Duke but they were not certaine whether he had receiued it or no. Wherfore they desired him to present the same vnto the sayd Duke him selfe Whereunto he agreed promised so to do Wherupon they sent three supplications one to the Duke
the saide Sea the excellency of his wisedome learning and experience The Thrasonicall prayse of the Cardinall the magnanimitie in his actions and doings the dignitie wherin he is already constitute the promotions whych he hath attained the substance that he is of his reputation his conduite his diligence hys dexteritie his discretion his pollicie and finally the notable and high fauor that the kings highnes and the sayde French king beare vnto him is onely that he called to the sayd dignity Papall may can and will meete with the inordinate ambition of the sayd Emperour and consequently with establishment of tranquilitie amongst Christen Princesâ— Note this cause The Cardinall is most meete to be Pope because he can best brydle the Emperour is by the assistance of his frendes meete conuenient and able to succour relieue and clerely to repaire the piteous iacture and decay that the Church Sea Apostolicke hath so long suffered to defend the same from the imminent danger now apparant to ensue if the sayde Emperour who as the kings highnes is assertained determined in the beginning of Ianuary now passed to take his iourny towardes Rome should vpon this vacation of the said Sea chaunced as it vpon many euident presumptioÌ„s to be thought by some detestable acte committed for the sayde late Popes destruction now by force violence cautele blandishing promises or otherwise haue the election to proceede at hys wil fauor deuotion wherby hauing a Pope at his * * That is after his owne desire arbitre either he should not faile to vsurpe take from him the rights prouents patrimony of the Churche vsing him as hys chaplaine and vassal or els by litle and litle vtterly to exclude and extinct him and hie authoritie For this cause if euer it were expedient that good Christen Princes looke to the tuition maintenance defence and continuance of Christes Churche faith and religion nowe is it the time aboue all other to prouide and beware by all wayes possible least the same neglected forgotten and not in time relieued be broght vnto extreme * * If his vsurped authoritie were cleane extinct the fayth religion of Christ should stand florishe much better ruine And therefore the kings highnesse hauing singular special trust and confidence in the wisedomes discretions fidelities diligences and circumspections of his sayd Orators to whom no part of the premisses is vnknowen ne how necessary in any wise expedieÌ„t it shal be for perfectioÌ„ of the kings sayd great and * * By this weighty matter here is ment the cause of the kings deuorce weighty matter to them committed to haue the sayde Lord Legate of Yorke none other aduanced to the sayd dignitie Papall willeth desireth ordaineth expresly chargeth and commaundeth hys sayd Oratours and euery of them no lesse to employ endeuour and determine themselues to sollicite set forth further promote labour and conduce the aduancement of the sayd Lord Legate of Yorke to that dignitie then they woulde that thing which the kings highnes most highly next God hys soule with all earnestnes and feruent minde doth aboue all other things couete and desire and also no lesse then they woulde the speedy obtaining and perfection of all such thinges touching the kings sayde weighty matter committed to their charges the making or marring wherof being now the sayde late Pope deceased consisteth onely in the aduauncement of the sayde Lord Legate of Yorke to the dignitie Papall For as the kings sayd Ambassadours may by their wisedomes well thinke and consider the same must of necessitie come fortune either to one that is an assured frende to his grace and the French king or to one that is a manifest ennemye to them fauouring the Emperours part or to one indifferent meane betwene both And if it should chaunce vpon a manifest ennemy it is euident that the kings desire at hys hand were merely impossible to be had and neuer were to be accepted that way If it should come to one being indifferent meane betweene both it is more then notorious that his grace at the least shoulde be contained wyth faire wordes and promises and yet such respect should be had to the Emperour that finally vnder hope of obtaining some thynge there shoulde be no more but tracte delay and finally no manner fruite nor effecte whereof experience hath already bene seene in one that had cause to be more frendly to the king then indiffereÌ„t or meane betwene both yet how long the matter hath depended is to the kings said Ambassadors wel knoweÌ„ So that of necessity this thing must be conduced to one that is an assured frende Then noting substantially the things necessary to concur in suche a frend both for the weale of christendoÌ„ the reliefe of the Church the firm adhering to the kings highnes the French K. with other their confederates the perfit coÌ„ducing of the kings great mater which suffreth no tract delay or negatiue it shal be fouÌ„d that ther is none other for thys purpose but only the said L. legate of York The kyngs sayd Ambassadours shal therefore plant the foundation of all their studie labour solicitation onely to that purpose And for the better introduction of the wayes and meanes howe this thing shall be sollicited they shall receiue heerewyth a scedule wherein is mentioned and noted by name how many what Cardinalles of likelihoode shall be present at the election and how many and which of the other shal be absent Semblably howe many of them that be like to he present may be thought to be frends to the kings highnes and the French king whose names in the sayd scedule be noted with A. and howe many are thought to be Imperiall A. Signifieth the Cardinalls oâ— the kinges the French kings siâ—e B. Signifieth the Cardinalls of the Emperors side But here is neuer a C. to signifie any Cardinalls of Christes side whose names be noted with B. In the same scedule be also set out the number and names of those that be thought to be neutrall or indifferent marked with N. And furthermore they be first mentioned therein which be thought most like to aspire vnto that dignity Herein be many things well to be regarded First the number of the Cardinals that are like to be present whiche as is thought here shall not exceede 39. Secondly that to haue election to the kings purpose shall be requisite to haue 2. partes of the 3. of the sayd number which 2. partes must be 26. Then is it to be noted that they which be thought to be frendes to the kings highnesse and the FreÌ„ch king be in number 20. So that if they may be made sure to the kings deuotion there shall lacke but 6. of the number which shall suffice to make the election which number the kings sayd Ambassadours shall moue winne and attaine either of them that be thought to be indifferent
or some other In the conducing whereof two wayes be specially to be remembred As though the Popes election had any thing to doe with the holy Ghost One is if the Cardinals present hauing God the holy Ghost before them shal be mineded as to their duetie appertaineth to haue respect vnto the present calamitie of the Churche and all Christendome intending the reliefe succour and restauration of the same and to preserue themselues and the dignitie of the sea Apostolicke then looking profouÌ„dly vpon the state of the things they can not faile * * He might as well haue sayd easely as facily if it had pleased hym but our grosse termes are to lowe for this high Prelate as here commonly you may see facily of themselues to finde and perceiue that to conduce their purpose there is onely the said Lord Legate of Yorke And in this case it is verely to be thought that very reason it selfe and their owne conscience shal lead them like vertuous fathers to haue their principall respecte heereunto and particular affections set a parte to accorde and agree wythout difficultie to that which so manifestly is knowen to be the thyng aboue all other expedient Neuertheles because percase humaine fragilitie suffereth not all things to be pondered trutinate and weyed in iust balance but that as we be men errours may runne vnlesse then remedy be prouided it appeâ—taineth in matter of so high importaunce to the comfort and releue of all Christendom to succour the infirmitie that may chaunce not for corruption or to any peruerse vnlefull or euill entent but rather to helpe to the lackes and defaultes which by suche fragilitie might else take place and therefore expedient shall it be that the kings sayde Oratours Yea sir now ye speake to the purpose Now we begin to feele you when ye bring your bribes and rewardes of money to so notable a purpose where they shall perceiue the coÌ„sideration and respect whereunto reason leadeth to be in any part to be aided or supplied doe the same with pollicitations of promotions spirituall offices dignities rewardes of money or other things such as to them shal seeme meete to the purpose inculking into the mindes of such persones as shall be requisite firste what things the sayd Lorde Legate of Yorke shall leaue if he shoulde be aduaunced to the sayde dignitie which be suche as the establishment of his state considered be farre more to his commoditie if he should regarde his priuate weale then to enter into thys dangerous storme and troublous tempest for the relief of the church and al Christendom whereunto his said priuate weale set a part he is totally deuoued and dedicate to the exposition of his body bloud and life glad and ready with the sacrifice thereof to do seruice to God his church his faith and religion which sayde promotions the kings highnesse finding cause geuen vnto him by the gratitude and conformity of his frendes will not faile to bestowe to their benefite besides large rewardes to haue thys so vertuous an acte brought to perfection For policitation wherof the kings sayd Ambassadors be furnished at this time with ample Commission as by the same they shall perceiue the effect wherof they shall execute without exception as by their wisedomes shall be thought conuenient so alwayes as it be done wyth such circumspection as may be apparaunce of good fruite to ensue And semblably they be furnished with letters as well to the Colledge of Cardinals in generall as to them all that be like to be present in particular which they shall nowe deliuer to the best furtheraunce and auauncement of their purpose not sparing to declare vnto them the liberalitie of the said Lord Legate of Yorke the substance that he is of the assured assistaÌ„ce that he shall haue of these Princes their confederates whereby he shall be able aboue any other that they can deuise to rewarde promote aduaunce and recompence his frendes to the vttermost assuring them that these two Princes will not faile also highly and in the best sort to consider their gratitudes with any thing that they may excogitate to their profites and promotions Well byd and lyke a good chapman or any of their frends So that by this meane and with such good pollicitations grounded vpon a leful honorable and iust cause and not vpon any corrupt or indue intent to conduce things to sinister purpose the kings sayd Oratours by theyr good pollicies shall attaine the perfite and sure good will of a great many of them Thou must imagine â—ere good reader to be no corruption but honorable pollicitation and by that way shall with good dexteritie combine and knit those which will adhere hereunto in a perfite fastnesse and in an indissoluble knot firmely to sticke and holde together without variation or declining from their purpose for any perswasion practise or meane that can be made to the contrary Which thing surely to be prouided and suche a knot of 20.18 or at the least if it may be of 16. Cardinals to be had is in any wise expedient For they persisting in their determination shall not faile to impeach that no aduerse part can haue a full nuÌ„ber to make a due and lawfull election And yet they being founde in a constantnesse to this good purpose shall by little and little allure and bring other vnto them so as the residue perceiuing so greate a towardnesse and fearing a sufficient number To acceede that is to come to accede without them and thereby the election to passe against their wils shal percase be the more prone and ready to come vnto that party wherunto nothing shoulde of reason sooner moue them then the very respect to the infinite goodnes that therby to themselues in particular and the vniuersall church and religion in general is apparant to ensue Neuerthelesse if leauing the directe way they will be abused with any other incantations An other shift if the worst fall or for priuate ambition persiste in contending for themselues then is it euident they search nothing more then the ruine of the See apostolicke In whiche case other wayes be to be deuised and their * * That is not due indue demeanour to be remedied resisted For this cause and to be sure in all eueÌ„ts the kings sayd Oratours shall by their wisedomes finde the meanes to haue some fast and sure persons in the Conclaue such as may not only practise and set foorth things there to the purpose but also geue such knowledge outwarde as the kings sayd Oratours may therby the better know how to order their procedings And amongst other it is thought that Monsieur de Vaulx one of the Frenche Ambassadors whom the French king hath commanded expresly to further this matter by all the meanes to him possible shoulde be one to enter the sayde Conclaue not as an ambassadour but as the minister of some Cardinal frend of the French
more pity it is but that we permit them we would be so sory to haue it proued The other is that we haue suffred brutes to be spoken of you that also must be aunswered as the other It is pity to see men so euill as whome they may touch with tales infamies they care not so they misse not the best Suche is the boldnes of people that neither we can fully bridle them to raise tales of you nor of oure selues And yet wheÌ„soeuer any certaine person may be gotteÌ„ to be charged w t any such we neuer leaue theÌ„ vnpunished In deede the best way is both for your grace also vs y t when we can not find and punish the offender let vs say as he said that was euil spoken of yet will I so liue as no credite shal be geuen to my backbiters Certainely if we had credited any euill tale of your grace we would frendly haue admonished you therof so also proceded as either the taletellers should haue ben punished or else haue proued their tales And therfore we pray your grace to thinke no vnkindnes in vs y t anye euil brutes haue bene spred by euill men but thinke rather wel of vs y t howsoeuer they were spred we beleeued them not Hitherto your grace seeth we haue writteÌ„ somwhat at length of y e promise made to you and our meanings in our former writings And now for the latter part of our letter we will as briefly as we can remember to you two speciall matters wherof the one might suffice to reforme your procedings both together well considered we trust shall do your grace much good The one is the truth of that you be desired to follow the other is y e commodity y t thereby shall ensue They both make a iust coÌ„mandement and because of the first the latter followeth that first shal be intreated We heere say your grace refuseth to heare any thing reasoned coÌ„trary to your old determinatioÌ„ wherein you make your opinion suspitious as that you are afeard to be dissuaded If your faith in things be of God it may abide any storme or water if it be but of sand you do best to eschew the weather That which we professe hath y e foundation in Scriptures vpon plaine textes and no gloses the confirmation therof by the vse in the primatiue Church not in this later corrupted and in deede our greatest chaunge is not in the substaÌ„ce of our faith no not in any one article of our crede Only the difference is that we vse the ceremonies obseruations and Sacraments of our religion as the Apostles and first fathers in the primatiue Church did You vse the same that corruption of time brought in and very barbary and ignorance nourished and seeme to be bold for custome against truth we for truth against custome Your grace in one or two places of your letter seemeth to speake earnestly in y e maintenance of your faith therin so that your faith be according to the Scriptures we must haue the like opinion The saying is very good if the faith be sound But if euery opinion your grace hath we cannot tell how conceiued shall be your faith you may be much better instructed S. Paule teacheth you that faith is by the worde of God And it was a true saying of him that saide Non qui cuiuis credit fidelis est sed qui Deo For where hathe youre grace ground for such a faith to thinke coÌ„mon praier in the English Church should not be in english that Images of God shuld be set vp in y e church or y t the sacrameÌ„t of Christes body blood shuld be offred by the priests for the dead yea or y t it should be otherwise vsed then by y e scripture it was instituted Though you haue no scripture to mayneteine theÌ„ we haue euident scriptures to forbid theÌ„ And although fault might be found that of late baptisme hath bin vsed in your graces house coÌ„trary to law vtterly w tout licence yet is it y e worse y t contrary to y e primatiue Church it hath bin in a tong vnknown by y t which the best part of y e Sacrament is vnused as it were a blind bargain made by the Godfathers in a matter of illuminatioÌ„ and thus in the rest of the things in which your grace differeth froÌ„ the common order of the realme where haue you grounde or reason but some custome which oftentimes is mother of many errours And although in ciuill things she may bee followed where she causeth quiet yet not in religions where she excuseth no errour as in Leuiticus it is sayd Ye shall not do after the custome of Egypt wherein ye dwelled nor after the custome of Chanaan no you shall not walke in theyr lawes for I am your Lord God keepe you my lawes and coÌ„mandements The points wherein your grace differeth in your faith as you call it may be shewed where when how by whom they begaÌ„ since the Gospell was preached y e church was planted the Apostles martired At which time your faith depended vpon the Scripture otherwise there was no necessitie to beleeue For as Hierome sayth Quod de scripturis non habet authoritatem eadem facilitate contemnitur qua probatur And because your grace as we heare say readeth sometime the Doctors we may alledge vnto you the 2. or 3. places of other principall Doctors August sayth Cum dominus tacuerit quis nostrûm dicat illa vel illa sunt aut si dicere audeat vnde probat And Chrisostomes saying is not vnlike Multi inquit iactant spiritum sanctum sed qui propria loquuntur falso illum praetendunt And if you wiâ—l haue their meaning plaine read the 5. Chapter of the first booke of Ecclesiastica historia and where Constantine had these wordes in the Councell In disputationibus inquit rerum diuinarum habetur praescripta spiritus sancti doctrina Euangâ—lici Apostolici libri cum prophetarum oraculis plene nobis ostendunt sensum numinis proinde discordia posita sumamus ex verbis spiritus questionum explicationes What playner sayings may be then these to answere your fault Agayne to infinite it were to remember your grace the great number of particular erroures crept into the church whereupon you make your foundation The fables of false miracles and lewde pilgrimages may somewhat teach you Onely this we pray your grace to remember w t your selfe the two wordes that the father said of his sonne Iesus Christ. Ipsum audite To the second point of the coÌ„moditie that may follow your obedience we hauing by the kinges authoritie in this behalfe the gouernaunce of thys realme must herein be playne with your grace And if our speache offende the same then must your grace thinke it is our charge and office to finde fault where it is and our dutie to amend it as we may Most sory truely we be y
body of our Lord Iesu Christ in the Eucharist Christ is true which sayde the wordes The wordes are true whyche he spake yea truth it selfe that cannot faile Lette vs therefore pray vnto God to sende downe vnto vs his holye spirite which is the true interpreater of his woorde whiche maye purge away errours and geue light that veritye may appeare Let vs also aske leaue and libertie of the Churche to permit the truth receiued to be called this day in question wythout any preiudice to the same Your partes therefore shal be to implore the assistaunce of almighty God to pray for the prosperitie of the Queenes maiestie and to geue vs quiet and attentiue eares Now go to your questions Doct Smith This day right learned M. Doctor 3. questions are propounded whereof no controuersy among christians ought to be mooued to wit 1. Whether the naturall bodye of Christ our Sauiour conceiued of the Virgine Marie The quesâ—â—â—ons and offred for mans redemption vppon the crosse is verilye and really in the sacrament by vertue of Gods worde spoken by the Priest c. 2. Whether in the sacrament after the words of consecration be any other substance c. 3. Whether in the Masse be a sacrifice propiciatorie c. Touching the which questioÌ„s although you haue publikely and partly professed your iudgemeÌ„t and opinion on Saterday last yet being not satisfied with that your aunswere I wil assay againe to demaund your sentence in the first question Whether the true body of Christe after the woords pronounced be really in the Eucharist or els only the figure In which matter I stande heere nowe to heare your aunsweare The Preface or protestation of D. Ridley before his disputation I Receiued of you the other day right worshipful M. prolocutor and yee my reuerend Maisters The proteâ—station of B. Ridley Commissioners from the Queenes maiestie and her honorable Counsell three propositions whereunto ye commaunded me to prepare against this day what I thought good to aunsweare concerning the same Now whilest I weied w t my selfe how great a charge of the Lords flocke was of late committed vnto me for the which I am certaine I must once render an accompte to my Lord God and that howe soone he knoweth and that moreouer by the commaundement of the Apostle Peter I ought to be redy alway to geue a reason of the hope y t is in me with mekenes and reuerence vnto euery one that shall demaund the same besides this coÌ„sidering my duty to the Church of Christ What mâ—â—ued Doct. Ridley to alter his iudgemeâ—â— from the Church of Rome and to your worships being commissioners by publicke authority I determined with my selfe to obey your commaundement and so opeÌ„ly to declare vnto you my minde touching the foresayd propositions And albeit plainely to confesse vnto you the trueth in these things which ye now demaund of me I haue thought otherwyse in times past then I now do yet God I call to record vnto my soule I lie not I haue not altered my iudgemeÌ„t as now it is either by constraint of any man or lawes either for the dread of any daungers of thys world either for any hope of commodity but onely for the loue of the truthe reuealed vnto me by the grace of God as I am vndoubtedly perswaded in his holy woorde and in the reading of the auncient Fathers These things I do the rather recite at this present because it may happen to some of you hereafter as in times past it hath done to me I meane if ye thinke otherwyse of the matters propouÌ„ded in these propositions then I now doe God may open vnto you in time to come But how so euer it shall be I will in fewe woordes do that which I thinke yee all looke I shoulde doe that is as plainely as I can I will declare my iudgement heerein Howbeit of this I would yee were not ignoraunt that I will not in deede wittingly and willingly speake in any poynt against Gods worde â— Ridley submitteth himselfe to the Church of Christ. or dissent in any one iote from the same or from the rules of faith and Christian religion which rules that same most sacred word of god prescribeth to the Churche of Christe whereunto I nowe and for euer submit my selfe and all my doinges And because the matter I haue now taken in hand is waightie and yee all wel know how vnready I am to handle it accordingly aswell for lacke of time as also lacke of bookes therefore heere I protest that I will publickly this daye require of you that it may be lawfull for me concerning all mine aunsweares explications and confirmations to adde or diminish what soeuer shall seeme hereafter more conuenient and mete for the purpose through more sound iudgement better deliberation and more exact triall of euery particular thing Hauing nowe by the way of Preface and protestation spoken these fewe woordes I will come to the answearinge of the propositions propounded vnto me and so to the most brief explication and confirmation of mine answeres West Reuerend maister Doctour concerning the lacke of bookes there is no cause why you should complaine What bookes soeuer you will name The promise was not â—ept ye shall haue them as concerning the iudgement of your answeres to be had of your selfe wyth farther deliberation it shall I say be lawfull for you vntill Sonday next to adde vnto them what you shall thinke good your selfe My minde is that we shoulde vse short arguments least we shuld make an infinite processe of the thing Rid. There is an other thyng besides whyche I woulde gladly obtaine at your handes I perceiue that you haue wryters and Notaries here present By all likelihoode our disputations shal be published I beseech you for gods sake let me haue libertie to speake my minde freely wythout interruption not because I haue determined to protract y e time with a solemne Preface but least it maye appeare that some be not satisfied God wotte I am no Oratour nor I haue not learned Rhetoricke to set colours on the matter West Two Notaries permitted to Doct. Ridly These 2. Notaries were M. Iâ—ell sometime bishop of Salisbury 〈◊〉 M. Gilbert Mounson Among this whole company it shall be permitted you to take two for your part Rid. I would chuse two if there were any here w t whome I were acquainted West Here are two whych M. Cranmer had yesterdaye Take them if it please you Rid. I am contente wyth them I truste they are honest men The first proposition In the Sacrament of the aultare by the vertue of Gods word spoken of the Priest the naturall body of Christ borne of the virgine Marie The first proposition and his naturall bloude is really present vnder the formes of bread and wine The aunswere of N. Ridley In matters appertaining to God we may not speake according to the sence of man D. Ridleys aunswere
his comming and what were his desires and requestes In the which meane time the Court gate was kept shut vntill he had made an end of his Oration The tenour and wordes wherof here foloweth ¶ The tenour of Cardinall Pooles Oration made in the Parliament house â—â—rdinall â—â—oles O. 〈◊〉 in Parliament house MY Lordes all and you that are the Commons of thys present Parliament assembled which in effecte is nothing els but the state and body of the whole realm as the cause of my repayre hither hath bene most wisely grauely declared by my Lord Chancellor so before that I enter to the particularities of my Commission I haue somewhat touching my selfe and to geue most humble and harty thankes to the king and Queenes Maiesties and after them to you all which of a man exiled and banished from this CoÌ„mon wealth hath restored me to be a meÌ„ber of the lame of a man hauing no place neither here or els wher within this Realme haue admitted me in place where to speake and to be heard This I protest vnto you all that though I was exiled my natiue couÌ„try without iust cause as God knoweth yet the ingratitude could not pull from me the affection and desire that I had to profite doe you good If the offer of my seruice might haue bene receiued it was neuer to seek and where that could not be taken you neuer fayled of my prayer nor neuer shall But leauing the rehearsall thereof and comming more neare to the matter of my Commission I signify vnto you all that my principall trauell is for the restitution of thys noble realme to the auncient nobility and to declare vnto you that the Sea Apostolicke from whence I come hath a speciall More for the vauntage that was hoped by it then for any great loue respect to this realme aboue all other not without cause seing that God himselfe as it were by prouideÌ„ce hath geuen this realme prerogatiue of Nobility aboue other which to make more playne vnto you it is to be considered that this Iland first of all Ilandes receyued the light of Christes religion For as stories testifye England of all Ilandes receaued first the faith of Christ. it was prima prouinciarum quae amplexa est fidem Christi For the Britaines being first inhabitauntes of thys Realme notwithstanding the subiection of Emperours and heathen Princes did receiue Christes fayth from the Apostolicke Sea vniuersally and not in partes as other Countryes nor by one and one as Clockes increase theyr houres by distinction of times but altogether at once as it were in a moment But after that theyr ill merites or forgetfulnes of God had deserued expulsion and that StrauÌ„gers being Infidels had possessed this land yet God of his goodnes not leauing where he once loued so illuminated the hartes of the Saxons being Heathen menne that they forsooke the darckenes of heathen errors and embraced the light of Christes religion So that within small space idolatry and Heathen superstition was vtterly abandoned in this Iland This was a great prerogatiue of Nobilitye whereof though the benefite therof be to be ascribed to God yet the meane occasion of the same came froÌ„ the * That the fayth of the Britaine 's came first from Rome neyther doth it stand with the circuÌ„staunce of our storyes neyther if it so did yet that faith and doctrine of the Romanistes was not such then as it is now Read before Of this Offa read before Of Alcuinus read before church of Rome In the faith of which Church we haue euer since continued and consented with the rest of the world in vnity of religion And to shew further the feruent deuotion of the inhabitantes of this Iland towards the Church of Rome we read that diuers princes in the Saxons time w t great trauel expenses went personally to Rome as Offa Adulphus which thought it not enough to shew themselues obedient to the said Sea vnlesse that in theyr owne persons they had gone to that same place from whence they had receiued so great a grace and benefite In this time of Carolus Magnus who first founded the Uniuersity of Paris he sent into England for Alcuinus a great learned man which first broughte learning to that Uniuersity Wherby it seemeth that the greatest part of the world set the light of the religion from England Adrian the fourth being an EnglishmaÌ„ coÌ„uerted Norway from infidelity which Adrian afterwards vpoÌ„ great affection and loue that he bare to this Realme being hys natiue couÌ„try gaue to Henry the second king of England the righte and segniory of the dominion of Ireland which perteyned to the Sea of Rome I will not rehearse the manifolde benefites that thys Realme hath receiued froÌ„ the Apostolicke Sea nor how ready y e same hath bene to releiue vs in all our necessities Nay rather what riches and treasures the Sea of Rome hath suckt out of England it is incredible Nor I will not rehearse the manifold miseryes calamities that this realme hath suffered by swaruing from that vnity And euen as in this realme so in all other couÌ„tries which refusing the vnity of the Catholick sayth haue folowed fantastical doctrine the like plagues haue happened Let Asia and the Empyre of Greece be a spectacle vnto the world who by sweruing from the vnity of the Churche of Rome are brought into captiuity subiectioÌ„ of the Turk * The cause of their subiectoÌ„ to the Turke cannot be proued to come by swaruing from the vnitie of the church of Rome for they were neuer fully ioyned vnto it And as touching the subiection of Asia and Grecia to the Turkes read in the story of the Turkes before All stories be full of like examples And to come vnto the latter time looke vpon our neighbours of Germany who by swaruing from this vnity are miserably afflicted with diuersity of sectes and diuided in factions What shall I rehearse vnto you the tumultes effusioÌ„ of bloud y t hath happened there of late dayes Or trouble you with the rehearsall of those plagues that haue happened since this innouation of religion where you haue felt the bitternes and I haue heard the report Of all whiche matters I can say no more but such was the misery of the time And see how far forth this fury went For those that liue vnder the * And why theÌ„ do ye more cruell then the Turke persecute other for their conscience Turk may freely liue after theyr conscieÌ„ce and so was it not lawfull here If men examine well vpon what grounds these innouations began they shall wel finde that the rooâ— of this as of many other mischiefes was auarice and that the lust carnall affection of one man confounded al lawes both diuine and humaine And notwithstanding all these deuises and policies practised within this realme against y e church of Rome they needed not to haue lost you
but at length they were perceaued and detected to the foresayde Edmund Boner Bishoppe of London M. Higbed and M. Causton deâ—ected to Boner peraduenture not without the same organ which sent vp William Hunter as is aboue declared By reason whereof by commaundement they were committed to the officers of Colchester to be safely kept and with them also a seruant of Thomas Causton who in this praise of Christian godlines was nothing inferior to his maister Boner the forsayd Byshop perceiuing these 2. Gentlemen to be of worshipful estate of great estimation in that countrey least any tumult shoulde thereby arise came thether himselfe accompanied with M. Fecknam and certaine other B Boner commeth himselfe to Colchester thinking to reclaim them to his faction and fashion so that great labour diligence was taken therein as wel by terrors and threatnings as by large promises and flatteringe and all faire meanes to reduce them againe to the vnitie as they termed it of the mother church In fine when nothing coulde preuaile to make them assent to theyr doings at length they came to thys poynte that they required certaine respite to consulte with themselues what were best to doe Whych time of deliberation being expired and they remaining still constant and vnmooueable in their professed doctrine and setting oute also their confession in wryting the bishop seeing no good to be done in tarying any longer there M. Higbed and M. Causton caryed to London departed thence caried them bothe with hym to London and wyth them certaine other prisonners also which about the same time in those quarters were apprehended It was not long after thys but these prisonners being at London committed to strait prison and there attempted sundrye wise by the Bishop and his Chapleines to reuoke their opinioÌ„s at length when no persuasions wold serue they were brought forth to open examination at the Consistorie in Paules the first dayes Session the 17. daye of Februarie An. 1555. Where they were demaunded aswell by the said bishop as also by the Bishop of Bathe others whether they would recant their errors peruerse doctrine as they termed it and so come to y e vnitie of the Popish Church Which when they refused to doe the Byshop assigned them likewise the next day to appeare againe being the 18. of Februarie On the whych daye among many other thinges there sayd and passed The second dayes Sessiâ—on he read vnto them seuerally certaine Articles and gaue them respite vntill the next day to aunswer vnto the same so committed them againe to prisone The copie of which Articles here vnder foloweth Articles obiected and ministred by Boner B. of London seuerally against Tho. Causton Thomas Higbed of Essex FIrst that thou Thomas Causton or Thomas Higbed hast bene and arte of the Diocesse of London Articles laiâ— by B. Boner to M. Higbed and Causton and also of the iurisdiction now of me Edmund Bishop of London Item that thou was in time past according to the order of the Church of England baptised and christened Item that thou haddest Godfathers and Godmother according to the said order Item that the said Godfathers and Godmothers did theÌ„ promise for thee and in thy name the faith and religion that then was vsed in the realme of England Item that that faith and Religion which they did professe make for thee was accompted and taken to be the faith and Religion of the Churche and of the Christian people and so was it in very deede Item thou comming to the age of discretion that is to saye to the age of xiiij yeares diddest not mislike nor disallowe that faith that Religion or promise then vsed and approued and promised by the said Godfathers and Godmother but for a time diddest continue in it as other taking themselues for Christen people did likewise Item that at that time and also before it was taken for a doctrine of the Churche Catholicke and true and euerye where in Christendom then allowed for Catholicke and true and to be the profession of a Christen man to beleeue that in the Sacrament of the aultare vnder the formes of breade and wine after the consecration there was and is by the omnipotent power and will of almighty God and his woorde without any substance of breade and wine there remaining The reall presence the true and naturall body and bloude of our Sauiour Iesus Christ in substance which was borne of the virgine Marie and suffered vppon the Crosse really truely and in very deede Item that at that time thy father and mother all thine auncestors all thy kindred acquaintance and frends and thy sayd Godfathers and Godmother did then so beleeue and thinke in all the same as the sayd Church did therein beleeue Item that thy selfe hast had no iust cause or lawfull grounde to departe or swarue from the sayde Religion or faith nor no occasion at all except thou wilt followe and beleeue the erroneous opinion or beliefe that hath ben against the common order of the Church brought in by certaine disordred persons of late and at the vttermost within these 30. or 40. yeares last past Item that thou doest knowe or credibly hast heard and doest beleue that D. Robert Barnes Iohn Frith Tho. Garrerd Hierome Also sir Edmund Boner priest before the death of Cromwell seemed to be of the opinion and was swornâ— twise agaynst the Pope Lassels Anne Askew Iohn Hooper late Bishop of Gloucester sir Laurence Saunders Priest Iohn Bradford sir Iohn Rogers Priest sir Rowland Taylour Priest sir Iohn Laurence Priest William Pygot Steuen Knight William Hunter Thomas Tomkyns Thomas Hawkes haue bene heretofore reputed taken and accompted as heretickes and also condemned as heretickes and so pronounced openly and manifestly specially in holding beleuing certaine damnable opinions against the veritie of Christes body and bloud in the Sacrament of the aultar all the same persons sauing Iohn Bradford sir Iohn Laurence William Pygot Steuen Knight William Hunter Thomas Tomkins and Thomas Hawkes haue suffered paines of death by fire for the maintenance and defence of their said opinions and misbeliefe Item that thou doest knowe or credibly hast heard and doest beleeue that Thomas Cranmer late Archbishoppe of Canterburie and Nicholas Ridley naming himselfe Bishop of London Robert Ferrar late Bishop of S. Dauies and Hugh Latimer sometime Bishop of Worcester haue bene and are at this present reputed accompted and taken as heretickes and misbeleeuers in maintaining and holding certaine damnable opinions against the verity of Christes body and bloud in the Sacrament of the aultar Item Verity takeâ— for heresy 〈◊〉 misbeleuing heretickes that thou hast commended and praised all the sayd persons so erring and beleuing or at the least wise some of them secretely and also openly taking and beleeuing them to be faithfull and Catholicke people and their sayde opinions to be good and true and the same to the best
conteinyng in it his answer vnto certaine articles obiected and ministred vnto him before Then after Henry the pretensed B. of S. Dauids offred him agayne the sayd articles as before the tenor wherof tended to this effect First that he willed him beyng a priest Articles agayne ministred against B. Farrar to abrenounce matrimony Secondly to graunt the naturall presence of Christ in the sacrament vnder the formes of bread and wyne Thirdly that the Masse is a propitiatory sacrifice for the quicke and the dead Fourthly that general Councels lawfully congregated neuer did nor can erre Fiftly that men are not iustified before God by fayth only but that hope and charity is also necessarily required to iustification Sixtly that the catholike church which onely hath authority to expound scriptures and to define controuersies of religion and to ordeine things appertaining to publike discipline is visible and like vnto a citie set vpon a mountayne for all men to vnderstand To these articles thus obiected to hym B. Farrar denyeth to subscribe to the Articles hee refused to subscribe affirming that they were inuented and excogitated by man and pertaine nothing to the Catholike fayth After this the Bish. abouenamed deliuered vnto him the copy of the articles assigning him Monday next followyng to aunswer and subscribe to the same either affirmatiuely or negatiuely Another appearance of Bish. Farrer VPon the which Monday being the xj day of March An other appearaunce or examination of B. Farrar he appearing agayne before the Bish. and the foresayd Notary George Constantine exhibited in a written paper his mynd answer to the foresayd Articles which the Bishop had twise now obiected agaynst hym before To the which Articles and aunsweres he dyd so subscribe addyng these wordes as tenens se de aequitate iustitia esse Episcopum Meneuensem that the Bishop assigned the next Wednesday in the fore noone to heare his finall and definitiue sentence ¶ The last appearance of Bishop Farrar THe which day and place the said B. and true seruaunt of God M. Farrer The last appearaunce and examination of the blessed bishop M. Farrar personally there appearyng was demanded of Henry the pretensed B. of S. Dauids whether he would renounce and recant his heresies schismes and errours as hee called them which hitherto hee had mainteined and if he would subscribe to the catholike articles otherwise then he had done before After this the sayd godly M. Farrer did exhibite a certayne schedule written in English and remayning in the Actes appealyng withall by expresse word of mouth from the Bishop B. Farrar appealeth from the B. of S. Dauids to the Cardinall Sentence pronounced against B. Farrar as from an incompetent Iudge to Cardinall Poole c. All which notwithstandyng the sayd B. proceeding in hys rage pronounced the definitiue sentence agaynst him conteyned in writyng and there left in the Actes by the which sentence he pronounced hym as an heretike excommunicate to be geuen vp forthwith to the secular power namely to the Shiriffe of the towne of Carmarthen M. Leyson The tenour of which sentence as well of hys condemnation as of his degradation here followeth ¶ The sentence of condemnation agaynst Bishop Farrar IN Dei nomine Amen Nos Henricus permissione diuina Meneuen episcopus iudicialiter pro tribunali sedentes in quodam inquisitionis haereticae prauitatis negotio contra te Robertum Ferrar praesbyterum coram nobis in iudicio personaliter comparentem nobis super haeretica prauitate traditum ac fama notorietate facti delatum ac in ea parte legitime procedendo auditis visis intellectis rimatis ac matura deliberatione discussis ponderatis dicti negotij meritis circumstantijs seruatisque in omnibus per omnia in eodem negotio de iure seruandis ac quomodolibet requisitis Christi nomine inuocato ac ipsum solum deum prae oculis nostris habentes Quia per acta inactitata deducta confessata ex parte tua coram nobis in eodem negotio saepius recognita asserta confirmata comperimus te tum per confessiones tuas varias tum per recognitiones tuas iudiciales coram nobis iudicialiter factas eriores haereses falsas opiniones subscriptas iure diuino ac Catholicae vniuersalis Apostolicae ecclesiae determinationi obuiantes contrarias repugnantes tenuisse credidisse affirmasse praedicasse dogmatizasse infra dioecesem nostram Meneuen Viz. Quod licet cuicumque religioso etiam expresse professo praesbytero post susceptam professionem post susceptum praesbyteratus ordinem ducere vxorem ac cum eadem tanquam cum vxore legitima conuersari Item sacras religiones ab ecclesia catholica institutas cum scandalo damnasse reprobasse Item quod in Eucharistia siue altaris sacramento vna cum corpore sanguine Christi remanet substantia panis vini Item quod Missa non est sacrificium noui testameÌ„ti propitiatorium pro vinis atque defunctis Et Sacramentum altaris non esse in altari ministrandum eleuandum vel aliquo modo adorandum Item quod homo sola fide iustificatur Quos quidem errores haereses falsas opiniones iure diuino ac Catholicae vniuersalis Apostolicae ecclesiae determinationi obuiantes c. ¶ Here followeth the copy of his degradation IN nomine patris ✚ filij ✚ spiritus sancti ✚ Amen Quia nos Henricus permissione diuina Meneuen The sentence of degradation against B. Farrar episc per viam inquisitionis in negotio hereticae prauitatis cognoscentes te Robertum Ferrar clericum propter tuam manifestam contumaciam obstinatiam per nos nunciatum fuisse esse in illud detestabile crimen haeresis multipliciter incidisse commisisse quod cum non solum grande sed etiam damnabile damnosum sit adeo enorme quod exinde non tantum diuina maiestas offensa sed vniuersa dioecesis MeÌ„euensis coÌ„mota est ab hoc indignus officio sacerdotali ecclesiastico sis redditus Idcirco nos autoritate dei patris omnipotentis filij spirirus sancti nostra te ab omni huiusmodi officio sententialiter perpetuo priuamus in hijs scriptis teque ab illis verbo deponimus realiter actualiter secundum traditionem Canonum deponendum degradaÌ„dum prout in ordinario ponti ficali contineturdegradamus prout sequitur In primus amouemus a te c. ¶ The cruell burnyng of Maister Farrar Martyr Touchyng the which constancie of this blessed Martyr this is moreouer to be added and noted A memâ—â—â—â—ble examâ—ple of coâ—â—stancie in this blessâ—â— B. Martyr that one named Richard Iones a Knights sonne comming to maister Farrar a little before his death seemed to lament the paynefulnesse of the death he had to suffer Unto whome the Bishop aunswered agayne to this effect saying that if he saw
of Christes insâ—â—tution is abominable naught and full of idolatry and is of the ordinance of the Pope not of the institution of Christ and hath no goodnes in it sauyng the Gloria in excelsis the Epistle and Gospell and therfore thou hast not nor wilt not come and be present at masse nor receiue the sacrament of the altar nor any other sacrameÌ„t of the church as they are now vsed in this realm of England c. 7. Item that thou hast in tymes past beleued yet doest now beleeue Against auricular confession Church seruice that auricular confession is not necessary to be made vnto the priest but is a thing superfluous voyd and naught only to be made to God to none other person And likewyse thou hast condemned as superfluous vayne and vnprofitable all the ceremonies of the church and the seruice of the same and hast sayd that no seruice in the church ought to be sayd but in the English tong and if it be otherwise it is vnlawfull and naught 8. Item that thou beyng notoriously and openly suspected for an heretike and a person culpable in the premisses was of late called and coÌ„uented before the Erle of Oxford and M. Phillip Paris The Earle of Oxford M. Phillip Paris and there was charged with the said heresies especially against the sacrament of the altar And because thou didst maintaine and stand to thy said heresies and wouldst not come to the church and be confessed and receiue the said sacrament as other christian people did but vtterly didst refuse to doe the same thou wast by the said Earle of Oxford and M. Phillip Paris seÌ„t vp by a Constable vnto me Bishoppe of London and was by them denounced detected and put vp to me as an heretike and misbeleuyng person 9. Item that thou hast knowen and beleeued thou doest know and beleeue or at the least thou hast credibly heard reported spoken and said that all and all maner persons which do teach preach or hold any thing concernyng the sacraments of thr Church or any the articles of the fayth otherwise then is found already discussed and determined by the mother the holy church or doth call into doubte or question that thyng which is already decided or determined by the Church or that willingly and wittingly do vtter openly or priuily any slaunderous or blasphemous wordes concernyng the sayd Sacraments or any of them or that do preach teach or keepe any sect or kynd of heresie agaynst the wholesome doctrine of the church doe wittingly willingly or obstinately defend the said sect or kind of heresie are by the Canons of the whole and vniuersall Catholike Church and also by the Ecclesiasticall lawes of this Church of England by their so doing accursed with that curse which doth separate them from the entry into the Church from the receiuing of the Sacramentes and from the company of faythfull people and are in continuyng in this sayd sect and heresie to be pronounced declared and taken for heretikes and to be deliuered to the secular power and by the lawes temporall of this realme of England and the custome of the same to be by the sayde secular power put to death and burnt for this sayd sect and heresie 10 Item that thou by reason of the premisses wast art to be pronounced takeÌ„ had reputed and iudged for a manifest and open wilfull and obstinate heretike for a wycked and cursed person and to bee punished accordingly for the same accordyng to the said Canon lawes vsages and customes * The aunsweres whiche the sayd Thomas Osmund William Bamford and Nicholas Chamberlaine seuerally made vnto these Articles TO the first they aunswered and confessed the same to be true The aunsweres of the three prisoners to the articles agreeing all in one except that they do beleue y t there is here in earth one Catholicke whole Church and that the same church doth hold and beleue as is conteined in this Article To the second they aunswere beleue the sayd Article not to be true for they say that they haue doe beleue that they are necessarily bounden vnder payne of damnatioÌ„ of their soule to geue full fayth and credeÌ„ce vnto the said Catholicke Church to the fayth and religion of the same in all necessary points of the same fayth and religioÌ„ without waueryng or doubtyng in any part therof To the third they auÌ„swere that the Church of Rome The Church of Rome not to be beleeued other Churches mentioned in this Article bee not true meÌ„bers partes as they be vsed in fayth religion of the Catholicke Church of Christ that the fayth and religion vsed in the sayd Churches is not agreable with y e Church of Christ but are false and erroneous To the fourth they aunswere and say that how so euer the sayd Churches of Rome and others of Christendome haue and do beleue touchyng the SacrameÌ„t of the aulter yet they do beleue that in the SacrameÌ„t vnder the formes of bread wine there is not the very substauÌ„ce of Christes body bloud but that there is onely the substauÌ„ce of materiall bread and wine that the same materiall bread wyne be onely the signes and tokeÌ„s of Christes body and bloud and are to be receiued onely for a remembraunce of Christes passion and death without any substaunce of Christes body and bloud at all To the fiâ—t Article they aunswere that the true receiuyng and eatyng of Christes body The â—rue eating of Christs body accordyng to Christes institution is to take distribute and eate materiall bread and thereby to remember the passion and death of Christ and so receiue by fayth as they beleue Christes body and bloud and not otherwise To the sixt they aunswere the same to bee true in euery part therof except that ouer and besides the Gloria in excelsis the Epistle and Gospell which they beleue to bee good they beleue the Pater noster and Creâ—de vse in the Masse be also good Auricular confession not necessary Ceremonyes idle in the Chusch To the seueÌ„th they aunswere and confesse that auricular confession is not necessary to be made to the Priest neuerthelesse they thâ—ncke that it is necessary to goe to such a Priest as is able to geue good counsell And that for counsell only and not otherwise And as concerning the ceremonies of the church they answer the same to be vayne vnprofitable No seruice in the Church ought to be sayde but onely in the English tong To the eight they answer and beleeue the same to bee true in euery part thereof except that they doe not beleeue that they be heretikes or suspected of heresie To the ninth Osmund and Bamford aunswered that they referred themselues to the sayd lawes mentioned in that article but Chamberlaine made no aunswer at all to this article To the tenth the sayd Osmond and Bamford answered and sayd that by reason of
the same constancie as dyd the other and therfore were both deliuered vnto the sheriffes who were there present but afterwards were conueyed to the places aboue named there moste ioyfully gaue their houses to bee burned in the fire and their soules into the handes of Almighty God by Iesus Christ who hath assured them to a better hope of life This Diricke was a man whome the Lorde had blessed as well with temporall riches as with hys spirituall treasures which riches yet were no clogge or let vnto hys true professing of Christe the Lord by his grace so woorking in him of the which there was such hauocke made by the greedye raueners of that time that hys poore wyfe and children had little or none thereof During his imprisonment although he was well stricken in yeares and as it were past the time of learning yet he so spente his time that being at hys firste apprehension vtterly ignoraunt of any letter of the booke he coulde before his death read perfectly any Printed English Whos 's diligence and zeale is worthy no small commendation and therefore I thought it good not to lette it passe ouer in silence for the good encouragement and example of others Moreouer at his comming into the towne of Lewes to be burned the people called vpon him beseeching God to strengthen him in the faith of Iesus Christe Hee thanked them and prayed vnto God that of hys mercye hee woulde strengthen them in the lyke Faith And when hee came to the signe of the Starre the people drew neare vnto hym where the Sheriffe sayde that he had founde him a faithfull man in all hys aunsweres And as he came to the stake hee kneeled downe and made hys prayers and the Sheriffe made haste Then hys Booke was throwne into the barrell and when he had stript him selfe as a ioyfull member of God he went into the barrell him selfe And as soone as euer hee came in he tooke vp the booke and threw it among the people and then the Sheriffe commaunded in the Kynge and Queenes name in paine of death to throw in the booke againe And immediately that faithful member spake with a ioyfull voyce saying Deare brethren and sisterne witnes to you all that I am come to seale with my bloude Christes Gospell for because I know that it is true it is not vnknowen vnto all you but that it hath bene truely preached heere in Lewes and in all places of Englande and nowe it is not And for because that I wil not deny heere Gods Gospel and be obedient to mans lawes I am condemned to die Dear brethren and sisterne as many of you as doe beleeue vpon the Father the Sonne and the holy Ghoste vnto euerlasting life see you do the woorkes appertaining to the same And as many of you as doe beleeue vppon the Pope of Rome or any of his lawes which he sets foorth in these daies you do beleeue to your vtter condēnation and except the great mercy of God you shall burne in hell perpetually The Martyrdome of Diricke Caruer And then spake hee againe to all the people there present with a loude voyce saying deare brethren Horrible prouoking of Gods iudgement and all you whom I haue offended in woordes or in deede I aske you for the Lordes sake to forgeue mee and I heartely forgeue all you which haue offended me in thought word or dede And he sayd further in his praier Oh Lord my God thou hast wrytten Hee that wil not forsake wife children house Dirickes prayer at his death and all that euer he hath and take vp thy crosse and folow thee is not woorthy of thee But thou Lorde knowest that I haue forsaken all to come vnto thee Lord haue mercy vppon me for vnto thee I commend my spirit and my soule doth reioyce in thee These were the last wordes of that Faythfull member of Christe before the fire was put to hym And afterward that the fire came to him he cried Oh Lorde haue mercy vpon me and spronge vp in the fire calling vppon the name of Iesus and so ended Thomas Iueson Martyr AT Chichester Tho. Iueson of Euerson apprehended with Diricke and other suffered at Chichester about the same moneth was burned one Thomas Iueson of Godstone in the Countie of Surrey Carpenter whose apprehension examination and condemnation for as much as it was at one time and in one forme with Diricke Caruer and Iohn Launder I doe here omit referring the reader to their hystorie processe before mentioned sauing onely this his seuerall confession and priuate answers made before B. Boner at hys last examination in the Consistorie I thought not to pretermit who being examined vppon the foresayd Articles answered as followeth The aunsweres of Thomas Iueson to the obiections of Boner bishop of London in a chamber at his house in the moneth of Iuly 1. FIrst that he beleued that there is but one Catholike Aunsweres of Thomas Iueson vniuersall and whole Church of Christ thorough the whole worlde which hathe and holdeth the true faith and all the necessarye Articles of Christen beliefe all the Sacraments of Christe with the true vse and administration of the same 2. Item that he is necessarily bounden to beleeue geue credite in all the sayd faith Articles of the beliefe religion and the Sacraments of Christe and the administration of the same 3. Item that that faithe religion and administration of Sacraments which now is beleeued vsed taught and set forth in this our church of England is not agreeing wyth the truth and faith of Christ nor with the faith of the sayde Catholicke and vniuersall Church of Christ. 4. Item concerning the Sacrament of the aultar he beleueth that it is a very Idol and detestable before God as it is now ministred 5. Item that the Masse is nought and not of the institution of Christ but y t it is of mans inuention and demaunded whether any thing vsed in the Masse be good he sayde that he would answere no further 6. Item that hee had not receiued the Sacrament of the aultar since it hath ben ministred as now it is in England neither was confessed at any time within this seuen yeres nor he hath not heard Masse by the same space 7. Item that auricular confession is not necessarye to be made to a priest for that he cānot forgeue nor absolue him from sinnes 8. Item concerning the Sacrament of Baptisme that it is a signe and token of Christe as circumcision was and none otherwise and he beleeueth that his sinnes are * He meaneth not by the mere vertue of the element Two Sacramentes not washed away thereby but his body onely washed for his sinnes be washed away onely by Christes bloud 9. Item that there be in the Catholike Church of Christ onely two Sacraments that is to saye the Sacrament of Baptisme and the Sacrament of the Supper of the Lord and no
this realme of England is not good but contrary to Gods word Sixtly that the sayd N. hath beleued Popish absolution and doth so beleue that absolution giuen by the priest hearing confessiō is not good nor allowable by Gods word but contrary to the same Seuenthly that the sayd N. hath beleued Mattens Euensong Eneling with other rites of the Popes Church 2. Sacramentes and doth so beleue that christenyng of childrēn as it is vsed in y e church of England is not good nor allowable by Gods worde but against it likewise confirming of children geuyng of orders saying of Mattens Euensong annoyntyng or enelyng of sicke persons makyng of holy bread and holy water with the rest of the Church Eightly that the sayd N. hath beleued and doth so beleue that there are but two Sacraments in Christes Catholike church that is to say the sacrament of Baptisme the Sacrament of the aultar Ninthly that the sayd N. hath beleeued doth so beleue that for as much as Christ is ascended vp into heauē therefore the very body of Christ is not in the Sacrament of the aultar Tenthly This article was onely obiected agaynst Patrick Pachingham that thou Patrike Pachingham now beyng of the age of 21. at the least beyng within the house of the B. of London at Paules and by him brought to the great Chappell to heare Masse there the sayd 23. day of Iune the yeare of our Lord 1555. diddest vnreuerently stande in the sayd Chappell hauyng thy cap on thy head all the Masse whyle and diddest also refuse to receyue holy water and holy bread at the Priestes handes there contemnyng and despising both the Masse and the said holy water and holy bread ¶ The aunswer of Iohn Denley and the rest to the Articles obiected TO the first Article I answer it is very true Their answeres To the second Article I answer that it is not true for I beleeue the holy Catholike Church which is builded vpon the foundation of the Prophetes Apostles The true Catholicke Church not denyed Christ beyng the head which holy Church is the Congregation of the faythfull people dispersed through the whole world the which Church doth preach Gods worde truely A notice of the true Church and doth also minister the two Sacramentes that is to saye Baptisme and the supper of the Lord accordyng to hys blessed word To the third Article I aunswer that I do beleue that this Church of England The Church of England now vsed is no member of the true Catholicke Church and the reason why vsing the fayth religion which is now vsed is no part or member of the foresaid holy Catholike church but is the church of Antichrist the Bish. of Rome beyng the head thereof for it is playne that they haue altered the testament of God set vp a testament of their own deuising full of blasphemy lies for Christes testament is that he would haue all things done to the edifieng of the people as it appeareth when hee taught thē to pray Math. 6. also it appeareth by S. Paul 1. Cor. 14. for he sayth That hee that prophesieth speaketh vnto men for their edifieng for their exhortation and for their comfort hee that speaketh with the tong profiteth hymselfe he that prophesieth edifieth the congregation Also he sayth Euen so likewyse when ye speak with tongs except ye speake words that haue signification 1. Corinth 14. how shall it bee vnderstand what is spoken for ye shall but speake in the aire that is as much to say in vayne Also he sayth Thou verely geuest thanks well but the other is not edified I thanke my God I speake with tongs more then ye all yet had I rather in the congregation to speake fiue words with vnderstandyng to the information of other then ten thousand words with the tong Also he sayth Let all thyngs be done to edification The Popes seruice in the tongue which edifieth not the people Also it is written in the Psalme 46. For God is kyng of all the earth O sing praises vnto hym with vnderstandyng c. So it doth appeare that this Church of England now vsed is not builded vppon Christ if S. Paules wordes be true and also the Psalmes therefore this Church is not builded vpon the prophets apostles nor Christ as I haue declared before The Masse abominable and Idolatrous To this 4. Article I answer and I do beleeue as I haue aforesayd that the masse now vsed in this realme of England is naught and abhominable idolatry and blasphemy against Gods word for Christ in his holy supper instituted the Sacramentes of bread and wine to be eaten together in remembraunce of his death till he come not to haue them worshipped and make an Idoll of them for GOD will not be worshipped in his creatures but wee ought to geue him prayses for his cretures which he hath created for vs. For he sayth in the second commandement Thou shalt not make to thy selfe any grauen image The Masse agaynst Gods commaundement nor the lykenes of any thing that is in heauen aboue or in the earth beneth thou shalt not bow down to them nor worship them So it appeareth by this commaundement that wee ought not to worship the Sacrament of bread and wyne for it is playn idolatry for he sayth No similitude therfore Thou shalt not bow downe to them nor worship them I pray you what doe you call kneelyng downe holdyng vp the handes knockyng of the brest puttyng of the cap and makyng curtesie with other like superstition You would make men to be so blynd that this is no worshippyng Obiection of the Papistes remoued Peraduenture you will obiect and say you do not worship the bread the wyne but Christes body whiche was borne of the Uirgin Mary conteyned vnder the forme of bread and wyne But that is a very lye for Christes body that was borne of the Uirgin Mary is in heauen if saint Paules words be true as vndoubtedly they are for hee sayth in the x. of the Hebrues Heb. 10. But this man after hee hath offered one sacrifice for sinnes is set down for euer on the right hand of God and from henceforth tarieth till hys foes bee made hys footestoole Heb. 9. Also in the 9. chap. he sayth For Christ is not entered into holy places that are made with hands which are similitudes of true thyngs but is entred into very heauen for to appeare nowe in the sight of God for vs Philip. 3. c. Also Phil. 3. But our conuersation is in heauen from whence we looke for the Sauiour euen the Lord Iesus Christ 1. Thess. 1. c. Thes. 1. For they themselues shew of you what maner of entring in we had vnto you and how ye turned to God from Images for to serue the liuyng God and for to look for his sonne from heauen Scriptures prouing Christ
THE seconde Volume OF THE ECCLEsiasticall Historie conteining the ACTS AND MONVMENTS of Martyrs with a Generall discourse of these latter Persecutions horrible troubles and tumultes stirred vp by Romish Prelates in the Church with diuers other things incident especially to this Realme of Englande and Scotland is partly also to all other forreine nations appertaining from the time of Kâ—ng HENRY the VIII to Queene ELIZABETH our gracious Ladie nowe raigning Newly 〈◊〉 〈◊〉 〈◊〉 by 〈…〉 IOHN FOXE 15â—â— AT LONDON Printed by Iohn Day dwelling ouer Aldergate Cum 〈…〉 ⧠Here folovveth the second Volume AND THE VII BOOKE BEGINNING WITH THE REIGNE OF KING HENRYE THE EIGHT Anno. 1509. AS touching the ciuil state and administration of the Common wealth and likewise of the state of the Churche vnder the raign of king Henry 7. how he entred first in possession of y e crowne how the two houses of Yorke and Lancaster were in hym conioyned through marriage with Elizabeth the eldest daughter to King Edwarde 4. by the prudent counsail of Iohn Morton then Bishop of Ely Notes summarely collected and repeated of things done in the tyme of K. Henry the seueÌ„th after Archbishop of Canterbury and Cardinall howe long the sayd King reigned and what persecution was in his time for lacke of searche and knowledge of Gods word both in the diocesse of Lincolne vnder bishop Smith who was erector of the house of Brasen nose in Oxforde as also in the diocesse of Couentrie and other places moe and further what punishment and alteration God commonly sendeth vpon cities and realmes publique for neglecting the safety of his flocke sufficiently in the former booke hath bene alredy specified Wherin many things more amply might haue ben added incideÌ„t in the raigne of this Prince which we haue for breuitie pretermitted For hee that studieth to comprehend in story all things which the common course vse of life may offer to the wryter may sooner finde matter to occupye himselfe then to profite other Otherwise I myght haue inferred mention of the seditions tumult of Perkin Werbecke wyth his retinue Anno 1494. also of Blackheath field by the Blacke smith An. 1496. Perkin Werbeck which fained himself to be K. Edwards sonne I myght also haue recited the glorious commendation of Georgius Lilius in his Latine Chronicle testifying of King Henrie 7. howe hee sent three solemne Oratours to Pope Iulius 2. to yeelde his obedience to the sea of Rome An. 1506. and likewise howe Pope Alexander 9. Pius 3. and Iulius 2. sent to the sayde king Henry 7. three sundrie famous Ambassadours whith tree swordes and three cappes of maintenance Blacke heathe fielde electing and admitting hym to be the chiefe defendor of the faith The commendation of which facte howe glorious it is in the eyes of Georgius Lilius and Fabian that I leaue to them This I suppose that when Kyng Henry sent to Pope Iulius three Orators wyth obedience if he had sent him thre thousand harquebuziers to furnish his fielde against the French king fighting at Rauenna hee had pleased pope Iulius much better If Georgius Lilius had bene disposed to illustrate his story with notes this had bene more worthy the noting Ex Masseo lib. 20. howe Ludouike 12. French king calling his Parliament moued this question against Pope Iulius whether a Pope might inuade any Prince by warlike force wythout cause and whether the prince might withdraw hys obedience from that Pope or not And it was concluded in the same Parliament wyth the king against the Pope Also it was concluded the same time which was in the raigne of this king Henry 7 that the * Pragmatica sanctio was a practising or a determination of a certaine parliament in Fraunce against the Bishop of Rome in defeÌ„ce of certaine matters of religion concluded in the couÌ„cel of Basill Pragmatical sanction should be receiued in ful force and effect through all the realme of Fraunce And for so muche as wee are fallen into the mention of Georgius Lilius this in hym is to be found not vnworthy noting howe after the burning of Thomas Norice aboue mentioned pag. 775. at the citie of Norwich that the same yeare followed such a fire in Norwich that the whole Citie well neare was therewith consumed Ex Geor. Lilio Like as also after the burning of the foresayde good aged father in Smithfield A note of Gods plagues folowing the burning of his people the same yeare which was 1500. we reade in the Chronicle of Fabian a great plague to fall vppon the Citie of London to the great destruction of the inhabitantes therof Wherein agayne is to be noted as is aforesayd that according to the state of the church the disposition of the common wealth commonly is guided eyther to be wyth aduersitie afflicted or els in prosperitie to flourish But after these notes of King Henry 7. nowe to the storie of king Henry 8. This king Henry 7. finishing his course in the yeare abouesayd which was 1509. had by Elizabeth hys wife aboue named The children ofspring of king Henry .7 foure men children and of women children as many Of whome 3. onely suruiued to wit prince Henry Lady Margarete and Lady Mary Of whome King Henry the eight after hys father succeded Lady Margaret was marryed to Iames the fourth king of Scottes Lady Margaret maried to king Iames 4. of Scotland Lady Margaret maried to the K. of Castile Prince Arthur maried to Lady Katherine daughter to the Spanishe king The death of Prince Arthur K. Henry marieth Lady Katherine his brothers wyfe Ladie Mary was affied to Charles king of Castile Not long before the death of king Henry prince Arthur his elder sonne had espoused Lady Katherine daughter to Ferdinandus being of the age of 15. yeares and shee about the age of 17. and shortly after hys mariage wythin 5. monethes departed at Ludlowe and was buried at Worcester After whose decease the succession of the Crowne fell next to king Henry the 8. being of the age of 18. yeres who entred hys raigne the yeare of our Lorde 1509. and shortly after maried with the foresayde Katherine his late brother Prince Arthurs wife to the end that her dowry being great shoulde not be transported out of the lande In the which his marriage being more politique then Scripture like he was dispensed wyth by pope Iulius at the request of Ferdinandus her father The raigne of this king continued with great noblenes and fame Blind dispeÌ„satioÌ„s of the Pope the space of 38. yeres During whose time and raigne was greate alteration of things as well to the ciuile state of the Realme as especially to the state Ecclesiasticall and matters of the Church appertaining For by him was exiled and abolyshed out of the Realme the vsurped power of the Byshop of Rome Idolatrye and superstition somewhat repressed Images and pilgrimages defared Abbeys and monasteries pulled downe Sectes of religion
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
Christ of the strength of the law of the horrour of sinne of difference betwene the lawe and the Gospel of the true liberty of conscience c. no mētion or very litle was heard Wherefore in this so blinde time of darknes it was muche needefull and requisite that the Lord of his mercy shoulde looke vpon his churche send downe hys gratious reformation which also he did For shortly vpon the same thorowe the gratious excitation of God came Martine Luther of whome the order of story nowe requireth that we should and will intreat Christ willingly after the storie of Richard Hunne and a fewe other things premised for the better opening of the storie to folowe Mention was made sufficiently before of the doings of Pope Iulius Anno. 1510. and of hys warlike affaires for the whych he was condemned and not vniustly in the coūcell of Turone in Fraunce Pope Iulius plaieth the warrior Anno 1510. and yet all thys coulde not asswage the furious affection of this pope but the same yere he inuaded the Citie of Mutina and Mirandula in Italie Anno. 1512. and tooke them by force of warre Which Pope Iulius not long after The Pope ouercome in Battaile in the yeare of our Lorde 1512. refusing peace offered by Maximilian the Emperour was encountered by Lewes the French king about Rauenna vpon Easter day where he was vanquished and had of his army slaine to the number of xvj thousande Ex Chron. Carion And the yere next folowing Anno 1513. this Apostolical warriour Anno. 1513. which had resigned his keyes vnto the riuer of Tybris before made an end together both of fighting and liuing The death of Pope Iulius after he had raigned and fought x. yeeres Atter whome succeded next in the sea of Rome Pope Leo the 10. About the compasse of which time Pope Leo x great mutatiōs and stirres began to worke as well in states temporall as especially in the state of the Church Pope Leo 10. in Rome An. 1513. reigned 9. The state succession of Princes Charles 5. Emperour in Germanie An. 1519. reigned 39. Fraunces K. of France An. 1515. reigned 32. Henry 8. K. of England An. 1509. reigned 38. Iames 5. K. of Scotland An. 1514. reigned  In the time of which Pope Emperour and kinges of England and of France great alterations troubles and turnes of religion were wrought into the Churche by the mighty operation of Gods hand in Italy Fraunce Germanie Englande and all Europe suche as haue not bene seene although muche groned for many hundreth yeares before as in further discourse of this historie Christe willing more manifestly shall appeare But before wee come to these alterations taking the time as it lieth before vs wee will first speake of Richarde Hunne and certaine other godly minded persons heere in Englande afflicted for the woorde of Christes Gospell in great multitude as they be found and taken out of the Registers of Fitziames Bishop of London by the faithfull helpe and industry of R. Carket citizen of London The historie of diuers good men and women persecuted for religion in the Citie and Dioces of the Bishop of London briefly extracted out of the Registers of Richard Fitziames AMongest and besides the great number of the faithful martyrs and professours of Christe that constantly in the strength of the holy Ghost gaue their liues for the testimonie of his truthe Ex Registro Fitziames I finde recorded in the Register of London betwene the yeares of our Lorde 1509. and 1527. the names of diuers other persons both men and women who in the fulnes of that darke and mystie times of ignoraunce had also some portion of Gods good spirite whiche induced them to the knowledge of his trueth and Gospel and were diuersly troubled persecuted and imprisoned for the same notwithstanding by the proud cruell and bloudy rage of the Catholique seat and through the weaknes and frailtie of their owne nature not then fully strengthned in God it was againe in them for the time The professiō of the Protestantes no new doctrine suppressed and kept vnder as appeareth by their seueral abiuratiōs made before Richard Fitziames then bishop of London in hys time a most cruell persecutor of Christes church or els before his vicar general deputed for y e same And for asmuch as many of the aduersaries of Gods trueth haue of late dayes disdainefully and braggingly cried out and made demaunds in their publique assemblies and yet do asking where this our church and religion was wythin these 50. or 60. yeares I haue thought it not altogether vaine somewhat to stop such lying crakers both by mentioning theyr names and likewyse opening some of the chiefe and principal matters for which they wer so vnmercifully afflicted and molested thereby to geue to vnderstand as wel the continuaunce and consent of the true church of Christe in that age touching the chiefe poynts of our faith though not in like perfection of knowledge and cōstancie in all as also by the way something to touch what fond and friuolous matters the ignoraunt Prelates shamed not in that time of blindnesse to obiect against the poore simple people accounting them as heynous and great offences yea such as deserued death both of body and soule But least I shauld seeme too prolixe and tedious heerein I will nowe briefly proceede wyth the storie and first begin wyth theyr names whych are these Anno. 1510. Ioanne Baker William Pottyer Iohn Forge Thomas Goodred Thomas Walker alias Talbot Thomas Forge Alyce Forge Iohn Forge theyr son William Couper Lewes Iohn Ioanne Iohn Ihon Webbe alias Baker Anno. 1512. Iohn Houshold Robert Rascal Anno. 1517. Elizabeth Stanford George Browne Anno. 1518. Iohn Wykes Richard Butler Anno. 1511. Iohn Caluerton Anno. 1521 Iohn Woodrofe Richard Woolman Roger Hyllyar Anno. 1521. Alyce Couper Anno. 1523. Thomas Austye Ioanne Austye Thomas Graunt Iohn Garter Anno. 1526. Christofer Rauins Dionise Rauins Anno. 1527. Thomas Vincent Richard Butler Iohn Samme William Kyng Robert Durdant Henry Woolman Edmond Spilman Iohn Higges aliâs Noke aliâs Iohnsonne Henry Chambers Iohn Hynggyns Thomas Egleston Here foloweth the particular examination of all these heere aboue named To these were diuers and sundry particular Articles besides the common and generall sort accustomably vsed in such cases priuately obiected euen such as they were then accused of either by their curate or other their neighbours And because I thinke it somewhat superfluous to make any large recitall of all and euery part of their seuerall processe I minde therefore briefly only to touch so many of their articles as may be sufficient to induce the Christian Reader to iudge the sooner of the rest being I assure you of no greater importance then these that folow Except that sometime they were charged most slanderously with horrible and blasphemous lies against the maiestie and truth of God which as they vtterly
into a pyt or ditche and earnestly perswaded by some of her ignoraunt neighbours to go on Pilgrimage to S. Laurēce for helpe for her child sayd that neither S. Laurence Against inuocation of dead Images nor any other S. could helpe her child therfore none ought to goe on Pilgrimage to any Image made with mās hād but one-to vnto almightie God for Pilgrimages were nothyng worth sauing to make the Priestes rich Vid. plura inferius VNto Iohn Houshold Robert Rascall Iohn Houshold c. and Elizabeth Stamford as well the Article against the Sacrament of the altar was obiected as also that they had spoken agaynst praying to Saintes had despised the authoritie of the Byshop of Rome and others of his Clergy Against trāsubstantiation and authoritie of the Pope But especially Iohn Houshold was charged to haue called thē Antichristes and whooremongers and the Pope him selfe a strong strumpet and a common bande vnto the world who with his Pardōs had drowned in blindnes all Christian Realmes and that for money ALso among diuers other ordinary Articles propounded agaynst George Browne George Brown these were coūted very heynous hereticall First that he had sayd that he knew no cause why the Crosse should be worshipped Against adoration of the crosse seyng that the same was an hurt payne vnto our Sauiour Christ in the tyme of his Passion and not any ease or pleasure alledging for example that if he had had a frend hanged or drowned he would euer after haue loued that gallowes or water by the which his frend dyed rather worse for that thē better An other obiection was that he had erroneously obstinately and maliciously said for so are theyr words that the Church was too rich Against immoderate riches of the popes clergy This matter I may tell you touched somewhat the quicke and therefore no maruell though they counted it erroneous and malicious for take away their gaine and farewell their religion They also charged him to haue refused holy water to be cast about his chamber and likewise to haue spoken against priests with other vaine matters Iohn Wikes THe greatest matter wherewith they burdened Iohn Wikes was that he had often and of long time kept company with diuers persons suspected of heresie as they termed them and had receiued them into his house and there did suffer and heare them sundry times reade erroneous and hereticall bookes cōtrary to the faith of the Romish Church and did also himselfe consent vnto their doctrine and had many times secretly conueyed them from the taking of such as were appointed to apprehend them Ioh. Southacke Rich Butler c Vide inferius Against the real presence LIke as the greatest number of those before mentioned so were also Iohn Southake Richard Butler Iohn Samme William King Robert Durdant and Henrye Woolmā especially charged with speaking words against the real presence of Christes body in the Sacrament of the Altar and also against Images and the rest of the seauen Sacraments Howbeit they burdened the last v. persons with the reading of certaine English hereticall bookes accounting most blasphemously the Gospel of Iesus Christ writtē by the 4. Euangelists to be of that number as appeareth euidently by the 8. article obiected by Tho. Benet Doctour of lawe and Chancelour and vicare general vnto Rich. Fitziames then Bish. of London against the sayd Rich. Butler The very words of which article for a more declaration of truth I haue thought good heere to infert which are these Reading of Englishe bookes Also we obiect to you that diuers times and especially vpon a certaine night about the space of three yeares last past in Robert Durdantes house of Yuercourt neare vnto Stanes you erroneously and damnably read in a great booke of heresie of the sayd Robert Durdants all that same night certaine chapters of the Euangelists in English conteining in them diuers erroneous and damnable opinions and conclusions of heresie in the presence of the sayde Robert Durdant Iohn Butler Robert Carder Ienkin Butler William King and diuers other suspect persons of heresie then being present and hearing your sayd erroneous lectours and opinions Of these men see more hereafter in the table following To the same effect and purpose tended the tenour of some of the Articles propounded against the other foure Whereby as also by others like before specified we may easily iudge what reuerence they which yet will be counted the true and onely Churche of Christ did beare to the word and Gospell of Christ who shamed not to blaspheme the same with most horrible titles of erroneous and damnable opinions and conclusions of heresie But why should we maruel thereat seeing the holy Ghost in sundry places of the Scripture doth declare that in the latter daies there should come such proud and cursed speakers which shal speake lies through hypocrisy and haue their consciences marked with an hot yron Let vs therefore now thanke our heauenly father for reuealing them vnto vs and let vs also pray him that of his free mercies in his sonne Christ Iesus he would if it be to his glory eyther turne and mollifie all such harts or else for the peace and quietnes of his Church he woulde in his righteous iudgement take them from vs. About this time Richard Fitziames ended his life After whose death The death of Richard Fitziames bishop of London Cuthbert Tonstall Bishop of London Cutbert Tunstall afterwards Byshop of Durham succeeded in the Sea and Bishoprike of London who soone vpon his first entrie into the roome minding to follow rightly the footesteps of his predecessour caused Edmund Spilman priest Henry Chambers Iohn Higgins and Thomas Eglestone to be apprehended and so to be examined vpon sundry like Articles as before are expressed and in the end either for feare of his crueltie and the rigour of death The reall presence denied or else through hope of his flattering promises such was their weakenesse he compelled them to abiure and renounce their true professed faith touching the holy Sacrament of Christes body and bloud which was that Christes corpall body was not in the sacrament but in heauen and that the Sacrament was a figure of his body and not the body it selfe MOreouer about the same time there were certaine articles obiected against Iohn Hig aliâs Noke aliâs Iohnson by the saide Bishops vicar generall Amongst which were these Against a priest to haue two benefices First that he had affirmed that it was as lawfull for a tēporall mā to haue two wiues at once as for a priest to haue two benefices Also that he had in hys custody a booke of the foure Euangelistes in English and did often reade therein and that he fauoured the doctrines opinions of Martin Luther Testimony touching M. Luther openly pronouncing that Luther had more learning in his litle finger then all y e doctours in England in their
was compelled to abiure All these aboue named in one key of doctrine religion did hold concord together agaynst whō were obiected 5. or 6. especiall matters to witte Consent of doctrine for speaking agaynst worshipping of saynts agaynst pilgrimage agaynst inuocatiō of the blessed virgin agaynst the sacramēt of the Lords body for hauing scripture bookes in English which bookes especially I finde to be named as these the booke of the 4. Euangelistes a booke of the Epistles of Paule and Peter the Epistle of S. Iames a booke of the Apocalips and of Antichrist of the 10. Commaundementes and Wickeliffes wicker with such other like ¶ Iohn Stilman Martyr IT would aske a long tractation tedious to recite in order the greate multitude and number of good men women Anno. 1518. beside these aboue rehearsed which in those dayes recanted and abiured about the beginning of king Henryes raigne and before Iohn Stilman Martyr Wickliffes Wicket among whō yet notwithstanding some there were whom the Lord reduced againe made strong in the profession of his truth and constant vnto death of which number one was Iohn Stilman by name who about the xxiiij day of Sept in the yeare of our Lord. 1518. was apprehended and brought before Richard Fitziames then B. of Lond. at his manor of Fulham and by him was there examined and charged that notwithstanding his former recantation oth and abiuration made about xi yeres then past before Edmund Byshop of Salisbury as well for speaking against y e worshipping praying and offering vnto Images as also for denying the carnal and corporal presence in y e sacrament of Christes memoriall yet sithens that time he had fallen into the same opinions againe and so into the daunger of relapse and further he had highly commended and praysed Iohn Wickliffe affirming that he was a saint in heauen and that hys booke called y e Wicket Ex Regist. Fitziames Lond. was good and holy Soone after hys examination he was sent from thence vnto the Lollardes tower at London and the xxij day of October then next ensuing was brought openly into the consistory at Paules and was there iudicially examined by Thom. Hed the byshops vicare generall vpon the contentes of these articles followyng 1. First I obiect vnto you that you haue confessed before my Lord of London and me D. Hed his vicar generall that about xx yeares past one Steuen Moone of the Dioces of Winchest Articles laid agaynst Ioh. Stilman With whom you abode 6. or 7. yeares after did teach you to beleeue that the going on pilgrimage and worshipping of images as the Lady of Walsingham and others were not to be vsed * Yeares of Antiquitie to be noted A godly Martyr Richarde Smart burned at Salisbury ann 1503. Wickliffes Wicket And also that afterwards one Richard Smart who was burned at Salisbury about 14. or 15. yeares past did read vnto you Wickliffes Wicket and likewise instructed you to beleeue that the sacrament of the altar was not the body of Christ all whiche thinges you haue erroneously beleued 2. Item you haue diuers times read the said book called Wickleffes Wicket and one other booke of the x. Commaundementes which the sayd Richard Smart did geue you and at the tyme of your first apprehensiō you did hide thē in an old oke and did not reuele them vnto the bishop of Salisbury before whom you were abiured of heresie about xi yeares since where you promised by oth vpon the Euangelistes euer after to beleue and hold as the Christē fayth taught and preached and neuer to offend agayne in the sayd heresies or any other vpon payne of relapse And further you there promised to performe all such penaunce as the sayd Bishop of Salisbury did enioyne you who thē enioyned you vpon the like payne not to depart his Dioces without hys speciall licence 3. Item it is euident that you be relapsed aswel by your own confession as also by your deedes in that about two yeares after your abiuration you went into the sayd place where you had hidden your books and then taking them away with you you departed the foresayd dioces without the licence of the Bishop and brought them with you to London where nowe being tached and taken with them vpon great suspicion of heresie you are brought vnto the Bishop of London By reason of whiche your demeanor you haue shewed by your impenitent and dissembled conuersation from your errours and also your vnfaithful abiuration and disobedience vnto the authoritie of our mother holy Church in that you performed not the penance in whiche behalfe you be voluntarily periured and also relapsed in that you departed the sayd dioces wythout licence 4. Item you be not onely as afore is sayd impenitent disobedient voluntarily periured relapsed by this your foresayd hereticall demeanor but also sithens your last attachment vpon suspicion of heresie you haue maliciously spoken erroneous and damnable wordes affirming before my Lord of London your Ordinary and me iudicially sitting at Fulham that you were sorye y t euer you did abiure your said opinions and had not suffered then manfully for them for they were and be good and true and therfore you will now abide by them to die for it And furthermore you haue spoken against our holy father the pope and hys authoritie damnably saying that he is Antichrist and not the true successor of Peter or Christes vicar on earth and that his pardons and indulgences which he graunteth in y e sacrament of penaunce are nought and that you will none of thē And likewise y t the colledge of Cardinals be limmes of the sayd Antichrist and that all other inferiour prelates and Priestes are the sinagogue of Sathan Wickliffes Wicket And moreouer you sayd that the doctors of the Churche haue subuerted the truth of holy Scripture expounding it after their own mindes and therfore theyr workes be nought and they in hell but that wickleffe is a Sainct in heauen and that the booke called his Wicket is good for therein he sheweth the truth Also you did wish that there were xx thousand of your opinion against vs Scribes and Pharisies to see what you would doe for the defēce of your fayth Al which heresies you did afterwardes erroneously affirme before y e Archbishop of Caunterbury and then said that you would abide by thē to dye for it notwithstanding his earnest perswasions to the contrary and therefore for these premisses you be euidently relapsed and ought to be committed vnto the secular power ¶ The burning of Iohn Stilman ¶ Thomas Man Martyr NExt to Iohn Stilman aboue mentioned followeth in this blessed order of Martyrs the persecution and cōdemnation of Thomas Man Tho. Man Martyr Who the 29. day of Marche in the yeare of our Lord. 1518. was burned in Smithfield This Tho. Man had likewise bene apprehended for y e profession of Christes Gospell about 6. yeares before the 14. day
Chaucer Gower commended for their studious exercise although it seemeth that Gower was a great deale his ancient both notably learned as the barbarous rudenes of that tyme did geue both great friends together and both in like kinde of study together occupyed so endeuoring themselues and employing their tyme that they excelling many other in study and exercise o◠good letters did passe forth their liues here right worshipfully godly to the worthye fame and commendation of theyr name Chaucers workes be all printed in one volume and therfore knowne to all men This I meruaile to see the idle lyfe of the priestes and clergye men of that tyme seeing these lay persons shewed themselues in these kinde of liberall studyes so industrious fruitfully occupyed but muche more I maruell to consider thys Chaucer a right Wickleuian how y t the bishops condemning and abolishing al maner of Englishe bookes and treatises whiche might bring y e people to anye light of knowledge did yet authorise the workes of Chaucer to remaine still to be occupyed Chaucers bokes Who no doubt saw in Religion as much almost as euen we do now vttereth in hys works no lesse and seemeth to be a right Wicleuian or els was neuer any and that all his workes almost if they be throughly aduised will testifie albeit it be done in mirth couertly especially y e latter end of hys thyrd booke of y e Testament of loue for there purely he toucheth the highest matter that is the communion Wherin except a man be altogether blind he may espy him at the full Although in the same book as in all other he vseth to do vnder shadows couertly as vnder a visour he suborneth trueth in suche sort Men brought to truth by reading Chaucers workes as both priuilye she may profite the godly minded and yet not be espyed of the crafty aduersary And therefore the bishops belike taking his woorkes but for iestes and toyes in condemning other bookes yet permitted his bookes to be read So it pleased God to blind then the eyes of them for y e more commoditie of his people to the intent that through the reading of his treatises some fruit might redound therof to his Church as no doubt it dyd to many As also I am partly enformed of certayne whiche knew the parties which to them reported y t by reading of Chaucers works The ploughmans tale in Chaucer they were brought to the true knowledge of religion And not vnlike to be true For to omitte other partes of his volume whereof some are more fabulous then other what tale can be more playnly tolde then the tale of the ploughman or what finger can poynt out more directly the Pope with his prelates to be Antichrist then doth the poore Pellican reasoning agaynst the greedy Griffon Under which Hypotyposis or Poesie who is so blind that seeth not by the Pellican the doctrine of Christ and of the Lollardes to be defended against the Church of Rome Or who is so impudent y t can deny that to be true which the Pellicā there affirmeth in describing the presumptuous pryde of that pretensed Church Agayne what egge can be more lyke or fig vnto an other then the wordes properties and conditiōs of that rauening griphe resembleth the true Image that s the nature and quallities of that which we call y e church of Rome in euery poynt degree and therefore no great meruaile if that narratiō was exempted out of the copies of Chaucers workes whiche notwithstanding now is restored agayne and is extant for euery man to reade that is disposed This Geffrey Chaucer being borne as is thought in Oxfordshyre and dwelling in Woodstocke lyeth buryed in the Church of the minster of S. Peter at Westminster in an I le on the southside of the sayd Church not far from the dore leading to the Cloister and vpon his graue stone first were written these two old verses Galfridus Chaucer vates fama poesis Maternae hac sacra sum tumulatus humo Afterward about the yeare of our Lord. 1556. one M. Brickham bestowing more cost vpon his tombe did adde thereunto these verses following Qui fuit Anglorum vates ter maximus olim Galfridus Chaucer conditur hoc tumulo Annum si quaeras Domini si tempora mortis Ecee nota subsunt quae tibi cuncta notent 25. Octob. Anno. 1400. * Here beginneth the reformation of the church of Christ in the tyme of Martine Luther ALthough it can not be sufficiently expressed with toūg or pen of man The corruption of the Church described into what miserable ruine desolation the church of Christ was brought in those latter dayes yet partly by the reading of these storyes aforepast some intelligence may be geuen to them whiche haue iudgement to marke or eyes to see in what blindnes and darckenes the world was drowned during the space of these 400. yeares heretofore and more By the viewing and considering of which times and histories thou mayst vnderstand gentle reader how the religion of Christ which onely consisteth in spirit and veritie was wholy turned into outward obseruations ceremonies and idolatry So many Sainctes we had so many gods so many monasteries so many pilgrimages As many churches as many reliques forged teyned we had Agayne so many reliques so many lyeng miracles wee beleued In stede of the onely liuing Lorde we worshipped dead stocks and stones In place of Christ immortall we adored mortall bread In stead of his bloud we worshipped the bloud of duckes How the people wer led so that the priestes were fed no care was taken In stead of Gods word mans worde was set vp In stead of Christes testament the Popes testament that is the Canon lawe in stead of Paule the mayster of sentence tooke place and almost full possession The law of God was litle read the vse and end therof was lesse knowne And as the ende of the lawe was vnknowne so the difference betweene the Gospell and the lawe was not vnderstanded y e benefite of Christ not considered the effect of faith not expended Through the ignoraunce wherof it cannot be told what infinite erroures sectes and religious crept into the church ouerwhelming the world as with a floud of ignoraunce and seduction And no maruell for where the foundation is not well layd what building can stand and prosper The foundation of all our Christianitie is onely this The promise of God The foundation of Christian religion in the bloud of Christ hys sonne geuing and promising life vnto all that beleeue in him Geuing sayth the Scripture vnto vs and not barganing or indenting with vs And that freely sayth the Scripture for Christes sake Rom 6. and not condicionally for our merites sake Rom. 4. Furthermore freely sayth the scripture by grace that the promise might be firme and sure and not by the workes that we doe Rom. 4. which are alwaies
were Picus and Franciscus Mirandula Laur. Valla Franc. Perarcha Doct. Wesalianus Reuelinus Grocinus Coletus Rhenamus Erasmus c. And here began the first pushe and assault to be geuen against the ignoraunt barbarous faction of the popes pretensed Churche Who after that by their learned writinges and laborious trauaile they had opened a window of light vnto the worlde and had made as it were a way more ready for other to come after Immediately according to Gods gracious appointment folowed Martine Luther with other after him by whose ministery it pleased the Lorde to worke a more full reformation of his churche as by their actes and proceedinges hereafter shall followe Christ willing more amply to be declared And now comming to the tyme and storye of Martine Luther whom the Lord did ordayne and appoint to be the principall organe and minister vnder him to reforme religion and to subuert the sea of the pope first before we enter into the tractation hereof it shall not be impertinent to y e purpose to inferre such prophecies and forewarninges as were sent before of God by diuers and sundry good men long before the time of Luther which foretold and prophecied of this reformation of the Church to come * Prophecies going before Martine Luther The prophesie of Iohn Hus touching the reformation of the church And first to begin with the prophecie of Iohn Husse and Hierom it is both notable and also before mentioned what the sayd Iohn Husse at the time of his burning prophecied vnto his enemies saying that after an hundreth yeares come and gone they should geue accounte to God and to to him ¶ Where is to be noted that counting from the yeare 1415. in the which yeare Iohn Hus was burned or from the yeare 2416. when Hierome did suffer vnto the yeare 1516 when Martine Luther began first to write we shal finde the number of an hundereth yeares expyred Likewise to this may be adioyned the propheticall vision or dreame An other prophesie of I. Hus touching the reformation of the church Vid. supra 630. which chaunced to the sayd Iohn Hus lying in the dungeon of the friers in Constance a litle before he was burned His dreame as he himselfe reporteth it in his Epistles writing to M. Iohn Chlum and as I haue also before recorded the same pag. 630. so will I nowe repeate the same agayne in like effect of wordes as he wrote it himselfe in Latine the effect of which latine is this I pray you expounde to me the dreame whiche I had this night I sawe y t in my church at Betheleme whereof I was person they desired and laboured to abolish all the images of Christ and did abolish them I the next day following rose vp saw many other paynters which painted both the same and manye more images and more fayrer which I was glad to behold wherupon the painters with the great multitude of people said Now let the Byshops and priestes come and put vs out these images if they cā Which thing done much people reioyced in Bethlem and I with them rising vp I felt my selfe to laugh This dreame maister I. of Chlume first expounded Ex Epist. 45. I. Hus. Then he in the next Epistle after expounded it himselfe to this effect Stante mandato Dei c. That is the Commaundemēt of God standing that we must obserue no dreames yet notwithstanding I trust that the life of Christ was painted in Bethlehem by me through his word in y e harts of men the which preaching they went about in Bethlehē to destroy first in commaunding that no preaching should be neyther in the church of Bethlehem nor in the chappels therby Secondly that the Church of Bethlehem shoulde be throwne downe to the ground The same life of Christ shall be paynted vp agayne by mo preachers muche better then I and after muche more better sorte so that a greate number of people shall reioyce thereat all such as loue the life of Christ and also I shall reioyce my selfe at what tyme I shall awake that is when I shal ryse agayn from the dead Also in hys 48. Epistle An other prophesie by Ioh. Hus. he seemeth to haue a like propheticall meaning where he sayth That he trusted that those thinges which he spake then within the house should afterward be preached aboue the house top c. And because we are here in hand w t the prophecies of I. Hus it is not to be omitted what he writeth in a certayne treatise Vid. supra pag. 630. An other prophesie by Iohn Hus. De sacerdotum monachorum carnalium abominatione thus prophesying of the reformation of the church The Church he sayth cannot be reduced to hys former dignitie and reformed before all thinges first be made new the trueth wherof appeareth by the temple of Salomon as well the clergye and Priestes as also the people and laitye Or els except all suche as now be addicted to auarice from the least to the most be first cōuerted and renued as well the people as the clerkes and priestes thynges cannot be reformed Albeit Ioh. Hus De Sacerd. monachorum carnalium abominatione ca. 73 as my mynde nowe geueth me I beleue rather the first that is that then shal ryse a newe people formed after the new man whiche is created after God Of the whiche people new clerkes and priestes shall come forth and be taken which al shal hate couetousnes and glory of thys lyfe labouring to an heauēly conuersation Notwithstanding al these thynges shal be done and wrought in continuance and order of tyme dispensed of God for the same purpose And thys God doth and wil doe of hys owne goodnes and mercy and for the riches of hys pacience and sufferaunce geuing tyme and space of repentaunce to them that haue long layne in their sinnes to amend flye from the face of the Lordes fury vntill at length all shall suffer together and vntill both the carnall people and priestes and Clerkes in processe and order of tyme shall fall away and be consumed as is cloth consumed and eaten of the moth c. A prophesie of reformation by Hierom. Pragensis Vide supra pag. 636. With this prophesie of Iohn Hus aboue mentioned speaking of the hundreth yeares accordeth also the testimony of Hierome his fellow Martyr in these words And I recite you all sayd he to answere before the most high and iust iudge after an hundreth yeares Iohn Hus. Centum reuolutis annis Deo respondebitis Hieronymus Post centum annos vos omnes cito An other prophesie of reformation by Ioh. Hilton Monke of Thuringe This Hierome was burnt an 1416. and Luther began to write an 1516. which was the iust hundreth yeare after according to the right accompt of Hieromes Prophecy Phillip Melancthon in his Apologie cap. De votis Monast testifieth of one Iohn Hilton a Monke in Thuring who for speaking against certayne
Adrian sent his letters in maner of a briefe A dyet of the Princes kept at Norenberge with an instruction also vnto his Legate Cheregatus to informe him how to procceede and what causes to alledge agaynst Luther before the Princes there assembled His letter with the instruction sent because they are so hypocritically shadowed ouer with a fayre shew and colour of paynted zeale and Religion Paynted pretences ought to be examined and beareth resemblaunce of great trueth and care of the Church able to deceaue the outward eares of them which are not inwardly in true Religion instructed I thought therefore to geue to the Reader a sight therof to the intent that by the experieÌ„ce of them he may learne hereafter in cases like to be prudent circumspect in not beleuing ouer rashly the smoth talke or pretensed persuasions of men especially in Church matters vnlesse they carry with them the simplicity of playne truth goyng not vpon termes but grouÌ„ded vpon y e word and reueled wil of God with particular demonstrations prouing that by the Scripture which they pretend to perswade First the letter of this Pope conceiued directed agaynst Luther proceedeth in this effect * Adrian Pope vi to the renowmed Princes of Germanye and to the Piers of the Romayne Empyre greeting and Apostolique benediction RIght honourable brethren and deare children The exaâ—ple of 〈◊〉 Adrians â—â—â—ter sent to the princes of Germany greeting and Apostolique benediction After that we were first promoted through Gods diuine prouidence to the office of the see Apostolick he which hath so aduanced vs is our witness how we both daye and night reuoluing in our mindes did cogitate nothinge more then how to satisfye the partes of a good Pastour in attending the health and cure of the flock both vniuersally singularlye committed vnto vs If these pastors caâ—â— any thing 〈◊〉 the sheepe it is onely for the wolle so that there is no one particular sheepe through the whole vniuersall flock so infected so sicke or so farre gone astray whome our desire is not to recouer to seeke out and to reduce into the Lordes folde agayne And chiefely from the first beginning of our pastorall function our care hath alwayes bene as well by our messengers as our dayly letters howe to reclayme the mindes of Christian Princes from the intestine wars and dissensions among themselues to peace and concorde or at least if they woulde needes fight that they woulde conuert theyr streÌ„gth and armour agaynst the coÌ„moÌ„ enemyes of our fayth And to declare this not onely in worde but rather in deede God doth knowe with what charges and expences wee haue burdened our selues to extend our subsidy and reliefe to the souldiers of Rhodes for defence of themselues and of the Christian fayth agaynst the Turkish tyranny by whom they were besieged And now to bend our care from these forreyne matters and to consider our inwarde troubles at home we heare to the great griefe of our hart Rather a new raseâ—â— of the olde doctrine of the Patriarches Prophets and Apostles that M. Luther a newe rayser vppe of olde and damnable heresyes first after the fatherly aduertisemeÌ„tes of the See Apostolique then after the sentence also of condemnation awarded agaynst him and that by the assent and consent of the best learned and of sundy Vniuersityes also and lastly after the Emperiall decree of our well beloued sonne Charles elect Emperour of the Romaynes and Catholique king of Spayne beyng diuulged through the whole nation of Germanye yet hath neyther bene by order restrayned Termes without truth nor of himselfe hath refrayned from hys madnesse begunne but daily more and more forgetting and contemning all Christian Charity and Godlynesse ceaseth not to disturbe and replenish the worlde with new bookes fraught full of errours heresyes contumelyes and sedition whether vppon hys owne head or by the healpe of other and to infect the country of Germany and other Regions about with this pestilence Euill called good and good euil and endeuoureth still to corrupt simple soules and maners of men with the poyson of his pestiferous tongue and which is worst of all hath for his fautours and supporters not of the vulgare sort onely but also diuers personages of the Nobility in so much that they haue begunne also to inuade the goodes of priestes whiche perhappes is the chiefe ground of this styrre begunne contrarye to theyr obedience which they owe to ecclesiasticall and temporall persons and nowe also at last haue growen vnto ciuill warre and dissention among themselues which thing how vnfortunately it falleth out now at this present season especially amongest vs Christians you may soone repute with your selues and consider For although the Apostle hath tolde vs before 1. Cor. 11. that heresyes must needes be that they which be tried may be made manifest c. yet was there neuer time either so vnconuenient to rayse vp heresyes or so necessary for the repressing thereof when any such are raysed as now For whereas the Deuill the perpetuall enemy of mankinde roaring in the shape of a Lyon by the power of the Turkes doth continually inuade the flocke of Christ how can we then resist the violent inuations of him oppressing vs without so long as we nourish at home the same Deuill Who soweth these heresies but he which will not let the Scriptures take place vnder the coulour of a wyly Dragon sowing such heresyes discordes and seditions among our selues And albeit it were in our power easily to vanquish these forreigne aduersaryes yet were that but labor lost seruing to no profite to subdue our enemyes without and at home with heresyes and schismes to be deuided We remember before the time of our Papacy when we were in Spayne many thinges we heard then of Luther and of his peruerse doctrine Which rumours and tydinges although of theÌ„ selues they were grieuous to be hearde yet more gireuous they were for this because they proceeded out of that countrey where we our selfe after the flesh tooke our first beginning but yet thys comfort we had supposing that either for the iniquity or els for the foolishnesse thereof being so manifest this doctrine woulde not long holde reputing thus with our selfe that such pestiferous * * He meaneth the doctrine of Iohn Hus translated into Germany plantes translated from other countryes into Germanye would neuer grow vppe to any proofe in that ground which was euer woont to be a weeder out of all heresyes and infidelity But now since this euill tree whether by Gods iudgement correcting the sinnes of the people or by the negligence of suche as first should haue resisted such beginninges hath so enlarged and spread his braunches so farre you therefore both Princes and people of Germanye must this consider and prouide leaste you which at the first springing vp of this euill might peraduenture be excused as no doers therof now through this your ouermuch
all meanes do prouide how to stop the course of the word and because they see themselues too weake to bring theyr purpose about they flie to the ayde of Kings and Princes For the necessary remedie whereof if they shall thinke good to ioyne their consent there shall nothing be lacking in their behalfe what they are able eyther in counsayle or goodes to do in the matter declaring moreouer that this should haue bene seene too long before Which being so they praied and desired them to accept in good parte and diligently to expend this that they did write As for theyr owne parte they required nothing else more then peace both betweene them and all men Neither was it euer their intent to stirre any thing that should be preiudiciall against their league and bande agreed vpon betweene them But in this cause which concerneth their eternall saluation they can do no otherwise but as they haue done vnlesse their errour by learning might be proued and declared vnto them Wherefore as they did before so now they desire againe that if they thinke this their doctrine to be repugnant to the holy Scripture The Tygurines will be iudged by the scriptures they will gently shew and teach them their errour and that before the end of the moneth of May next ensuing for so long they will abide wayting for an aunswere as wel from them as from the Bishop of Constance and also from the Uniuersitie of Basill And thus much conteineth the aunswere of the Tigurines vnto the letter of their other colleagues of Heluetia In the meane time as this passed on and the moneth of May aboue mentioned was now come The B. of Constance aunswereth the Tygurines by wryting the Byshop of Constance with the aduise of his Councell about him did aunswere the Tigurines as he was requested of them to do in a certaine booke first written and afterward printed wherin he declareth what Images and pictures those were which the prophane Iewes and Gentiles in the old time did adore and what Images be these which the Churche hath from time to time receaued and admitted and what difference there is betweene those Idols of the Iewes Gentiles and these Images of the Christians A Popishe distinction betweene the Images of the Gentiles and Images of of the Christians Ex Ioan. Sled lib. 4. The conclusion hereof was this that where as the Scripture speaketh against Images and willeth them not to be suffered that is to be vnderstand of such Images and Idols as the Iewes and Idolatrous Gentiles did vse yet neuerthelesse such Images pictures which the Church hath receaued are to be vsed and reteined From this he entreth next into the discourse of the Masse where he proueth by diuers and sondry testimonies both of the Popes Canons and Councels the Masse to be a sacrifice and oblation This booke being thus compiled and wrytten hee sent it vnto the senate of Zuricke about the beginning of Iune willing and exhorting them by no manner of meanes The booke of the Byshop of Constance written to the Senate of Zuricke in defence of the Masse and Images The aunwere of the Tigurines to the Byshops booke to suffer their images or the masse to be abrogated and shortly after he published the said booke in Print sent it to the Priests and Canons of the Minster of Zuricke requiring them to folow the custome of the Church receaued and not to suffer themselues otherwise to be persuaded by any mā The Senate againe answering to the Bishops booke about the middle of August did write vnto him first declaring that they had read ouer ouer againe his booke with all diligence The which booke for somuch as the Byshop had diuulged abroad in printe they were therof right glad because the whole world thereby might iudge betwene thē the better After thys they explaned vnto hym the iudgement and doctrine of their ministers and preachers and finally by the authoritie testimonies of the Scripture conuinced his opinion and prooued the doctrine of his booke to be false But before they sent their answer to him about the 13. day of Iune they commanded al the images as wel within the Citie as throughe their dominion to be taken downe and burned quietly and without any tumult Images abolished within all the dominiō of Zuricke A few monethes after an order was taken in the sayde Citie of Zuricke betweene the Canons of the churche and citie for disposing the landes and possessions of the Colledge It would grow to a long discourse to comprehend all things by order of circumstance Certaine Pages or townes of the Suitzers complayne against the Tigurines that happened amōg the Heluetians vpō this new alteration of religion but briefly to contract and to runne ouer the chief specialties of the matter heere is first to be noted that of the Heluetians which were confederate together in 13. Pages chiefly sixe there were which most disdained and maligned thys religion of the Tigurines to witte Lucernates Urani Suitenses Unterualdij Tugiani Friburgenses These in no case could be recōciled False matter of accusation laide against the Tigurines by the other Pages The rest shewed thēselues more fauourable But the other which were their ennemies conceiued great grudge raised many sclaunderous reportes and false rumours against them and laide diuers thinges to their charge as first for refusing to ioyn theyr consent to the publique league of the other Pages with Frances the french king then for dissenting from them in religion and thirdly for refusing to stand to the Popish decree made the yeare before at Ratisborne by Ferdinandus and other bishops aboue mentioned pag. 838. They layd moreouer to their accusation for aiding the Uualsutenses theyr neyghbors against Ferdinandus their Prince which was false Also for ioyning league secretly with other Cities wythout their knowledge which was likewise false Item that they should intende some secrete conspiracie against them and inuade them with warre which was as vntrue as the rest What slaūnderous tongues can doe Many other quarels besides they pretended againste the Tigurines which were all false and cauilling sclaunders as that they should teach and preache that Mary the mother of Christ had mo sonnes that Iames the younger the Apostle did die for vs and not Christe hymselfe Against these and such other vntruthes being meere matters of cauillation and sclaunder The Tigurines aunswer againe to the complaint of the Pages the Tigurines did fully and amply purge and acquite themselues by wryting and did expostulate vehemently with them not onely for these false and wrongfull suspitions of theyr partes vndeserued but also for other manifolde iniuries receiued and borne at theyr handes among which other wrongs and iniuries thys was one that the Burghmaster of Turegia had apprehended a certaine preacher Iohn Oxlinus a preacher apprehended for religion named Ioannes Oxlinus and led him home as prisoner vnto his house
The next yere folowing which was anno 1532. in the moneth of August died also the woorthy and memorable prince Iohn Fridericke Duke of Saxonie who for testimonie of Christe and of his Gospel susteined such trials so many bruntes The death of Iohn Fridericke Duke of Saxonie and so vehement conflicts with the Emperour and that especially at the Councell assembled at Auspurge that vnlesse the almighty hand of the Lorde had susteined him it had not bene possible for him or any prince to haue endured so constaÌ„t and vnremoueable against so many perswasions and assaults as hee did to the ende After him succeeded Iohn Fridericke his sonne c. And thus haue ye the historie of Zuinglius and of the church of Suitzerlande with their proceedings and troubles from the first beginning of their reformation of religion set forth and described Whereunto we will adde one certaine Epistle of y e said Zuinglius taken out of his other Epistles and so therewith close vp hys storie Which Epistle I thought here to record especially for that in the same among other maters profitably is expounded y e true meaning of the Apostle wryting to the Corrinthians concerning how to iudge the Lordes body to the entent that the simple thereby may the better be informed The words of his letter be these as folowe Huldricus Zuinglius N. fratri in Domino GRatiam pacem in Domino Accipe igitur chariss frater c. In English thus Vnto your questions propounded to me in your former letters well be loued brother A letter of Vldricus Zuinglius I haue sent you heere mine aunswere First I am also in the same minde with you that the Lordes supper is a verye thankes geuing for so the Apostle him selfe meaneth saying Yee shall shewe foorth the Lordes death 2. Cor. 10. Where the woorde of shewing foorth signifieth as much as praising or thankes geeuynge Wherefore seeinge it is an Euchariste or a thankes geuing in my iudgement no other thing ought to bee obtruded to mens consciences but onely with due reuerence to geue thankes Neuerthelesse yet this is not tâ— be neglected that euery man doe prooue and examine him selfe for so wee oughte to search and aske our owne consciences what faith wee haue in Christ Iesus which if it be sounde and sincere we may approche without stay to this thankes geuing For he that hath no faith yet faineth or pretendeth to haue eateth his owne iudgement for he lieth to the holy Ghost And whereas you suppose that Paul in this place doth not reprooue them which sit at the table eating of meates offered to Idols I dissent from you therein For Paule a litle before wryteth vehemently against those arrogante persones which bragging vpon their knowledge thought they might lawfully eate of such meates offered to Idols sitting and eating at the Lordes table You can not sayeth he be partakers bothe of the Lordes table and the table of deuils c. Wherefore Saint Paules meaning is that euery one should trie and examine hymselfe what faith he hath Whereuppon it foloweth that he which hath a right faith must haue no parte nor fellowship wyth those things which be geuen to Idols for he is nowe a member of another body that is of Christe The place of S. Paule of iudging the Lords body expounded so that hee can not ioyne him selfe nowe to be one body with Idolaters And therefore those be they which doe not iudge or discerne the Lordes body that make no difference betwene the Church of Christ and the Church of Idolaters For they which sit at the Lordes table eating of Idolmeates do make no difference at all betweene the Lordes supper Who be they that iudge not the Lords body and the supper of the deuill which be they whom Paul sayth not to iudge the bodye of the Lorde that is which make no discrepance nor geue any more regard to Christes Church then to the church of deuils Whereas if we would iudge our selues that is if we would thorowly search and examine our own consciences as we shuld in comming to the table of the Lorde we finding any faith in vs would neuer goe to the table or make therof the feast of deuilles Wherefore your iudgement heerein is not amisse in expounding the word of iudging in S. Paule to signifie as much as coÌ„sidering Iesus tooke bread perpending and inquiring To your seconde question I aunswere that Iesus tooke bread and brake c. Also he tooke the cuppe c. Ista verba sunt peculiariter agentis non hospitaliter inuitantis that is these woordes declare the action of one which properly doeth a thing and not the hospitalitie of one which inuiteth another to eate Touching your third question out of the 6. chap. of Iohn The word Easter Doeth this offende you herein I doe full agree with you As for this word Ostren which is your fourth question I vnderstaÌ„d therby the time of the great feast or solemnitie which we kepe in remembrance of the great deliueraunce of Gods people from the thraldome nowe of Satan before from the thraldome of Pharao Neither is it greatly materiall with what woorde we expresse the thing so the thing it selfe be one and the analogie and consonancie of the Scripture be kept For the Scripture calleth Christ bothe the Lambe and S. Paule calleth him our Easter or Passeouer Now your worde wanderfest well pleaseth me The descending of Christ into hell expoundâ—d for the Passeouer or Paesah To your fifth interrogation of Christ descending into Hell I suppose this particle was inserted into the Creede by the sentence of the Fathers to declare how the fathers were redemed by the death of Christ which died in the faith For Christ ledde away captiuitie wherewith they were holden with him vp into heauen CircuÌ„scriptiuè PoteÌ„tionaliter Vt mors illius eos qui erant apud inferos redimeret so that hys going downe into Hell non sic intelligatur quasi circumscriptiuè sed potentionaliter that is be not so vnderstanded as circumscriptiuely which is when a thynge is present by circumscription of any one place but by power which is by the operation of his spirit which is not coÌ„preheÌ„ded in any certenty of place but without prescription of certain place is diffused euery so that the article of Christes descending into hell importeth as much as that his death redemed them which were in hell Wherunto S. Peter also seemeth to haue respect where he sayeth * * 1. Pet. 3. The Gospell also was preached to them which were deade that is that they also did feele the good tidings of the Gospell their redemption by the sonne of God and that they which rose againe wyth Christ in spirite be nowe with him in heauen who neuerthelesse in flesh shal be iudged what time the sonne of God and of man shal come to iudge both the quicke dead Returne to the places
token of his death shortly to follow After y t he was examined with tormēts One of y e head presidents came to him shaking hym by the beard bad him tell what fellowes he had of his Religion To whō he answered saying that he had no other fellowes but suche as knew and did the will of God his father whether they were nobles marchantes husbandmen or of what degree so euer they were In these torments he endured ii or iij. houres beyng but of a weake body with these wordes comforting himselfe This body sayd hee once must dye but the spirit shal liue the kingdom of God abideth for euer Tormentes In the time of his tormenting he swoūded Afterward comming to himselfe agayne he sayd O Lord Lord why hast thou forsaken me To whome the president Nay wicked Lutheran said he Thou hast forsaken God Then sayd Aymondus Alas good maysters why do you thus miserably torment me O Lord I beseech thee forgeue them they know not what they do See sayd the President this Caytife how he prayeth for vs neuertheles so constant washe in his paynes y t they could not force hym to vtter one mans name saying vnto thē y t he thought to haue founde more mercy with men Wherefore he praied God that that he might find mercy with him On the next Saterday following sentence of condemnation was geuen agaynst hym Then certayne Fryers were appoynted to heare his confession Whō he refused chusing to him one of his owne order the parish priest of S. Christophers bidding the Friers depart from hym for he would confesse hys sinnes to y e Lord. Do you not see sayd he how I am troubled enough with men will ye yet trouble me more Other haue had my body will you also take from me my soule Away from me I pray you At last when he could not be suffered to haue the parish priest he then tooke a certayne Carmelite bidding y e rest to depart with whom he hauing long talke at last did conuert him vnto the truth Shortly after y t came vnto him the Iudges Cassagnes and Longa with other counsailers moe vnto whome the saide Aymondus began to preach and declare his minde touching the Lordes supper But Longa interrupting him demaunded of him thus The Iudge Purgrtory First declare vnto vs your minde what you thinke of Purgatory The Martyr In Scripture all these are one to purge to clense to wash Whereof wee reade in Esay in the Epistle of S. Paule Hebr. 9. 1. Pet. 1. and of S. Peter He hath washed you in hys bloud Ye are redeemed not with golde but with the bloud of Christ. c. And how often doe we read in the Epistles of S. Paule That we are clensed by the bloud of Christ from our sinnes c. The Iudge Those Epistles are knowne to euery child The Martyr To euery child Nay I feare you haue scarse read them your selfe A Fryer M. Aymond with one word you may satisfie them if you will say that there is place where the soules be purged after this life The Martyr That I leaue for you to saye if you please What would you haue me damne mine owne soule and to say that which I know not The Iudge Doest not thou think that when thou art dead thou shalt go to purgatory And he that dyeth in veniall sinne that he shall passe streight into Paradise The Martyr Such trust I haue in my God that the same daye when I shall dye I shall enter into Paradise An other Iudge Where is Paradise The Martyr There where the maiestie and glory of God is The Iudge The Canons doe make mention of Purgatory and you in your sermons haue vsed alwayes muche to pray for the poore This Fryer taketh praying for the poore which be aliue and those that be dead to be all one The Martyr I haue preached the word of God not the Canōs The Iudge Doest thou beleue in the Churche The Martyr I beleue as the Church regenerated by the bloud of Christ and founded in hys word hath appoynted The Church The Iudge What Church is that The Martyr The Church is a Greeke word signifiyng as muche as a congregation or assemble and so I say y t when so euer the faythfull doe congregate together to the honour of God and the amplifying of Christian religion the holy ghost is verily with them The Iudge By this it should follow that there be many Churches And where as any rusticall clownes do assemble together there must be a Church The Martyr It is no absurde thinge to say that there be manye Churches or congregations among the Christians And so speaketh S. Paule Galat. 1. To all the Churches whiche are in Gallatia c. And yet all these congregations make but one Churche The Iudge The Church wherein thou beleeuest is it not the same Churche whiche our Creede doth call the holy Church The Martyr I beleue the same The Iudge And who should be the head of that Churche The head of the Church The Martyr Iesus Christ. The Iudge And not the Pope The Martyr No. The Iudge And what is he then The Martyr A Minister if he be a good man as other Byshops be of whom S. Paule thus writeth 1. Cor. 4. Let a man so esteeme of vs as Ministers and dispensers of the secrets of God c. The Iudge What then doest not thou beleue the Pope The Martyr I know not what he is The Pope what he is The Iudge Doest thou not beleue that he is the successour of Peter The Martyr If he be like to Peter and be grounded with Peter vpon the true rocke Christ Iesus so I beleue his workes and ordinaunces to be good Then the Iudges leauing hym with y e Friers departed frō hym coūting as a daned creature Notw tstanding Aymundus putting his trust in God was full of comfort saying with Saint Paule Who shall separate me from the loue of God Shall the sword hunger or nakednes No nothing shall pluck me from hym But rather I haue pittie of you sayd he and so they departed Not lōg after he was brought to the place of execution singing by the waye the Psalme In exitu Israell de Aegipto c. Psalm 114. And as he passed by the place where he before had bene imprisoned he called to hys prison fellowes exhorting them to put theyr confidence in the Lorde and tolde them that he had spoken for them and declared theyr miseryes vnto the President He thanked moreouer the keeper Aymond speaketh for his pryson fellowes and desired hym to be good to hys pore prysoners And so taking his leaue of them and desiring them to praye for hym also geuyng thankes to the maistresse keeper for her gentlenes shewed to hym he proceeded forward toward hys execution As he came agaynst the Churche of Sainct Andrew they willed hym to aske mercy of God and of blessed S. Mary and
Franciscan Fryers of Paris caused him to be apprehēded layd in prison and so iudgement passed vpon hym that he shoulde be hanged but he to saue hys lyfe was contented to recant and so did The Fryers hearing of his recantation commended him saying if he continued so he should be saued and so calling vpon the officers caused them to make haste to the gallowes to hang hym vp while he was yet in a good way said they least he fall again And so was this marchaunt The iudgements of God notwithstanding hys recantation hanged for iesting against the Fryers Ex. Pantal. lib. 7. To this marchaunt may also be adioyned y e brother of Tamer who when hee had before professed the truth of the gospell and afterward by the counsel and instruction of hys brother was remooued from the same fell in desperation and such sorrow of mind that he hanged himselfe Ex Ioan. Manlio in dictis Phil. Melanct.  Tho. Galbergne a Couerlet maker At Tourney Ann. 1554. This Tho. had copied out certayn spiritual songes out of a book in Geneua whiche he brought wyth hym to Tourna lent y e same to one of hys felowes This booke beyng espied Thomas Galbergne martyr he was called for of the Iustice examyned of the book which he sayd contayned nothyng but y t was agreing to the scripture that he would stand by Then he was had to y e Castle and after xix dayes was brought to the towne house and there adiudged to the fire Whereūto he went chearfully singing psalmes As hee was in y e flame the Warden of the fryers stood crying Turne Thomas Thomas yet it is tyme remember hym y t came at the last houre To whom he cryed out of the flame with a loud voyce and I trust to be one of that sort and so calling vpon the name of the Lord gaue vp hys spirite Ex Crisp. lib. 4. Nicholas Paule martyr Adde also to this one Nicholas Paul beheaded at Gaunt These two should haue bene placed amōg the Dutch Martyrs in the table before Latrunculator or vnder Marshal or examiner of Dolphenie The Lieutenant His Attourney His Scribe Rich. Feurus a goldsmith At Lyons An. 1554. Feurus a Goldesmith borne at Rhoan first being in Englād Richard Feurus martyr and in London there receiued the taste and knowledge of Gods word as in hys owne Epistle hee recordeth Then he went to Geneua where he remayned 9. or 10. yeares From thēce returning to Lions there was apprehended and condemned Then he appealed to the hye court of Paris through the motion of his friends Where in the waye as hee was led to Paris he was met by certain whome he knew not and by them taken frō hys keepers and so set at libertie which was ann 1551 After the continuing at Geneua about y e space of iii. yeares he came vppon busines to the prouince of Dolphenie and there as he found faulte wyth the grace sayd in Latine he wak detected and taken in hys Inne in the night by the vndermarshall or him which had the examination of malefactours The next day he was sent to the Iustice from him to the bishop Who ridding their handes of him then was he brought to the Lieuetenaunt who sent his aduocate w t a notary to him in the prison The examination of Richard Feurus to examine hym of his fayth The whole processe of his examinatiōs w t his aduersaryes and the fryers in his story described is long y e principal contents come to this effect Inquisitour This Inquisitor was the Aduocate which the Lieutenant sent with the Notarie Doest thou beleue the Church of Rome The Martyr No I do beleue the Catholicke and vniuersall Church Inquisitour What Catholicke church is that The Martyr The congregation or communion of Christans Inquisitour The church What congregation is that or of whom doth it consist The Martyr It consisteth in the number of Gods elect whō God hath chosen to be the members of his sonne Iesus Christ of whome he is also the head Inquisitour Where is the congregation or how is it knowē The Martyr It is dispersed through the vniuersall world in diuers regions and is knowne by the spirituall direction wherwith it is gouerned that is to say both by thy word of God and by the right institution of Christes Sacramentes Inquisitor Do ye thinke the Church that is at Geneua Lausanna Berne and suche other places to be a more true Church then the holy church of Rome The Martyr Yea verily for these haue the notes of the true Church Inquisitour Difference betweene the church of Rome and the church of Christ. What difference then make you betweene those Churches and the Church of Rome The Marytr Muche for the Churche of Rome is gouerned onely with traditions of men but those are ruled only by the word of God Inquisitor Where learned you this doctrine first The Martyr In England at London Inquisitour How long haue ye bene at Geneua The Martyr About 9. or 10. yeares Inquisitor Doest thou not beleue the virgine Mary to be a mediatrix and aduocate to God for sinners The virgin Mary no aduocate The Martyr I beleue as in the worde of God is testified Iesus Christ to be onely mediator and aduocate for all sinners Albeit the virgine Mary be a blessed womā yet the office of an aduocate belongeth not vnto her Inquisitor The Sayntes that be in Paradice haue they no power to pray for vs Whether saintes doe praye The Martyr The church of Rome is not the church of christ No but I iudge thē to be blessed to be contēted with y e grace glory whiche they haue that is that they be counted the members of the sonne of God Inquisitor And what then iudge you of them which follow the religion of the Church of Rome think you them to be Christians The Martyr No for that churche is not gouerned with y e spirite of God but rather fighteth agaynst the same Inquisitor Do you then esteme all them which seperate them selues from the Churche of Rome to be Christians The Martyr Galat. 6. I haue not to aunswere for others but onely for my selfe Euery man sayth S. Paule shall beare hys owne burden And thus the aduocate when he had asked hym whether he would put his hand to that he had sayd and had obtayned the same departed to dinner At the next examination was brought vnto him a Franciscan fryer who first entring with hym touthing the wordes y t he spake in hys Inne asked him why that grace might not be said in Latine Because sayd he by the worde of God Christians are commaunded to pray with hart and with spirite and with that tongue which is most vnderstanded and serueth best to the edification of the hearers Then the Fryer bringing forth his Benedicite Agimus tibi gratias c. Laus Deo pax viuis requies defunctis
Renaudine de Francuile Certayne suffered at Tournay Michell Robilert of Aras Nicaise de le Tombe at Tournay Roger du Mont. ¶ To the Catologue of French Martyrs aboue rehearsed the story of Merindoll and Cabriers Touching the storye of Merindoll Vid. infr wyth the lamentable handling of them were also to be annexed But because the tractation thereof is prolixe and cannot well be contracted into a shorte discourse therefore we haue deferred the same to a more conuenient roome after the Table here following next of the Spanishe and Italian Martyrs Where better oportunitie shal be geuen to prosecute more at full that Tragicall persecution the Lord so permittyng ¶ A Table of such Martyrs as for the cause of Religion suffered in Spayne The Spanishe Martyrs Spanishe marchantes in Antwerp The Fryers of Antwerpe Franciscus San Romanus At Burges in Spayne AN. 1540. Thys Frances was sent by certayne Spanishe Marchantes of Antwerpe Fraunces San Romane martir to Breme to take vp money due to be payde of certayne Marchantes there Where hee being at a Sermon hearing M. Iacobus priour sometimes of the Austen friers of Antwerp preache was so touched drawne thorough the maruelous woorking of Gods spirite at the hearyng thereof albeit hauing no perfect vnderstanding of the Dutche tongue that not onely hee vnderstoode all that there was sayde but also comming to the preacher The cōuersion of San Romane accompanying him home all his other worldly busines set apart there recited the whole contentes of hys Sermon euery thing as they sayd which heard the sayd minister of Breme preach in perfect forme and order as he had preached After this little taste and happy beginning he proceeded further searching and conferring with learned men that in shorte space hee was growne in great towardnes ripe knowledge in y e word of lyfe The Minister marueling at the sodayn mutation of the man and also seeyng the vehemency of hys zeale ioyned withall began to exhort hym howe to temper hymselfe with circumspection and discretion still more and more instructyng hym in the worde and knowledge of the Gospell whiche he so gredely dyd receaue as one that coulde neuer be satisfied so remayned hee with the minister 3. dayes together committyng hys worldly busines and message that he was sent for vnto hys fellowe which came wyth hym Thus being inflamed with an other desire he ceased to seeke for temporall trifles seking rather for such french or dutch bookes which he could get to read and agayne read y e same so diligently that partly by the reading therof partly by M. Iacobus and also by M. Machabeus which was there the same time he was able in short time to iudge in the chiefe Articles of our religion In so much that he took vpō him to write letters vnto his coūtrymen the Marchaunts of Antwerpe in y t whiche letters first he gaue thanks to God for y e knowledge of his holy word Fraunces writeth to the Marchauntes of Antwerpe which he had receiued Secondly he bewayled the great cruelty grosse blindnes of his countrymen desiring God to open theyr eyes and eares to see vnderstand the word of their saluation Thirdly he promised shortly to come to thē at Antwerp to confer with them touching the grace of God which he had receiued Fourthly declareth to them his purpose in going also to Spaine intēding there likewise to impart to his parentes and other frēds at Burges the wholesom Doctrine which the Lord hath bestowed vpon him Beside this he addressed other letters also to charles the Emperor Frances writeth to the Emperour opening to him the calamities and miserable state of Christes Church desiring hym to tender the quietnes thereof especially that he would reforme the miserable corruption of the Churche of Spaine c. Ouer and besides al this he wrote there a Catechisme diuers other treatises in the spanish toung And all this he did in one monethes space In the meane time the Spanish Marchaunts of Antwerpe vnderstanding by his letters both hys chaunge of religiō also his purpose of comming to Antwerpe sent him letters agayne pretending outwardly a fayre countenaunce of much good will but secretly practising his destruction For at the day appointed of his cōming certaine Friers were set ready to receiue him Frances betrayed by Spanyshe Marchantes which tooke him comming downe from his horse rifled his books had him into a marchaūts house neare hād where they examined hym with whom he agayne disputed mightely and when they found him not agreing to theyr fayth they boūd him hand and foote crying out vpon him and calling him Lutherane burnt his bookes before hys face threatning to burne himselfe also At this disputatiō within the house diuers Spaniardes were present which made the Friers more bold Being demaūded to shew The fayth and confession of San Romane of what fayth and religiō he was my fayth sayd he is to cōfesse and preach Christ Iesus onely and him crucified which is the true fayth of the vniuersall Church of Christ through the whole world But this fayth and doctrine you haue corrupted taking an other abhominable kinde of life and by your impiety haue brought the most part of the world into blindnes most miserable and to explane his fayth to thē more expressely he recited al the Articles of the Creed Which done thē the Friers asked whether he beleued the Bishop of Rome to be Christes Uicar and head of the Churche hauing all the treasures of the Church in his owne power being able to binde and loose The Pope Antichrist also to make new articles abolish the olde at his owne will arbitrement Hereunto Fraunces aūswered agayne that he beleued none of al this but contrary did affirme that the Pope was Antichrist borne of the deuill being the enemy of Iesus Christ transferring to himselfe Gods honor which more ouer being incited by the deuill turned all things vp side downe corrupted the sinceritye of Christes religion partly by his false pretences beguiling partly by his extreme cruelty destroying the poore flocke of Christ. The Popes crowne and the Fryers bellies are not to be touched c. With the like boldnes he vttred his mind likewise agaynst the Masse Purgatory The Fryers could suffer him meanely well to speake till hee came to the pope began to speak against his dignity theyr profite then could they abide no lōger but thundred agaynst him woordes full of cruelty terror As they were burning of his bookes and began also to cast the new testament into the fire Fraunces seyng that began to thūder out against them again The Spaniardes thē supposing him not to be in his right senses conueied him into a Tower 6. miles distant from Antwarpe Frances brought into prison where he was deteined in a deep caue or dungeon with much misery the space of 8. monethes In which time of his imprisonment
mountaines valleis hauing their whole religion â—ounded vpon the holy Gospel and worshipping the Lord Iesus and therefore they most humbly besought them to haue pitie and compassion vpon them and to suffer them to liue quietly in their deserts protesting that they and theirs would liue in al feare reuerence of God with all due subiection and obedience to their Lord and prince and to his Lieutenants and officers The President and the rest of the Commissioners perceiuing that they laboured in vaine returned to Thurin with the notes of their proceedings the which immediatly were sent vnto the kings court there the matter remained one yeare A breathing time geuen of God to the Angâ—onians before there was any answeare made thereunto during which time the Waldoys liued in great quietnes as God of his infinit goodnes is wont to geue some comfort refreshing to his poore seruants after long troubles and afflictions The number of the faithfull so augmented that throughout the valleis Gods woorde was purely preached his sacraments duely administred and no masâ—e was song in AngroÌ„gne nor in diuers other places The yere after the President of S. Iulian with his associates returned to Pigneroll sent for thither the chiefe Rulers of Angrongne of the valley of Luserne that is for sixe of Angrongne and for two of euery parish besides and shewed vnto them how that the last yere they had presented their confession the which by a decree made by the parliament of Thurin was sent to the kings court Persecution againe beginneth against the AngroniaÌ„s ther diligently examined by learned men condemned as hereticall Therfore the king willed and commaunded them to returne to the obedience of the Church of Rome vppon paine of losse both of goods and life enioyning them moreouer to geue him a direct aunswere within 3. daies From thence he went to Luserne caused the housholders with great threatnings to assemble them selues before certaine by him appoynted The AngroniaÌ„s require triall by Gods word but they with one assent persisted in their former confession And least they should seeme stubbern in the defence of any erroneous doctrine they desired that their confession might be sent to all the Uniuersities of Christendom and if the same in any part by the word of God were disproued it should be immediately amended but contrariwise if that were not done then they to be no more disquieted The President not conteÌ„ted with this the next morning sent for sixe of Angrongne by him named for two out of euery other parish the which he and the Gentlemenne of the country threatned very sore The Angronians required to bring in their ministers and Schoolemasters and warned twelue of the chiefe of Angrongne and certaine of the other parishes to appeare personally at the Parliament of Thurine and to bring before the Iudges of the said Parliament their ministers and scholemaisters thinking if they were once banished the countrey that then their enterprise might soone be brought to an ende To the which it was aunsweared that they could not nor ought not to obey such a commandement A litle while after Proclamation was made in euery place Proclamation made at AngroÌ„gne that no man shoulde receiue any preacher comming from Geneua but onely suche as were appoynted by the Archbishop of Thurin and other his officers vpon paine of confiscation of their goodes and losse of their liues and that euery one should obserue the ceremonies rites religion vsed in the Church of Rome Furthermore if any of the foresaid preachers of Geneua came into those quarters that they should immediately be apprehended and by no meanes their aboade there by any one to be concealed vpon the paine aforesayde And furthermore the names of those which should disclose any one of them should be kept secrete and also for their accusation they shoulde haue the third part of the goodes confiscated with a full pardone if that the saide accusers were any of those which priuily did keepe or maintaine the said ministers and that they and al other which would returne to their mother the Churche mighte freely and safely come and recante before the sayde Commissioners At the same season the Princes of Germanie and certaine of the Suitzers sent vnto the French king The Germans make supplication for the Angronians desiring him to haue pitie on the foresaide Churches and from that time vntil thre yeeres after the people of the foresaide valleyes were not molested by any of the kings officers but yet they were sore vexed by the monkes of Pigneroll and the Gentlemen of the valley of S. Martin About that time a minister of Angrongne named Geffrey Uarialla borne in Piemont a vertuous and learned man Geffray Varialla Martyr and fearing God went to visite certaine churches in those quarters where he was borne and comming homeward was taken at Berge and from thence led to Thurin where he after he had made a good confession of his faith to the confirmation of many and the terrour of the aduersaries most constantly suffred A fewe daies after a minister of the valley of Luserne returning to Geneua was taken prisoner at Suse soone after sent to Thurin and with an inuincible constancie made his confession before those of the Parliament and in the end was condemned to be burnt The hangman at the time of execution fained himselfe to be sicke A notable example of a good hangman and so conueied hym selfe away And so likewise an other serued them being appointed by the foresaid Court to execute the poore minister It is credibly reported that the hangman which executed certain Germanes a litle afore would by no meanes do this execution Wherupon the minister was sent to prison againe where after long painful endurance seing the prison doore open he escaped and returned to his cure Nowe foure yeares being past in such manner as we haue hitherto touched in this storie in the yeare folowing which was 1559. there was a peace concluded betweene the French king and the king of Spaine Whereupon the countrey of Piemont certaine townes excepted was restored to the Duke of Sauoy vnder whose regiment the foresaide Churches and all other faithfull people in Piemont continued in great quietnes and wer not molested and the Duke him selfe was content to suffer them to liue in their religion knowing that he had no subiectes more faithfull and obedient then they were But Sathan hating al quietnesse by his ministers stirred the Duke against the sayde Churches of Piemont The Pope stirreth vp the Duke of Sauoy against the AngroniaÌ„s his owne naturall subiects For the Pope and the Cardinalles seeing the good inclination of the Duke towardes this people incensed him to doe that which otherwise he would not The Popes Legate also which then followed the Court and other that fauoured the Churche of Rome laboured by all meanes to perswade the Duke that hee
in body or goodes The like shall be lawfull for them of the parishe of Perouse The Parishe of Perouse which at this present are fled because of the said religion were wont to haue their assembles and preachings other ministeries according to their religion at the place called le Puis so that they come not to other places borders of the said parish It shal be permitted to them of y e parish of Pinachia of the Ualley of Perouse The parishe of Pinachia which at this present be fled because of the said religion and were wont to go to Sermons and assemblies and other ministeries of that religion to haue the like onely at the place called le Grandoubiou The parishe of S. Germain It shall be permitted to them of the parishe of S. Germain of the Ualley of Perouse and to them of Roccapiata which at this present are fled because of the said religion and cōtinue in the same to haue one onely minister which may the one day preache at S. Germaine at the place called l'Adormilleux and the other day at Roccapiata at the place called Uandini only It shal be permitted to al them of the townes and Uillages of the said Ualleis Order for Villages being farre from the parish Church which at this present are fled and continue in the said religion notwithstāding any promise or abiuration made before this warre against the said religion to repaire returne to their houses with their housholdes and to liue according to the same going and comming to the Sermons and assembles which shall be made by their ministers in the places aboue specified so that they obey that which is abouesayd And because that many of the sayde townes and villages dwel out of the precinct of the preaching hauing neede to be visited and of other things according to their said religion their ministers which dwel within the precinct shal be suffred without preiudice to visite and duely aide them of such ministeries as shall be necessary for thē so that they make no sermons or assembles By especial grace it shall be permitted to al them of the Ualley of Meane The parishe of Meane S. Barthelmew and them of S. Bartlemew neyghbors to Roccapiata and are fled and continue in the sayd religion peaceably to enioy the grace and liberties graunted in the next article before so that they obserue all which they before promise to obserue The goods of the waldoys restored The goodes alredy seased as forfait shal be restored to all the inhabitants of the saide Ualleis and to all that are fled and continue in the said religion as wel of them of the said Ualleis as of Roccapiata S. Bartlemew and of Meane so y t they be not seased for any other cause then for the sayde religion and for the warre present and lately past It shal be lawfull for them aforesayd to recouer by way of Iustice of their neighbours their moueable goodes and cattell so it be not of Souldiours and that whyche hathe bene sold they shall also recouer by way of Iustice so that they restore the price for which it hath beene solde Theyr neighbours shall haue the like against them All their franchises fredomes and priuiledges The liberties restored as wel generall as particular graunted as well by his highnesse predecessours as by him selfe and obtained of other inferiour Lordes whereof they shall make proofe by publicke wrytings shal be confirmed vnto them The said Ualleis shal be prouided for to haue good Iustice ministred vnto them whereby they may knowe they are kept in sauegard by his highnesse as wel as all hys other subiects The inhabitants of the sayd Ualleis shall make a rolle of all the names surnames of al them of the said valleys which are fled for religion as wel such as haue abiured as other to the ende they may be restored and maintained in their goodes and housholdes and enioy such grace and benefites as their Prince and Lord hath bestowed on them And in so much as it is knowen to euery man that the Prince may builde fortresses in his country where it shall please hym without contradiction neuerthelesse to take all suspition out of the mindes of the aforesaide Waldoys it is declared that if at any time hereafter his highnesse will make a Forte at Uillars the inhabitants of the sayde place shall not be constrained to beare the charges but onely as they shal thinke good louingly to aide their Prince Which Forte beinge builded by Gods aide A Gouernoure and Captaine shall therein be appoynted which shall attempt nothing but the seruice of his highnesse wythout offence of the inhabitants either in their goods or consciences It shal be lawful for them before y e discharging of theyr Ministers such as it shall please his highnesse to haue discharged to chuse and cal other in their steades M. Martin de Pragela Minister of the Waldoys so that they chuse not M. Martin de Pragela nor chaunge not from one place to another of the said valleis any of them which be discharged The Masse and other seruice after the vsage of Rome shal be kept in all the parishes of the sayde Ualleis where the Sermons assembles Masse set vp but none compelled to come to it and other ministers of their religion are made but none shall be compelled to be presente thereat nor to minister aide or fauour to suche as shall vse that seruice All the expenses and charges borne by his highnesse in this warre shal be forgeuen and released to them for euer Also the eight thousand crownes wherin the inhabitants of the saide Ualleys were behinde as parte of sixteene M. crowns which they had promised in the warre passed and his highnesse will commaunde that the wrytings for that cause made shal be adnulled and cancelled All the prisoners shal be rendred restored which shall be found to be in the hands of the souldiours Their prisoners restored by raunsome reasonable paying ransome reasonable according to theyr goodes as they shal be seased and those which shall be adiudged to be wrongfully taken shal be released without raunsome Likewise all they of the sayd Ualleis whych for religion not for other causes are deteined in the Galleis The captiues in Galleys restored shall be released without raunsome Finally it shal be lawfull for all them of the said valleis them of Meane Roccapiata and s. Bartlemewe of what degree estate or cōdition so euer they be except ministers to accompany and dwel and to be in daily conuersation w t the rest of his highnes subiects and to tary goe come in all places of his highnes country to sel and buy and vse al trades of marchandise in all places in his highnes country as before is said so that they preach not nor make any assembles or disputatiōs as we haue before sayd and that they whiche be of the
that people and are confounded and their Religion brought in disdayne Thus God beateth down those which exalte themselues aboue measure and maketh his aduersaries to fall into the pits whiche they themselues haue made Let vs pray vnto him therefore that it would please him likewise to stretch out his puissaunt arme at this day to maintayne his poore Church now afflicted and to confound all the deuises of Sathan and his members to the aduauncement of his glory and kyngdome ¶ The conclusion of the story And thus hast thou Christiā reader for thy erudition and comfort the story and doyngs The conclusiō of the story of Merindoll Angrongne Merindoll and Cabriers in Prouince vnder the Frēche king discoursed concernyng these two countreys both of Prouince also of Piemont the one beyng subiect vnder the dominion of Fraunce the other belōgyng to the Duke of Sauoy In the which two foresayd regions and countreys how long the Gospell of Christ hath continued euē from the tyme of the first Waldenses the history it selfe declareth Furthermore what iniuries and wronges haue bene done agaynst them for the Gospels sake Angrongne and others in Piemont vnder the Duke of Sauoy The cruelty of the aduersaryes The patience of the Martyrs what rigour and cruelty hath bene shewed of the aduersary part agayn for their part what pacience in their sufferyng what constancie in their doctrine what truth in their wordes and simplicitie in their deedes what obedience toward their Magistrates and fayth toward God they haue vsed finally how miraculously and mightily God hath fought for his people and confounded the enemyes the sayd history may geue thee full knowledge and experience Wherein this thou hast moreouer for thy more learnyng to note and to consider with thy selfe besides many other memorable thinges in this story conteined how vnwillyng this people were at first what remorse of conscience they had for their obedience toward their Magistrates to lift vp any hād or finger for their owne defence And therfore many of them beyng slayne cruelly murthered as willingly offeryng their throates without any resistaunce to the cruell handes of their enemyes the rest were cōpelled to flye into the mountaines beyng spoyled of house vittaile weapon onely to saue their poore liues with flying Thē they which are in Iewry let thē flye into the Mountaines Luke 21. whiche otherwise they would not with resisting in rockes caues thinking there rather to perish by famine then to vse that defence for thēselues which nature geueth to euery brute beast to helpe it selfe as it may agaynst violēce iniury Yet these poore Waldoys refusing all resistaunce laying downe their own weapon for obedience sake yea not liftyng vp their own handes to defend their owne heades onely vsed the poore shift of flying frō their enemies till at lēgth the rage of those bloudy persecutours satisfied with no bloud nor contented with any reason ceased not still most furiously to infest them yea to take also the mountaines frō them which had taken from them their houses before neither yet permittyng them to liue with the wild beastes in the desert whiche could not liue in their townes at home till at length by extreme necessitie the prouidēce of God so workyng with them The Waldois compelled to defēd thēselues they were cōpelled to turne their faces to take those weapōs which the grounde gaue to their handes And with those stones so marueilously the God of hostes wrought for his people that they beat vāquished ouerthrew their aduersaries they cōfoūded their pride they abated their malice at last stayd the intollerable rage of their persecutiō So mercyfully and victoriously the Lorde God omnipotent fought with his people Note how the Lord blessed the Waldois standing to their owne defence or rather for his people they but turning almost their faces vnto their enemies no otherwise then he fought in times before with Iosue agaynst the heathen with the Israelites against the Phelistians with the Macabees against Antiochus and the Sirians This hystorie caryeng with it a true narration of things done in the sayd country of Piemont and written as it semeth by certayne of the Ministers whiche were at the doyng thereof with the like faith and simplicitie we haue collected partly out of the Italian partly out of the French tongue for in both the languages it is written although in the French tongue Ex Histor. Gallica Italica it is much more largely discoursed which booke most principally heerein we haue followed The title whereof thus beginneth Histoire des persecutions Guerres faites contre le peuple appellé Vaudois c. Now that we haue finished these forreine Histories concerning suche matters as haue bene passed in other Realmes and nations of Germanie Italie Spaine Fraunce and Sauoy consequently it remayneth after this degresse to returne and reduce our story againe to our owne countrey matters heere done and passed at home after that first we shall haue added one forreine storie more concerning y e Martyrdome of a Christian Iewe which suffered about these yeares in Constantinople among the Turkes in this wise as foloweth ¶ The story of a christian Iew in Constantinople martyred by the Turkes A Christian Iewe Martyr Persecutors Martyrs The causes The Turkes of Constātinople A Iew christened and Martyred At Constantinople An. 1528. TO these forreyne Martyrs aforesayd we wil also adioine the Hystorie of a certayne Iew who in the yeare of oure Lorde 1528. dwelling in the Citie of Constātinople and there receyuing the sacrament of Baptisme was conuerted and became a good Christian When the Turkes vnderstoode heereof Anno. 1528. they were vehemently exasperated agaynste hym that he forsaking his Iewishnes should bee regenerate to the faith of Christ and fearing least his conuersion shoulde be a detrimente to theyr Mahometicall lawe they sought meanes howe to put hym to deathe whiche in shorte tyme after they accomplished And for the greater infamie to be done vnto the man they cast his dead corps into the streetes commanding that no man should be so hardy as to bury the same The Martyrdome of a Christian Iewe. HAuing thus comprehended the troubles and persecutions of such godly Saintes and blessed Martyrs which haue suffered in other foreine nations aboue mentioned heere now endyng with them and beginning the eyght booke we haue God willing to returne agayne to our owne matters The contents of the booke folowing and to prosecute such Actes and recordes as to our owne countrey of England do appertayne In the proees whereof among many other thyngs may appeare the maruelous worke of Gods power and mercy in suppressing and banishing out of thys Realme the long vsurped supremacie of the Pope also in subuerting and ouerthrowing the houses of Monkes and Friers with diuers other matters perteyning to the reformation of Christes true Church and Religion All which things as they haue bene long
kyng was contented through the persuasions of some so to doe For els as touchyng God and conscience what great neede was of any diuorce where before GOD no Mariage was to be accounted but rather an incestuous detestable adultery as the Act of ParliameÌ„t doth terme it But to our matter agayne After the dissolutioÌ„ of this first Mariage made betwen the king the Lady Princesse Dowager she neuerthelesse bearyng a stout mynde would not yet releÌ„t neither to the determination of the Uniuersities nor to the ceÌ„sure of the Clergy nor of the whole Realme but folowyng the couÌ„saile rather of a few Spanyardes to molest the kyng the realme by sute meanes made to the Pope procured certaine writynges first of monition and aggrauation theÌ„ of excommunication and interdiction to be sent downe from Rome Writinges set vp at Dunkirke against the king wherein the Pope had interdicted both the kyng the whole Realme But the Popes Cursor beyng not the hardyest maÌ„ belike that euer shewed his head thought it much more sure for him to discharge his Popishe carâ—age without the kynges reach so keepyng himselfe aloofe of like a prety man set vp his writynges in the Towne of Dunkirke in Flaunders In the which towne first vpon the Northdoore of the Church was set vp a monition Ioh. Butler of Calis tooke downe the writte at Dunkirke against the King that the kyng of EnglaÌ„d should surcease the sute of diuorce the which Iohn Butler Clerke theÌ„ Commissary of Calice by commaundement tooke downe in a night After that before Whitsonweeke there was set vp in the same place an excoÌ„munication aggrauation regranation interdiction For the which also the sayd Butler by commauÌ„dement was sent to Dunkirke to take it downe K. Henry the realme indicted by the Pope And because the couÌ„sell of Calice would be certified of his diligence therein they sent a seruauÌ„t of the Lord Lisle theÌ„ Deputie of Calice whose name was Cranuell and vpon Wensday in Whitsonweke at vij of the clocke in the mornyng he tooke it downe whole and brought it with hym deliuered the same to the Lord Deputie aforesaid Which was about the yeare .1533 This beyng knowne certified vnto the kyng he was motioned by his counsell that such as were about her and moued her thereto should be put froÌ„ her And therfore the Duke of Suffolke was sent to Bugden beside HuntyngdoÌ„ where y e sayd Lady Katherine lay who perceiuyng her stomacke to coÌ„tinue froward still in auÌ„sweryng him with high wordes The Lady Catherines court discharged sodenly so in a fury to part froÌ„ him into her priuy chamber shut the doore brake vp the doore of her Court discharged a great sort of her houshold seruauÌ„ts yet left her a conuenieÌ„t number to serue her like a Princesse They that remayned still were sworne to serue her as Princesse onely and not as Queene Of whome some sayd they were once sworne to serue her as Queene and otherwise would not serue and so were dismissed The other which were sworne to serue her as Princesse she vtterly refused for her seruants and so she remayned wyth the fewer liuing after this about the space of two yeares ¶ The abolishing of the Pope out of England THese thinges thus finished and dispatched concerning the mariage of Queene Anne and diuorce of Lady Katherine Dowager Anno. 1534. next followeth the yeare 1534. In the which was assembled the hye Court of ParliameÌ„t againe after many prorogations vpon the third day of February wherein was made an Acte of succession for the more suretie of the crowne to the which euery person being of lawfull age Preaching against the Pope should be sworne During this Parliament time euery Sonday preached at Paules crosse a Byshop which declared the Pope not to be head of the Church After this Commissions were sent ouer all England to take the othe of all men and women to the Act of succession Ex Edw. â—allo At which few repined except D. Iohn Fisher bishop of Rochester sir Tho. More late Lord Chancellor and D. Nicholas Wilson parson of S. Thomas Apostles in LoÌ„don Wherfore these 3. persons after long exhortatioÌ„ to theÌ„ made by y e Byshop of Canterbury at Lambeth The Byshop of Rochester Sir Tho. More sent to the tower Fysher byshop of Rochester Sir Tho. More refuse to be sworne refusing to be sworne were sent to the Tower where they rrmained were oftentimes motioned to be sworne but the Bishop and sir Tho. More excused theÌ„ by their writings in which they sayd that they had written before the sayd Lady Katherine to be Queene therfore could not well go froÌ„ that which they had written Likewise the Doctor excused that he in preaching had called her Queene and therefore now coulde not withsay it againe Howbeit at length he was well contented to dissemble y e matter so escaped but the other two stoode agaynst all the Realme in their opinion From the moneth of Marche this Parliament farthermore was proroged to the iij. day of Nouemb. abouesaid At what time amongst other diuers statutes most graciously and by the blessed wil of God it was enacted that the Pope and all his colledge of Cardinals with his pardoÌ„s Indulgences which so long had clogged this Realme of England to the miserable slaughter of so many good men which neuer could be remoued away before was now abolished eradicate exploded out of this land sent home againe to their owne countrey of Rome from whence they came God be euerlastingly praysed therefore Amen ¶ An Acte concerning the Kings highnes to be the supreme head of the Church of England and to haue authoritie to reforme and redresse all errours heresies and abuses in the same Cap. 1. ALbeit the Kings Maiesty iustly and rightfully is and ought to be the supreme head of the Church of England and so is recognised by the Clergy of this Realme in their Conuocations yet neuerthelesse for corroboration confirmation thereof and for encrease of vertue in Christes Religion within this Realme of England and to represse extirpe all errours heresies and other enormities abuses heretofore vsed in the same be it enacted by authoritie of this preseÌ„t ParliameÌ„t y t the king our soueraigne Lord his heires successours Kings of this Realme shal be taken accepted reputed y e only supreme head in earth of y e Church of England called Anglicana ecclesia and shall haue enioy annexed and vnited to the Imperial crowne of this realme as wel y e title style therof as all honours dignities preeminences iurisdictioÌ„s priuiledges authorities immunites profites and commodities to the sayd dignitie of supreme head of the same Church belonging apperteining and y t our sayd soueraigne Lord his heires successours Kings of this Realme shal haue full power and authority from time to time to visite represse
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
cyuill and also the lawes of God be on our side For a free man borne doth not lose his liberty no nor hurt the plee of his libertie though he write himselfe a bond man Againe if they leane to custome we send them to sainct Ciprian which saith that custome Custome if trouth be not ioyned with it is nothing but erroris vetustas that is an old error Christ sayd Ego sum via veritas vita I am y e way trouth and life He neuer sayd Ego sum consuetudo I am the custome Wherfore seeing custome serueth you on y e one side and Scripture vs vppon the other are ye able to matche vs In how many places doth Christ monish you to seek no primacie to preferre your selues before no body no The Popes 〈◊〉 and his digniâ—â— agree not to geather to be obedient vnto all creatures Your old title Seruus seruorum euill agreeth with your new forged dignitie But we will not tary in matters playne We onely desire God y t Cesar other Christian Princes would agree vpoÌ„ some holy Councell where trouth may be tried and ReligioÌ„ set vp which hath bene hurt by nothing so sore as by general not generall Councels Errours and abuses grow to fast Best that euery Prince reforme his owne realme and tary not for generall Councells Erudimini erudimini qui iudicatis terram Get you learning you y t iudge the earth excogitate some remedy for these so many diseases of y e sick Church They that be wisest do dispayre of a generall Councel Wherfore we think it now best that euery Prince call a Councell prouincial and euery Prince to redresse his owne Realme We make all men priuy what we thinke best to be done for the redresse of religion If they like it we doubt not but they wil follow it or some other better Our trust is that all Princes will so handle themselues in this behalfe that Princes may enioy their own and Priests of Rome content themselues with that they ought to haue Princes as we trust will no longer nourish Wolues whelpes they wil subscribe no more to popish pride to the Papacie c. Fauour our doinges O Christen Princes Your honor ancient Maiestie is restored RemeÌ„ber there is nothing pertaining so muche to a Princes honour as to set forth truth and to helpe religion Take you heed that their deceite worke not more mischief then your vertue can doe good euerlasting warre we would all Princes had with this Papacie As for their Decrees so harken to them that if in this Mantua assemble thynges be well done ye take them but not as authorised by them but that trouth and thyngs that mainteyne ReligioÌ„ are to be taken at all meÌ„s haÌ„des And eueÌ„ as we will admit thynges well made so if there be any thyng determined in preiudice of trouth for mainteinauÌ„ce of their euill grounded primacy or that may hurt y e authoritie of kings we protest vnto y e whole world that we neither allow it nor will at any tyme allow it Ye haue Christen Readers our mynde coÌ„cernyng the generall Councell We thinke you all see that Paule his Cardinals Byshops Abbots Monkes Friers with the rest of the rablemeÌ„t do nothing lesse inteÌ„d then the knowledge or search of trouth Ye see this is no tyme meete MaÌ„tua no place meete for a generall CouÌ„cell And though they were both meete yet except some other cal this CouÌ„cell you see that we neither neede to come nor to seÌ„d You haue heard how euery Prince in his owne Realme may quiet thynges amisse If there be any of you that can shew vs a better way we promise w t all harty desire to do that that shal be thought best for the setlyng of Religion that we wil leaue our owne aduises if any maÌ„ shew vs better Which mynde of ours we most hartly pray GOD that gaue it vs not onely to encrease in vs but also to send it vnto all Christen Princes all Christen Prelates and all Christen people A little before the death of Queene Anne there was a ParliameÌ„t at Westminster wherin was geueÌ„ to the kyng by coÌ„sent of the Abbots all such houses of religioÌ„ as were vnder 300. markes Which was a shrewde prognosticate of the ruine of greater houses which in deede folowed shortly after as was might easely be perceaued before of many who theÌ„ sayd that the low bushes and brambles were cut downe before but great okes would folow after Although the proceedyng of these thyngs did not well like the myndes of the Popes frendes in EnglaÌ„d The Papistes purpose disapointed Queene Iane maryed to the king yet notwithstandyng they began agayne to take some breath of comfort when they sawe the foresayd Queene Anne dispatched Neuerthelesse they were frustrate of their purpose as is aforeshewed and that doblewise For first after they had their willes of Queene Anne the Lord raysed vp an other Queene not greatly for their purpose with her sonne kyng Edward L. Cromwell groweth in authoritye And also for that the Lord CroÌ„well the same tyme began to growe in authoritie Who like a mighty piller set vp in the Churche of Christ was enough alone to confounde and ouerthrow all the malignant deuises of the aduersaries so long as God gaue him in lyfe here to continue whose story hereafter followeth more at large Shortly after this foresayd Mariage of the kyng with this Queene Iane Semer aboue mentioned in y e moneth of Iune duryng the continuation of the Parliament by the consent of the Clergy holdyng theÌ„ a solemne conuocation in the Church of S. Paule Alteration of religion a little beginneth a booke was set forth conteyning certaine Articles of religon necessary to be taught to the people wherein they intreated specially but of three Sacramentes Baptisme Penaunce the Lordes Supper Where also diuers other thyngs were published concernyng the alteration of certaine pointes of Religion as that certaine holy dayes were forbiddeÌ„ and many Abbayes began to bee suppressed For the whiche cause the rude multitude of Lincolneshyre fearing the vtter subuersion of their old Religion Commotion in Lincolnshire wherein they had bene so long nousled did rise vp in a great coÌ„motion to the nuÌ„ber welneare of 20. thousaÌ„d hauyng for their Captaine a Monke named D. Makerell calling himselfe then Captaine Cobbler but these rebels being repressed by the kyngs power and desiryng pardon A moÌ„ke stirrer of the coÌ„motioÌ„ soone brake vp their assembly For they hearing of the royal army of the king coÌ„ming against them wyth his owne persone there present fearing what would follow of this first the noble men and Gentlemen which before fauoured them began to w tdraw themselues so that they were destitute of Captaines and at the laste they in writing made certaine petitions to the king protesting that they neuer intended hurt toward his royal person These petitions the king
seduced by a common errour and abuse crept into the Church thorough the sufferance and auarice of such as felt profite by the same Item if ye do or shall know any within your parish or elsewhere that is a letter of the word of God to be read in english or sincerely preached The worde of God to be preached without stop or interruption or of the executioÌ„ of these iniunctions or a fautor of the Bishop of Romes pretensed power now by the lawes of this Realme iustly reiected and extirped ye shall detect the same to the Kings highnes or his honourable Counsayle or to his vicegerent aforesayd or to the iustice of peace next adioyning Item that you and euery Parson Uicar or Curate within this diocesse shall for euery Church keep one booke of Register Register booke for euery parish wherein ye shall write the day and yeare of euery wedding christening burieng made within your parish for your time so for euery man succeding you likewise also therin set euery persons name that shall be so wedded christined or buried for the safe keeping of the same booke the parish shall be bounde to prouide of theyr common charges one sure coffer with ij lockes and keies whereof the one to remaine with you and the other wyth the Wardens of euery such parish wherein the sayd booke shall be layd vp Which booke ye shall euery Sonday take foorth and in the presence of the saide Wardens or one of them write and record in the same al the weddings christnings and buriengs made the whole weeke before and that done to lay vp the sayd booke in the sayde coffer as afore and for euery time the same shall be omitted the partie that shall be in the fault thereof shall forfaite to the sayd Church three shillings foure pence to be employed on the reparation of the same Church Item that ye shall once euery quarter of a yeare reade these and the other former iniunctions geuen vnto you by authoritie of the Kings highnes openly and deliberately before al your parishners to the entent that both you may be the better admonished of your duetie and your said parishners the more incited to ensue the same for their part Item for as much as by a lawe established euery mâ—n is bound to pay his tithes no man shall by colour of duty omitted by their Curates deteine their tithes Tythes to be payed so redub one wrong with another or be his owne iudge but shall truly pay y e same as hath ben accustomed to their persons curates without any restraint or diminutioÌ„ such lacke and default as they can iustly find in theyr parsons and curates to call for reformation therof at theyr Ordinaryes other superiors handes who vpon complaint due proofe therof shall reforme the same accordingly Item that no Person shall from henceforth alter or chaunge the order and maner of any fasting day that is coÌ„mauÌ„ded indicted by y e church nor of diuine prayer nor of seruice othâ—rwise theÌ„ is specified in y e sayd iniuÌ„ctioÌ„s vntill such time as the same shall be so ordered transposed by y e kings highnes authority 〈◊〉 day abrogate the Euens of such saynts whose holidayes be abrogated only excepted which shal be declared henceforth to be no fasting dayes except also the commemoratioÌ„ of Tho. Becket sometime Archbishop of Canterbury which shal be cleane omitted and in stead thereof the feriall seruice vsed Item that the knoling of the Aues after seruice certayne other times which hath bene brought in begon by the pretence of y e B. of Romes pardon Knoling of Auees forbidden henceforth be left omitted lest the people do hereafter trust to haue pardon for the saying of their Aues betwene the sayd knolyng as they haue done in times past IteÌ„ where in times pâ—st men haue vsed in diuers plates in theyr Processions to sing Ora pro nobis to so manye saintes Suffrages of Saintes relected that they had no time to sing the good Suffrages folowing as Parce nobis Domine and Libera nos Domine it must be taught and preached y e better it were to omit Ora pro nobis and to sing the other suffrages being most necessary and effectuall All which and singuler Iniunctions I minister vnto you and to your parishners by the kings highnes authority to me committed in this part which I charge commaund you by the same authority to obserue and keep vpon paine of depriuation sequestration of your fruits or such other cohercion as to the king or his vicegerent for this time being shal be sene conuenient By these Articles and IniunctioÌ„s thus comming forth one after an other for the necessary instruction of the people The king better deseruing the name of supreme gouernour theÌ„ the Pope it may appeare how well the king deserued then the title of his supreme gouernment geuen vnto him ouer the church of England by the which title and authority he did more good for the redressing and aduauncing of Christes Church and religion here in England in these three yeres then the Pope the great Uicar of Christ w t all his bishops and Prelates had done the space of iij. hundreth yeares before Such a vigilant care was then in the king and in his counsell how by all wayes and meanes to redresse religion to reforme errors to correct corrupt customes to helpe ignoraunce and to reduce the misleadings of christes flock drowned in blinde popery superstition customes idolatry to some better forme of more perfect reformatioÌ„ Wher vnto he prouided not only these articles precepts and iniunctions aboue specified to informe the rude people but also procured the Bishoppes to helpe forward in the same cause of decayed doctrine Read afore pag. 1024. with their diligent preaching teaching of the people according as ye heard before pag. 1024. how that in the yeare 1534. during all the whole time of the parliament there was appoynted euery sonday a Bishop to preach at Paules Crosse agaynst the supremacy of the Bishop of Rome Amongest which bishops Iohn Longland Bishop of Lincolne the kinges confessor and a great persecutor of y e poore flock of Christ as is before sufficiently recorded Read afore pag. 952. pag. 952. made a Sermon before the king vpon good Friday this present yere 1538. at Grenewich seriously and effectuously preaching on the kinges behalfe against the vsurped supremacy of the bishop of Rome the contentes of whose sermoÌ„ wholy to expresse were here to long tedious So much as may suffice for our purpose I thought should remayne to the posterity beginning at his Theame whiche then he tooke in hand to entreat vpon writteÌ„ in the 13. cha to the Hebrues as foloweth ¶ The Sermon of Iohn Longland Bishop of Lincolne on good Friday before the king at Grenewich an 1538. THe wordes of the Apostle are these Habemus altare de
their wiues we following the auncient Canon of the diligent Apostles and constitutions of holy men enact that suche lawfull mariage from henceforth shall stande in force in no case dissoluing theyr coniunction with their wiues neither depriuing them of their mutuall societie and familiaritie together in suche time as they shall thinke conuenient c. Hetherto ye haue heard the decree heare now the penaltie in the same decree and distinction conteined Si quis igitur praesumpserit contra Apostolicos canones aliquos Praesbyterorum Diaconorum priuare à contactu communione legalis vxoris suae deponatur c. That is If any therefore shal presume against the Canons of the Apostles Ibidem 6. thinges in this Councell to be noted to depriue either priest or Deacon from the touching and companye of his lawfull wife let him be depriued And likewise this Priest and Deacon whosoeuer for religion sake shall put away his wife let him be excommunicate c. And the Councell of Gangren sayth let him be accursed By these wordes of the Councell recited sixe things are to be noted 1. First how this Councell calleth y e Mariage of priestes lawfull contrary to these vj. articles and to a certeyne late Englishe writer of our countrey entituling his booke against the vnlawfull mariage of Priests 2. In that this Councell so followeth the Canons of the Apostles and constitutions of holy men we haue to vnderstand what the censure both of the Apostles and determination of other holy men were therein 3. If the Iniunction of this Councell agreeyng thus with the Apostles and holy men stoode with truth the contrary Canon of the Romaines and also of these sixe English articles must needes be condemned of errour 4. By this Councell appeareth that so long time almost 700. yeares after Christ this prohibition of Priestes mariage was not yet entred into the Orient Churche but stoutely was holden out 5. By the Romane Canon heere mentioned which began with Gregorius 600. yeares after Christ a little before this Councell it can not be denied but the Churche of Rome began then to disceuer not onely from the veritie but also from the vnitie of all other Churches following the Apostolicke doctrine Albeit the said Romane Canon at that time stode not long but was shortly disanulled by the sayd Gregorius agayne by the occasion of infants heads found in his fish pond whereof Christ willing more shal be spoken heereafter The crafty packing of the Romanes in suppressing and counter 〈◊〉 the Canon◠of Councels 6. Sixtly heere is to be noted remēbred the craftie false packing and fraude of the Romaines which in the Latine booke of Councels in diuers new impressions haue suppressed this Canon because be like it maketh little w t their purpose plaieng much like with this as Pope Zosimus Bonifacius and Celestinus played with y e sixt councel of Carthage which for their supremacy would haue forged a false Canon of Nice had not the Councell sent to Cōstantinople for the true exemplar therof so proued them open lyers to their faces So likewise this Canō aboue mētioned although it be omitted in some bookes yet beyng found in the auncient true written copies beyng alledged of Nilus a Greeke Byshop of Thessalonica Dist. 31. CC. yeare tofore and moreouer beyng found alledged in the Popes own booke of Decrees Distin. 31. must needes conuince them of manifest theft falsehoode Thus it may stand sufficiently proued that y e deprauation of Priestes lawfull mariage all this space was not entred into the church neither Greeke nor Latin Hildebrand and Calixtus first extorters of Priestes lawfull mariage at least tooke no ful possession before Pope Hildebrandus tyme. Anno Domini 1070 and especially Pope Calixtus time Anno Domini 1120. which were the first open extortors of Priestes mariage Auentinus a faythfulll writer of his tyme writyng of the Councell of Hildebrand hath these wordes Auentinus in histor Bonorum Sacerdotes illa tempestate publicè vxores sicut caeteri Christiani habebant filios procreabant sicuti instrumentis donationū quae illi templis Mystis Monachis fecere vbi hae nominatim cum coniugibus testes citantur honesto vocabulo Praesbiterissae nūcupantur inuenio Caesar tum c. That is In those dayes Priestes commonly had wiues as other Christē men had and had children also as may appeare by auncient instrumentes deedes of gift which were then giuen to Churches to the Clergy and to religious houses in the whiche instrumentes both the Priestes and their wiues also with them which there be called Praesbyterissae I finde to be alledged for witnesses It happened moreouer y e same tyme sayth Auentine that the Emperour had the inuestyng of diuers Archbyshoprickes Byshoprickes Abbayes and Nunries within his dominions Pope Hildebrand disdaynyng agaynst both these sortes aforesayd that is both against them that were inuested by the Emperour and also agaynst all those Priestes that had wiues prouided so in his Coūcell at Rome that they which were promoted by the Emperour into liuyngs of the Church were counted to come in by Symony the other which were maryed Priestes were counted for Nicolaitanes Wherupon pope Hildebrād writyng his letters to y e Emperour to Dukes Princes and other great Prelates and Potētates namely to Bertholdus Zaringer to Rodolphus of Sueuia to Welphon of Bauaria to Adalberon and to their Ladyes and to diuers other to whom he thought good also to Byshops namely to Otto Byshop of Constance with other Priestes and lay people willeth them in his letters to refuse and to keepe no company with those Symoniake and those Nicolaitane Priestes for so were they termed then which had either any Ecclesiasticall liuyng by the Emperour or els which had wiues to auoyd their Masses Simoiacke Priestes Nicolaitan Priestes neither talke neither to eate nor drinke with them nor once to speake to them nor to salute them but vtterly to shunne them as men execrable and wicked no otherwise thē they would eschue the plague or pestilence By reason whereof ensued a mighty schisme and affliction among the flocke of Christ Ex Auentino Annal. Bonor◠lib. 5. such as lightly the lyke hath not bene seene For the Priestes went agaynst their Byshops the people agaynst the Priest the laytie agaynst the Clergy briefly all ranne together in heapes in confusion Men and women as euery one was set vpon mischief wickednesse contention and auarice tooke thereby occasion vpon euery light suspition to resiste their Minister to spoyle the goodes of the Church The vulgare people contemned the Priestes which had maryed wiues despised their Religion and all thynges that they dyd yea and in many places would purge the place where they had bene with holy water and brent their Tithes Also such was the mischief of them that they would take the holy mysteries whiche those maryed Priestes had consecrated and cast them in the dyrt
Masses What man in all the primitiue Churche more then 4. hundreth yeares after the Apostles time did euer so say or thinke at what tyme there were no suche priuate Masses vsed Priuate Masses But afterwarde in the processe of the Article folowe other blinde sophistications to make the people beleeue that they should receiue by them diuine consolations and benefites And why doe they not plainely declare what consolations and benefites those be By application of masses is ment when the passiâ— and merites of Christ is applied to any by the vertue of the Masse The Bishops here do name no application and merite for they knowe that they can not be defended Yet they dally wyth glosing wordes whereby they may winde out and escape if any should improue their application And yet notwithstanding they would haue this their application to be vnderstanded and beleeued of the people They woulde haue this Idolatrous perswasion confirmed to witte that thys sacrifice doth merite vnto others remission A poena culpa release of all calamities and also gaine luker in common trafficke and to conclude whatsoeuer els the carefull heart of man doth desire The lyke Sophistication they vse also where they say that Priests mariage is against the law of God They are not ignoraunt what S. Paule sayth Priestes mariage 1. Tim. 3. A Bishop oughte to be the husband of one wife and therefore they know right well that Mariage is permitted to Priestes by the law of God But because nowe they say they haue made a vowe they goe craftely to worke and doe not say that priests for their vowes sake can not marrie but plainely geue out the Article after this sorte that Mariage of Priestes is vtterly against the lawe of God Againe what impudencie and tyranny do they shew moreouer when they compell mariages to be dissolued and command those to be put to death whych will not put away their wiues and renounce theyr matrimony Wher as the vow of Priests if it had any force at all should extend no further but onely to put them from the ministerie if they would mary And this no doubt is the true meaning of the Councels and Canons O cursed Byshops Winchester cuâ—â—â—ning in the arte of iugling called deceptio visus O impudent and wicked Winchester who vnder these colourable fetches thincketh to deceiue the eyes of Christ and the iudgements of all the godly in the whole worlde These things haue I wrytten that you may vnderstand the crafty sleights and so iudge of the purpose and pollicie of these Byshops The worde of God ought simply to be handled without all sophistryâ— For if they woulde simply and hartely search for the truth they would not vse these craftie collusions and deceitfull iugglings This Sophistication as it is in all other affaires pernitious and odious so aboue al things most specially it is to be auoyded in matters of Religion wherein it is a heynous impiety to corrupt or peruert the pure word of God And heereof the Deuill whiche is called Diabolus specially taketh his name because he wrasteth the word of God out of mennes hearts by such false iuggling and sophistical cauillations And why do not these Bishops as well plainely vtter and confesse that they will abide no reformation of doctrine and Religion in the Church for that it shall make against their dignitie pompe pleasure Why do not their adherents also and such as take their part plainly say that they will retaine still thys present state of the Churche for their owne profite tranquilitie and maintenaunce Thus to confesse The cloked hipocrisie of false Papistes were true and plaine dealing Now whiles they pretende hypocritically a false zeale and loue to the truth and sincere Religion they come in w t their blinde sophistications wherwith they couer their errours for their Articles set forth in thys act be erroneous false impious how glorious soeuer they seme outwardly Wherfore it were to be wished that these bishops would remember Gods terrible threatning in the prophet Esay Wo to you sayeth he which make wicked lawes Esa 10. Esa. 5. What wil you doe in the day of visitation and calamitie to come c. Woe vnto you that call euill good c. Now to come more nere to the matter which we haue in hande this cannot be denied but that long and horrible darkenes hath bene in the church of Christ. Mans traditions counted for Gods seruice Mens traditions not onely haue bene a yoke to good mens consciences but also which is much worse they haue bene reputed for Gods holy seruice to the great disworship of God There were vowes thyngs bequeathed to churches diuersitie of garments choice of meats long babling prayers pardoÌ„s image worship manifest idolatry committed to saints the true worship of God and true good workes not knowen Briefly little difference there was betwixte the Christian and heathen religion as stil is yet at Rome to this present day to be sene The true doctrine of repentance of * remission of sinnes whych commeth by the faith of Christ of iustification of faith of the difference betweene the lawe and the gospell of the right vse of the SacrameÌ„ts was hid and vnknowen The keyes were abused to the maintenance of the Popes vsurped tyrannie Ceremonies of mens inuention were much preferred before ciuile obedience and dueties done in the common wealth Unto these errours moreouer was ioyned a corrupte life The filthy life of the Clergy for lackee of mariage full of all lecherous and filthy lustes by reason of the law forbidding Priestes to marrie Out of thys miserable darknes God something hath begon to deliuer his church through the restoring againe of true doctrine For so wee must needes acknowledge that these so great and long festred errors haue not ben disclosed and brought to light by the industry of man This restoring of the Gospell is onely of God and not of man but thys light of the Gospel is onely the gift of God who nowe againe hath appeared vnto the Church For so doth the holy Ghost prophecie before how in the later times the godly should sustaine sore perillous conflicts with antichrist foreshewing that he should come enuironed with a mighty and strong army of Bishoppes hypocrites and Princes that he should fighte agaynste the truth and slay the godly And that now all these things are so come to passe it is most euident and caÌ„ not be denied The tirannie of the byshop of Rome hath partly brought in errors into y e church partly hath confirmed them nowe maintaineth the same with force and violence as Daniel well foreshewed And muche we reioyced to see you deuided froÌ„ him By the 6. Articles all errours and traditions are maintayned hoping and trusting well that the Church of England would now florish But your Byshops be not deuided from the Romish Antichrist his Idolatrie errours and vices they
monkes weede According as in the stories of this Realme is to be seene howe in the tyme of Dunstane Archbishop of Canterbury Monke of lay in 〈◊〉 made Clergy men Pope Iohn 13. wrote to K. Edgar that one should be made Bishops but Monkes of Ethelwold Byshop of Worcester and of Oswald Bishop of Winchester Pope Iohn 13. writing to king Edgar willed him in hys letters to see in his Cathedrall Churches none to be promoted to be Bishops but such as were of the Monasticall religion and willed him moreouer to exclude the secular prebendaries at Winchester and to place in Monkes and that none of the secular Clerkes there should be chosen bishop but either taken out of the same Couent of that churche or of some other Abbey So was also king Henry the second commauÌ„ded to do in the house of Waltham Secular Priestes put out and Monkes intruded into Churches where the secular Canons were remoued out and regular Canons intruded The same did Oswald Bishop with the Church of Worcester likewise in their Sees did Dunstane Archbishop of Canterbury Osketellus Archbishop of York Ethelwold Bishop of Worcester who in storye is reported to be Multorum fundator Monasteriorum Leswinus also Bishop of Dorcester with other Bishops moe about the time and raign of king Edgar â—do Archbishop of Caunterbury before Dunstane an 934. after his election refused to take that dignity vpon him before he had receiued the habite of a monk in the Abbey of Florence in Fraunce because as the story telleth if it be true Nullus ad id tempus nisi monachali schemate indutus Ex Guliel Malmesh in vita Odonis Ex Neaburgens lib 4. cap 33. Archiepiscopus fuisset c. That is Because all the Archbishops of Caunterbury before him had bene Monkes c. In like maner Baldwinus also an 1114. after he was elected Archb. of Canterbury tooke vpon him the habite and profession of Mereton Abbey And so did Reginaldus his next successor after him c. Monkes first lay men theÌ„ made regulars and votaryes at length made Churchmen Pope Boniface As concerning therfore the origene of Monks ye haue heard how first they began of lay meÌ„ onely leading a straiter life from the society of other persons who then folowing the rule of S Benet were called regulars votaries and yet all this while had nothing to do with any Ecclesiasticall ministery til the time of Pope Bonifacius y e fourth an 606. who then made a decree that monkes might vse the office of preaching of the christening of hearing confessions and assoyling theÌ„ of their sinnes differing from priestes onely in this Difference betweene Mâ—nkes Priestes that they were called Regulares and priestes were called Seculares the monkes were votaries the priestes had free liberty to haue wiues til the time of Lanfranke and Anselme as is aforesayd Albeit Athanasius in his Epistle Ad Dracontium witnesseth also that he knewe Monkes in the olde time and Bishops which were marryed and had children Furthermore as ignorance superstition with time encreased so the number and swarme of monkes still more and more multiplied in such sort as not onely they thrust out secular Priestes froÌ„ their houses but also out of them were made Popes Cardinalles Archbishops and Bishops to gouerne Churches Of which nuÌ„ber began Austen the first Archbishop of the See of Cant. and the most part of all other Archbishops after him vntill the time of the Conquest and after All this while the Friers were not yet come neyther the discipline of S. Dominike The comming in of the â—ryers nor the Testament of S. Fraunces nor the order of the Austen brothers nor of the Carmelites was yet heard of Which last of all came in w t theyr pageans and played theyr part likewise an 1220. being much more full of hipocrisy blindnesse Idolatry and superstition then were the monkes So that what with monkes of y e one side w t the friers of the other side while all thinges were ruled by the Rules of S. Benet by y e Canons of the Pope by the doctrine of S. Dominike and by the Testament of S. Fraunces Christes Testament was trode vnder foote the rule of Gods word neglected true Christian religion defaced fayth forgotten the right way of saluation abolished sound doctrine oppressed Christes seruants persecuted and the peoples soules vncomforted yea and the true Church of Christ almost cleane extirped had not almighty God who can not forgette his promise prouided remedy in time in raysing vp this Cromwel his seruaunt and other like champions to cut vppe from the roote of the houses of them which otherwise would vtterly haue rooted vp the house of the Lord had subuerted a great part already Wherefore whosoeuer findeth himselfe agreeued with Cromwels doinges in suppressing these Monasteryes of Monkes and Fryers let him wisely consider with hymselfe first the doctrine lawes and traditions of these men which he shall find rebelling to the religion of Christ The lyfe of Monkes and Fryers considered pernitious to our saluation derogatory to Christes glory full of much blasphemy and damnable idolatry Secondly let him likewise wel aduise the horrible and execrable liues of these Cloysterers or at y e least search out the rolles and registers of matters found out by inquisition in king Henry the eight his dayes agaynst them which here is not to be spoken of vnles we will speake as Mathew Paris speaketh of the Court of Rome Cuius foetor vsque ad nubes fumum teterrimum exhalabat That is Whose filthy stinch saith he did breath vp a most pestiferous fume euen vnto the cloudes of heauen c. All which thinges well considered The Lord Cromwell defended in suppressing Abbayes what maruell is it then if God of his iust iudgement did set vp the foresayde Lord Cromwell to destroy these sinfull houses whoÌ„ theyr owne corruptions could suffer no longer to stand And as touching the dissipation of theyr landes and possessions to the handes of such as they were bestowed vpon if it so pleased the king in bestowing those Abbey landes vpon his Nobles and Gentlemen Dissipation of Abbay landes in England expedient either to restore them againe vnto them from whence they came or els to gratifie hys nobility by that meanes of pollicye not to mislike his doings what is that to Cromwel But they might say you haue bene much better employed to other more fruitfull vses Briefely to aunswere thereunto what may be done presently in a common wealth is not enough to say but what may also folow must be considered If thys throwing downe of Abbeys had happened in such free and reformed cities or countryes as are amongest the Germanes where the state gouerned directed by lawes rather then by rulers remayneth alwayes alike and vnmutable who doubteth but such houses there standing still y e possessions might well be transposed to such vses abouesayd without any
feare or perill But in suche Realmes and Kingdomes as this wher Lawes and Parliamentes be not alwayes one but are subiect to the disposition of the prince neither is it certayne alwayes what Princes maye come y e surest way therfore to send Monkery Popery packing out of the realme is to doe with their houses and possessions as king Henry here did through y t motion of y e counsell of Cromwell For els who seeth not in Queene Maries time if either the houses of monkes had stand or their landes had bene otherwise disposed then into the handes of such as they were how many of them had bene restored replenished agayn w t monkes fryers in as ample wise as euer they were And if Dukes Barons and the Nobilities scarse were able to retayne the landes and possessions of Abbeyes distributed to them by king Henry from the deuotion of Queene Mary seeking to build agayne the walles of Hierico what then shoulde the meaner sorte haue done let other men coniecture Wherfore it is not vnlike but that Gods heauenly prouidence did well foresee and dispose these thinges before by this man The vtter ruine of Monasteryes was Gods worke in workyng the destruction of these Abbeyes whereupon as often as he sent out any men to suppresse any monasterie hee vsed commonly to send them with this charge that they shuld throw downe those houses euen to the foundation Which wordes although may seeme percase to some to be cruelly spoken of hym yet contrariwise doe I suppose the doing thereof not to be without Gods speciall prouidence and secret guiding Or els we might peraduenture haue had suche swarmes of fryers and monkes possessed in theyr nestes agayne before this day in England in so great a number that tenne Cromwels afterward vnneth should haue suffered to haue vnhoused them Wherfore if the plantation which the Lord God neuer planted be pluckt vp by the rootes Math. 15. let God alone wyth his working and let the monasteries goe Now that you haue seene what this Malleus Monachorum hath done in defacing the Sinagogue of the pope Malleus Monachorum Cromwelius let vs see how the sayd Cromwell againe did trauayle in setting vp Christes church and congregation After that the bishop of Romes power and authoritye was banished out of England the bishops of his sect neuer ceased to seeke all occasion how eyther to restore hys head agayne being broken and wounded Cromwell the Forte defence of the Church An assembly of learned men appoynted by the king or at the least to keepe vpright those thinges which yet remayned wherein although theyr labours were not altogether frustrate yet had they brought much more to passe if Cromwell as a mighty wall and defence of the church had not resisted continually theyr enterprises It happened that after the abolishing of the Pope certayne tumultes began to rise about religion Wherupō it seemed good vnto king Henry to appoynt an assemblye of learned men and Bishops Cromwel with Alex. Alesius resort to the assembly which should soberly modestly entreat and determine those thinges which perteyned vnto Religion Briefely at the kinges pleasure all the learned men but specially the Bishops assembled to whō this matter seemed chiefely to belong Cromwell thought also to be present himselfe with the Byshoppes who by chaunce meeting with Alexander Alesius by the way a Scottish man brought him with him to the conuocation house where all the Bishoppes were assembled together Which was in the yeare .1537 The Bishops and Prelates attending vppon the comming of Cromwell as he was come in rose vp and did obeysaunce to him as to their vicar generall and he agayn saluted euery one in theyr degree and sate downe in the highest place at the table according to his degree and office and after him euery bishop in his order and Doctours First ouer agaynst him sate the Archb. of Canterbury then the Archbishop of Yorke the bishops of London Lincolne Salisbury Bath Ely Herford Chychester Norwich Rochester and Worcester c. There Cromwel in y e name of the king whose most deare and secret Counsellour at that present he was and Lorde priuy Seale and vicar generall of the realme spake these wordes in maner folowing RIght reuerend fathers in Christe The kinges maiesty geueth you high thankes that ye haue so diligently without any excuse Cromwells Oration to the byshops assembled hither according to his commaūdement And ye be not ignoraunt that ye be called hither to determine certayne controuersies which at this time be moued concerning the christian Religion and fayth not onely in this Realme but also in all nations through the world For the king studyeth day and nyght to set a quietnesse in the Churche and he can not rest vntill all such controuersies be fully debated and ended through the determination of you of his whole Parliament For although his speciall desire is to set a stay for the vnlearned people whose cōsciences are in doubt what they may beleue and he himselfe by his excellent learning knoweth these controuersies wel enough yet he will suffer no common alteration but by the consent of you and of his whole Parliamēt By the which thing ye may perceiue both his high wisedome and also his great loue towarde you And he desireth you for Christes sake that all malice obstinacy and carnall respecte set apart ye will frendly and louinglye dispute among your selues of the controuersies moued in the Churche The kinges request to the Bishops and that ye will conclude all thinges by the woord of God without all brawling or scolding neither will his maiestye suffer the Scripture to be wrasted and defaced by any Gloses any papisticall Lawes or by any authority of Doctours or Counselles and muche lesse will he admitte any articles or doctrine not conteyned in the Scripture but approued onely by continuaunce of time and olde custome and by vnwritten verities as ye were wont to do Ye know wel enough that ye be bound to shew this seruice to Christ and to his Church and yet notwithstanding his maiestye will geue you high thankes if ye will sette and conclude a godly and a perfect vnity whereunto this is the onelye way and meane if ye wil determine all thinges by the Scripture as God commaundeth you in Deuteronomie whiche thing hys maiesty exhorteth and desireth you to do When Cromwel had ended this his Oration the Byshops rose vp altogether geuing thankes vnto the kings maiesty not for his great zeale toward the church of christ and also for his most godly exhortation worthy so Christian a prince Immediately they rose vp to disputation where as Stokesly Bishop of London first of all being the moste earnest champion maynteyner of the Romish Decrees whō Cromwel a litle before had checked by name for defending vnwritten verities endeuoured himselfe with all his labour and industry out of the olde Schole Gloses to maynteyne the
there be whom nothing doth please which is dailie seene and receiued vsed to go with his haire hangyng about his eares downe vnto his shoulders after a strange monstrous maner counterfeiting belyke the wyld Irish men or els Crinitus Ioppas which Uirgil speaketh of as one wearie of his owne English fashion or else as one ashamed to be seene lyke a man would rather go like a woman or lyke to one of the Gorgon sisters but most of all lyke to hymselfe that is lyke to a Ruffin that could not tell how to go As this Ruffin ruffling thus with his locks was walkyng in the streetes as chance was who should meet him but the Lord Cromwell The Ruffin with the long heare who beholding the deforme and vnseemly maner of his disguised goyng full of much vanitie and hurtfull example called the man to question with him whose seruaunt he was which being declared then was demanded whether his maister or any of his felows vsed so to go with such haire about their shoulders as he did or no Which when he denied and was not able to yeld any reason for refuge of that his monstruous disguising at leÌ„gth he fell to this excuse that he had made a vow To this the Lord Cromwell answered agayne that for so much as he had made himself a votarie he would not force him to breake his vowe but vntill his vow should be expired he should lye the meane tyme in prison and so seâ—te him immediately to the Marshalsey where he endured till at length this intonsus Cato beyng perswaded by hys maister to cut his haire by sute and petition of frends hee was brought agayne to the Lord Cromwell with his hed polled according to the accustomed sort of his other fellowes and so was dismissed Hereunto also pertaineth the example of frier Bartley Frier Bartley casteâ—â— away 〈…〉 who wearing still his friers coule after the suppression of religious houses Cromwell commyng thorough Paules churchyard and espieng him in Rheines his shop yea said he will not that coule of yours be left of yet And if I heare by one a clocke that this apparel be not changed thou shalt be hanged immediatly for example to al other And so putting his coule away he neuer durst weare it after If the same Lorde Cromwell which could not abyde this seruyng man so disfigured in his haire were now in these our dayes aliue with the same authoritie which then he had and saw these new fangled fashions of attire vsed here amongst vs both of men and women I suppose verily that neither these monstruous ruffes nor these prodigious hose and prodigall or rather hyperbolicall barbarous breeches which seeme rather lyke barels then breeches would haue any place in England In which vnmeasurable excesse of vesture this I haue to maruell first how these seruing men which commonly haue nothyng els but their wages and that so slender and bare caÌ„ maintaine such slops so huge and so sumptuous 〈…〉 of England 〈◊〉 a Cromwell which coÌ„monly stand them in more then their three yeares wages doe come vnto Secondly I maruell that their maisters and Lordes who shall yeld to God account of their seruaunts doings do not search and trie out their seruants walkes how they come by these expenses wherewith to vpholde this brauerie seing their stipendary wages and all reuenues els they haue will not extend thereunto Thirdlye this most of all is to be marueiled that magistrates which haue in their hands the ordring and guiding of good laws do not prouide more seuerely for the needfull reformation of these enormities But here we may well see truly this may say that England once had a Cromwell Long it were to recite what innumerable benefits this worthy Counsellour by his prudent pollicie his graue authoritie and perfect zeale wrought and brought to passe in the publicke Realme and especially in the Church of England what good orders he established what wickednes and vices he suppressed what corruptions he reformed what abuses he broght to light what crafty iuglings what idolatrous deceptions and superstitious illusioÌ„s he detected and abolished out of the Church What posteritie will euer thinke the Church of the Pope pretendyng such religion to haue bene so wicked 〈…〉 in the Church 〈◊〉 and reformed by Cromwell The Rooâ—e of Grace 〈…〉 his eyes so long to abuse the peoples eyes with an old rotten stocke called the Roode of grace wherein a man should stand inclosed with an hundreth wyers within the roode to make the Image goggle with the eyes to nod with his head to hang the lippe to mooue and shake his iawes according as the valew was of the gift which was offred If it were a small piece of siluer he would hang a frowning lippe if it were a piece of gold then should his iawes go merily Thus miserablye was the people of Christ abused their soules seduced their senses beguiled and their purses spoiled till this Idolatrous forgerie at last by Cromwels meanes was disclosed The bloud of Hales and the image with all his engines shewed openly at Paules crosse and there torne in pieces by the people The like was done by the bloud of Hales which in like maner by Cromwell was brought to Paules crosse there prooued to be the bloud of a ducke Who would haue iudged but that the mayd of Kent had bene an holy woman and a prophetesse inspired had not Cromwell and Cranmer tried her at Paules crosse to bee a strong whore What should I speake of Daruel Gartheren of the rood of Chester of Thom. Becket our Lady of Walsingham The â—oly 〈◊〉 of 〈…〉 with an infinite multitude more of the like affinitie All which stockes and blockes of cursed idolatrie Cromwell stirred vp by the prouidence of God remooued out of the peoples way that they might walke more safely in the sincere seruice of almighty God While the Lord Cromwell was thus blessedly occupied in profiting the common wealth 〈…〉 out of the way and purging y e church of Christ it happened to him as commonly it doth to all good men that where any excellency of vertue appeareth there enuy creepeth in and where true pietie seeketh most after Christ there some persecution followeth withall Thus I say as he was labouring in the commoÌ„ welth and doyng good to the poore afflicted saintes helping them out of trouble the malice of his enimies so wrought continually hunting for matter against him that they neuer ceased till in the end thâ—y by false traines and crafty surmises brought him out of the kings fauour The chiefe and principall enimie against him was Steuen Gardiner bishop of Winchester who euer disdayning and enuieng the state and felicitie of the Lord Cromwell Steph. Gardiner chiefe enemy to the L. CroÌ„well and now taking his occasion by the mariage of lady Anne of Cleue beyng a stranger and forreiner put in the Kings eares what a perfect thing it were for the quiet of
y e realm and establishment of the kings succession to haue an English Queene and Prince that were meere English so that in conclusion the kings affection the more it was diminished from the late married Anne of Cleue the lesse fauour he bare vnto Cromwell Besides this Gardiner there lacked not other backe friends also and ilwillers in the court about the king which little made for Cromwell both for his religion which they maligned and for other priuate grudges also incident by the way Ouer and besides all which it is moreouer supposed that some part of displeasure might ryse agaynst hym by reason of a certaine talke which happened a little before at Lambeth at what tyme the king after the makyng of the vi Articles sent the sayd Lord Cromwell his Uicegerēt with the two Dukes of Northfolke Suffolke with all the Lordes of the Parliament to Lambeth to dyne with the Archbishop who mightily had disputed and alledged in the Parliament agaynst the said Articles to cheare and comfort his daunted spirits agayne There the said Cromwell with the other noble Lordes sitting with the Archbishop at his table in talke The talke betwene the L. Cromwel certeine of the Lordes at Lambeth as euerie lord brought forth his sentence in commendation of Cranmer to signifie what good will both the kyng they bare vnto him among the rest one of the company entring into a comparison betweene the sayd Thomas Cranmer and Thomas Wolsey late Cardinall of Yorke declared in his iudgement that Cranmer was much to bee preferred for his myld and gentle nature where as the Cardinall was a stubburne and a churlish prelate and one that could neuer abide any noble man and that sayd he knowe you well enough my Lord Cromwell for he was your Maister c. At these wordes the Lord Cromwell beyng somewhat touched to heare the Cardinals seruice cast in hys teeth inferred agayne saying that he could not deny but he was seruant sometyme to Cardinall Wolsey neyther did repent the same for he receiued of hym both fee meate and drinke and other commodities but yet he was neuer so farre in loue with hym as to haue wayted vpon him to Rome if he had bene chosen Pope as he vnderstoode that he would haue done if the case had so fallen out Whiche when the other had denied to be true Cromwell still persisted affirmyng the same and shewyng moreouer what number of Florens he should haue receyued to be his Admirall and to haue safe conducted hym to Rome in case he had bene elected Bishop of Rome The partie not a little mooued with these wordes told hym he lyed The other agayne affirmed it to be true Upon this great and hygh wordes rose betwene them Which contention although it was through intreatie of the Archbishop and other nobles somewhat pacified for the tyme yet it might be that some bitter roote of grudge remayned behynd which afterward grew vnto him to some displeasure And this was an 1540. in the moneth of Iuly Ex testimonio Secretarij Cantuar. After this the next yeare followyng which was 1541. in the month of Aprill was holden a Parliament Anno 1541. which after diuers prorogations was continued till the moneth of Iuly the sayd yeare A Parliament In the which month of Iuly the Lord Cromwell beyng in the counsaile chamber was sodenly apprehended and committed to the tower of London Whereat as many good men which knewe nothyng but truth by him did lament The Lord Cromwell apprehēded and prayed hartily for him so moe there were on the contrary side that reioyced especially of the religious sort and of the clergy such as had bene in some dignitie before in the Churche and nowe by hys meanes were put from it For in deed such was hys nature that in all his doyngs he could not abyde any kynde of Poperie nor of false religion creepyng vnder hypocrisie and lesse could abyde the ambitious pryde of Popishe Prelacie which professing all humilitie was so elated in pride that kinges coulde not rule in their owne Realmes for them These snuffing Prelates as he could neuer abide so they agayne hated him as much whiche was the cause of shortnyng his dayes and to bryng him to his ende So that the xix day of the moneth aforesaid he was attainted by Parliament In the which Atteinder diuers and sondry crimes surmises obiections and accusations were brought against hym but chiefly and aboue all other Crimes and accusatiōs brought agaynst the L. Cromwell he was charged and accused of heresie for that he was a supporter of them whō they recounted for heretikes as Barnes Clarke and many other whom he by his authoritie and letters written to Shiriffes and Iustices in diuers Shires rescued and discharged out of prison Also that he did euulgate disperse abroad amongst the Kings subiects great numbers of bookes conteming as they said manifest matter of much heresie diffidence and misbeliefe Item that he caused to be translated into our English tongue bookes comprising matter expresly against the Sacrament of the aulter that after the translation thereof he commended and mainteyned the same for good and christian doctrine· Ouer and besides all this they brought in certaine witnesses what they were the atteinder expresseth not which most especially pressed or rather oppressed him with heinous wordes spoken agaynst the king in the Church of s. Peter the poore in the moneth of March in the xxx yeare of the kings raigne Which wordes if they be true as the Atteinder doth purport three things I haue here much to meruaile at First if his aduersaries had so sure holde and matter against hym Witnesses agaynst Cromwell suspected then what would mooue thē to make such hastie speede in all post haste to haue him dispatched and rid out of the way and in no case could abyde hym to come to his purgation Which if he might haue done it is not otherwise to be thought but he would easily haue clered himselfe thereof Secondly this I maruell What mischiefe malicious make-bates make in a commō wealth that if the wordes had bene so hainous against the kyng as his enemies did pretend why then did those witnesses which heard those words in S. Peters Church in the xxx yeare of the kyngs raigne conceale the sayd wordes of such treason so long the space almost of ij yeares Examples of mē falsely accused wrongfully iudged and now vttered the same in the xxxij yeare of the kings reigne in the moneth of Iuly Thirdly here is agayne to be marueled if the king had known or beleued these words to be true and that Cromwell had bene in deede such a traytour to his person why then did the kyng so shortly after lamēt his death wishing to haue his Cromwell aliue agayne What Prince will wish the lyfe of hym whom he suspecteth vndoubtedly to be a traitor to his life and person wherby it may appeare what
purpose of this Bishop of suche like bloudy aduersaries practising thus against the Queene proceeding of gods gospel as ye haue heard putteth me in remembraÌ„ce of such an other like story of his wicked working in like manner a litle before but much more pernitious pestilent to the publick church of Iesus Christ then this was daungerous to the priuate estate of the Queene Whyche storie likewise I thought heere as in conuenient place to be adioyned notified to be knowen to all posteritie according as I haue it faithfully recorded and storied by hym which heard it of the Archbishop Cranmers own mouth declared in order and forme as foloweth * A discourse touching a certaine pollicie vsed by Steuen Gardiner Bishop of Winchester in staying king Henrie the 8. from redressing of certaine abuses of ceremonies in the church being Ambassadour beyonde the seas Also the communication of king Henrye the 8 had wyth the ambassador of France at Hampton Court concerning the reformation of religion as wel in France as in Englande Anno 1546. Mens August IT chanced in the time of K. Henrie the 8. when his highnes did lastly not many yeres before his death conclude a league betwene the Emperor the French king and himselfe that the B. of Winchester SteueÌ„ Gardiner by name was sent in Ambassage beyonde the seas for that purpose In whose absence the Archbishop of CaÌ„terbury Thomas Cranmer attending vpon the kings Court sought occasion somwhat to further the reformation of the corrupt religion not yet fully restored vnto a perfection SteueÌ„ Gardiner Ambassadour For lyke as the sayd Archb. was alwaies diligent and forward to prefer and aduaunce the sincere doctrine of the Gospel so was that other byshop a contrary instrument coÌ„tinually spurning against the same in whatsoeuer coast of the worlde he remained For euen now he being beyond y e seas in y e temporal affaires of y e realme forgate not but fouÌ„d the meanes as a most valiant champion of the B. of Rome to stop and hinder aswel the good diligence of the sayd Archbishop Winchester a great hindâ—rer of the course of the Gospell as the godly disposition of the kings Maiestie in that behalfe whych thus chaunced Whilest the sayde B. of Winchester was nowe remaining beyond the seas about the affaires aforsaide y e kings maiesty and the saide Archbishop hauing conference together for reformatioÌ„ of some superstitious enormities in the Church amongst other things the king determined forthwith to pull downe the Roodes in euery churche The kinges conference with D. Cranmer about reformation of the Ghurch Rood loftes Ringing on Alhallow night and to suppresse the accustomed ringing on Alhalow night wyth a few such like vaine ceremonies And therefore when the said Archb. taking his leaue of the king to go into Kent his dioces his highnes willed him to remember that he shuld cause 2. letters to be deuised for me quoth the King to be signed the one to be directed vnto you my Lorde and the other vnto the Archbishop of Yorke wherein I will commaund you both to send forth your precepts vnto all other Byshops wythin your prouinces Lettets of reformation to be sent by the king to see those enormities and Ceremonies reformed vndelaidly that we haue communed off So vppon this the kings pleasure knowen when the Archbishop of Canterburye was then come into Kent hee caused his Secretarye to conceiue and write these Letters according to the kings minde and being made in a readinesse sent them to the Courte to Syr Anthony Denie for hym to get them signed by the king when maister Denie had mooued the king thereunto the king made answere I am now otherwayes resolued for you shal send my Lorde of Canterburye worde that sithence I spake with hym about these matters I haue receiued letters from my Lord of Winchester nowe being on the other side of the Sea about the conclusion of a league betweene vs The kinges minde altered by Wint. the Emperor and the Frenche king he wryteth plainely vnto vs that the league wil not prosper nor go forward if we make any other innouation change or alteration either in Religion or ceremonies Reformation of Religion stopped by Steuen Gardiner then heretofore hath ben already commensed and done Wherefore my Lorde of Canterburye must take patience heerein and forbeare vntill we may espye a more apt and conuenient time for that purpose Which matter of reformation began to be reuiued again at what time the great Ambassador from the French king came to the kings Maiestie at Hampton Courte not long before his death Anno. 1546. Where then no Gentleman was permitted to waite vpon his Lord and maister This Ambassadour was admirall of Fraunce whose name was Mounsieur de Annebault he came to Hampton Court the 20. day of Aug. an 1546. The matter of reformation againe renued a little before the kinges death The kinges bancket for the French Ambassadour wythout a veluet coate and a chaine of golde And for that entertainment of the Ambassadour were builded in the parke there 3. very notable great and sumptuous banketting houses At the which it was purposed that the sayd Ambassadour should haue bene 3. sundry nightes very richly banketted But as it chaunced the French kings great affaires were then sodenly such that thys Ambassadoure was sent for home in post hast before he had receiued halfe the noble entertainement that was prepared for him so that he hadde but the fruition of the first banketting house Now what princelike order was there vsed in the furniture of y e banket as well in placing of the noble estates namely the kings Maiestie and the French Ambassadour w t the noble men both of England and Fraunce on the one parte and of the Queenes highnesse and the Ladye Anne of Cleeue with other noble women Ladyes of the other part as also touching the great sumptuous preparation of both costly and fine dishes there out of number spent it is not our purpose heere presently to entreate thereof but onely to consider the note of the conference and communication had the first night after the sayd baÌ„ket was finished Secrete communicatioÌ„ betwene the king the French Ambassadour and the Archb. of Cant. betweene the kings Maiestie the sayde Ambassadour and the Archbishop of Canterburye the kings highnesse standing openly in the banketting house in the open face of all the people and leaning one arme vpon the shoulder of the Archbishop of Canterbury and the other arme vppon the shoulder of the Ambassadour touching the establishing of godly religion betweene those two Princes in both theyr realmes As by the report of the sayd Arch. vnto hys secretarie vppon occasion of his seruice to be done in king Edwards visitation then being register in the same visitation The testimony and credite of the story relation was made on that behalfe in thys sorte When the sayd visitation was put
and follow them in doyng the lyke But I deny that the Apostles in that behalfe did make any new decree or ordinaunce for so much as Peter in the same counsell pronounceth God to be tempted if any yoke be layd vpon the neckes of the Disciples Euen he hymselfe doth subuert and ouerthrowe hys owne sentence Aunswere to the reasons aboue if they consent to lay any yoke vppon them But a yoke is layd vpon them if the Apostles by their owne authoritie do decree to prohibite the Gentils not to touch any thyng offered vnto Idoles or strangled but you will say they do write that they should abstayne from those thinges I graunt that they do so write But what doth S. Iames declare That the Gentils which are conuerted vnto God are not to be troubled and vexed in such externe decrees and outward elementes as these be And the Apostle sufficiently declareth that he goeth about nothyng lesse theÌ„ to restraine the libertie of the Gentiles but onely to admonish and warne them how they should moderate and rule themselues amongest their brethren lest they should abuse their libertie to the offence of the others They alledge furthermore that which is written in the 23. of Mathew the Scribes and Phariseis haue siâ—ten in the chayre of Moyses therefore all thyngs what so euer they commaund you to obserue and keepe An other reasoÌ„ the same obserue and do but do you not as they doe I aunswer the Lord in this place doth inuey agaynst the manners of the Pharisies simply instructing his hearers which before he had taught that albeit they could perceiue or see nothyng in their lyfe which they should follow yet for all that they should not refuse to doe those thyngs which they dyd teach by the worde I say by the worde and not of theyr owne head The 10. Article Diuers and many wayes he hath sayd holden and also affirmed and openly taught that there is no religion to be obserued or kept but simply to be abolished and destroyed as it is now in England and despising all religion affirmyng that it is but abusing of the people he hath taught that their habites and vestures are deformed and very monstrous hauyng in them no maner of vtilitie or holynesse inducyng and alluryng as much as in him laye all the adherentes of hys opinion that all religion in the kyngdome of Scotland should be subuerted and vtterly taken away to the great offence of the Catholicke Church and the diminishing and detrimen of the Christian Religion Borthwike The Prophet Esay in hys fift chapter cryeth out saying Wo be vnto you which call euill good and good euill darkenesse lyght and lyght darkenesse sower sweete and sweete sower And followeth in the same place in the sayd Prophetes Wo sayth he to you that be wise and Sapient in your owne eyes and prudent in your owne estimation No man can denye but that the Cardinall of Scotland and hys adherentes to be vnder this most heauy and grieuous curse when as they doe so generally confound the Christian religion and their wicked Monkery that they do entitle them both by one name of holinesse I trust I will make it appeare more manifest then the day that they do it by a sacrilegious audacitie or boldnesse vnto such as settyng a parte all preposterous affection wyll embrace the truth when as she doth manifestlye shewe her selfe But before I enter into the matter I will all men to vnderstand that I do not touche that kynd of Monkery whiche Saint Augustine and other so often make mention of As in which the Monkes beyng gathered together vtterly contemnyng and despising the vanities of this world dyd lead a most chaste and godly lyfe liuyng in prayer readyng and disputations not puffed vp wyth pryde nor contentious with frowardnesse neyther full of enuie no man possessed any thing of hys owne no man was chargeable or burdenous vnto others they wrought with theyr handes to gette that which might sustayne the body the spirit and mynd not let and hindered from God Whatsoeuer did superabound more then was necessarye for their sustentation as by the restraint of their delicious and delicate fare much did redound of the labours of their hands it was with such diligence distributed vnto y e poore and nedy as it was not with greater diligence gotten by them which did geue the same For they by no meanes went about to haue aboundaunce lyeng by them but sought all meanes possible that nothyng should remayne by them more then sufficient besides this no man was forced to any extremitie which he could not beare or suffer no man had any thyng layd vpon hym which he refused neyther was he condemned of the rest which confessed hymselfe vnable to imitate or follow they had alwayes in their mynde how commendable a thyng loue and charitie was they remembered that all things are cleane vnto them which are cleane Therefore they did not refuse or reiect any kynds of meate as polluted or defiled but all their whole industry and labor was applied to subdue lust and concupiscence and to retayne loue amongst brethren Many of them did drinke no wine yet notwithstandyng they thought not themselues defiled therewithall For vnto such as were sicke and diseased who could not recouer the health of their body without the same they did most gently permit it And where as many foolishly refused the same they brotherly admonished them to take heede that they became not rather the weaker then the hollier thorough theyr vayne superstition Hetherto I haue repeated that which Saint Augustine writeth of the Monkes in his tyme wherby I would as it were paint out in a table what maner of Monkery there was in the old tyme that all men might vnderstand how great difference there is betweene that and the monkery in these our latter dayes For he would haue all extreme compulsion to be taken away in such things as by the worde of God are left to vs at libertye Precepts of meÌ„ more cruelly exacted then the precepts of god But nowe a dayes there is nothing more seuerely and cruelly exacted For they say it is a remedilesse offence if any do but neuer so little swarue from their prescript order in coulor or kind of garment or in any kynd of meat or in any other friuolous or vayne ceremony Saint Augustine doth straightly affirme that it is not lawfull for Monkes to lyue idle vpon other mens labor he plainly denieth that in his tyme there was any such example of any well ordered Monastery but our Monkes do constitute the principall part of holynesse in idlenesse which they call a contemplatiue lyfe wherfore the state of Monkery of the olde tyme and of these our dayes is in all points so diuers Idlenes pleasure the weapoÌ„s of the auncient enemye that scarse can any thing be more vnlike I will not say vtterly contrary for our Monkes not content with that godlinesse to the
their mother helde taught and communed of the sayd errours within their house diuers times by the space of those three yeares past as well on holy dayes as working dayes affirming and teaching that the saide opinions were good and lawfull and to be holden and maintained and agreemente was made amongst them that none of them should discouer or bewray eyther of these beliefes in any wise Finally that they neuer heard their sayd father and mother holding nor reaching any other opinions then be the said errours against the Sacrament of the altar and pilgrimages offerings worshipping of Saints and Images as farre as they could remember c. Ex verbis Regist. Heere hast thou Christian reader before thine eyes an horrible spectacle of a singular yea of a double impietie first of an vnnaturall husband Example of an vnnaturall husband and of vnnaturall children witnessing against his own wife and of as vnnaturall children accusing and witnessing against their owne naturall mother Which although they had so done the cause being of it selfe iust and true as it was not yet had they done more then nature woulde haue led them to do Now the case being such as which by Gods word standeth firme sound and perfect what impietie were it for men to accuse a poore innocent in case of heresie which is no heresie Now besides all this the husband to come in against his owne wife and the children to bring in the knife wherewith to cut the throate of theyr owne naturall mother that bare them that nourished theÌ„ that brought them vp what is this but impietie vpon impietie Great impiety of the husband toward the wife prodigious and horrible for all Christian eares to heare And yet the greatest impietie of all resteth in these pretensed Catholickes and Clergiemen which weare the authors and causers of all this mischiefe The cause why this good woman so stood as she dyd in the deniall of these foresaid articles obiected Greater impiety in the children against the mother was thys for that she neuer thought that her husband and her owne children who onely were priuie of her Religion would testifie agaynst her Whom notwithstanding after she perceaued to come in and to depose this agaynst her denying stil as she did before that she did euer hold such maner of errours Greatest impiety of all in the Clergy men the authors hereof and being now destitute of all frends and comfort brast out in these woordes openly as the register reporteth that she repented the time that euer she bare those children of her body And thus the Archb. with his Doctours hauing now the thing that they sought for albeit she was ready to deny all errours Ex Regist. W. Warrham Fol. 177. and to conforme her selfe to theyr religion yet notwithstanding they refusing her readines and conformitie proceeded to theyr sentence and so condemned her to death Agnes Grebell condemned by the sentence of the Archb. Robert Harrison examined W. Carder Agnes Grebyll Robert Harison Martyrs After whose condemnation next was brought to examination Rob. Harrison whom in like maner because he stoode in his deniall contrary witnesses agaynst him were produced to wit Christofer Grebyll W. Rich W. Olberd Agnes Iue who a litle before had bene abiured and therfore were so much the more apt and appliable to serue the Bishops humour for daunger of relapse After the deposition conuiction of which witnesses although he submitted himselfe to repentaunce and conformitie yet notwythstanding it would not be receaued but sentence was read he condemned with the other two aforesayd vnto y e fire And thus these three were condemned and burned certificate geuen vp of them together to the king froÌ„ Warrham the Archbishop vpon the same An. 1511. Maij. 2. Ex Regist. Cant. Ouer and besides these three godly martyrs aboue recited I finde in the foresayd Registers of W. Warrham Io. Browâ—â— Edward Walker Martyrs ij other godly like martirs also in the same yeare and for the same xij articles aboue specified to be condemned vpon y e depositions of certayne witnesses brought in agaynst theÌ„ to wyt Tho. Harwod Phillip Harwod Witnesses agaynst these two Martyrs Stephen Castelyn W. Baker Rob. Reynold Ioh. BaÌ„pton Rob. Bright W. Rich. c. whereupon they were adiudged likewise for heretickes to be burned the yeare aforesayd 1511. y e names of which two martyrs were Iohn Brown and Edward Walker Ex Regist. W. Warrh fol. 179. Nowe as you haue heard the names of these blessed Martyrs with their articles recited let vs also heare the tenor of the Bishops sentence by the which they were condemned one after an other Their sentence contayneth one vniforme maner of wordes in forme as followeth * The tenour of the sentence IN nomine Dei Amen Nos Willielmus permissione diuina Cantuariensis Archiepis totius Angliae primas Apostolicae sedis Legatus The 〈◊〉 nation of these 〈◊〉 aforesayd martyrs in quodam negotio hereticae prauitatis contra te Willielmum Carder de Tenterden nostrae Cant. Dioceseos laicum ac nostro imperio notoriè subditum subiectum coram nobis in iudicio personaliter comparentem nobis super heretica prauitate huiusmodi detectum delatum ac per nostram Diocesim Cantuariae antedictae notoriè publicè in ea parte apud bonos graues diffamatum ex officio mero ritè canonicè precedentes auditis intellectis visis cognitis rimatisque ac matura deliberatione discussis ponderatis dicti negotij meritis seruatisque in omnibus per omnia in eodem negotio de iure seruandis ac quomodo libet requisitis pro tribunali sedentes Christi nomine inuocato solum Deum prae oculis habentes Quia per acta actitata deducta probata exhibita coram nobis in eodem negocio inuenimus te per probationes legitimas coram nobis in hac parte iudicialiter factas nonnullos varios errores haereses damnatas opiniones iuri diuino ecclesiastico obuiantes contrarios repugnantes contra fidem orthodoxam determinatam obseruatam tenuisse credidisse affirmasse predicasse dogmatizasse presertim contra Sacramenta altaris seu eucharistiae poenitentiae ordinis alia Sacramenta sanctae matris Ecclesiae dogmata Et quamuis nos Christi vestigijs inhaerendo qui non vult mortem peccatoris sed magis vt conuertatur viuat sepenumero conati fuimus te corrigere ac vijs modis licitis canonicis quibus potuimus aut sciuimus ad fidem orthodoxam per vniuersalem Catholicam Apostolicam Ecclesiam determinatam obseruatam ac ad vnitatem eiusdem sanctae matris Ecclesiae reducere tamen inuenimus te adeo durae ceruicis quòd tuos errores haereses huiusmodi nolueris sponte incontinenti confiteri nec ad fidem Catholicam vnitatem sanctae matris Ecclesiae antedictas debitè reuerti
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
bishop of Winchester for so much as he in king Edwardes tyme bragged so much of his old mayster of famous memory king Henr. 8. to y e entent y t the glorious vanitie of this bishop of all other like vnto him more notoriously may appeare to al meÌ„ heere is to be noted by the testification as well of mayster Deny as also of Sir Henry Neuell who were there present witnesses of the matter whose record is this that king Henry before the time of his sicknes taking his horse vppon the tarras at Windsore to ride out on hauking sawe standing before him the Lorde Wryothesley Lord Chancelour with diuers other Counsellours and amoÌ„gst them the Bishop of Winchester Whereupon he called the Lorde Chancelour and sayd Winchester commaunded no more to come in the kings sight Did not I commaund you he shuld come no more amongst you meaning the Bishop Wherunto the Lorde Chauncellour aunswered that his comming was to bring his Maiestie word of a beneuolence geuen vnto him by the Cleargie Whereat the King sayd Ah let him come hether and so he did his message and the King went straight away Item another time the King immediatly after his repaire to London fell sicke and caused diuers times hys whole Counsell to come vnto him about his will and other his graue affaires Winchester though he wer excluded yet would seeme stil to be of the kinges Counsel At what time the Bishop also would come vp with them into the vtter priuie Chamber and there remayne vntill the Counsell came from the King and then go downe with them agayne to the ende as then was thought to blind the world withall Furthermore as the King grewe more in sickenes he considering vpon his will and testament made before at his going ouer to Bullein willed the same to be drawne out againe with leauing out and excluding the Byshop of Winchester by name from amongst his Executors Which being to him no small corsey and a cutting off of all theyr purposes Winâ— excluded out of the kinges will a way was found that Sir Anthony Browne a principall pillar of Winchesters side pretending vnto the King as though by the negligence of the writer the Byshops name had bene left out of the Kings will kneeled downe to the Kings Maiestie Syr Anthony Browne a great frend to Wint. lying in his bed and sayd My Lord of Winchester I thinke by negligence is left out of your Maiesties wil who hath done your highnes most paynefull long and notable seruice and one without whome the rest shall not be able to ouercome your greate and weighty affaires committed vnto them Hold your peace quoth the King I remembred hym well inough and of good purpose haue left him out For surely if he were in my testameÌ„t and one of you he would cumber you all and you should neuer rule him he is of so troublesome a nature Mary quoth the King I my selfe could vse him and rule him to all maner of purposes as seemed good to me King Henryes opinion of the Bishop of Winchest but so shall you neuer do and therefore talke no more of him to me in this behalfe Syr Anthony Browne perceiuing the king somewhat stiffe heerein gaue place to the Kings words at that time Howbeit seeking farther occasion vpoÌ„ more perswasions put into his head tooke in hand once againe to moue the King to haue the Byshop one of his Executors When the King perceyued that this instant sute would not cease haue you not yet done quoth the King to molest me in this matter If you wil not cease farther to trouble me by the faith that I owe vnto God I will surely dispatch thee out of my will also and therefore let vs heare no more of this matter All thys Sir Anthony Deny was heard to report to the Archbyshop of Cant. Thom. Cranmer Witnes of the sayd Archbyshops Secretary who is yet aliue and witnes to the same And thus much touching the end of King Henry who if he had continued a few moneths longer all those obites and Masses whiche appeare in his will made before hee went to Bulleyne notwithstandyng most certayne it is to be signified to all posteritie that his full purpose was to haue repurged the estate of the Church to haue gone through with the same The purpose of the king if he had liued was to make a perfect reformation of religion so that he would not haue left one masse in all England For the more certayne intelligence whereof two things I haue to leade me The one is the assured report and testimonie of Tho. Cranmer Archbyshop of Caunterbury hearing the King declare the same out of his owne mouth both to himselfe to Mounsieur de Annebault Lord Admirall the French Ambassadour in the moneth of August a little before his death as aboue may appeare more at large Credite of this narration that it is true page 1240. The other cause which leadeth me thereunto is also of equall credite grouÌ„ded vpon the declaration of the Kings owne mouth after that time more neare to his death vnto Bruno Ambassadour of Iohn Fridericke Duke of Saxonie Unto the which Ambassadour of Saxony the King gaue this aunswere openly that if the quarrell of the Duke of Saxony were nothing else against the Emperour but for religion The kinges aunswere to the Duke of Saxonies Ambassadour a little before his death he should stand to it strongly and he would take his part willing him not to doubt nor feare and so with this aunswere dimissed the Ambassadour vnto the Duke openly in the hearing of these foure sufficient witnesses the L. Scymâ—r Earle of Harforde Lorde Lisley then Admirall the Earle of Bedford Lorde Priuy Seale and Lorde Paget But the secret working of Gods holy prouidence whyche disposeth all things after his own wisedome and purpose thought it good rather by taking the King away to reserue the accomplishmeÌ„t of this reformation of his church to the peaceable time of his sonne Edward and Elizabeth his daughter whose handes were yet vndefiled wyth any bloud and life vnspotted with any violence or crueltie And thus to finish this booke I thought heere to close vp King Henries raigne But because a little vacant space of empty paper remayneth behinde needefull to be filled vp to employ therefore and to replenishe the same wyth some matter or other I thought to annexe heere vnto one story which hapned in this King Henries raigne Which albeit it serueth not to the purpose of this our matter now in hand yet neuerthelesse to supply the roome it may stand in some place either to refreshe the traueiled minde of the Reader wearied with other stories or else to disclose the detestable impietie of these counterfeite sectes of Monkes and Friers who vnder the hipocriticall visour of pretensed Religion haue so long seduced and deceiued the world Although the deceitfull parts and practises of these
bishop of Rome should sodainly arriue in some place of England eyther driuen by tempest or of purpose to do hurt ye should see such order kept by firing of their Becons as hath already bene written vnto you by our letters to repulse the same in so good aray as you can as we do not doubt but you will for the safegard of your countrey so that the enemy shall haue little ioy of his comming and for that purpose you shall see diligently that men haue horse harnesse and other furniture of weapon ready according to the Statutes and good orders of the realme and the kings maiesties commandements And so for this tyme ye may depart What zealous care was in this yong kyng and in the L. Protector his vncle Tâ—e singular zeale of king Edward and his Vncle in reforming religion concerning reformatioÌ„ of Christes Church and sincere religion by these Iniunctions letters precepts and exhortations as well to the bishops as to y e Iustices of the realme aboue premised it may right well appeare Wherby we haue to note not so much the careful diligence of the king and his learned counsaile as the lingering slacknes and drawing backe on the other side of diuers the said Iustices and Lawyers but especially of Bishops The slacknes of Popish Curates in furthering the kinges proceedinges and old popish curates by whose cloked contempt wilfull winkyng and stubburne disobedience the booke of common prayer was long after the publishing therof eyther not knowen at all or els very irreuerently vsed thoroughout many places of this realme Which when y e king by complaint of diuers perfectly vnderstood beyng not a little agreued to see the godly agrement of the learned the willyng consent of the Parliament and his graces owne zealous desire to take so small effect among his subiects decreed presently with the aduise of his whole Counsaile agayne to write vnto all the bishops of his realme for spedy and diligent redresse therin willing and commanding them therby that as well they themselues should thenceforth haue a more speciall regard to the due executioÌ„ of the premisses as also that all others within their seuerall precincts and iurisdiction should by their good instructions willing example be the more oftener and with better deuotion mooued to vse and frequent the same As further appeareth by the contents of hys letter here ensuyng ¶ Another letter directed by the King and hys Counsaile to Boner Bish. of London partly rebuking hym of negligence partly chargyng hym to see to the better settyng out of the seruice booke within his Diocesse RIght reuerend father in God right trusty and welbeloued we greete you well An other letter to Boner Byshop of London and where as after great and serious debating and long conference of the bishops and other graue and well learned men in the holy Scriptures one vniforme order for common prayers and administration of the Sacramentes hath bene and is most godly set forth not only by the common agreement and full assent of the nobilitie and Commons of the late Session of our late Parliament but also by the lyke assent of the bishops in the same Parliament and of all others the learned mâ— of this our realme in their Synodes and conuocations prouinciall Like as it was much to our comfort to vnderstand the godly trauaile then diligently willingly taken for the true openyng of things mentioned in the sayd booke whereby the true seruice and honour of almighty God and the right ministration of the Sacraments beyng well and sincerely set forth accordyng to the Scriptures vse of the primatiue church much idolatry vayne superstition great and slanderous abuses be taken away so it is no small occasion of sorow vnto vs to vnderstand by the complaints of many that our sayd booke so much traueled for also sincerely set forth as is aforesaid remayneth in many places of this our realme eyther not knowen at all or not vsed or at the least if it be vsed very seldome The kinges booke neglected and that in such light and irreuerent sort as the people in many places either haue herd nothing or if they heare they neither vnderstand nor haue that spirituall delectation in the same that to good christians appertaineth The fault wherof lyke as we must of reason impute to you and other of your vocation called by God thorough our appointment to haue due respect to this and such lyke matters so consideryng that by these and such like occasions our louyng subiectes remaâ—ne yet still in their old blyndnes and superstitious errors and in some places in an irreligious forgetfulnes of God wherby his wrath may be prouoked vpon vs and them and remembring with all that amongst other cures committed to our princely charge we thinke this the greatest to see the glory and true seruice of hym maintained extolled by whose clemency we knowledge our selues to haue all that we haue we could not but by aduise and consent of our deerest vncle Edward duke of Somerset gouernour of our person and protector of our realme dominions and subiects and the rest of our priuy counsaile Anno 1549. admonish you of the premisses Wherein as it had bene your office to haue vsed an earnest diligence and to haue preferred the same in all places within your Diocesse as the case required so haue we thought good to pray and require you Boners neâ—â—ligence noted and neuerthelesse straightly to charge and commaund you that from henceforth ye haue an earnest and speciall regard to the reduce of these things so as the Curates may do their dueties more often and in more reuerent sort the people be occasioned by the good aduises and examples of your selfe your Chauncellor Archdeacons and other inferior ministers to come with oftener and more deuotioÌ„ to their sayd common prayers to geue thanks to God and to be pertakers of the most holy Communion Wherein shewyng your selfe diligent and geuyng good example in your owne person you shall both discharge your duty to the great pastor to whom we all haue to accompt and also do vs good seruice and on the other side if we shall hereafter these our letters and commaundement notwithstandyng haue eftsoones complaint and finde the lyke faults in your dioces we shall haue iust cause to impute the fault thereof and of all that ensue thereof vnto you and consequently be occasioned therby to see otherwyse to the redresse of these things wherof we would be sory And therfore we do eftsoones charge and commaund you vpon your allegiance to loke well vpon your duety herein as ye tender our pleasure Geuen vnder our signet at our Manor of Richmond the 23. of Iuly the 3. yeare of our raigne 1549. The B. of London among the rest of the bishops receiuyng these letters did as alwayes tofore in outward shew willingly accept the same and therfore immediately with the sayd letters directed this his precept
abuses we haue thought good to geue you these Iniunctions following 1 First ye shall preach at Paules Crosse in London Certayne priuat Articles inioyned to Boneâ— by the Counsaile Boner admonished to preach euery quaâ—ter at Paules Crosse. in proper person the Sonday after the date hereof iij. weeks and in the same Sermon declare and set forth the Articles hereunto annexed and ye shall preach hereafter once euery quarter of the yere there exhorting in your Sermon the people to obedience prayer and godly liuyng and ye shall be present at euery sermon hereafter made at Paules Crosse if sickenesse or some other reasonable cause doe not let you 2 Secondly you your selfe in person shall from hencefoorth euery day which heeetofore was accounted in this Church of England principall feast or Maius duplex and at all such tymes as the Bishops of London your predecessours were woont to celebrate and sing high masse now celebrate and execute the Communion at the hygh aultare in Paules for the better example of all other except sickenes do let 3 Thirdly ye shall your selfe according to your duetie the office of a bishop cal before you all such as do not come vnto and frequent the Common prayer and seruice in the Church or do not come vnto gods boord and receyue the Communion at the lest once a yeare or whosoeuer do frequent or go vnto any other rite or seruice then is appointed by our booke either of Mattins Euensong or masse in any church Chappell or other priuate places within your Dioces and ye shall see all such offenders conuented before you and punished accordyng vnto the Ecclesiasticall lawes with seuere and strait punishment therfore Lykewise ye shall see one onely order vsed in your Diocesse according to our sayd booke and none other 4 Fourthly ye shall both by your selfe and all your officers vnder you search out conuent before you more diligently then heretofore ye haue done as appertaineth to your office all adulterers and see the same punished according to the ecclesiastical lawes and to the authority geuen you in that behalfe 5 We haue heard also complaintes that the Churche of Paules and other Churches of London are of late more neglected as wel in reparation of the glasse as other buildings and ordinaunces of the same then they were heretofore woont and that diuers and many persons in the citie of malice denyeth the payment of their due tith to their Curates wherby the Curates are both iniured and made not so well able and in maner discouraged to do theyr dueties The which thyng also our will and commaundement is ye shall diligently looke vnto and see redressed as appertaineth 6 And forasmuch as al these complaints be made as most done committed in London Boner Bishop of LondoÌ„ commaunded to keepe his owne house to the intent you may looke more earnestly better and more diligently to the reformation of them our pleasure is that you shal abide and keepe residence in your house there as in the citie sea and principall place of your Dioces and none other where for a certaine tyme vntill you shal be otherwise licensed by vs. And thus hauing brought B. Boner home to his own house there to leaue hym a while to take his ease in hys owne lodging til we returne to him againe we wil in the meane tyme make a little intercourse into Cornewall and Deuonshire to discourse some part of the disordered and disloyall doings of those men against their so meeke and excellent a prince The rebels in Cornewall and Deuonshyre hauing no cause ministred therunto yea hauyng cause rather to yeld prayse and thanks to the lord for such a quiet and peaceable prince in his mercy geueÌ„ vnto them But such is the condition of vnquiet natures that they cannot skill of peace And where due discretioÌ„ lacketh there lewd disposed persons cannot tel when they be wel againe some be so crooked and so peruersly geuen that the more curteously they be intreated the worse they are and when by honest diligence they lift not to get their liuyng by publike disturbance of common weales they thinke to thriue And so seemed it to fare with this seditious people of Cornewall and Deuonshire who hauyng so good and vertuous a kyng that if they should haue sought hym as Diogenes they say did seeke for a man with a candle a meeker and better soueraigne they could not haue found a crueller they well deserued yet were they not with him contented but contrary to al order reason nature and loialtie aduaunced themselues in a rebellious conspiracie against hym and agaynst his proceedings through the pernitious instigation first as it seemeth of certaine popish priestes who grudgyng and disdainyng agaynst the Iniunctions and godly order of reformation set forward by the king Popishe priestes first stirrers of this rebellion and specially mourning to see their olde popishe Church of Rome to decay ceased not by all sinister subtile meanes first vnder Gods name and the kings vnder coulour of religion to perswade the people then to gather sides and to assemble in companies to gather Captaines All wickednes first beginneth vnder faire pretenses and at last to brast out in ranke rebellion Neither lacked there amongst the lay sort some as seditiously disposed as they to mischiefe and madnesse as well Gentlemen as other Of whom the chiefe Gentlemen Captains were Humfrey Arundell Esquire gouernour of the Mount Iames Rosogan Iohn Rosogan Iohn Payne Thomas Underhil Captaines of the rebelles in Deuonshyre Iohn Soleman William Segar Of priests which were principall stirrers and some of them gouernours of the Camps and after executed were to the number of 8. whose names were Rob. Bochim Iohn Tompson Roger Barret Priestes rebelles and traytors against the king Iohn Wolcoke Wil. Asa Iames Mourton Iohn Barow Rich. Benet besides a multitude of other popish priests which to the same faction were adioyned The number of the whole rebellion speakyng with y e lest mounted litle lesse then to the summe of ten thousand stout traitors These hearing first of the commotions which began about the same tyme in other parts to broyle as in Oxfordshire Diuers Commotions in K. Edwardes tyme suppressed Yorkeshire and especially in Northfolke Suffolk began to take therin some courage hoping that they shold haue well fortified the same with quarell But afterward perceiuyng how the mischieuous mutterings and enterprises of their conspiracie did sodenly fayle eyther beyng preueÌ„ted by tyme or repressed by power or that their cause beyng but onely about pluckyng down of enclosures and enlarging of commons was deuided from theirs so that eyther they would not or could not ioyne their ayde together then began they againe to quayle and their courage to debate Notwithstanding for so much as they had gone so far that they thought there was no shrinking back they fell to new deuises and inuentions for the best furtherance of
the Secretaries and after addition of the Article concerning the Kings lawfull power and authoritie during his yong yeares were also deliuered vnto hym by the handes of the Lord Protectour in the presence of y e rest of the Counsell who thus receiuing them promised there faithfully to accomplish all the contentes thereof After which they were againe deliuered vnto Secretary Smith to amend suche things therein as the Lord Protectour and the rest of the Counsayle had there appointed Which being accordingly done as the Bishop himselfe at the last recept thereof confessed were finally deliuered vnto him by the Secretary and therefore was this but a poore shift Now after this he maketh a supposition that in case it were true Boners supposition that the Iniunctions were deliuered him according to their information yet was it vntrue that he did omitte or refuse to declare the same for any such causes as they had alledged against him and that did wel appeare in the discourse of his Sermon which tended principally as he sayd to the disalowing and condemnation of all rebels and chiefly of the rebels in Northfolke Southfolke Deuonshyre Cornewall or elsewhere within this Realme of England who forgetting their allegeance and duty vnto their Prince assigned them by Gods word as their supreme head their natural loue and care for their countrey wiues Boner agaynst the rebelles children and kinsfolke did both deserue death bodily as traytors also accumulate vnto themselues damnation of body and soule eternally with Sathan the father and first mouer of all rebellion and disobedience and herewithall farther exclaming against the pretenses of those rebels who amongst other thyngs pretended the Masse and holywater with such like which were neuer ordeined for the purpose to colour and maintayne rebellion as he sayd he then proued out of the 16. of Nombers 1. Reg. 15. Leuit. 10. and 4. Luke 13. and Actes 5. in best maner that he could as one not exercised greatly in preaching but restrayned therefrom but hauing humilitie of hart innocencie of liuing knowledge of God loue to our neighbours with obedience to Gods word Ministers and superiour powers concurrent with them they being externall rites and ceremonies of the Church Externall rites and ceremonies were exercises of Religion and appointable by superiour powers and yet that whiche standing the law might be good was by pride and disobedience made euill and vnprofitable And heere he farther sayde because he sawe the people slacke in comming to the Communion and diuine seruice set forth by the kings Maiestie As iustly they might the same being hereticall blasphemous agaynst the humanitye of Christ. and to the entent he would make them haue a better opinion in the Sacrament then hee thought they had he then faithfully did declare hys beliefe therein Wherewith his denouncers being offended they vncharitably and vntruly deduced in their pretensed denounciation that in his Sermon he did intreate of such things as most should sturre vp vnto dissension tumult whereby it appeared vnto him that his denouÌ„cers either tooke his Catholicke assertion of y e veritie of Christs body and bloud in the Sacrament of the aultar Boner flyeth stil to the SacrameÌ„t of the altar or else hys faythfull declaration made of the obedience of subiects vnto the Kings Maiesty their supreme and soueraigne Lord with the peril and daunger of rebellion committed against him Boners purgatioÌ„ of himelfe for his Sermon to be the cause of disorder and dissention for that saith he of these two points he chiefly spake and especially of obedience to the king whose minoritie was more then manifestly knowen as well amongst y e people of this realme as elsewhere throughout y e world besides which he would not haue done except he had beleued that both all his subiects were bounden to obey him euen as he then was and should be during his life and also that the rebellion of late committed against him was detestable and condemned by Gods word and therfore he wished that his two denouncers with all the rest of the new Preachers did meane as faithfully obediently and Catholickely towardes the Kings honour royall power and suretie of person as he did had not more moued the people to tumultes disobedience by their erroneous doctrine and teaching then he had at any time geuen any occasion thereunto Then finally he concluded and sayd that where his denouncers surmise that it was of no light grounde looked for as it appeared in their iudgemeÌ„ts that he should more apertly haue declared the contents of the Iniunctions and Articles then he did that their iudgementes were in that behalfe corrupted and set to sclaunder and picking of quarels for he was wel assured and credibly informed that all his honest and Catholicke audieÌ„ce were fully satisfied both touching their obedience to the Kings Maiesty in his tender age also concerning the great penaltiâ— and perill that the late Rebels incurred by their disobedience And besides that when he was before the Lord Protectour and the rest of the Counsaile after he had made his excuse and alledged many impediments for his not preaching at the Crosse he did not then further promise but to do the best he couldâ— which he hath of his fidelitie and conscience accomplished not omitting any thing of purpose or euill will that might satisfie the people in any point concerning the premisâ—es Whilest he was thus reading these answeres obiecting against his denouncers such causes and quarels as be afore alledged for which he woulde haue earnestly had the denouncers to be repelled of the Commissioners the Archbyshop of Caunterbury replyed that if there were suche a law he thought it not to be a good or godly law but a law of the Byshop of Rome For said he if my matter and case be good what should I care who accuse me yea although he were the Diuell of Hell No sir sayd the Byshop of London it is the Kings law vsed in the Realme Well my Lorde sayde the Archbyshop ye be too full of your law I would wishe you had lesse knowledge in that lawe and more knowledge in Gods law of your dutie Well aunswered the Byshop againe seeing your grace falleth to wishing I can also wishe many things to be in your person Boner Then spake Secretary Peter to the Byshop as touching these denouncers Secretaâ—â— Peter we are not so straited in this matter but that we may proceede against you either at theyr promotion or without them at our pleasure A Gods name then sayd Boner put them by Boner and then do as your pleasure shall be so you do me right for I aske but right Nay sayde Secretary Smith you aske you wot not what you would haue vs folow your mind in these quidities and quirkes Secretary Smyth and all is nothing else but to delay iustice And you do herein as theeues murtherers and traitors not to
trustie person with whome I shall be contented to talke and make answere as the case shall require assuring you that if any seruaunte of mine owne eyther man or woman or Chaplaine shoulde moue me to the contrary of my conscience I woulde not geue eare to them nor suffer the lyke to be vsed wythin my house And thus my Lorde wyth my hearty commendations I wishe vnto you and the rest as well to doe as my selfe From my house at Kinning hall the 22. of Iune 1549. Your assured frend to my power Mary A remembrance of certaine matters appoynted by the Counsaile to be declared by Doctor Hopton to the Ladie Maries grace for answer to her former letter which said Hopton was after shee came to her raigne B. of Norwiche Her grace wryteth that the lawe made by Parlament is not woorthy the name of a lawe meaninge the statute for the Communion c. You shall say thereto THe fault is great in any subiect to disallow a law of the king a Lawe of a Realme by long studie free disputation and vniforme determination of the whole Cleargie consulted debated and concluded But the greater fault is in her grace being nexte of any subiect in bloude and estate to the kings Maiestie her brother and good Lorde to geue example of disobedience being a subiecte or of vnnaturalnesse being his Maiesties sister or of neglecting the power of the crowne shee being by limitation of lawe nexte to the same The example of disobedience is most perilous in this time as shee can wel vnderstand her vnkindnesse resteth in the kinges owne acceptation the neglecting of the power before God is answereable and in the worlde toucheth her honour The executours shee sayth were sworne to king Henrie the eight his lawes You shall say It is true they were sworne to him his Lawes hys heires and successours which oth they duely obserue and should offend if they should breake any one iote of y e kings lawes nowe being without a dispensation by a lawe and herein her grace shall vnderstand that it is no lawe which is dissolued by a law Neither may her grace do that iniurie to the kinges Maiestie her brother to diminish his authoritie so farre that he may not by the free coÌ„sent of a â—arlament amend and alter vnprofitable lawes for the number of inconueniences which hereof mighte folowe as her grace with consideration may well perceiue Offence taken by the sending for of her officers You shall say If her grace consider the firste letters of that purpose they will declare our good meaning to her and our gentle vsage requiring the presence of her trusty seruant because shee might geue more trust to our message Her house is her flocke You shall say It is well liked her grace shoulde haue her house or flock but not exempt from the Kings orders neither may there be a flocke of the kings subiects but such as wil hear and folowe the voice of the king their shepheard God disaloweth it law and reason forbiddeth it pollicie abhorreth it and her honour may not require it Her grace deferreth her obedience to the kings lawe till his Maiestie be of sufficient yeares You shall say Shee coulde in no one saying more disallow the authoritie of the king the maiestie of his crowne and the state of the Realme For heerein shee suspendeth hys kingdome and esteemeth his authoritie by his age not by his right and title Her grace must vnderstande he is a King by the ordinaunce of God by descent of Royall bloude not by the numbering of his yeares As a creature subiecte to mortalitie hee hathe youthe and by Gods grace shall haue age but as a Kinge he hath no difference by dayes and yeares The Scripture plainly declareth it not only young children to haue ben kings by Gods speciall ordinaunce but also whiche is to be noted to haue had best successe in their raigne and the fauour of God in theyr proceedinges Yea in their first yeares haue they most purely refourmed the Church and state of ReligioÌ„ Therfore her grace hath no cause thus to diminish his maiesties power and to make him as it were no king vntil she thinke him of sufficient yeares Wherin howe much his maiestie may be iustly offended they be sorie to thinke Shee saith shee is subiecte to none of the Counsaile You shall say If her grace vnderstandeth it of vs in that acceptation as we be priuate men and not counsailours sworne to the kings maiesty we knowledge vs not to be superiors but if shee vnderstande her wryting of vs as Counsailors and magistrates ordained by his maiestie her grace muste be contented to thinke vs of authority sufficient by the reason of our office to chaleÌ„ge a superioritie not to rule by priuate affection but by Gods prouidence not to our estimation but to the kings honour and finally to encrease the kings estate with our counsaile our dignitie and vocation and we think her grace wil not forget the saying of Salomon in the 6. chapter of the booke of Wisedome to mooue a king to rule by counsaile and wisedome and to builde his estate vpon them Wherefore her grace must be remembred the kings Maiesties pollitike body is not made onely of hys owne Royall material body but of a Counsaile by whom his maiestie ruleth directeth and gouerneth hys Realme In the place of which Counsaile her grace is not ignorant that we be set and placed Wherfore the reputation she shal geue vs shee shall geue it to the kings honor that which shee shall take from vs shee shall take from his Maiestie whose maiestie wee thinke if it might take encrease of honour as God geueth a daily abundance it should receiue rather encrease from her beinge his Maiesties sister then thus any abatement Shee receiued maister Arundel and maister Englefelde You shall say All the Counsaile remembreth well her refusall to haue her house charged w t any more number alleaging the smal proportion for her charge and therefore it was thought to come of their earnest suite meaning to be priuiledged subiectes from the lawe then of her desire which refused very often to encrease her number Their cautel the king might not suffer to haue his law disobeied their countreis where they shoulde serue by them to be destitute and hauing bene seruantes to his maiestie the circumstances of their departure might in no wise be liked Shee refused to heare anye man to the contrarye of her opinion You shall say It is an aunswer more of will then of reason and therfore her Grace muste bee admonished neither to truste her owne opinion without ground neither mislike al others hauing grounde If hers be good it is no hurt if shee heare the worse If it be ill shee shall doe well to heare the better Shee shall not alter by hearing but by hearing the better And because shee shall not mislike the offer lette her grace name of learned men whome shee will and further
at length and discussed with my Lord of Caunterbury the vnderstanding of gods commaundement to the Iewes 〈◊〉 euery â—hing were 〈◊〉 oracle by 〈◊〉 by that 〈◊〉 Henry 〈◊〉 then â—inchester 〈◊〉 here a 〈…〉 so as all the Clearkes in Christedome could not amend it And where as one had denyed the Image of the Trinitye to be had by reasons as be touched in your Graces letters I heard his highnesse aunswere to them at another time And when hee had himselfe specially commaunded diuers Images to be abolished yet as your Grace knoweth he both ordered and himselfe putte in execution the kneeling and creeping before the Image of the Crosse and established agreement in that truth through all this Realme whereby all argumentes to the contrary be assoyled at once I would wysh Images vsed as the booke by his highnesse sette forth doth prescribe and no otherwise I know your Grace only teÌ„pteth me with such reasons as other make vnto you and I am not fully at liberty although I am bolde enough and some will thinke to bolde to aunswere some thinges as I woulde to an other man mine equall being so much inferiour to your Grace as I am but me thinketh Saynte Paules solucion during the kinges Maiesties minoritye should serue all Nos talem consuetudinem non habemus We haue no such custome in the Church When our soueraign Lord commeth to his perfect age which God graunt I doubt not but God wil reueale that shal be necessary for the gouerning of his people in religion Wherefore then serue the Scripture for reaâ—mes to be ruled by if God neuâ—â— reueale any thing in a reâ—â—me but by the kinges owne person in his mans age And if any thing shal be done in the meane time as I thinke there shall not by your Graces direction he may when he commeth to age say in the rest as I heare say he sayd nowe of late concerning procession that in his fathers time men were wont to folow procession vpon which the kinges maiestyes saying the procession as I heard was well furnished afterwardes by your Graces Commaundement which speach hath put me in remembraunce that if the Bishops and other of the Clergy should agree to any alteration in religion to the condemnation of any thing set forth by his Father whereby his father might be noted to haue wanted knowledge or fauor to the truth what he would say I can not tell but he might vse a maruellous speach and for the excellency of his spirite it were like he would and hauing so iust a cause against Bishops as he might haue it were to be feared he would And when he had spoken theÌ„ he might by his lawes do more then any would gladly suffer of our sort at these dayes for as the allegatioÌ„ of his authority represented by your grace shal be then aunswered as youre Grace now writeth vnto me that y t your Grace onely desired truth according to Gods scripture and it may be â—heÌ„ sayd we Bishops when we haue our soueraigne Lord head in minority we fashion the matter as we lust then some young man that would haue a piece of the Bishops landes shall say the beastly Bishops haue alwayes done so and when they can no longer mayntayne one of theyr pleasures of rule and superioritye then they take another way and let that go and for the time they be here spend vp that they haue which eat you and drinke you what ye list we together with Edamus bibamus cras moriemur And if we shall alleadge for our defence the strength of Goddes trueth and the playnesse of scripture with the word of the Lord and many gay termes and say we were conuinced by scriptures such an excellent iudgement as the kinges maiesty is like to haue will neuer credite vs in it ne be abused by such a vayne answere And this is a worldly polliticke consideration and at home for the noyse abroade in the world will be more slaunderous then this is daungerous And touching the bishop of Rome the doing in this realme hitherto hath neuer done him so much displeasure as an alteration in religion during the kinges Maiestyes minority should serue for his purpose for he wanteth not wits to beate into other princes eares that where his authority is abolished there at euery chaunge of gouernors shal be change in Religion and y t hath bene amongst vs by a whole consent established shall by pretence of an other vnderstanding in scripture streight be brought in questioÌ„ Canterbury and Duresme carped of Wynchester for they will geue it no other name but a pretence howe stiffely so euer we will affirme otherwise and call it Gods worde and here it should much be noted that my Lorde of Caunterbury being the high Bishop of the Realme highly in fauour with his late Soueraigne Lord and my Lord of Duresme a manne of renowmed fame in learning and grauity both put by him in trust for theyr councell in the order of the Realme shoulde so soone forgette theyr olde knowledge in Scripture sette forth by the Kynges Maiesties book and aduise to enuey such matter of alteration All which thinges be I knowe well by your Grace and them considered And therefore it is to me incredible that euer any such thing should be in deede with effect whatsoeuer the lyghtnesse of talke shall spread abroade whyche your Grace hath by Proclamation well stayed But and ye had not and the world talked so fast as euer they did I assure your Grace I woulde neuer feare it as men feare thinges they like not vnlesse I saw it in execution for of this sort I am that in all thinges I thinke shoulde not be done in reason I feare them not wherewith to trouble mee otherwise then to take heede if I canne and to the head Gouernours as now to your Grace shewe my minde and such experience hath euery manne of me that hath commoned with me in any such matters And therfore albeit your Grace writeth wisely that ouermuch feare doth hurt and accelerateth sometime that was not intended yet it needes not to me for I haue learned that lesson already and would a great many moe had which in deede should be a great stay And thus I talke with your Grace homely with multiplication of speache not necessary as though I meant to sende you as great a packet as I receyued from you One thing necessary to aunsweare your Grace in touching your maruell howe I know sooner thinges from thence then your Grace doth there whiche ariseth not vppon any desire of knowledge on my behalfe for euill thinges be ouersoone knowne not vpoÌ„ any slacknes of your graces behalf there who is is noted very vigilaÌ„t as your graces charge requireth But thus it is euen as it was when I was in some little authoritye they that were the euill doers in such matters would hide them from me So now they haue handled it otherwise for as for
fauored doinges of that man be thou sure such as was theÌ„ secret about him and yet his well willers theyr names I leaue vntouched hauing his writinges or beyng able to shew them as I am priuy they are would not so conceale them in couert as they doe being thereto both prouoked and occasioned by vs if they had seene any thing in them meete to relieue the person or to remedy his matter Wherfore thinke not for any such effect these his vayne glorious Letters to be brought in here of vs. But onelye that thou might hereby collect and vnderstand by those his foresayd epistles and articles folowing not only the whole course and story almost of all his procedinges from time to time but also might see the nature and inward condition of the man how vayneglorious full stuft and puft vp with arrogancy and drowned in his owne conceite he was much like to the parson or rather he himselfe described in the latine Comedy Miles Thraso Gloriosus haue nothing in his mouth but Emperors Kinges counsellors protectors aduisementes direction as though all directioÌ„ of realmes and princes did flowe out of his brayne like as it is in the Poets fables that Minerua did spring out of the head of Iupiter And yet if this vaynglorious conceit had bene alone in him lesse matter had bene agaynst him Now hys subtle practises and pretensed purposes and dissimulynge conueyance did not onely augment but also exceded al his other euils As in the letters aboue specified is notorious and euident to see wherein though he durst not apertly gainsay that which he inwardly misliked yet how couertly doth he insinuate himselfe to the Lord Protector vnder preteÌ„ce of geuing couÌ„sell to bring that to passe which was for his purpose that is no innouation or alteration to bee made of religion during all the kinges minority but to let all thinges stand as king Henry left them And that is the chiefest But in all his letters wherto he driueth vsing commonly this argument which as it is easy to recite so neither is it hard to answere to Although in the notes before we haue answered already sufficiently ¶ The Summe and Conclusion of all Winchesters drift in his Epistles before THat is chiefely to bee feared and auoyded of the Lorde Protector and now specially in the Kinges minority that may bring both daunger to hym Argumâ—â—â— and trouble to the Realme Innouation of religion from that state which K. Henry left it may be and is like to be daungerous to himselfe and cause trouble to the Realme Ergo innouation of Religion from the state that the king left it is in no wise to be attempted ¶ The aunswer Anno 1549. TO aunswer first to the vocable innouation which he stumbleth so greatly vpon this I say that innouation is properly vsed â—â—swere where a thing is brought in a new which was not before Forasmuch therefore as in this alteration there is no new religion brought in but only the old religion of the primitiue church reuiued therfore here is to be thought not so much an innouation as a renouation or reformation rather of religion which reformation is oft tymes so necessary in common weales that without the same all runneth to confusion Secondly I aunswer to the argument which I doe deny as a fallax for there is fallacia accidentis Where it is sayd that reformation of religion gendreth daunger to the Protector and trouble to the realme first what wil come that is vncertaine And God be hallowed yet no danger hath come to England for the reformation of religioÌ„ And though there did yet the cause thereof is not to be imputed to religion reformed For sincere and true doctrine of hys owne nature worketh quiet peace and tranquillitie with all good order And if the contrary happen that is incident by other causes as by the malice of Sathan and wycked aduersaries not by reason of the doctrine and true religion So after the preaching of Christ and his Apostles dissention followed in common weales betwixt father and sonne brother and brother c. but that is not to be ascribed to them but to other As concerning the faults found in the Paraphrase of Erasmus The Paraphrase of Erasmus this I aunswer and say that this bishop belike had ouerwatched himselfe in this matter For if it be true which he himselfe affirmeth fol. 744. that he neuer read that booke before and now he neuer slept till he himselfe red it It happened peraduenture that in the ouermuch watching of himselfe and swift readyng of the booke hys iudgement was a sleepe whiles his eyes were open in readyng the same Likewyse touching the booke of Homelies especially the Homilie of saluation The booke of Homelâ—â— wherewith he findeth hymselfe so much grieued with the Archbishop seeyng he bringeth foorth no prooues I haue nothing to answer In y e meane season this I haue to thinke that if he had bene so cunning in the knowledge of his owne saluation as he was in the destruction and vexation of Christes members he would neuer so rage agaynst that Homily Touching the examination of Anne Askew if it bee misreported by M. Bale The examiâ—â—tion of Anne Askew sette forth by M. Bale why doth not he note the places which they be and wherein And if he had or were able so to do yet seeyng the examination was of her own penning which M. Bale did follow let euery Christian Reader iudge whether is more to be credited of these two she that was persecuted or he that was the persecuter And where he speaketh so much of quiet and tranquilitie This I aunswere Quiet and tranquilitye of realmes â—â—ght not 〈◊〉 stoppe reformation of religion that quiet and tranquillitie in weales publike so long as they are ioined with right reformed religion be much to be embraced But when it is otherwise that is where true religion lacketh his right there let the second table geue place to the first He thwarteth also and wrangleth much against plaiers Preachers â—â—inters â—â—â—ayers Printers Preachers And no maruell why For he seeth these three things to be set vp of God as a triple bulwarke against the triple crowne of the Pope to bring him down as God be praysed they haue done meetely well alreadie As touching the Article of Free iustification by fayth which he cannot abide The Article 〈◊〉 â—ustifiâ—â—â—ion forasmuch as we haue sufficiently declared in the notes before we shalt referre the Reader now also vnto the same The letter 〈◊〉 Wincheâ—â—â—â— sent to â— Ridley And moreouer because in one of his letters mention is made of a certaine letter sent vnto M. Ridley because we will defraud thee gentle reader of nothing that commeth to our handes here hast thou the copy thereof in effect as followeth Here followeth the copy of the letter of Stâ— Gardiner sent to M. Ridley in the letters aboue mentioned conteining matter and obiections against
et Zelo. Sorcerers and Coniurers with such a wrong fayth ioyned to dumme creatures may and do with lyke reason call vp deuils as holy-water may driue them away cum fide zelo after which sort if our holy water were vsed I doubt not but there be many Marcellus and many Elizeus and many at whose prayer God forgeueth sinne if such as will enioy y e prayer haue faith and zeale as Equitius and were as desirous to driue the deuil out of the temple of their body and soule as Equitius out of the temple of Iupiter So as if holy vse were coupled with holy water there should be more plentie of holynesse then there is but as men be prophane in their liuyng so they cannot bide to haue any thing effectually holy not so much as bread and water fearing lest they should take away sinne from vs which we loue so well Solus Christus peccata diluit who sprinckleth hys bloud by hys ministers as he hath taught hys spouse the Church in which those ministers be ordered wherein many wayes maketh not many sauiours as ignorants do iest whereof I neede not speake further vnto you no more I neded not in the rest in respect of you but me thought ye coniured all men in your sermon to say what they thought to you id quod hanc mihi expressit Epistolam quam boni consules Et Vale. Your louyng friend Ste. Winchester AS I haue set foorth here gentle Reader the cauillyng letter of Winchester agaynst M. Ridleys Sermon so am I right sory that I haue not likewyse the aunswer of the sayd Ridley agayne to ioyne withall For so I vnderstand that not onely M. Ridley but also M. Barlow B. of S. Dauids for Winchester wrote agaynst them both had written and sent immediately their aunsweres to the same refutyng the friuolous and vnsauory reasons of this popish prelate as may well appeare by a parcell additionall of a letter sent by the L. Protector to the sayd Byshop in these wordes And because we haue begun to write to you we are put in remembraunce of a certayne letter or booke which you wrote vnto vs agaynst the bishop of S. Dauids sermon and D. Ridleys to the whiche aunswer beyng immediately made was by negligence of vs forgottē to be sent Now we both send you that and also the aunswer which the B. of s. Dauids wrote to the same booke of yours ¶ Articles and positions ministred and obiected eche of them ioyntly and seuerally to the B. of Winchester as foloweth The 1. Article IN primis that the kings Maiesty iustly and rightfully is and by the lawes of God ought to be the supreme head in earth of the Church of England and also of Ireland Articles layd agaynst Winchester and so is by the Clergy of this realme in theyr conuocation and by acte of Parliament iustly and accordyng to the lawes of God recognised Winchester This first article the B. granteth Winchester graunteth to the kings supremacy The 2. Article Item that hys Maiestie as supreme hed of the sayd Churches hath full power and authoritie to make and set forth lawes Iniunctions and ordinances for and concerning religion orders in the sayd churches for the encrease of vertue and repressing of all errours heresies and other enormities and abuses Winchester grūnteth to the full authority of the king 〈◊〉 setting forth his lawes Winchester To this second article he answereth affirmatiuely The 3. Article Item that all and euery his graces subiects are bound by the lawe of God to obey all hys Maiesties sayd lawes Iniunctions procedings concerning religion and orders in the sayd church Winchester To the third article the laid B. answereth affirmatiuely and granteth it The 4. Article Item that you Steuen B. of Winchester haue sworne obedience to his maiestie as supreme head of this Church of England and also of Ireland Wynchester hath sworne obedience to the kinges supremacye Winchester To the fourth article the sayd B. aunswereth affirmatiuely and granteth it The 5. Article Item that all and euery his graces subiectes that disobey any his sayd maiesties lawes Iniunctions ordinaunces and proceedings already set forth and published or hereafter to be set forth and published ought worthily to be punished according to hys Ecclesiasticall law vsed within this his realme Winchester To this fift article the sayd B. answereth affirmatiuely and granteth it The 6. Article Item that you the sayd Bishop as well in the Kings Maiesties late visitation within your dioces Wynchester complayned of as at sondry tymes haue bene cōplained vpō sondry informatiōs made against you for your doyngs sayings and preachings agaynst sundry Iniunctions orders and other proceedings of hys maiesty set foorth for reformation of errors superstitions and other abuses of religion Winchester This article toucheth other mens actes who or how they are complayned or enformed I cannot throughly tel For at the tyme of the kings Maiesties visitation I was in the Fleete and the morrow after twelfe day I was deliuered at Hampton court my L. of Somerset and my L. of Caunterbury then being in counsaile with many other counsailors was deliuered by these words The kings maiesty hath granted a generall pardon and by the benefit thereof I was discharged Wherunto I answered that I was learned neuer to refuse the kings maiesties pardon Winchester released out of the Fleete by the kinges generall pardon The article of Iustification put to Winchester Winchester prisoner in his own house Winchester denyeth to subscribe to the article of Iustification M. Cicill sent to Winchester Winchester agayne set free and in strength as that was and I would did humbly thanke his maiesty therfore and then they began with me in an article of learnyng touching iustification whereunto they willed me to say my mynd adding therwith that because other learned men had agreed to a forme deliuered vnto me that I should not thinke I could alter it which I receiued of them and promised the Thursday after to repayre to my L. of Somersets house at Sheene with my mynd written which I did and that day seuennight followyng appearing before hym and other of the counsaile was committed to my house for prisoner because I refused to subscribe to the forme of words sentēces that other had agreed vnto as they said In which tyme of imprisonment in my house the Bish. of Rochester then being as sent to me and after M. Smith then M. Cecil to which M. Cecil when I had by learnyng resolued my mynde in the matter I deliuered it and he deliuering it to my lords Grace wrote me in hys name thanks for it and then it was within the tyme of Lent ere I was discharged of y e trouble and so went to Winchester as a man clearely out of all trauell of busines And within 14. daies after that or there abouts began other trauell with me vpon a request made by my Lord of
made this aunswer againe That first touching the Article of submission he woulde in no wise consent affirming as hee had done before that he had neuer offended the kings Maiestye in any such sorte as shoulde geue hym cause thus to submit himselfe praying earnestly to be brought vnto his trial wherin he refused the kings mercy and desired nothing So ye right 〈◊〉 to 〈◊〉 turned 〈◊〉 altar to 〈◊〉 but iustice And for the rest of the articles he aunswered that after he were past his triall in this firste poynt and were at libertie then it should appeare what he would do in them not being as he said reasonable that he should subscribe them in prisone Of this answer when the king and hys counsel had intelligence by the foresayde Maister of the horse Secretarie Peter the bishop of London and M. Goodricke who had bene wyth him it was agreed that he should be sent for before the whole counsel and peremptorily examined once againe whether he would stand at this poynt or no which if he did then to denouÌ„ce vnto him the sequestration of his benefice and consequently the intimation in case hee were not reformed within 3. monethes as in the daye of his appearance shall appeare The tenor and words of which sequestration with the Intimation followeth The wordes of the Sequestration with the Intimation to the Bishop of Winchester FOr asmuch as the kings maiestie our most gratious soueraigne Lord vnderstandeth The tenour of of the sequestration read to Winchester and it is also manifestly knowne and notorious vnto vs that the clemency long sufferaunce of his maiestie woorketh not in you y e good effect and humblenes and conformitie that is requisite in a good subiect and for that your first disobediences coÌ„teÌ„pts and other misbehauiours for the which you were by hys Maiesties authoritie iustly coÌ„mitted to warde haue â—ithes your said committing dayly more more increased in you in such sort as a great slaunder and offence is therof risen in many parts of the realme whereby also much slander dissention trouble vnquietnes is very like more to ensue if your foresaid offences being as they be openly knowne should passe vnpunished The causes why this sequestratioÌ„ was laid against Winchester we let you wit that hauing speciall and expresse Commission and commaundement from his Maiesty aswell for your contumacies and contempts so long coÌ„tinued and yet daily more increasing as also for the exchange of the slaunder offence of the people which by your sayd ill demeanours is risen and for that also the Church of Winchester may be in the meane time prouided of a good minister that may and will see all things done quietly executed according to lawes and common orders of this Realme Winchester sequestred from his Byshopricke for sondry other great and vrgent causes we do by these presentes sequester all the fruites reuenues landes and possessions of your Bishopricke of Winchester discerne deeme iudge the same to be committed to the seueral receite collection and custody of such person or persons as his Maiesty shall appoynt for that purpose And because your former disobediences and contemptes so loÌ„g coÌ„tinued so many times doubled renued and aggrauated do manifestly declare you to be a person without all hope of recouery plainly incorrigible we eftsoones admonish and require you to obay his maiesties said coÌ„maundement and that you do declare your selfe by subscription of youre hand both willing well conteÌ„ted to accept allow preach and teache to others the sayde articles and all suche other matters as be or shal be set forth by his maiesties authority of supreme head of this church of England on this side within the terme of 3. monthes whereof we appoynt one month for the first monition one month for the second monition and warning and one moneth for the third and peremptorie monition Within which time as you may yet declare your coÌ„formitie and shal haue paper Intimation geuâ— to Winchester pen and inke when you wil cal for them for that purpose so if you wilfully forbeare and refuse to declare your self obedient and conformable as is aforesayd we intimate vnto you that his maiestie who like a good gouernor desireth to keepe both his coÌ„mon wealth quiet and to purge the same of euill men especially ministers entendeth to proceede against you as an incorrigible person and vnmeet minister of this church to depriuation of your sayd bishopprike Neuertheles vpon diuers good considerations and specially in hope he might within his time be yet reconciled it was agreed that the sayd bishops house seruants should be maintained in their present estate vntill y e time that this Iniunction should expire the matter for the meane time to be kept secrete After this sequestration the sayde B. was commensed vnto Lambeth before the Archbishop of Cant. other the kings commissioners by vertue of the kings speciall letter sent vnto the sayde Commissioners to witte to the Archbyshop of Caunterburie Nicholas bishoppe of London The names of the Commissioners delegate in the cause of SteueÌ„ Gardineâ— Thomas bishop of Ely Henry bishop of Lincoln Secretarie Peter Syr Iames Hales knight Doctour Leyson Doctor Olyuer lawyers and Iohn Gosnold Esquire c. before them and by them to be examined by whome were obiected against him 19. special articles in order and forme heere following Articles and positions ministred ioyntly and seuerally obiected to the B. of Winchester IN primis that the kings Maiestie iustly and rightfully is and by the lawes of God ought to be the supreme head in earth of the Church of England and Ireland Articles ministred agaynst Winchester by the Commissioners and so is by the Clergie of this realme in their conuocation and by the Act of Parliament iustly and according to y e lawes of God recognised 2 Item that his maiestie as supreme head of y e saide churches hath full power and authoritie to make and set suche Lawes Iniunctions and ordinances for and concerning Religion anâ— orders in the said churches for the increase of vertue and repressing of all errours heresies and other enormities and abuses 3 Item that all and euery his graces subiectes are bound by the lawes of God to obey all his highnesse saide lawes Iniunctions and proceedings concerning religion orders in the sayd Churches Winchester sworne to the kinges supremacy 4 Item that you Steuen B. of Winchester haue sworne obedience to his Maiestie as supreme head of this Church of England and also of Ireland 5 Item that all and euery his graces subiects that disobey any of his sayde Maiesties lawes Iniunctions ordinances and proceedings already set forth published or hereafter to be set foorth published ought worthely to be punished according to his graces Ecclesiasticall lawes vsed within thys his realme Winchester after his oth fouÌ„d disobedient to the king and his proceedinges 6 Item that you
this deliberation and aduise his mind being fully setled and thinking that the matter ought not to be any longer differred he renounced the world making vp all his accompts so exactly as well of that whiche was due vnto him William Gardiner cleareth his bookes of accomptes as that whiche he ought vnto others that no man coulde iustly aske so muche as one farthing Which thyng done he continued night and day in prayer calling vppon God and continuall meditation of the Scriptures that scarsely he would take any meate by day William Gardiner continuing in watching and prayer or slepe by night or that most aboue an houre or two of rest in the night as Pendigrace his felow companion both at bed and boord being yet aliue can testifie The Sonday came againe to be celebrate either wyth like pompe solemnitie William Gardiners aduised preparation to the accomplishment of his purpose or not much lesse wheras the sayd William was present earely in the morning very cleanely apparelled euen of purpose that he might stand neare the altar without repulse Within a while after commeth the King with all his Nobles Then Gardiner setteth hymselfe as neare the alter as he might hauing a Testament in his hand the which he diligently read vpon and prayed vntill the time was come that he had appointed to worke his feate The Cardinall at his Masse The Masse began which was then solemnised by a Cardinall Yet he sate still He which said Masse proceeded he consecrated sacrificed lifted vp on high shewed his God vnto the people all the people gaue great reuerence and as yet he stirred nothing At the last they came vnto that place of the Masse whereas they vse to take the ceremoniall Hoste and tosse it too and fro round about the Chalice making certaine circles and semicircles Then the sayd William Gardiner not being able to suffer any longer ranne speedily vnto the Cardinall and which is vncredible to be spoken euen in the presence of the King and all his Nobles and Citizens William Gardiner plucketh the Cardinals Idoll out of his hands at Masse as he was leaping about the Chalice William Gardiner wounded with a dagger with the one hande he snatched away the cake from the Priest and trode it vnder hys feete and with the other hand ouerthrew the chalice Thys matter at the first made them all abashed but by and by there rose a great tumult and the people began to cry out The Nobles and the common people ranne together amongst whome one drawing out his dagger gaue him a great wounde in the shoulder and as he was aboute to strike him againe to haue slaine him the King twise commaunded to haue him saued So by that meanes they absteined from murther William Gardiner brought before the king After the tumult was ceased he was brought vnto the King by whome he was demaunded what countreyman he was The 〈◊〉 of William Gardiner before the king and how he durst be so bold to worke such a contumely against his Maiestie and the Sacramentes of the Church He answered Most noble King I am not ashamed of my Countrey which am an Englishman both by birth and religion and am come hether only for traffike of Marchaundise And when I saw in this famous assembly so great Idolatry committed my conscience neither ought neither could any longer suâ—â—er but that I must needes do that which you haue scene me presently do Whiche thyng most noble Prince was not done nor thought of me for any contumely or reproche of your presence but onely for this purpose as before God I do clearely confesse to seeke the only saluation of this people When they heard that he was an Englishman The suspition of thâ— Portugalâ— vpon the 〈◊〉 of â— Gardiner and called to remembraunce how the Religion was restored by K. Edward they were by and by brought in suspition that he had bene suborned by Englishmen thus to do to mocke and deride their religion Wherefore they were the more earnest vpon him to knowe who was the author and procurer that he should commit that act Unto whome he answered desiring them that they would conceiue no suche suspition of him for so much as he was not moued thereunto by any man but only by his owne conscience The ansâ—â—â— of Williaâ— Gardiner 〈◊〉 the 〈◊〉 suspition the Portâ—â—gallâ— For otherwise there was no man vnder the heauen for whose sake he would haue put himselfe into so manifest daunger but that he ought this seruice first vnto God and secondarily vnto their saluation wherefore if he had done anye thing which were displeasaunt vnto them they ought to impute it vnto no man but vnto themselues which so vnreuereÌ„tly vsed the holy Supper of the Lord vnto so great Idolatry not without great ignominie vnto the Church violation of the Sacraments and the perill of their owne soules without they repented Whilest that he spake these with many other thynges more vnto this effect very grauely and stoutly the bloud ran aboundantly out of the wounde so that he was ready to faint Whereupon Surgeons were sent for whereby he might be cured if it were possible and be reserued for further examination and more greeuous torment For they were fully perswaded that this deede had diuers abbettors and setters on which was the cause that all the other englishmen also in the same citie came into suspition and were commaunded to safe custody Amongst whome Pendigrace bedâ—elloâ— to W. Gâ—â—â—diner imprisoned vpon 〈◊〉 Pendigrace because he was his bedfellow was greeuously tormented and examined more then the residue and scarcely was deliuered after two yeares imprisonment The other were much sooner set at libertie at the intercession of a certaine Duke Notwithstanding their suspition coulde not yet be satisfied but they came vnto his chamber to seeke if there were any letters William Gardinâ—â— chamber searcheâ— to vnderstand and find out the author of this enterprise And when as they coulde finde nothing there they came againe vnto him being greeuously wounded with tormentes to extort of him the author of this fact and to accuse him as gilty of most greeuous heresie Of both whiche pointes with suche dexteritie as hee could he cleered himselfe Wherein albeit he spake in the Spanish tong well yet he vsed the Latin tong much more exactly But they not being therewith satisfied added another straunge kynde of torment which as I suppose passeth the Bull of Phalaris Because there shoulde no kynde of extreme crueltie be left vnassayed The 〈…〉 certaine 〈◊〉 ranne 〈◊〉 kinde oâ— tormenâ— made oâ— Brasse 〈◊〉 a Bull 〈◊〉 fire vnto tormâ—â—â— such as were 〈◊〉 into it 〈◊〉 make 〈◊〉 to 〈◊〉 a Bull. they caused a linnen cloth to be sowed round like a ball the which they wyth violence put downe his throate vnto the bottome of hys stomacke tied with a small string which they held in their hands and when it was downe they
letter of execution from the Kinge and the Counsaile the foresayde Duke and Uncle to the Kyng beinge founde no traitour onely being caste by the Acte of Fellonye was deliuered vnto the Sheriffes and so brought to the place of execution Touching which execution a few words here woulde be bestowed in describing the wonderful order and maner thereof according as it hath faithfully ben suggested to vs vppon the credite of a certaine noble Personage who not onely was there present at the deede doing but also in a maner next vnto him vpon the scaffolde beholding the order of all things with his eies and with his penne also reporting the same in order and maner as here foloweth In the yeare of our Lorde 1552. the 22. day of Ianuary in the sixte yeare of the raigne of king Edward the sixte he being yet vnder age and gouernaunce of Tutours the noble Duke of Somersette vncle to kynge Edwarde was brought out of the tower of London and accordinge to the maner deliuered to the Sheriffes of the Citie and compassed round about w t a great number of armed men both of the garde and others he was brought vnto the scaffolde on Tower hill where as hee nothing chaunging neyther voyce nor countenance but in a maner with the same gesture whych he commonly vsed at home kneeling downe vppon both his knees and lifting vpp his handes commended himselfe vnto God After that he had ended a fewe short prayers standing vp againe and turning him selfe towarde the East side of the Scaffold nothing at all abashed as it seemed vnto me standing about the middest of the Scaffold and diligently marking all things neither with the sight of the axe The cheaâ—â—â—full counteâ—nance of 〈◊〉 Duke of Somerset his death neyther yet of the hangman or of present death but wyth the like alacritie and chearefulnesse of minde and countenance as before times he was accustomed to heare the causes and Supplication of other and especially the poore towardes whom as it were with a certaine fatherly loue to his children he alwaies shewed himselfe moste attentiue he vttered these wordes to the people Dearly beloued frendes The worâ— of the Duke of Somerset peopâ—â— the peopâ—â— at his deaâ—â— I am broughte hither to suffer death albeit that I neuer offended against the king nether by word nor dede and haue bene alwaies as faithful true vnto this Realme as any man hath bene But for somuch as I am by a lawe condemned to die I do acknowledge my selfe as well as others to bee subiecte thereunto Wherefore to testifie my obedience whiche I owe vnto the lawes I am come hither to suffer death wherunto I willingly offer my selfe with most hearty thankes vnto God that hath geuen me this time of repentaunce who myght thorowe sodaine death haue taken away my life that neyther I should haue acknowledged him nor my selfe Moreouer dearly beloued frendes there is yet somewhat that I must put you in minde of as touchinge Christian religion which so long as I was in authoritie I alwayes diligently sette foorth and furthered to my power Neither I repent me of my doinges but reioyce therein sith that now the state of Christian religion commeth most neare vnto the forme and order of the Primitiue Churche The 〈◊〉 the Dukâ— Somerseâ— setting forth truâ— religion Which thing I esteeme as a great benefite geuen of God both vnto you and me most hartily exhorting you all that this which is most purely set forth vnto you you wil with like thankfulnesse accept and embrace and set out the same in your liuing Which thing if you do not wythout doubt greater mischiefe and calamitie wil folow When he had spoken these wordes A sodeinâ— noyse and feare of people 〈◊〉 the deatâ— the Duâ—â— Somersâ—â— sodainely there was a terrible noise heard whereupon there came a great feare on al men This noise was as it had bene the noise of some great storm or tempest which vnto some semed to be heard from aboue like as if a great deale of gunpouder being inclosed in an armorie and hauing caught fire had violently broken out But vnto some againe it seemed as though it had ben a great multitude of horsemen running together or comming vppon them Suche a noyse was then in the eares of all men albeit they saw nothing Whereby it hapned that all the people being amased wythout any euident cause wythout any violence or stroke striken or any man seene they ran away some into y e ditches and puddles and some into the houses thereabout other some being afraide with the horrour and noyse fell downe groueling vnto the ground w t their polaxes and halbards most part of them cried oute Iesus saue vs Iesus saue vs. Those whyche tarried still in their places for feare knewe not where they were And I my selfe which was there present among the rest being also afraid in this hurly burly stoode stil altogether amased looking when any man woulde knocke me in the head It hapned heere as the Euangelists write it dyd vnto Christ when as the officers of the high Priestes and Phariseis comming wyth weapons to take him being astonied ran backwardes and fell to the ground In the meane time The lyke story you shall reaâ— Caius Mâ—â—rius in Vâ—â—lerius Mâ—â—â—imus the booke chapter whilest these things were thus in doing the people by chance spied one sir Anthony Broune riding vnto the scaffold which was the occasion of a new noise For when they saw him comming they coniectured that which was not true but notwithstanding which they all wished for that the king by that messenger had sent hys vncle pardone and therfore with great reioysing casting vp their cappes they cried out Pardon pardone is come God saue the king Thus this good Duke although hee was destitute of all mans helpe The greaâ— fauour of the peopâ—â— to the 〈◊〉 of Somerâ—set yet he sawe before hys departure in how great loue fauour he was with all men And truely I doe not thinke that in so great slaughter of Dukes as hath bene in England within these few yeares there was so many weeping eyes at one time and not w tout cause For all men did see in the decay of this Duke the publike ruine of al england except such as in dede did perceiue nothing But now to returne from whence we haue strayed the Duke in the meane time standing stil in y e same place modestly and with a graue couÌ„tenance made a signe to the people w t his hand that they woulde kepe themselues quiet Which thing being done silence obtained he spake vnto them in this maner Dearely beloued frendes The word of the Duâ—â— agayne to the peoplâ— there is no such matter heere in hande as you vainely hope or beleeue It seemeth thus good vnto almighty God whose ordinance it is meete and necessary that we all be obedient vnto Wherefore I pray you all to be
much vnlike so in matters of religion and in discerning truth from falshood their zeale seemed not much discrepant Although the light of the Gospell did not so fully then shine out as in the time of this latter Duke the Lord be praysed therfore yet the wisedome and towardnes of y e other Duke also touching the same was not vtterly vnworthy of his commendation A false miracle detected by Duke Humfrey of Glocester For the more manifest declaration whereof amongest many other his godly doinges we may take for example the prudent and famous acte of that noble Duke in descerning and trying out the false lying miracle and popish hipocrisie of the blinde begger at S. Albons mentioned in his story before pag. 679. For the whiche cause and for his dilligent studye in reforming that and such other blinde abuses of fayned Religion he was the more hated of the spiritualtie and suche as Winchester then was Finally as thys Lorde Protector Duke of Somerset the kinges vncle by certayne of the Counsayle was then accused arraigned cōdemned for the trespasse as it was geuen forth of felonie although I neuer heard he murdered or robbed any so the other vncle of king Henry the 6. was made away The testimonye of M. William Tindall of good Duke Humfrey The happy successe of the Duke of Somerset in his victoryes Of whose decease thus writeth Mayster W. Tindall in his practise of Prelaets At y e last they found the meanes to contriue a drift to bring their matters to passe made a Parliamēt far from the Citizens of Londō where was slayne the sayd good Duke the onely wealth of the Realme and y e mighty shield which so long had kept it from sorowe which shortly after his death fell vpon thē by heapes But the Chronicles sayth he cannot tel wherfore he dyed nor by what meanes Neuertheles this they testifie that he was a vertuous man godly and good to the common wealth But to leaue Duke Humfrey and to return to the maners and vertues of the Duke of Somerset whiche before we were about to describe as he was a gentle and courteous Duke at home so was he no lesse fortunate a Captain in warfare abroad Gods chastisement vpon the Duke of Somerset Under whose gouernment guidyng not onely diuers rebellious commotions were happily suppressed here at home but also abroad in the expedition of Scotland such a victory was geuen him of God that w t the losse scarse of sixe hundred of his own men there were of the enemies as good or little lesse then x. thousand slayn and put to flight and euen the very same day and tyme in the which all the Idolatrous Images were here burnt at London And yet al these warres notwithstanding wherunto he was agaynst his will compelled he was a man of nature singularly geuen to peace as may be seene by the sweete and peaceable exhortation by him set forth in print before and sent to the realme of Scotland But as there is nothing in this worlde so perfect in all respectes which is not blotted or darckned with some spot of vice adioyned withal so amongst the manifold commēdations of this Duke one thinge there was too whiche both desteyned his honour and estimation much and also more empayred and hindered his owne life safety which was that he in condescending to the death of his brother followed too rashly the perswasion of certayne whosoeuer they were for that matter lacked not perchaunce some singular fetche and pollicie of some more craftely then godly disposed persons as many good men haue supposed But what soeuer of that matter is to be deemed credible it is that the said Duke in suffering or procuring this death of his brother not only endamaged himselfe weakened his own power but also prouoked the chastisement of Gods scourge and rod which did so light vpon him Furthermore as touching the death and decay of the Lord Henry Earle of Surrey who suffered also at the Tower next before the Lord Admirall the Lorde Protectours brother because the casting of him was so neare to the death of King Henry The beheading of the Earle of Surrey as I know not vpon whome or what cause the same did proceede so I passe it ouer and leaue it to the Lord. Notwithstanding as for the Duke of Somerset whatsoeuer his other vices and vertues were this is certayne that his ende the Lord so working wyth him was constant in Christes truth as his life was before a great maintenance of the same Moreouer on the xxvj day of February in the same yeare was sir Rafe Uane Syr Rafe Vane Syr Myles Partrige Syr Michael Stanhop and Syr Thomas Arundell suffered at Tower hyll sir Miles Partrige both hāged at the Tower hill And sir Michaell Stanhop sir Thomas Arundell beheaded vppon the scaffold all which four were condemned by the saide Acte of vnlawfull assemblie and as accessaries vnto the Duke of Somerset Not long after the death of the Duke of Somerset in the next yeare folowing deceassed the King himselfe about the moneth of Iune whereof more shall be said the Lord graunting in his due order and course heereafter In the meane season before we come to close vp the latter end and story of this good King the place heere present seemeth not vnfitte to intermixt by the way a few other things before Religion hindered by discorde hapning within the time of his reigne namely concerning matters incident of the Church of Religiō Which state of Religion begā wel to grow to come happely forward during this Kings daies had not the vnhappy troubles of the outward state amongst the Lords not agreeing within themselues disquieted the good towardnes of things begon But the malice of the diuell how subtilly worketh it if men could see it So long as the Lordes agreed in concord among themselues Winchester and Boner with all that faction was cut short and began to condescend to good cōformitie But afterward perceauing the states and nobles of the Realme to be amōg themselues diuided and y e Lord Protectour the Kings vncle displaced and his brother the Admirall before beheaded and the yong King now left in that case they begā vpon some hope to take more hart vnto them Discorde what decay it worketh in a common wealth till at last it came to passe as they themselues desired And thus though nothing else will leade vs yet experience may teach vs what discorde worketh in publicke weales and contrary what a necessary thing concord is to the aduancemēt especially of Gods matters apperteining to his Church Examples whereof in this Kings daies be not farre to seeke For as touching the successe of the Gospell of peace D. Smyth Chadsey Standish Younge Oglethorpe reclaymed from their errours while publicke peace and the Gospel did ioine together marueilous it was how errour Popery were in themselues confounded and ashamed
learned men Wherefore I trust I shall not offend to alledge him before this learned and honourable auditorye he playnely affirmeth that for all his great laboure in searching the Scriptures The 〈◊〉 of 〈◊〉 of the Lordes Supper he coulde neuer finde either in the Euangelistes or yet in the Apostolicall doctrine that it might be or was called wyne after the consecration And therefore I cannot but maruell if the thing be so open and playne as in your declaration you seeme to make it that such a profouÌ„d Clarke as he was coulde not finde it out For that sayde place he intreated of in his paraphrases in his annotations and in others of his lucubrations and yet he playnely denyeth that same very thing to be found of him whiche you here openly affirmed that it is wine or may be so called after the consecration duely performed by a right minister I beseeche you not to be offended though I credite not your saying in this so weightye a matter of Christian religion as I do his Madew No forsooth I will not be offended one iote with you but for to conteÌ„t your minde in this poynt It is most constant and sure that Erasmus was of that mind and opinion that it was enough for a christian to beleue Christes body and bloud to be in the sacrament in what manner or condition soeuer it were Anno 1549. Langdale By your license good mayster Doctor these be Erasmus wordes 〈◊〉 to 〈…〉 to present the Saâ—â—â—ment 〈…〉 The Church of Christ hath determined very lately transubstanciation in the sacrament It was of a long season enough to beleue Christes body to be eyther vnder the bread consecrated or els to be present after anye other maner But yet sayth he after that the sayd Church had poÌ„dered and weyed the thing more pithely w t greater iudgement then she made a more certeyne determination of the same In the which place 1. Cor. 7. Erasmus sayth that the proceeding of the holy Ghost equally from the Father the sonne was also determined of the same Church But let this passe And as touching the second poynt whiche I noted in your so eloquent declaration which was that you did wrest and wring the saying of Tertullian from the verity of his minde for you sayde that he doth interpret the Prophette Malachye speaking of our dayly sacrifice in the new law to meane nothing els by that sacrifice in that place but praier and thankesgeuing But the sayd ancient Clerke Tertullian hath not those wordes that you doe alleadge of him that is to saye nothing els And yet though that Oecolampadius do so interprete that place yet as me semeth the iudgement of the hole Christen church is to be preferred in suche a matter of religion But I will passe ouer this poynte and returne to the matter it selfe And first I doe requyre of your maystershippeâ— whether that this sentence this is my body be spoken of Christ figuratiuely or not Madew After the minde of the common glose of Cyprian Origene it is so taken in very deed Langdale That cannot be by your pacience for it is taken theâ—e substantially ergo not figuratiuely Madew I deny your argument Langdale I proue my argument good thus This worde substaunce doth playnely repugne and is contrary to this word figure ergo substancially and figuratiuely do also repugne Moreouer I aske of you whether that this be a true proposition or not bread is Christes body Madew A true proposition 〈◊〉 is Chriâ—â—es â—â—dy Yea forsooth it is a true proposition Langdale Then thus to you Christes body was geuen for vs but you saye that bread is Christes body ergo bread was geuen for vs. Rochester Not so syr for your former propositioÌ„ is of double vnderstanding Langdale Well yet you M. Doctor doe graunt that Christ is substauncially in the sacrament Madew No I deny that I sayd so euer Langdale Yea do you so Well I passe not thereupoÌ„ greatly for I will proue it by an other meanes Christ did suffer his most glorious passion for vs really and substauncially ergo he is also in the sacrament substauncially The argument is good for because that it is the same here that was there crucified for vs how be it here inuisibly indeede spiritually and sacramentally but there visiblye and after a mortall and most bloudy maner Rochester Mayster Langdale your argument doth well conclude in case that his body were here in the sacrament after such a sort as it was when he was betrayed But that is not so for he was betrayed and crucified in his naturall body substauncially and really in very deede but in the Sacrament he is not so but spiritually and figuratiuely onely Langdale By your good Lordships fauor that is not so for he is there not figuratiuely but veryly and indeed by the power of his mighty word yea euen his very owne natural body vnder the sacrameÌ„t duely performed by the lawfull minister Madew Oh say not so for you speake blasphemy Langdale No no M. Doctor God forbid that either I or any maÌ„ els should be noted of blasphemy saying nothing but the very playne trueth as in my conscience learning I do no lesse Rochester O M. Langdale I wis it becommeth you not heare to haue such wordes Langdale If it like your good Lordship I gaue not y e fyrste occasion of them but onely did refute that whiche I was vniustly burthened withall as reason doth require and it greeued me to heare it He sayth if it please your Lordshippe that there is a mutation or chaunge of the bread after it is consecrated which if it be so as I graunt no lesse then I would inquyre of him whether it be chaunged in the substaunce or in the accidentes or els in both or in nothing No man can iustly say that there is a chaunge into nothing And all auncient fathers do agree that the same accidentes are there still after that were before nor no doctor sayth that there is any mutation of both the substance and accidentes also ergo the substaunce oâ— bread is chaunged into some other thing that is there really present vnder the formes of bread and wine which by Christes wordes must needes be his owne blessed body Rochester Syr you are deceiued greately for there is no chaunge of the substaunces neither of the accidentes No change neither of the substance nor yet of the accidents in the Sacrament but in very deed there do come vnto the bread other accidents in so much that wheras the bread and wyne were not sanctified before and holy yet afterwardes they be sanctified and so do receiue then an other sort or kind of vertue whiche they had not before Here is to be noted that Peter Martyr in his aunswere at Oxford did graunt a chaunge in the substaunces of bread and wine which in Cambridge by the Bishop Doct. Ridley was denyed Langdale By your pacience reuerend father
described which otherwise is called secretum i. the secrete of the masse beinge so termed because the priest was wont to read it in secrete or in scilence Innocenâ—â—â—â— De 〈◊〉 altaris 〈…〉 cap. 1. The reason thereof Pope Innocentius .iij. declareth in his third booke for that the holy wordes sayth he of the Canon shoulde not growe in contempt with the people by the dayly vse and hearing thereof And bringeth in an example concerning the same of certeine shepheards which in the fieldes vsing the same wordes of the Chanon vpoÌ„ theyr bread and wine the matter was turned saith he into flesh and bloud and they plagued therefore from heauen but with such popish tales the Church hath bene loÌ„g replenished The Postcommon After the Canon and communion then followeth the Postcommon with the collectes which the masse booke requireth alwayes to be vsed in an odde number sometime teaching to vse but one as in the sondayes in Lent and sometime three as in certen masses from lowsonday tyll the Ascention but neuer to passe the number of seauen Ite Missa est Last of all commeth Ite missa est wherby the minister dimitteth and sendeth away al the congregation there present to theyr businesse for as you hearde before it was decreed in auncient time that it was not lawefull to departe from the congregation in the time of holy ministration before the end of the whole coÌ„munion And therfore all thinges being accomplished the minister turning to the asseÌ„bly pronounceth Ite missa est ☞ Where note that vpon sondayes and festiuall dayes onely when Gloria in excelsis was songe Ite missa est was wont to be sayd on the workedayes Benedicamus Domino sometime Requiescant in pace NOw concerning such trinckets as were to the foresaid Masse apperteining or circumstant first the linnin Albes and Corporasses were brought in by Pope Marcus Ann. 340. if that be true whiche is thought of some where note agayne that in the time of this Pope it was nothyng offensiue for euery honest Priest to haue his owne proper wife In the time also of this Marcus was concilium Elibâ—rtinum which condemned all kindes of Images and pictures in temples Contrary to the whiche counsell Pope Gregorye the thyrd about the yeare of our Lord. 732. calling a counsel at Rome did not onely stablish the Images before condeÌ„ned but condemned the gaynesayers for Heretickes as is aforesayd By Sixtus the second it was ordeined that no liturgy should be done saue onely vpon altars halowed Hallowing of Altars about the yeare of our Lord 260. as some suppose But as I see no firme probation vpon the same so haue I probable coniecture the same not to be true Some there be that shame not to say that S. Clement brought in the Albe and vestmentes Vestments Albes to the popish masse Item that the sacrameÌ„t of the bloud of the Lord should be coÌ„secrate in chalices of glasse and not of wood as it was in time before Chalices of â—asse they say it was the ordinaunce of Pope Seuerinus After this came in golden chalices and a true prouerbe with all That once they had woodden chalices and goldeÌ„ Priestes nowe they haue golden Chalices and woodden Priestes Schenianus ordeined the ringing of bels and burning of lampes in churches Uitalianus the playing on the organes Damasus by the instinct of Hierome appoynted gloria patri after the psalmes Pelagius deuised the Memento for the dead Leo brought in the Incense Eutichianus as other say brought in the Offertorye which was then after a farre other wise then it is or hath bene vsed now a great whyle For what time as manye of the Heathen being greatly accustomed with offeringes were conuerted vnto Christ and could not be wel brought from theyr olde long vse of Offeringes the Pope thought to beare somewhat with the weake and permitted them to bring meares into the congregation or church that wheÌ„ the Byshoppe had blessed them they that brought them mighte distribute them to the poore or take them to theyr owne vse But afterward did Pope Gregory so helpe vp this sentence Non apparebis in conspectu Dei tui vacuus c. Thou shalt not appeare in the sight of thy God empty c. that as he willed the people to lay theyr offeringes vppon the Aultare so they did and haue not yet forgotten to doâ— so still Soule masses and masses appplied for the dead came in partly by Gregory partly by Pelagius which brought in the Memento as is sayd ☞ Wherein note good Reader and marke how these two stand together that which our Sauiour sayth in hys Euangely hoc facite in mei commemorationem do this in remembraunce of me and that which they say In quorum memoria Corpus Christi sumitur c. i. In whose commemoration the bodye of Christ is taken c. Christ woulde it to bee done in his remembraunce and the Pope sayth doe it in remembraunce of the deade c. What can be more contrary Innocentius the third ordeined that the Sacrament should be reserued in the Churche Reseruation of the Sacrament Auricular confession A policy for vnity in popery The same brought also in auriculare confession as a lawe about the yeare of our Lord 1215. he did also constitute that no Archbishop should enioy the pall vnlesse he were of his owne religion and therefore no great maruell if there be such vnity in popery Uigilius ordeined that the Priest should say masse hauing his face toward the east Platina writeth how the first latin masse was song in the sixte counsell of constantinople The first Latin Masse songe at Constantinople A Coniecture probable that the Romane masse is of no great antiquitye whiche was about the yeare of our Lord 680. so that the sayd Masse was there then first allowed and not before And yet they I thinke the greek Church should haue knowne as soone the masse if it had proceeded from Iames or Basilius as the Latine Church did know it The opinion to thinke the Masse to helpe soules in Purgatory was confirmed by Pope Ioannes 19. by reasoÌ„ of a dreame wherein he dreamed that he saw and heard the voyces of deuilles lamenting and bewayling The feast of all soules that soules were deliuered from them by the saying of Masses and diriges And therefore did approue and ratify the feast of all soules brought in by Odilo The feast of all hallowes moreouer adioined also to the same the feast of al hallowes about the yeare of our Lord. 1003. Concerning lent fast some thinke that Telesphorus about the yeare of our Lord. 140. was the author therof Lent fast But that peraduenture may be as true as that which they also attribute to him that he ordeined three masses of one priest to be sayd on Christmas day Or if he did ordeine that fast yet he did ordeine it but freely
the deuill and defendeth meÌ„ from deceptions of phantasy c. Thus ye haue heard the author and father of holly water which some also ascribe to Pope Sixtus which succeeded Alexander But as y e Papists do not agree in the fyrst authour or institutor of this hallowing of Elementes so I thinke the same vntruely to be ascribed to either but leauing the probation of this to farther leasure let vs nowe heare in our owne tongue theyr owne words which y e vse in this theyr coniuration The forme and wordes vsed of the Priest in coniuring Salt I coniure thee thou creature of Salte by the ✚ liuyng God Salt coniured by the ✚ true God by the holy God c. That thou mayest be made a coniured Salte to the saluation of them that beleue And that vnto all suche as receiue thee thou mayest be health of soule and body and that from out of y e place wherein thou shalt be sprinckled may flie away and depart all phantasy wickednes or craftines of the deuils subtlety and euery foule spirit c. The forme of coniuring water Water coniured I coniure thee thou creature of water in the name of ✚ God the father almighty and in the name of Iesu Christ his sonne our Lord and in the vertue ✚ of the holy Ghost that thou become a coniured water to expell all power of the enemy c. Who seeth not in these wordes blasphemye intollerable how that which only is due to the bloud of Christ and promised to fayth onely in him the same is transferred to earthly and insensate creatures to be saluation both to bodye and spirite inwardlye to geue remission of sinnes to geue health and remedy agaynst euils and deuils against all phantasies wickednesse and all foule spirites and to expell the power of the enemy c. If this be true whereto serueth the bloud of Christ and the vertue of Christian fayth Therfore iudge thy selfe gentle Reader whether thou thinke this trompery rightly to be fathered vpon those ancient fathers aforenamed or els whether it may seme more like trueth that Iohn Sleydan writeth whose woordes in his second booke de Monarchijs are these Ioan 〈◊〉 danu◠〈◊〉 de 4. â—â—â—narch Horum decreta sunt in libris inserta conciliorum sed ex his plaeraque tam sunt leuicula tam nugatoria tam aliena prorsus a sacris literis vt credibile sit ab alijs longo post teÌ„pore fuisse conficta c. That is The decrees of these foresaid Bishops and Martyrs be inserted in the booke of Counsels but of these decrees many therof be so childish so trifling and so farre disagreeing from the holy scripture Many 〈…〉 imputeâ— the oldâ— theâ—â— which 〈◊〉 none oâ— theirs that it is very like that the same were fayned and counterfayted of others long after theyr time c. Thus muche sayth Sleydane with moe woordes in that place Unto whose testimony if I might be so bolde also to adde my coniecture I would suppose the coniuration of this foresayd water and Salte to spring out of the same fountayne from whence proceeded the coniuring of flowers and braunches because I see the order and manner of them both to be so like and vniforme as may appeare The maner of halowing flowers and braunches I coniure thee thou creature of flowers and brauÌ„ches in the name of ✚ God the father almighty Floures braunch hallowâ— and in the name ✚ of Iesu Christ his sonne our Lord and in the vertue of the holy ✚ Ghost Therfore be thou rooted out and displaÌ„ted from this creature of flowers and braunches all thou strength of the aduersary all thou host of the deuill and all the power of the enemy eueÌ„ euery assault of the deuils c. And thus much concerning the antiquity of holy bread and holy water wherby thou mayst partly coniecture the same not to be so olde as Steuen Gardiner in hys Letter agaynst mayster Ridley aboue mentioned woulde haue Pag. 753. being both deceiued himselfe and also goyng about to seduce other Furthermore as touching the reseruing of reliques the memoriall of sayntes brought into the masse Ex Actiâ— Rom. 〈◊〉 in 〈◊〉 Gregoriâ—â— Gregory the thyrd is the author therof who also added to the canon therof this clause Quorum solennitates hodie in coÌ„spectu diuinae maiestatis tuae celebrantur c. Finally it were to long to recite euery thing in order deuised and brought in particularly to the masse and to y e Church For after that mans brayne was once set on deuising it neuer coulde make an end of heaping rite vppon rite and ceremony vpon ceremonye till all religion was turned well nighe to superstition Thereof commeth oyle and creame brought in by Pope Siluester not wont to be hallowed but by a byshop Oyle 〈◊〉 creame The 〈◊〉 onelâ— linnen That the corporas shuld not be of silcke but onely of fine linnen cloth That the Psalmes should be song on sides the one side of the quier singing one verse the other an other with gloria patri c. That baptisme should be ministred at no other time in the yere but onely at Easter and at whitsontide saue onely to infantes and such as were in extreame infirmity and that it should be requyred 40. dayes before Autor 〈◊〉 Conciliâ—â— Tomo 〈◊〉 Hallow of the 〈◊〉 at Easteâ—â— Whitsoâ—â—tide Christ iâ— of bellâ— Ex ponâ— cali 〈…〉 No beaâ—â— so determined by Pope Siricius and therfore was it that fontes were halowed onely at these two seasons the which hallowing they keep yet still but the ordinaunce they haue reiecte Item that belles also were Christened Item no Prieste shoulde weare a beard or haue long hayre so appoynted by Pope Martine the first Item that auriculare confession shoulde be made that the booke of decrees and decretals should be stablished and transubstauntiation confirmed in whiche three Actes Pope Innocentius the thyrd was the chiefest doer Transuâ—â—stantiatâ—â— about the yeare of our Lord. 1215. And thus haue ye in sum the gatheringes of the masse with the Chanon and all the appurtenaunce of the same which not much vnlike to the Crow of Esope being patched with the feathers of so manye byrdes was so long a gethering that the temple of Salomon was not so long in building as the Popes Masse was in making Whereby iudge now thy selfe good Reader whether this Masse did proceede from Iames and other Apostles or no. And yet this was one of the principall causes for which so much turmoyle was made in the Church with the bloudshed of so many Godly men suffering in so many quarters of this realme some consumed by fire some pined away with huÌ„ger some hanged some slayne some racked some tormented one way some another and that onely or chiefelye for the cause of this aforesayd popish Masse as by the reading of this story folowing by the grace of Christ our Lord shall appeare more
subiects of an euil zeale for lucre and couetousnes of vile gayne Her highnes therefore straitly chargeth and commaundeth all and euery of her sayde subiectes of whatsoeuer state condition or degree they be that none of them presume from hencefoorth to preach or by way of readyng in Churches or other publike or priuate places except in schooles of the Uniuersitie to interprete or teach any scriptures or any maner poynts of doctrine concerning religion neither also to print any bookes matter ballade ryme Enterlude processe or treatise nor to play any Enterlude except they haue her graces speciall licence in writyng for the same vpon payne to incurre her highnesse indignation and displeasure And her highnes also further chargeth and commaundeth all and euery her sayd subiectes that none of them of their owne authoritie do presume to punish or to ryse against any offender in the causes abouesayde or any other offender in words or deeds in the late rebellion committed or done by the Duke of Northumberland or his complices or to cease any of their goods or violently to vse anye such offender by strikyng or imprisonyng or threatenyng the same but wholy to referre the punishment of all suche offenders vnto her highnes and publike authority wherof her maiestie myndeth to see due punishment accordyng to the order of her highnes lawes Anno 1553. Neuertheles as her highnesse myndeth not hereby to restraine and discourage any of her louyng subiectes to geue from tyme to time true information against any such offenders in the causes abouesayd vnto her grace or her Counsaile for the punishment of euery such offender according to the effect of her highnes lawes prouided in that part so her sayde highnes exhorteth and straitly chargeth her sayd subiects to obserue her commaundement pleasure in euery part aforesayd as they will auoyd her highnes sayd indignation and most grieuous displeasure The seueritie and rigor whereof as her highnes shall bee most sory to haue cause to put the same in execution so doth she vtterly determine not to permit such vnlawfull and rebellious doyngs of her subiects wherof may ensue the daunger of her royall estate to remayne vnpunished but to see her sayd lawes touching these points to be throughly executed which extremities she trusteth all her sayd louyng subiects will foresee dread and auoyde accordingly her sayd highnes straightly charging and commaundyng all Mayors Shiriffes Iustices of Peace Bailiffes Constables and all other publike Officers and Ministers diligently to see to the obseruyng and executyng of her sayde commaundementes and pleasure and to apprehende all such as shall wilfully offend in this part committyng the same to the next Gaole there to remayne without bayle or maineprise till vpon certificate made to her highnes or her priuy Counsaile of their names and doyngs and vpoÌ„ examination had of their offences some further order shall be taken for their punishment to the example of others according to the effect and tenour of the lawes aforesayd Yeuen at our Manor of Richmond the 18. day of August in the 1. yeare of our most prosperous raigne M. Bourne preaching at Paules Crosse. M. Bournes Sermon at Paules crosse August 13. ABout this tyme or not long before Boner B. of London beyng restored appoynted M. Bourne a Canon of Paules to preach at the Crosse who afterward was B. of Bathe he takyng occasion of the Gospell of the day to speake somewhat largely in iustifieng of Boner beyng theÌ„ present No maruell if Boner were so foule fallen away in such a vyle dungeon in the Marshalsey which Boner sayd he vpon the same text in that place that day foure yeares had preached before and was vppon the same most cruelly and vniustly cast into y e most vile Dungeon of the Marshalsey and there kept duryng the tyme of King Edward Hys wordes sounded so euill in the eares of the hearers that they could not keep silence but began to murmure and to stirre in such sort that the Mayor and Aldermen with other estates theÌ„ present feared much an vprore But the truth is that one hurled a dagger at the preacher but who it was it could not then be prooued albeit afterward it was knowen In fine the sturre was such that the Preacher pluckt in hys head and durst no more appeare in that place The matter of hys Sermon tended muche to the derogation and disprayse of King Edward M. Iohn Bradford appeaseth the people which thyng the people in no case could abyde Then M. Bradford at the request of the Preachers brother and other then beyng in the pul pit stoode foorth and spake so myâ—â—ely Christianly and effectuously that with fewe woordes he appeased all and afterward he and M. Rogers conducted the Preacher betwixt them from the Pulpit to the Grammar schole doore where they left him safe as further in the story of Maister Bradford is declared But shortly after they were both rewarded with long imprisonment and last of all with fire in Smithfield By reason of this tumult at Paules Crosse an order was taken by the Lordes of the Counsaile with the Mayor and Aldermen of London Bradford and Rogers garded the preacher that they calling the next day followyng a common counsaile of the Citie should therby charge euery housholder to cause their children apprentises and other seruaunts to keep their owne parish Churches vpon the holydays and not to suffer them to attempt any thyng to the violatyng of the common peace Willyng them also to signify the sayd assembly the Queenes determination vttered vnto them by her highnes the 12. of August in the Tower Which was that albeit her graces coÌ„science is stayed in matters of religion yet she graciously ment not to compell or strayne other mens conscience otherwyse then God shal as she trusted put in their harts a perswasion of the truth that she is in thorough the openyng of hys word vnto them by godly vertuous learned preachers c. Also it was then ordered that euery Alderman in hys Ward should foorthwith send for the Curates of euery parish within their liberties and to warne them not only to forbeare to preach themselues but also not to suffer any other to preach or make any open or solemne readyng of scripture in their churches vnles the sayd preachers were seuerally licensed by the Queene After this Sermon at Paules Crosse aforenamed the next day after it followed that the Queenes Gard was at the crosse with their weapons to gard the Preacher And when men withdrew themselues from the Sermon order was taken by the Mayor that the Ancients of all companies should be present least the preacher should be discouraged by hys small Auditorie August 1553. The 5. of August 5. of Auâ— an 1553. an 1553. was one William Rutler committed by the Counsaile to the Marshalsey for vtteryng certayne wordes agaynst Maister Bourne Preacher for hys Sermon at Paules Crosse on Sonday last before The 16. of August
to the Star Chamber which was accused of these words that he should say that Wyat was constrained by the Counsell to accuse the Lady Elizabeth and the Lord Courtney Which fellow when he was come to the starre Chamber the aforesaid Gardiner letting passe other matters that were in hand began to declare to the whole multitude how myraculously almighty God had brought the Queenes Maiesty to the Crowne y e whole Realme in a maner being against her that he had brought this to passe for this singular intent and purpose Ste. Gardâ—â—ners tale 〈◊〉 the starrâ— chamber â—â—gaynst thâ— Lady Eliâ—â—â—beth that this Realme being ouerwhelmed with heresies shee might reduce againe the same vnto the true Catholicke faith And where she tooke the Lady Elizabeth into her fauour and loued her so tenderly and also the Lord Courtney who of long time had bene deteined in prison and by her was set at libertie and receiued great benefites at her hands and notwithstanding all this they had conspired most vnnaturally and traiterously against her with that haynous Traytour Wiate and by the confession of Wyate sayde he and the letters sent to and fro may playnely appeare Yet there was some in the City of London whiche reported that Wyat was constrained by the Counsell to accuse the Lady Elizabeth and the L. Courtney yet you my L. Maior quoth he haue not seene the same punished The party is heere sayd the Lord Maior Take hym with you said Gardiner and punish him according to his desert said further My Lord take heede to your charge the Citie of London is a whirlepoole and sincke of all euill rumours there they be bread and from thence spread into all partes of this Realme There stood by the same time the Lord Shandoys The Lorâ— Shandoyâ— false repoâ—â— in the 〈◊〉 chamber â—â—gaynst Laâ—â— Elizabeth and Lord Courtneâ— who being then Lieutenaunt of the Tower and now hearing the Byshop thus speake to sooth his tale came in wyth these words as followeth My Lordes quoth he this is a trueth that I shall tell you I being Lieutenant of the Tower when Wiat suffred he desired me to bring him to the Lorde Courtney whych when I had done he fell down vpon his knees before him in my presence and desired him to confesse the truth of hym selfe as he had done before and to submit himselfe vnto the Queenes Maiesties mercy And thus much I thought of this matter to declare to the entent that the Reader perceiuing the proceedings of the bishop in the premisses and comparing the same with the true testimony of Wyat himselfe with the testimony oâ— the Sheriffes whiche were present the same time when Syr Thomas Wiat asked the Lord Courtney forgeuenes may the better iudge of the whole case and matter for the whiche the Lady Elizabeth and the Lord Courtney were so long in trouble Of which her Graces trouble hereafter God willing more shall be said in the story of her life In the meane time to let this matter stay let vs now passe further in our history NOt longe after this Queene Mary partly fearing the Londiners by occasion of Wiats coÌ„spiracy partly perceiuing most part of the City for religions sake not greatly to fauour her proceedings to theyr displeasure and hinderaunce sommoned a Parliament to be holdeÌ„ at Oxford as it were to gratify that Citty where both the Uniuersity Towne and Country had shewed themselues very obedient and forward especially in restoring popish religion For this purpose great prouision was made as wel by the Queenes officers and by the townes men and inhabitantes of Oxford and the Country about But the Queenes minde in short space chaunged and the same Parliament was holden at Westminster in aprill folowing Then the Queene beside other thinges proposed concerning her mariage to king Philip and restoring of the Popes supremacy As touching her maryage it was agreed vpon but the other request could not as then be obteyned The same time when this ParliameÌ„t was sommoned she also sommoned a conuocation of bishops of the Clergy writing vnto Boner whom she had made UicegereÌ„t in the stead of Cranmer being in the Tower after y e tenor and forme of a new stile differing from the olde stile of K. Henry and K. Edward as foloweth * The stile of Q. Mary altered writing to Boner for the summoning of a Conuocation MAria Dei gratia Angliae Franciae Hiberniae Regina fidei defensor Reuerendo in Christo patri Edmondo London Epis. Salutem Licet nuper quibusdam arduis vrgentibus negotijs nos securitatem defensionem Ecclesiae Anglicanae ac pacem tranquilitatem c. Where note good Reader concerning the altering and chaunging the Queenes stile the latter part thereof to bee left out of her title which is Ecclesiae Anglicanae Hiberniae supremum caput because in this present Parliament the supremacy being geuen away from the crowne of Englande to the Pope therupon this parcell of the title was also taken away Likewise the sayd Boner geuing his certificate vpon the same leaueth out autoritate illustrissimae c. legitime suffultus which parcel also in the same Parliament was repriued and taken away the same time ¶ The dignity of Priestes extolled by Byshop Boner IN this foresayd conuocation Bonor B. of LondoÌ„ being Uicegerent and President as is said made a certayne exhortation or oration to the Clergy whether it was in this conuocatioÌ„ or much about the sayd time wherin he semeth to shew a great piece of his profound and deep learning in setting forth the most incomparable superangelical order of Priesthood 〈◊〉 speaâ—â—â—h for the â—â—nour of â—riesthood as may appeare by this parcell or fragment of his foresayd Oration Being collected and gathered by some that stoode by whiche as it came to our handes so I thought to impart it to the Reader both for that the Author of so worthy a worke should not passe vnknown and partly also for that y e estimatioÌ„ of this blessed order should losâ— nothing of his preeminence but might be knowne in most ample perfection so as it standeth aboue Angels and kinges if it be true that Boner sayth ¶ A piece or fragment of the exhortation made by Boner Bishop of London to them of the Conuocation house copyed out by them that stood by and heard him Boners Oration in prayse of Priesthood WHerefore it is to be knowne that Priestes Elders be worthy of all meÌ„ to be worshipped for the dignity sake which they haue of God as in Mat. 16. Whatsoeuer ye shall lose vpon earth c. And whatsoeuer you shall binde c. For a priest by some meanes is like Mary the Uirgin and is shewed by three poyntes As the blessed Uirgine by fiue wordes did conceiue Christ as it is sayd Luke 1. Fiat mihi secundum verbuÌ„ tuum that is to say Be it vnto me according to thy
the body of Christ in the sacrament c. At which wordes thus pronounced of y e Prolocutor vnwares diuers of the learned men there present considering and well weying the wordes by him vttered burst out into a great laughter as though euen in the entraunce of the disputations he had bewrayed himselfe and his Religion that termed the opinion of the verity of christes body in the Sacrament a detestable heresye The rest of his Oration tended all to this effect that it was not lawfull by Gods word to call these questions into cōtrouersy for such as doubted of the wordes of Christ myghte well be thought to doubte both of the trueth and power of God Whereunto Doctor Cranmer desiring licence aunswered in this wise We are assembled sayth he to discusse these doubtfull controuersies D. Cranmers aunswere to the preface and to lay them open before the eyes of the world whereof ye thinke it vnlawfull to dispute It is in deed no reason saith he that we should dispute of y t which is determined vpon before the trueth be tryed But if these questions be not called in controuersy surely mine answer then is looked for in vayne This was the summe and effect of his answere and this done he prepared himselfe to disputations Then Chedsey the first Opponent began in this wyse to dispute D. Chadsey Reuerend M. Doctor these 3. conclusions are put forth vnto vs at this present to dispute vpon 1 In the Sacrament of the aultar is the naturall body of Christe Articles conceiued of the Virgine Mary and also his bloud present really vnder the formes of bread wine by vertue of Gods word pronounced by the priest 2 There remayneth no substaunce of breade and wyne after the consecration nor any other substaunc but the substaunce of God and man 3 The liuely sacrifice of the Church is in the Masse propitiatory as well for the quicke as the dead These be the conclusions propounded wherupon this our present controuersye doth rest Nowe to the ende wee might not doubt how you take the same you haue already geuen vp vnto vs your opinion therof I terme it your opinion in that it disagreeth from the catholicke Wherefore thus I argue Ched Your opinion differeth from the scripture Ergo you are deceiued Argument Cranmer I deny the antecedent Ched Christ when he instituted his last supper spake to his Disciples Take eate this is my body which shall be geuen for you But his true body was geuen for vs Ergo his true body is in the sacrament ☞ The right forme of this Argument is thus to be framed Da The same which was geuē for vs is in y e sacrament Argument ri But his true body was geuen for vs j. Ergo his true body is in the sacrament Cran. His true body is truely present to them that truelye receiue him but spiritually Aunswere How Christes body is present in his Sacramēt And so is it taken after a spirituall sort For when he sayd This is my body it is all one as if he had sayde this is the breaking of my body this is the sheding of my bloud As oft as you shal do this it shal put you in remembraunce of the breaking of my body and the sheding of my bloud that as truely as you receiue this sacrament so truly shal you receiue the benefite promised by receiuing the same worthely Ched Your opinion differeth from the church which saith that the true body is in the sacrament Argument of the authority of the Church Ergo your opinion therin is false Cran. I say and agree with the Church that the bodye of Christ is in the sacrament effectually because the Passion of Christ is effectuall Aunswere Ched Christ when he spake these woordes This is my body spake of the substaunce but not of the effect Cran. I graunt he spake of the substaunce and not of the effect after a sorte and yet it is most true that the bodye of Christ is effectually in the sacrament But I denye that he is there truly presēt in bread Christes body effectually not substantially in the Sacrament or that vnder the bread in his organicall body And because it should be to tedious hee sayd to make discourse of the whole he deliuered vp there his opinion therof to D. Weston writtē at large with answeres to euery one of theyr 3. propositions which he disired D. Weston Papistes false of promise sitting there on high to read openly to the people which he promised to doe But it was not the first promise that such Papistes haue broken The copye of this writing although it were not there read yet the contentes therof here we haue drawne out as foloweth ¶ An explication of Cranmer vpon the foresayd Conclusions exhibited in writing CRan The contents of Cranmers explication geuen vp in writing In the assertions of the Church and of religion trifling and new fangled nouelties of wordes so much as may be are to be eschewed whereof riseth nothing but contention and brawling about wordes and we must follow so much as we may the maner of speaking of the scripture How Christ is really present In the first conclusion if ye vnderstand by thys worde really reipsa i. in very deede and effectuallye so Christe by the grace and efficacy of his Passion is in deed and truely present to all his true and holy members But if ye vnderstand by this word really Corporaliter i. Corporally Organicall is called that which is a perfect body hauing all the members and partes complete belonging vnto the same so that by the body of Christ is vnderstanded a natural body and organicall so the first proposition doth vary not onely from vsuall speach and the phrase of scripture but also is cleane contrary to the holy word of God christian profession when as both the scripture doth testify by these wordes and also the Catholicke church hath professed from the beginning Christ to haue left the world and to sit at the right hand of the father till he come vnto iudgement And likewise I aunswere to the second questiō that is that it swerueth from the accustomed maner and speach of Scripture Answere to the 2. Conclusion The thyrd conclusion as it is intricate and wrapped in all doubtful and ambiguous wordes Answere to the 3. Conclusion The 3. Conclusion contumelious agaynst Christ. diffring also much from the true speach of y e Scripture so as the wordes therof seeme to import in open sense it is most contumelious agaynst our onely Lord and Sauiour Christ Iesus and a violating of his precious bloud which vpon the aultar of the Crosse is the onely sacrifice and oblation for the sinnes of all mankinde Ched By this your interpretation which you haue made vpon the first conclusion this I vnderstand the bodye of Christ to be in the Sacramente onely by the way
in myne owne name and in the name of all my brethren At which saying all the Doctors gently put off theyr cappes Then M. Weston did oppose the Respondent on this wise West Tertull. 〈…〉 August ad Dardan Tertullian doth cal the sacrament the signe and figure of the Lorde S. Augustine ad Dardanum sayeth Non dubitauit Dominus dicere hoc est corpus meum cum daret signum corporis i. The Lorde did not sticke to say this is my body when hee gaue a signe of his body Besides this he geueth rules howe to vnderstand the scriptures saying If the Scriptures seeme to commaund some heynous thing August de â—octrina Christiana then it is figuratiue as by example Manducare carnem bibere sanguinem est tropicus sermo i. To eate the flesh and drinke the bloud is a tropicall speache Harps Aunswere to Tertull. Tertullian did wryte in that place against Martion an heretique who denied Christ to haue a true body and said he had onely a fantasticall body He went aboute to shewe that we had Christ both in heaueÌ„ and in earth and though we haue the true bodye in the Sacrament yet hee woulde not goe about so to confounde him as to say that Christe was truely in the Sacrament For that heretique woulde haue thereat rather marueiled then beleeued it Therefore hee shewed him that it was the figure of Christe and a figure can not be but of a thing that is or hath bene extant To the texte of Augustine the Churche hathe neuer taught the contrarye Aunswere to August There is an outwarde thing in the Sacrament which sometimes hath sundry names For it maye be called a Figure in this declaration That Bodye which is in the sacrament is a figure of Christ dwelling in heauen To the thirde That whych is brought by Augustine for example about the vnderstanding of the Scriptures Aunswere to August De doctrinâ— Christian. is thus to be vnderstanded as tending to a generall manner of eating so Manducare carnem bibere sanguinem i. To eate the flesh and drinke the bloude may be a figuratiue speache to exclude Anthropophagiam i. The eating of mans flesh the which is when we eate mans flesh cutte into morsels as we eate common meate so as we neither haue nor eat Christ in the Sacrament West I vnderstand your short learned answeare The 2. question which doth sufficiently content me But nowe to the second question which is of transubstantiation The scripture calleth it bread Ergo it is bread Harps In the name of breade all is signified whyche wee doe eate West Theodoretus an ancient wryter Theodoretus Dial. 1. in his firste Dialogue sayth that Christ changed not the nature but called it his body Harps He doeth there speake de Symbolo which is Externa species sacramenti i. The outwarde forme of the Sacrament A single sole aunswere to Theodoretus Hee meaneth that that doth tarie in his owne nature Moreouer as it was reported hee brought for his answere Augustinum in sententijs Prosperi West Theodorete also in hys seconde Dialogue of these kindes of breade and wine sayeth Nec naturam egrediuntur Theodoretus Dial. 2. manent etiam in sua substantia i. They goe not oute of their owne nature but they tarie in their owne substaunce Harps They are vnderstanded to be of the same substance wherein they are * And how are they turned if they remayne in Priori substaÌ„tia Simbolum quid turned West But what say you by this Manent in priori substantia They remaine in their former substance Harps Symbola manent The outward signes doe tarie West But what is meant here by this word Symbolum Harps The outwarde fourme or shape onely of the Nature West Then you can not call them a substance Harps Yes Syr euery thing hath a certaine substaunce in hys kinde West That is true but accidentes are not substaunces in theyr kinde Harpsfielde Sunt quid in suo genere Of thys they contended much West Chrysostome ad Caesarium Monachum sayeth Chrisost. ad Caesarium Monachum Sicut antequam consecratur panis est sic postquam consecratur liberatus est ab appellatione panis donatusque est appellatione corporis Domini cum natura remanet That is Like as before it is consecrated it is breade so after it is consecrated it is deliuered from the name of breade and is endued with y e name of the Lordes body where as the nature doth remaine Harps Where reade you this place I pray you D. Weston compyleth his argumentes out of Pet. Martyrs story West Here in Peter Martyr I finde it I haue hys Booke in my hand Harps The authour shall be of more credite before that I make so much of him as to frame an answere vnto it Weston In deede I knowe not well where he findeth it But Gelasius sayeth Gelasius that the nature of breade and wine doe tarrie Harps What is that Gelasius West A Bishop of Rome Harps Then he allowed the Masse West Yea and oftentimes sayde it and Purgatorie he also allowed and so prayer for the deade reliques and inuocation to saintes Harps Belyke then hee meant nothing against Transubstantiation West It doeth appeare so in deede Origenes in Mat. cap 15. But Origene vppon Math. the 15. Chapter saith that the material breade doeth tarrye and is conueyed into the priuie and is eaten of wormes Harps Tushe tushe thys place appertaineth vnto holye breade West What doth it appertaine to holy bread Harps Yea vnto holy breade West By what meanes can you shewe how this myraculous worke bringeth Christ into the sacrament Harps By the scriptures I prooue that which sayeth Hoc est corpus meum This is my body West It doeth reioyce all vs not a little that you haue so well maintained the sound doctrine of the sacrament of the Altare wherein you haue faithfully cleaued to the Catholike Church as an onely stay of our religion by the whych meanes you haue prooued your selfe meete to be authorised further towardes the practising of the scripture And heere I doe openly witnesse that I doe throughly consente wyth you and haue for disputations sake onely brought these argumeÌ„ts against you which you haue right learnedly satisfied and nowe all things being done after our forme and maner we wil end this disputation saying In oppositum est sacra theologia In oppositum est c. ¶ Thus haue ye heard in these foresaide disputations about the holy supper of the Lorde the reasons and arguments of the Doctors the answeres and resolutions of the Bishops and the triumphe of the Prolocutor triumphing before the victorie w t Vicit veritas who rather in my minde shoulde haue exclaimed vicit potestas As it happeneth alwaies Vbi pars maior vincit meliorem For els if potestas had not helped the Prolocutor more then veritas there had ben a small victoria But so it
that will saye the contrary that all that is contained in the holy Communion set out by the most innocent and godly Prince king Edward the 6. in his high court of Parliament is conformable to that order which our Sauiour Christ did both obserue and commaund to be obserued which his Apostles primatiue church vsed many yeares whereas the Masse in many things not onely hath no foundation of Christe his Apostles nor the primatiue Church but is manifestly contrary to the same and coÌ„taineth many horrible abuses in it And although many either vnlearned or malitious do report that M. Peter Martyr is vnlearned yet if the Queeneâ— highnes wil graunt thereunto I with the sayde M. Peter Martyr and other 4. or 5. whiche I shall chuse will by Gods grace take vppon vs to defende not onely the common praiers of the Church the ministration of the Sacraments and other rites ceremonies but also al the doctrine and religion set out by our said soueraigne Lord king Edward the 6. to be more pure and according to Gods worde then any other that hath bene vsed in England these 1000. yeares so that Gods word may be iudge that the reasons and proufes of both parties may be sette out in wryting to the intent as well that all the worlde maye examine and iudge thereon as that no man shall start backe from his wrytinge And where they boast of the faith that hath bene in the Churche these 1500. yeres we will ioyne with them in this poynt and that the same doctrine and vsage is to be followed whiche was in the Church .1500 yeres past and we shall prooue that the order of the Churche let out at this present in this Realme by Acte of Parlament is the same that was vsed in the Church .1500 yeres past so shall they be neuer able to prooue theirs The same Thursday beinge the 7. of Septemb. Lorde Mountacute chiefe Iustice and Lorde chiefe Baron were deliuered out of the Tower The 13. of September the reuerende father M. Hughe Latimer was committed to the Tower The 14. of Septemb. the bishop of Caunterburye was committed to the Tower The 26. of September one Maister Graye of Cambridge called before hym one M. Garth for that he would not suffer a boy of Peter house to helpe hym saye Masse in Penbroke hal which was before any law was established for that behalfe The Queene came to the Tower of London vpon the Thursday being the 28. of September Amongest these Pageantes stood a certaine man vpon the top of the Eagle vpon Paules steeple with a flagge in his hand and vpon the Saterday following shee rode from the Tower thorough the Citie of London where were made many Pageants to receiue her and so was triumphantly brought to Westminster to White hall Uppon the Sonday being the first day of October the Queenes highnesse went from White hall to Westminster Abbey accompanied wyth the most part of the Nobility of this Realme namelye these The Duke of Norfolke the Earle of Arundell the Earle of Shrewsburie the Marques of Winchester the Earls of Darby Bedford Worcester Cumberland Westmerland Oxford Sussex Deuonshire Penbroke the Lord Dacres of the North Lord Ferris Lorde Cobham Lord Aburgeiny Lord Wentwoorth Lord Scroupe Lord Rich Lord Uaus Lorde Hawarde Lord Conias Lord Morley Lorde Paget and the Lorde Willowbye with many other Nobles and all the Embassadours of diuers countreys the Maior of London wyth all the Aldermen Also out of the Abbey to receiue her comming came three siluer Crosses and to the number of four score or neare vppon Q. Mary crowned Doctor sayes Sermon Generall pardon at the Queens CoronatioÌ„ â—xempted 〈◊〉 of the Pardon of singing men all in very rich gorgeous coapes Amongest whom were the Deane of Westminster and diuers of her Chaplaines which bare euerye one some ensigne in their handes and after them followed 10. Byshops mytred all and their Croyser staues in theyr handes and rich Copes vpon them euery one And in this order they returned froÌ„ Westminster hal before the Quene to the Abbey where she was crowned by Steuen Gardiner Bishop of Winchester and Lorde Chancellor of England At the time of the Coronation Doctour Day Bishop of Chichester made a sermon to the Queenes maiestie and to the rest of the nobilitie Also there was a generall Pardon proclaimed wythin the Abbey at the sayd time of her Coronation out of which Proclamation all the prisonners of the Tower and of the Flete were excepted and 62. more Wherof M. Whitchurch and M. Grafton were two The thirde of October the Uicechauncellour of Cambridge did chalenge one M. Pierson for that hee ministred still the Communion in his owne Parish and did receyue straungers of other Parishes to the same and woulde not say masse Whereupon within 2. dayes after he was cleane discharged from farther ministring in his Cure Uppon the Wedensday following Q. Mary rideth to the Parliament house Sergeant Pollard speaker in the Parliament The Earle of Huntington deliuered out of the Tower M. Saunders for preaching agaynst the Masse committed to the Marshalsey the Archb. of Yorke was committed to the Tower Uppon Thursdaye being the 5. of October 1553. the Queene road to the Parliament in her roabes and all the nobilitie with her and when they were set in the Parliament house the Bishop of Winchester made to them a solemne Oration and Sergeant Pollarde was chosen speaker of the Parliament The same day the Bishops of Lincolne Harford and Westchester were discharged from the Parliament and Conuocation Also the 10. daye of October the Earle of Huntington was deliuered out of the Tower Upon the Sonday after being the 15. of Oct. M. Laurence Saunders preached at Alhallowes in Breadstreete in y e morning where he declared the abhomination of the masse with diuers other matters very notably and godly Wherof more shal be heard by the Lordes leaue heereafter when we come to his story In which his doing as he shewed himselfe to be Gods faithful minister so is he sure not to be defrauded of gods faithful promise who sayth Omnis qui confitebitur me coram hominibus confitebor ego illum coram patre meo qui est in coelis Math. 10. But about noone of the same day he was sent for by the bishop of London and from thence committed to the Marshalsee Upon the Sonday folowing being the 20. of October Doctor Weston preached at Paules Crosse. D. Westons popish Sermon at Paules Who in the beginning of his Sermone willed the people to praye for the soules departed on this wise You shall pray for all them y t be departed that be neither in heaueÌ„ nor hell but in a place not yet sufficiently purged to come to heaueÌ„ that they may be releued by your deuout prayers He named the Lordes table an oyster board He saide that the Catechisme in Latin lately sette out was abhominable heresie likened the setters
world The causes whâ— they 〈…〉 otherwise dispute theâ— before indifferent Iudges The matter of the disputation is against Gods word The second cause that the determinations of both the Uniuersities in matters of Religion especially wherin we should dispute are directly against Gods word yea against their own determinations in the time of our late soueraigne Lord and most godly Prince King Edward and further it is knowen they be our open enemies and haue already condemned our causes before any disputation had of the same Secondly because the Prelates and clergie do not seeke either vs or the verity but our destruction and their glory For if they had sought vs as charity requireth theÌ„ would they haue called vs forth hereaboutes before theyr lawes were so made that franckly and without perill we might haue spoken our consciences Againe if they had sought for the veritie they woulde not haue concluded of controuersies In the disputation neither charitie nor veritie sought for tofore they had bene disputed so that it easely appeareth that they seeke their owne glory and our destruction and not vs and the veritie and therefore we haue good cause to refuse disputation as a thing which shall not further preuaile then to the setting forth of their glory and the suppression of the veritie Thirdly because the Censors and Iudges as we heare who they be are manifest enemies to the truth and that which worse is obstinate enemies before whome pearles are not to be cast The third cause The Iudges of the disputation professed enemies against the truth The 4. cause by the commaundements of our Sauior Iesus Christ and by his owne example That they be such their doings of late at Oxford and in the Conuocation house in October last past do most euidently declare Fourthly because some of vs haue bene in prison these 8. or 9. monethes where we haue had no bookes no paper no penne no inke or conuenient place for study we thinke we should do euill thus sodainly to descend into disputation with them which may alledge as they list the fathers and their testimonies Want of booâ—es necessaâ—â— for disputation bicause our memories haue not that which we haue read so readily as to reproue when they shall report and wrest the authors to their purpose or to bring forth that we may haue there for our aduantage Fiftly because in disputation we shall not be permitted to prosecute our Argumentes The 5. cause but be stopped when we would speake one saying thus another that the third his mind Example of 〈◊〉 disputation at Oxford c. As was done to the godly learned fathers especially D. Ridley at Oxford who could not be permitted to declare his minde and meaning of the propositions had oftentimes halfe a dosen at once speaking against hym alwayes letting him to prosecute his argument and to aunswere accordingly we will not speake of the hissing scoffing and taunting which wonderfully then was vsed If on this sorte and much worse they handled these fathers much more will they be shameles bold with vs if we shuld enter into disputation with them Sixtly because the Notaries that shall receiue write the disputations shal be of their appointment and such as either do not or dare not fauour y e truth and therefore must write eyther to please them or else they themselues the Censours and Iudges we meane at their pleasure wyll put to and take from The 6. cause that which is writteÌ„ by y e Notaries who can not Notaries 〈◊〉 indiffeâ—â—nt nor must not haue in their custody that which they write longer then the disputation indureth as their doings at Oxford declareth No copy nor scroule could anye man haue by their good will For the Censors and Iudges will haue all deliuered into their hands Yea if any man was sene there to write as the report is the same man was sent for and his writings taken from him so must the disputation serue only for the glory not of God but of the enemies of his truth For these causes we all thinke it so necessary not to dispute with them as if we did dispute we shuld do that whiche they desire purposely seek to promote the kingdome of Antichrist and to suppresse as much as may be y e truth We will not speake of the offence that might come to the godly wheÌ„ they shuld heare by the report of our enemies our aunsweres and arguments framed you may be sure for their fantasies to the sclaundering of the veritie Therfore we publish and by this writing notifie vnto the whole congregation and church of England Exceptions taken agaâ—nst the aduersaries that for these aforesaid causes we will not dispute with theÌ„ otherwise then with the penne vnlesse it be before the Queenes highnes and her Councell or before the houses of the parliament as is aboue sayd If they will write Conditions assigned how they would dispute we will aunswere by writing confirm and proue out of the infallible veritie euen the very word of God and by the testimonye of y e good and most auncient fathers in Christes Churche this our fayth and euery peece thereof which hereafter we in a summe do write and send abroad purposely that oure good brethren and sisterne in the Lord may knowe it and to seale vp y e same Exhortation to obedience we are ready through Gods helpe and grace to geue our liues to y e halter of fire or otherwise as God shall appoynt humbly requiring in the bowels of our Sauiour Iesus Christ beseeching all that feare God to behaue themselues as obedient subiects to the Queenes highnes and the superiour powers which are ordeyned of god vnder her rather after our exaÌ„ple to geue their heads to the blocke then in any poynt to rebell or once to mutter agaynst the Lordes annoynted we meane our soueraigne Lady Queene Mary into whose hart we beseech the Lord of mercye plentifully to doure the wisedome and grace of his holy spirite now and for euer Amen First we confesse and beleue all the Canonicall bookes of the old Testament The confession and fayth of the prisoned Preachers and al the bookes of the new Testament to be the very true word of God and to be written by the inspiration of the holy Ghost and are therfore to be heard accordingly as the Iudge in all controuersies and matters of religion Secondly The Catholicke Church we confesse and beleue the Catholick church whiche is the spouse of Christ as a most obedient and louing wife to embrace and follow the doctrin of these books in all matters of religion and therefore is shee to be heard accordingly so that those which will not heare this church thus following and obeying the word of her husband we accompt as heretickes and schismatickes accordyng to this saying If he will not heare the Church let him be vnto thee as a Heathen Thirdly we
si gens inimica volet Pontifices fati quasi Cayphas omina dantes Nolebant at grex cacolucos voluit Elegere pij connubia talia nolle Velle quidem demens haeresis illa fuit Consilium multo praestantius octo mariti Quinque cathenatis ob malefacta dabant Noluit hos iungi thalamos Northumbrius heros O consultores qui voluere malos Noluit haud aequo confligens marte Viatus Solaque quae voluit turba Papalis erat Nolebat Graius neque terra Britanna volebat Nos quoniam Dominus sic voluit tulimus Sed tulimus pariter fata infoelicia quando Infoelix Maria est nupta Philippe tibi * Other verses aunswering likewise NVbat vt Hispano Regina Maria Philippo Dic age Whyte mihi quos voluisse vides Noluit aut voluit quid inanis turba refert nil Velle nolle Dei est quid volet ille refert Hoc quoniam voluit inquis Dominus voluistis Quid voluit quoniam nescis inepte scias Scilicet hoc voluit vates vt vanus augur Et mendax Whitus pseudopropheta foret Regi non regi nupsit non nupserat Angla est NoÌ„ Angla est grauida est noÌ„ grauida est grauius est Parturit atque parit sic vos voluistis ouantes Nil tamen illa parit hoc voluit Dominus Duxerat ad paucos menses mox deserit idem Sponsa est mox vidua est hoc voluit Dominus Irrita frustrentur semper sic vota malorum Perniciem patriae qui voluere suae Sit nomen Domini benedictum â— Phillip â—â—mmeth to â—indsore The Armed 〈◊〉 England 〈◊〉 down 〈◊〉 the 〈◊〉 of After the consummation of which mariage they both remoued froÌ„ Winchester to sondry other places and by easy iourneyes came to Windsore Castle where he was stalled in the order of the Garter vppon Sonday being the xij of August At which tyme an Herald tooke downe the armes of England at Windsore and in the place of them woulde haue set the armes of Spaine but he was commaunded to set them vp againe by certayne Lordes From thence they both remoued to Richmond Spayne set vp K. Phillip commeth to London and froÌ„ thence by water came to London and landed at y e Bishop of Winchesters house through which they passed both into Southwark parke so to Southwarke house called Suffolk place where they lay that night being the 18. of August And y e next day being Saterday and the xix of August the king and Queenes maiesties rode from Suffolk place accompanied with a great number August 19. as wel of noble men as gentlemen through the City of London to White Hall and at LondoÌ„ bridge as he entred at the draw bridge was a vayne great spectacle set vp Vayne pageants of London two Images representyng 2. Gyantes one named Corineus and the other Gogmagoge holding betweene them certain Latin verses which for the vayne ostentation of flattery I ouerpasse And as they passed ouer the bridge there was a number of ordinaunce shot at the Tower such as by old mens report the like hath not bene heard or seene these hundreth yeares From London Bridge they passed to the Conduit in Gracious streete whiche was finely painted and among other thinges the ix worthies whereof king Henry the 8. was one He was paynted in harnesse hauing in one hand a sworde and in the other hand a booke wherupon was written Verbum Dei Winchester cannot abide the booke called Verbum Dei deliuering the same booke as it were to his sonne 〈◊〉 Edward who was paynted in a corner by him But hereupon was no small matter made for the Bishop of winchester Lord Chauncellour seÌ„t for the painter and not onely called him knaue for paynting a booke in K. Henries hand and specially for writing therupon Verbum Dei but also rancke Traytour and Uillaine saying to hym that he should rather haue put the book into the Queenes hand who was also paynted there for that she had reformed the church and religion The paynter sent for to the B. of Winchester with other things according to the pure and sincere word of God in deede The Paynter answered and sayd that if he had knoweÌ„ that that had bene the matter wherfore his Lordship sent for him he coulde haue remedied it and not haue troubled his Lordship The paynters aunswere The bishop answered said that it was the Queenes maiesties will and commaundement that he shoulde send for him and so commaunding him to wype out the booke and Verbum Dei too he sent him home So the Paynter departed but fearing least he should leaue some parte eyther of the booke or of Verbum Dei in king Henries hand hee wiped away a piece of his fingers withall Here I passe ouer and cut of other gaudes Pageantes of pastime shewed vnto him in passing through London with the flattering verses set vp in Latine wherein were blased out in one place the fiue philips as the fiue worthies of the worlde Philip of Macedonia Philip y e Emperor Philippus Audax Philippus Bonus Philip Prince of Spayne and king of England In an other Poetry K. Philip was resembled by an Image representing Orpheus V. Phillips and all Englishe people resembled to brute sauage beastes following after Orpheus harpe and daunsing after king Philips pipe Not that I reprehend the arte of the Latine verses which was fine and cunning but that I passe ouer y e matter hauing other grauer thinges in hand and therefore passe ouer also the sight at Paules church side of him that came downe vpon a rope tyed to the batilmentes with his head before neyther staying himselfe with hand or foote which shortly after cost him his life But one thing by the way I cannot let passe touchyng the young florishing Roode newly set vp agaynst this present tim◠〈◊〉 welcome king Phillip into Paules Churche The setting vp of which Roode was this and may make as good a Pageant as the best An 2. Mariae Boner in his royaltie and all his Prebendaries about him in Paules Quiere the Roode layde a long vpon the pauement The erecting vp of the Roode at Paules and also all the doores of Paules being shut the Bishop with other sayde and song diuers prayers by the Rood that being done they annoynted the Roode with oyle in diuers places and after the annoynting crept vnto it and kissed it After that they tooke the sayd Roode and weyed hym vppe and set him in his olde accustomed place B. Boners God the Roode of Paules set vp with â—e Deum and all the while they were doing thereof the whole Quiere sang Te Deum and when that was ended they rang the Belles not only for ioy but also for the notable and great fact they had done therein Not long after this a mery fellow came into Paules and spyed the Roode with Mary and Iohn new set vppe whereto among a
the Christian Preachers Vnorderly proceeding of the aduersaryes aâ—gainst Goâ—â— people their goodes and bookes taken from them and they slandered to be most hainous heretikes their enemies themselues being both witnesses accusers and Iudges belying slandering and misreportyng your said subiectes at their pleasure whereas your sayd subiectes beyng straightly kept in prison cannot yet be suffred to come forth and make aunswer accordingly In consideration whereof it may please your most excellent Maiesties and this your high court of Parliament graciously to tender the present calamitie of your sayd poore subiects and to call them before your presence graunting them liberty either by mouth or writing in the playne English tong to aunswer before you or before indifferent Arbiters to be appointed by your Maiesties vnto such articles of controuersie in religion as their sayd aduersaries haue already condemned them of Request of the Preachers to stand to thâ— triall of their doctrine befoâ—â— indifferenâ— Iudges as of hainous heresies Prouided that all things may be done with such moderation quiet behauior as becommeth subiectes and children of peace that your said subiects may haue the free vse of all their owne bookes and conference together among themselues Which thing beyng granted your said subiects doubt not but it shall plainly appeare that your sayd subiects are true and faithful christians neither heretikes neither teachers of heresie nor cut of from the true catholike vniuersal church of Christ Yea that rather their aduersaries themselues be vnto your Maiesties as were the charmers of Egypt vnto Pharao Sedechias his adherents vnto the king of Israel Actes 1â— and Bariesu to the Proconsul Sergius Paulus And if your said subiects be not able by the testimonie of Christ his prophets Apostles godly fathers of his church to prooue that the doctrine of the church homilies and seruice taught and set forth in the tyme of our late most godly prince and king Edward the 6. is the true doctrine of Christes Catholicke church and most agreeable to the articles of the christian fayth your sayd subiects offer themselues then to the most heauy punishment that it shall please your maiesties to appoynt Wherfore for the tender mercy of God in Christ which you looke for at the day of iudgement your sayd poore subiectes in bonds most humbly beseech your most excellent maiesties and this your high court of Parliament beningly and graciously to heare and graunt this their petition tendyng so greatly to the glory of God to the edifiyng of his church to the honor of your maiesties to the commendation and maintenaÌ„ce of iustice right and equitie both before God and man And your sayd subiectes according to their bounden duety shall not cease to pray vnto almighty God for the gracious preseruation of your most excellent maiesties long to endure ⧠The ende of the tenth Booke Anâ—â— 1554. â—â—bruaâ—◠¶ Here beginneth the eleuenth Booke wherein is discoursed the bloudy murthering of Gods Saintes with the particular Processes and Names of such good Martyrs both Men and Women as in this tyme of Queene Mary were put to death ⧠The Story Life and Martyrdome of Maister IOHN ROGERS THE fourth daye of February suffered the constant Martyr of God M. Iohn Rogers concernynge whose life examinations and suffring here followeth in order set forth And first touching his lyfe and bringing vp Iohn Rogers brought vp in the Uniuersitie of Cambridge where hee profitably trauelled in good learning â— Rogers â—haplayne 〈◊〉 the â—archaunt 〈…〉 Rogers brought to the03 Goâ—pell 〈◊〉 M. W. 〈◊〉 〈…〉 at the length was chosen and called by the Merchants Aduenturers to be their Chaplaine at Antwerpe in Brabant whome he serued to their good contentation many yeares It chaunced him there to fal in company with that worthy seruant and Martyr of God William Tindall and with Miles Couerdale which both for the hatred they bare to popish superstition and idolatry and loue to true religion had forsaken their natiue country In conferring with them the scriptures he came to great knowledge in the Gospell of God in so much that he cast of the heauy yoke of Popery perceiuyng it to be impure and filthy Idolatry and ioyned himselfe with them two in that paynefull most profitable labour of translating the Bible into the Englishe tongue which is intituled The Translation of Thomas Mathew He knowing by the scriptures that vnlawful vows may lawfully be broken and that Matrimony is both honest and honourable amongest all men ioyned hymselfe in lawfull matrimonye and so went to Wittemberge in Saxony where he with much sobernes of liuyng did not onely greatly encrease in all good and godly learnyng but also so much profited in the knowledge of the Dutch tong that the charge of a congregation was orderly committed to his cure In which ministery he diligently and faithfully serued many yeares vntil such tyme as it pleased God by y e faithfull trauell of his chosen and deare seruant king Edward the sixt vtterly to banish all Popery forth of England to receiue in true Religion settyng Gods Gospell at liberty He then beyng orderly called hauyng both a conscience and a ready good will to helpe forward the worke of the Lord in his natiue country left such honest and certaine conditions as he had in Saxony and came into England to preach the Gospel without certaintie of any condition In which office after he had a space diligently and faithfully trauailed Nicholas Ridley then bishop of London gaue him a Prebende in the Cathedrall Churche of Paules and the Deane and the Chapter chose hym to be the Reader of the Diuinitie lesson there wherein he diligently trauailed vntill such tyme as Queene Mary obtaining the crowne banished the Gospell and true religion and brought in the Antichrist of Rome with his Idolatry and superstition After the Queene was come to the Tower of LondoÌ„ he beyng orderly called thereunto made a godly and vehement Sermon at Paules Crosse confirmyng such true doctrine as he and other had there taught in K. Edwards dayes exhortyng the people constantly to remayne in the same and to beware of all pestilent Popery Idolatry and superstition The Councel beyng then ouermatched with popish and bloudy bishops M. Rogers called to accompt for his Sermon at Paules Crosse. called hym to accompt for his Sermon To whom he made a stout wittie godly answer and yet in such sort handled himself that at that time he was clearely dismissed But after that Proclamation was set foorth by the Queene to prohibite true preachyng he was called agayne before the Counsel for the bishops thirsted after his bloud The Counsell quarelled wyth hym concerning his doctrine and in conclusion commanded hym as prisoner to keepe his owne house and so hee did although by flying he might easily haue escaped their cruell hands and many thyngs there were M. Rogers agaâ—ne called before the Counsell and commaunded
specially seeing the like had bene permitted in that olde Churche euen in generall Councels yea and that in one of the chiefest councels that euer was 〈◊〉 put 〈◊〉 the B. of 〈◊〉 vnto which neither any Actes of thys Parlament nor yet any of the late general Councels of the Bishops of Rome oughte to be compared For sayde I if Henry the eight were aliue and should call a Parliament and begin to determine a thing and heere I woulde haue alledged the example of the Acte of making the Queene a Bastarde and of making himselfe the Superiour head but I coulde not being interrupted of one whome God forgeue then will ye poynting to my Lorde Chauncellour and yee and yee and so yee all poyntinge to the rest of the Byshops say Amen yea and it like your grace it is mete that it be so enacted c. M. Rogers 〈◊〉 suffered to speake Here my L. Chauncellor would suffer me to speake no more but had me sit downe mockingly saying that I was sent for to be instructed of them and I woulde take vppon me to be their instructer My Lorde quoth I I stand and sit not shall I not be suffred to speake for my life Marke here â—he spirite of this prelate Shall we suffer thee to tel a tale and to prate quoth he and with that he stoode vp and began to face me after hys olde arrogant proude fashion for he perceiued that I was in a way to haue touched them somwhat which he thought to hynder by dashing mee oute of my tale and so hee dyd For I could neuer be suffered to come to my tale agayne no not to one word of it but he had much like communication with me as he had the day before and as his maner is taunt vpon taunt and checke vpon checke For in that case being Gods cause I tolde hym he should not make me afraid to speake L. Chaun See what a spirit this fellow hath sayde he fineding fault at mine accustomed earnestnesse and harty maner of speaking Rog. The godly spirite of M. Rogers I haue a true spirite quoth I agreeing and obeying the word of God and would further haue sayd that I was neuer the worse but the better to be earnest in a iuste and true cause and in my master Christes matters but I might not be heard And at the length he proceeded towardes his excommunication and condemnation after that I had told hym that his Church of Rome was the Churche of Antichriste The church of Rome is the Church of Antichrist meaning the lawes and doctrine now vsed in Rome meaning the false doctrine and tyrannicall lawes with the maintenance thereof by cruel persecution vsed by the Bishops of the said church which the B. of Winchester and the rest of his fellow bishops that are now in EnglaÌ„d are the chiefe members Of lawes I meane quoth I and not of all men and women which are in the popes church Likewise when I was saide to haue denied their sacrameÌ„t whereof he made his wonted reuerent mention more to maintaine his kingdom therby then for the true reuerence of Christes institution more for his owne and his Popish generations sake then for religion or Gods sake I tolde him after what order I did speake of it for the manner of hys speakyng was not agreeing to my woords which are before recited in the communication that wee had the 28. of Ianuarie wherewith he was not contented but he asked the audience whether I had not simply denied y e sacrameÌ„t How the Bishop of Winchester seketh for bloud They would haue said and did what he lusted for the most of them were of his owne seruants at that day the 29. day of Ianuary I meane At the last I said I wil neuer denye that I sayd that is that your doctrine of the Sacrament is false but yet I tell you after what order I sayde it To be short he red my condemnation before me perticularly mentioning therein but 2. Articles firste that I affirmed the Romish catholike church to be the church of antichrist and that I denied the reality of their sacrament He cursed me to be disgraded and condemned and put into the hands of the laitie and so he gaue me ouer into the shriues hands which were much better then his ¶ The copie of which his condemnation here I thought to put downe in English to the entent that the same being here once expressed may serue for all other sentences condemnatory through the whole storie to be referred vnto The Sentence condemnatorie against Maister Rogers IN the name of God Amen Wee Steuen by the permission of God Bishop of Winchester lawfully and ryghtly proceeding with all godly fauoure by authority and vertue of our office againste thee Iohn Rogers priest The 〈◊〉 definitâ—â—â— against M. Râ—geâ—s alias called Mathewe before vs personally heere present being accused and detected and notoriously slaundered of heresie hauing heard seene and vnderstand and with al diligent deliberation wayed discussed and considered the merites of the cause all thinges being obserued which by vs in thys behalfe in order of law ought to be obserued sitting in our iudgement seat the name of Christ being first called vpon and hauing God onely before our eyes because by the actes enacted propounded and exhibited in this matter and by thine owne confession iudicially made before vs we do finde that thou hast taught holden and affirmed and obstinately defended diuers errours heresies and damnable opinions contrarye to the doctrine and determination of the holy church as namely these That the catholike churche of Rome is the church of Antichrist Item His Articles that in the Sacrament of the aultare there is not substantially nor really the natural bodye and bloude of Christe The which aforesayde heresies and damnable opinions being contrary to the law of God and determination of the vniuersall and Apostolicall Church thou hast arrogantly stubburnely and wittingly mainteined held and affirmed and also defended before vs as wel in thys iudgement as also otherwise and with the like obstinacie stubbornnesse malice and blindnesse of heart both wittingly and willingly haste affirmed that thou wilt beleeue maintaine and holde affirme and declare the same Wee therefore S. Wint. B. Ordinarie and Diocesan aforesayd by the consent and assent as well of our reuerend brethren the Lord Bishops heere present and assistent as also by the counsell and iudgement of diuers worshipfull lawyers and professours of Diuinitie wyth whome wee haue communicated in thys behalfe doe declare and pronounce thee the sayde Iohn Rogers otherwise called Mathewe through thy demerites transgressions obstinacies wilfulnesses whych thou manifolde wayes hast incurred by thine owne wicked and stubburne obstinacie to haue bene and to be guiltie in the detestable horrible and wicked offence of hereticall prauitie and execrable doctrine and that thou haste before vs sondry times spoken maintained and wittingly and stubbornely defended the sayde
there were no more Reedes and that burned at the neather partes but had small power aboue because of the winde sauinge that it did burne his haire A new fire made to M. Hooper and scorch his skinne a litle In the time of which fire euen as at the first flame hee prayed saying mildely and not verye loude but as one wythoute paynes O Iesus the sonne of Dauid haue mercye vpon me and receiue my soule After the seconde was spente he did wipe both his eyes with his hands and beholding the people he sayde with an indifferent loud voyce For Gods loue good people let me haue more fire M. Hooper calle◠〈◊〉 for more fire And all this while his nether partes did burne for the fagottes were so fewe that the flame did not burne strongly at his vpper partes The third fire was kindled within a while after which was more extreeme then the other two and then the bladders of gonnepouder brake which did him small good they were so placed and the winde hadde suche power In the whych fire he prayed with somewhat a loude voyce Lorde Iesu haue mercye vppon me The last wordes of M. Hooper Lorde Iesu haue mercy vppon mee Lorde Iesus receiue my spirite And these were the last woordes hee was heard to vtter But when he was blacke in the mouth and his tongue swolne that he coulde not speake yet hys lippes went till they were shronke to the gummes and he knocked his breast with his handes vntill one of his armes fell off and then knocked still with the other The blessed Martyr long tormented in the fire what time the fat water and bloud dropped out at his fingers ends vntill by renuing of y e fire his strength was gone and his hande did cleaue fast in knocking to the yron vpon hys brest So immediately bowing forwardes he yelded vp his spirite In clarissimi Doctrina pietate viri Iohannis Hoperi Martyrium Conradi Gesneri carmen AVreus Hoperus flammis inuictus igni Atque suum Christum confessus ad vltima vitae Momenta integritate sua praeclarus ardens Exterius flammis diuinus Martyr at intus Eximio fidei feruore accensus ad astra Spiritus ascendit coelesti luce beatus In terris cineresque manent fama corusca Flammae instar lucens lucebit dum stabit orbis Vtcunque immanes Boreae magnaeque procellae Flatibus aduersis tam clarum abrumpere lumen Nitantur frustra Nam quae Deus ipse secundat Quis prohibere queat mortalia facta sed vltro Et commenta ruunt vastaque voragine sidunt Hoperi exemplo quotquot spiratis Iesu Doctrinam Christi discrimina temnere vitae Durare vosmet rebus seruare secundis Discite Namque dabit Deus his meliora nec auris Audijt vlla oculus vel vidit sed neque captus Humanae mentis potuit complectier vnquam Qualia quanta Deus seruet sua bona beatis Thus was he three quarters of an houre or more in the fire Euen as a Lambe paciently he aboade the extremitie therof The patient end of this holy martir neither mouing forwardes backwards or to any side but hauing his nether partes burned and his bowels fallen out he died as quietly as a childe in his bedde and hee nowe raigneth as a blessed Martyr in the ioyes of heauen prepared for the faithfull in Christ before the foundations of the worlde for whose constancie all Christians are bound to praise God A letter which M. Hooper did wryte out of prison to certaine of his frendes THe grace of God be with you Amen I did write vnto you of late A letter exhortatory of M. Hooper to certayne of his friendes and told you what extremity the parlament had concluded vpon concerning Religion suppressing the truth and setting foorth the vntruth intending to cause all men by extremitie to forsweare them selues and to take againe for the head of the Churche him that is neither head nor member of it but a very enemie as the word of God al ancient wryters do record and for lacke of lawe and authoritie they wil vse force and extremitie which haue bene the arguments to defend the Pope and Poperie sith thys wicked authority began first in the world But now is the time of triall The popes religion standeth onely vpoon force and extremitie to see whether we feare more God or man It was an easie thing to holde with Christ whiles the Prince and world held with him but now the world hateth him it is the true triall who be his Wherefore in the name and in the vertue strength and power of his holy spirit prepare your selues in any case to aduersitie and constancie Let vs not runne away when it is most time to fight RemeÌ„ber none shal be crowned but such as fight manfully and he that endureth vnto the end shal be saued Ye must now turne al your cogitations from the pearil you see and marke the felicitye that foloweth the pearil either victorie in this world of your enemies Neither 〈◊〉 felicitie 〈◊〉 the misery of this world is 〈◊〉 be looked vpon or else a surrender of this life to inherite the euerlastinge kyngdom Beware of beholding too much the felicitie or miserie of this worlde for the consideration and too earnest loue or feare of either of them draweth from God Wherefore thinke with your selues as touching the felicitie of the worlde it is good but yet none otherwise then it standeth with the fauour of God It is to be kept but yet so farre foorth as by keeping of it we loose not God It is good abiding and tarrying still among our friendes heere but yet so y t we tary not therewithall in Gods displeasure and hereafter to dwell with the deuils in fire euerlasting There is nothing vnder God but may be kept so y t God being aboue all things we haue be not lost Of aduersitie iudge the same Imprisonment is painfull but yet libertie vpon euell conditions is more painful Aduersâ—tiâ— compared with aduâ—â—â—sitie The prisons stincke but yet not so much as sweete houses where as the feare and true honour of God lacketh I must be alone and solitary It is better so to be and haue God w t me then to be in company with the wicked Losse of goods is great but losse of Gods grace fauour is greater I am a poore simple creature can not tel how to answer before such a great sort of noble learned wise men It is better to make answere before the pompe pride of wicked men then to stand naked in the sight of all heauen and earth before the iust God at the latter daye Antithesiâ— betweene ioyes and pâ—ynes in this world and in the world to come I shall die then by the handes of the cruell man he is blessed that looseth thys life full of miseries and finedeth the life of eternall ioyes It is
that saueth the Christian man in Christe and doubtlesse the scarcitie of Faith is nowe more and will I feare encrease then it was in the time of the greatest tyrannes that euer were and no marueil why Faith more scarser now then in the old time vnder Tyrauntes Read ye the 6. chap. of s. Iohns Reuelation and ye shall perceiue amongest other thinges y t at the opening of the fourth Seale came out a pale horse and hee that sate vpon him was called death and hell followed hym This horse is the time wherin hipocrites and dissemblers entred into the Churche vnder the pretence of true Religion The pale horse in the Apocalips chap. 6. what it meaneth Mo soules slaine by Monkes and Fryers c. then bodyes by Tytantes as Monkes Friers Nounes Massing Priestes wyth suche other that haue killed moe soules with heresie and superstition then all the tyrannes that euer were killed bodies w t fire sword or banishment as it appeareth by hys name that sitteth vpon y e horse who is called death for all soules that leaue Christe and trust to these hypocrites liue to the deuill in euerlasting paine as is declared by him that foloweth the pale horse which is hell These pretensed and pale hypocrites haue stirred the earthquakes The 6. chapt of the Apocalips opened that is to witte the Princes of the worlde against Christes church haue also darkened the Sunne and made the Moone bloudy and haue caused the Starres to fal from heauen that is to say haue darkned with mists and daily doe darken as ye heare by theyr Sermons the cleare sunne of Gods most pure worde the Moone which be Gods true Preachers whych fetche onely lighte at the Sunne of Gods word are turned into bloud prisons and chaines that theyr light can not shine vnto the worlde as they woulde whereuppon it commeth to passe that the Starres that is to say Christian people fall from heauen that is to wit from Gods most true woorde to hypocrisie most deuilish superstition and Idolatrie Let some learned man shew you al the articles of your beliefe monuments of Christian faith from the time of Christ hitherto and yee shall perceiue that there was neuer mention of suche articles as these hypocrites teach God blesse you and pray for me as I do for you Out of the Fleete by your brother in Christ Iohn Hooper To maister Ferrar Bishop of S. Dauies D. Tailor M. Bradford and M. Philpot prisonners in the kings benche in Southwarke THe grace of God be with you Amen I am aduertised by diuers An other letter of M. Hooper as well such as loue the truthe as also by suche as yet be not come vnto it that ye and I shal be caried shortly to Cābridge there to dispute in the faith and for the religion of Christ which is most true that we haue and doe professe I am as I doubt not ye be in Christ readie not only to goe to Cambridge but also to suffer by Gods helpe Commission geuen out for M. Hooper and other to dispute at Cambridge death it selfe in the maintenaunce thereof Weston and his complices haue obtained foorth the commission already and spedily most like he wil put it in execution Wherfore deare brethren I doe aduertise you of the thing before for diuers causes The one to comfort you in the Lorde that the tyme draweth nigh and is at hand that we shall testifie before Gods enemies Gods truth The next that ye shoulde prepare your selues the better for it The third to shew you what wayes I think were best to vse our selues in this matter and also to hear of euery one of you your better aduise if mine be not good Ye knowe such as shall be Censors and Iudges ouer vs breath and thirst our bloud and whether we by Gods help ouercome after the word of God or by force and subtiltie of our aduersaries be ouercome this will be the conclusion our aduersaries wil say they ouercome and ye perceiue howe they reporte of those great learned men and godly personages at Oxforde Wherefore I minde neuer to aunsweare them except I haue bookes present The counsell of M. Hooper how and vpon what cautions to dispute with the aduersaries because they vse not onely false allegation of the Doctors but also a peece of the Doctors against the whole course of the Doctors minde The next that we may haue sworne Notaries to take things spoken indifferently which will be very harde to haue for the aduersaries will haue the ouersight of all thinges and then make theirs better then it was our worse then it was Then if we see that two or three or more will speake together or with scoffes and tauntes illude and mocke vs I suppose it were best to appeale to be hearde before the Queene and the whole Counsaile and that would much set foorth the glory of God For many of them knowe already the truthe many of them erre rather of zeale then malice and the others that be indurate shoulde be aunsweared fully to their shame I doubte not althoughe to oure smart and bloudshedding For of this I am assured that the Commissioners appoynted to heare vs and iudge vs meane nothynge lesse then to heare the cause indifferently for they be ennemies vnto vs vnto our cause and be at a poynt already to geue sentēce against vs so that if it were possible with S. Stephen to speak so that they could not resist vs or to vse suche silence pacience as Christ did they will proceede to reuenging Wherefore my deare brethren in the mercy of Iesus Christe I would be glad to knowe your aduise this day or to morowe for shortly we shall be gone and I verily suppose that we shall not cōpanie together but be kept one abroade from an other They will denie our appeale yet let vs chalenge the appeale and take witnesse thereof of suche as be present and require for indifferencie of hearing and iudgement to be heard either before the Queene and the Counsaile or els before all the Parliament as they were vsed in king Edwardes dayes Further for my part I will require both bookes and time to answere Wee haue bene prisoners now three quarters of a yeare and haue lacked oure bookes and oure memorie by close keeping and ingratitude of their partes be not as present and quicke as theirs be I trust God will be with vs yea I doubt not but he will and teache vs to doe all thinges in hys cause godly and cōstantly If our aduersaries that shal be our iudges may haue their purpose we shall dispute one day be condemned the next day and suffer the third day Note how◠the Papist◠proceed agaynst all order and law And yet is there no law to condemne vs as farre as I knowe and so one of the Conuocation house sayde this weeke to Doct. Weston To whome Weston made this answere It forceth not quoth
Antichrist frō the Bible true Gods seruice and religion to Latine lying Legendes Portases Masse bookes and superstition They say theyr Church cannot erre in any poynt whē in deed they be not of gods church and therfore they can do nothyng but erre euen as they doe almost in all cases of true fayth But to come agayne to the packer rather then preacher hee bringeth S Chrysostome writyng Ad populum Antiochenum where he makyng a comparison betweene Christes flesh and Elias cloke cast downe to Elizeus when Elias was taken vp in the fiery Chariot at length he sayeth that Christ ascendyng vp to heauen tooke hys flesh with hym and also left hys flesh behynd hym in earth The meanyng of it is he dyd ascend with hys flesh The meaning of Chrisost. rightly expounded concerning Elias cloke and left a memoriall cloke of the same body and flesh which he calleth hys flesh as he in the sacramentall phrase calleth bread his body because it representeth his body and as in the lyke manner of Sacramentall speach a Lambe was called the Passeouer the Circumcision Gods couenaunt He tooke vp hys flesh corporally least his flesh in mystery and sacrament spiritually Of this memoriall cloke read before in D. Ridleys disputations The place of Genesis 49. Or it may be sayd that he left hys flesh vpon earth that is hys mysticall body his faythfull people whom S. Paule calleth the members of hys body of hys flesh of hys bones Ephes. 5. In the 49. chap. of Genesis there is no word of Christes sacrament but there is a prophesie of Christes passion wherein hys Fole was bound that is hys body And where hee speaketh there of grapes and wyne it is as that is spoken of Christ in an other place where hee sayeth Ego solus torcular calcaui I alone dyd treade the wyne presse meanyng thereby that Christ alone suffered paynefull passion for the remission of sinnes and for the consolation of all hys faithfull souldiors It is not true that the packer sayd that Christs infinite power may make his body to bee in a thousand places at once as a loafe to be in a thousand bellies Christes natural body cannot be diuided for then myght Christ deuide the partes of hys body as a loafe is deuided and so consumed then myght scripture be false appointyng Christes body to bee but in one place Act. 3. Phil. 3. Heb. 3. The articles of our faith tel vs sufficiently where Christes body is It was neuer in two places at once neyther euer shall be neither euer can be corporally and naturally neither euer was is can Christes body was neuer in two places at once or shall be eaten so with any corporall mouthes as the Capernaites and the papistes most erroneously and heretically doe iudge If our sauiour Iesus Christ hath no other body natural then is made of the substāce of bread and is in a thousand places at once as I haue often sayd in Hadley we are not yet redeemed neyther shall our bodies ryse againe be made lyke vnto his glorious body We are sure that our sauiour Christs body is made of none other substaunce then of his mother the blessed virgin Maries substaunce We are sure that he taketh not the nature of Angels much lesse of bread Only he taketh on hym the seed of Abraham Heb. 2. In all thynges lyke vnto vs sin only except Heb. 2. And this is a comfortable doctrine to vs christians beleuing stedfastly as the true catholike fayth is that Christ hath but two natures perfect God and perfect man Vpon this rocke Christs church is builded and the gates of hell shall neuer preuayle agaynst it Math. 16. I speake nothing now of auricular confession and praying for soules departed Auricular confession because I do not heare what authors the packer brought in for this purpose Sure I am that he can bryng no authenticall and canonicall warrant for such his packware He may say what hee wyll of Hebricians and Graecians Praying for the dead and fleshe vnder formes and not aboue formes or aboue the bourd He may coniure and conuey passe repasse euen what he wil in such clouds and mystes He reproued the scriptures as full of darkenes yet is full of darkenes hymselfe He did wittily to bring proofes out of Iewry Turky and other strange places for his rounde whyte cake for that such his pedlary pelfe packe is contrary to the plain simplicity of Christes supper He glaunced at priests mariage He meaneth by the place 1. Tim. 4. where S. Paule speaketh of the doctrine of Deuills c. He myght agaynst that haue brought as auncient a Doctor as any be alledged out of Hebrue for hys masse and wafer cake that is D. Deuill 1. Tim. 4. I meruaile that he dyd not confute and confound S. Paul for the sentences written aboue the aultar of the which hee made mention in the pulpit For he and his fellowes of Oxford bee so profound so excellent so glorious and triumphant clarkes that they can easily prooue a man an asse and writers in the Bible ignorant simple full of errors ful of heresies beggerly fooles Yet they wil be called catholikes faithfull true christian people defenders of the holy mother the Church but truely they take part with the prince of darknes with Antichrist with Iezabell Apoc. 2. They wyll not be called Papists Pharises Iewes Turkes heretikes and so forth but whatsoeuer they will be called Gods religion had neuer more euident aduersaries and that in all the chiefe points of it no not then when our sauiour Christ whypt such Merchants out of the temple callyng them a company of theeues Math. 21. God geue them grace to repent God be thanked that the Nobilitie somethyng of late hath spied and stopped their tyranny O vnhappy England Oh more vngrate people English people likened to the Galathians sooner bewitched then the folish Galathians We haue now none excuse We haue vndoubtedly seene the true trace of the propheticall Apostolicall primatiue catholike church We are warned to beware least we be led out of that way societie and rule of Religion Now we shall shew what countrey men we bee whether spirituall and heauenly or carnall and worldly We had as true knowledge as euer was in any countrey or in any tyme since the beginnyng of the world God be praysed therfore If Hadley beyng so many yeares perswaded in such truth will now willingly and wittingly forsake the same and defile it selfe withe the Cake god Idolatry and other Antichristianitie thereunto belongyng The Cake god let it surely looke after many and wonderfull plagues of God shortly Though another haue the Benefice yet as God knoweth I cannot but be carefull for my deare Hadley And therefore as I could not but speake after the first abhominable Masse begun there I beyng present no more I can not but write now beyng absent The carefull zeale of
ille natus subditus noster nondum explicatus fuerat à debitione certae cuiusdam pecuniae quā nostro aerario soluere iure tenebatur tamen maiorem vestri desyderij quam nostri debiti rationem habendam esse duximus Quin insuper animum voluntatem gratificandi vestrae Serenitati pro nostra mutua amicia in qua alia etiam re possumus cum oportunitas feret libenter ostendemus Deus Vest. Serenitatem diutissimè seruet incolumen Ex Regia nostra Westmonasterij 18. Febr. 1555. The same month the 19. day was a certaine intimation set foorth and printed in the name of Boner February 15. wherein was conteyned a general monition and strait charge geuen to euery man and woman within his Dioces The effect of B. Boners intimation sent into his dioces to receiue the Cardinalls absolution and to be reconciled to the Pope in the Lent nexte folowing to prepare themselues against Lent then neare approchyng to receyue the glad tidynges of peace and reconciliation sent from Pope Iulius 3. by Poole his Cardinall and Legate De Latere and so receyue also the ioyfull benefite of absolution beyng sent first from the Cardinall to Boner and from him to euerich of his Archdeacons to be ministred to euery priuate person within his Dioces that would come the said holy tyme of Lent to his Pastor or Curate to bee confessed and to receyue of hym wholesome counsaile penance and absolution Signifiyng moreouer that as he was authorised by the foresayd Cardinall so he for y e same purpose had indued with the like authoritie al and singular Pastors and Curates within his Dioces to reconcile and assoyle from their former heresie and schisme from the censures of the Church such as would resort vnto thē And lest any scruple or doubt rising peraduenture in their consciences should be any stay or let in this behalfe he had assigned and deputed therfore through his Dioces certain learned men to whom they might resort or els myght open their griefes to any of his Archdeacons or els come to hys owne person and so should be resolued And therefore all manner of doubtes and obstacles set aside hee straightly willed and commaunded euery man and woman to come to confession and to enioy this benefite of reconciliation and absolution agaynst the first Sonday next after Easter ensuyng and not to fayle For the which purpose he had specially commaunded the Pastours and Curates of euery parish to certifie vp in writyng the names of euery man and woman so reconciled and so forth The copy of which intimation here vnder followeth ¶ The declaration of the B. of London to be published to the lay people of his diocesse concernyng their reconciliation EDmund by the permission of God B. of London vnto all and singuler the lay people of his Diocesse doth send greeting in our sauiour Iesu Christ. Whereas this noble realme of England diuidyng it selfe from the vnitie of the catholike church and from the agreement in religion with all other christian Realmes hath bene besides many other miseries plagues which Gods indignation hath poured vpon it grieuously also vexed and sore infected with many and sondry sortes of sects of heretikes as Arrians Anabaptistes Libertines Zuinglians Lutherans and many other all which sectes be most repugnant and contrary one agaynst another all agaynst Gods truth and Christes Catholicke fayth whereupon hath growen such slaunder to the realme such malice and disagreement among our selues the inhabitants thereof such treasons tumultes and insurrections agaynst our prince such blasphemy and dishonour vnto God as no mans tong or pen is able to expresse It hath pleased the goodnes of God to cast his eye of mercy clemency vpon vs and to mooue the Popes holines to send his most godly messenger the most Reuerend father in God the L. Cardinall Poole Legate de Latere to bryng vs the glad tidings of peace and reconciliation to reduce and bryng home vnto the folde the lost sheepe that were gone astray whose message as it hath bene honourablye receyued of the Kyng and Queenes maiesties euen so the Lords spirituall and temporall and commons at the last Parliamente hath receyued it reuokyng all lawes the which in the tyme of schisme were promulgate against the authoritie of the Popes holynes and restoryng the same and the church of Rome to all that power which they had in this realme before the sayd schisme the which reconciliation was also most glad and ioyfully embraced as well of all the clergy and conuocation of the prouince of Cant. as also of many other persons and beyng so great necessary to be extended to euery person of the Realme it hath pleased the sayd L. Legates grace to geue imparte vnto me the sayd B. of London for my sayd Diocesse and to all such as I shall appoynt in that behalfe power authoritie to absolue and reconcile all and euery person therof as well of the Clergy as of the Laitie and as well men as women the which will renounce their errors and beyng penitent will humbly require to be restored to the vnitie of the Catholike church as by the letters of the sayde L. Legates grace sent vnto me and from me sent vnto euery of the Archdeacons within my dioces more at large may and doth appeare And forasmuch as in myne owne person as well for the multitude of people as distaunce of places I cannot minister this benefit vnto euery priuate person my selfe and for that also the holy tyme of Lent is now at hande in which euery true christen man ought to come vnto his owne Pastor and Curate to be of him confessed and to receyue at his hand wholesome counsaile penance and absolution these are therefore as well to geue knowledge vnto euery one of you as also to signifie declare that for that purpose I haue by the sayd authoritie chosen named and deputed and so by these presentes doe chuse and depute all and singuler pastors and curates hauing cure of soules within my Diocesse and beyng themselues reconciled herein that they and euery of them by authoritie hereof shall haue full power and authoritie to absolue all such as be lay persons of their parishes from heresie and schisme and from the censures of the Church into y e which they be fallen by occasion therof also to reconcile to the church al such which shal declare themselues penitent and desirous to enioy the benefit of the sayde reconciliation And whereas diuers pastors and curates in sondry parishes peraduenture bee not able to satisfye the myndes and to appease the consciences of some of theyr parishioners in cases that shal trouble them I haue therfore geuen also authoritie to euery Archdeacon of my dioces within his Archdeaconry to name and appoynt certayne of the best learned in euery Deanry of their Archdeaconry to supply that lacke so that euery man so troubled may repaire to any one of
turne from his errour and come to the vnitie of their Church To whome he sayde No I would ye should recant for I am in the truth and you in errour Well quoth the Byshop if ye will returne I will gladly receiue you No sayd Higbed I will not returne as you wyll haue me to beleeue in the sacrament of the altar your God M. Causton M. Higbed condeÌ„ned and seÌ„t to Newgate Whereupon the Byshop proceeded and gaue iudgement vpon him as he had done before vpon Tho. Causton When all this was thus ended they were both deliuered to the Sheriffes and so by them sent to Newgate where they remained by the space of xiiij dayes praysed be God not so much in afflictions as in consolations For the encrease whereof they earnestly desired all their good brethren and sisterne in Christ to pray that God for his sonnes sake would go forth with that great mercy which already he had begon in them so that they might perseuere vnto the ende to the prayse of the eternall God and comfort of all their brethren These xiiij dayes after their condemnation once expired M. Causton and Maister Higbed brought froÌ„ Newgate into Essex they were the xxiij day of this moneth of March fetched from Newgate at foure of the clocke in the morning and so led through the Citie vnto Algate where they were deliuered vnto the Sheriffe of Essex and there beeing fast bound in a cart were shortly after brought to their seuerall appointed places of burning that is to saye Thomas Higbed to Horneden on the hill March 26. and Thomas Causton to Rayly both in the Countrey of Essex where they did most constantly The constaÌ„t Martirdome of M. Thomas CaustoÌ„ and Maister Higbed Martyrs the xxvj day of the same moneth seale this their faith with shedding of their bloud by most cruell fire to the glory of God and great reioysing of the godly At the burning of whiche Mayster Higbed Iustice Browne was also present as is aboue specified and diuers Gentlemen in the shiere were commaunded to be present for feare belike least they should be taken from them And thus much touching the apprehension examination confession condemnation and burnyng of these two godly and constant Martyrs of God William Pigot Steuen Knight and Iohn Laurance with their exanation and constant martirdome IN the Story before of Thomas Tomkins and his fellowes March 28. mention was made of sixe whiche were examined and condemned together by bishop Boner the ninth day of February W. Pigot Ste. Knight Iohn Laurence Martâ—â—s Of the which sixe condemned persons two which were Tomkins and William Hunter as ye heard were executed the one vppon the 26. of February and the other vppon the 26. day of March Other three to witte William Pigot and Steuen Knight suffered vpon the eight and twenty day and Iohn Laurence the nine and twenty of the sayd month of march Touching the which three Martyrs now something to say of their examinations it was first demaunded of them what their opinioÌ„ was of the sacrament of the Aultar Whereunto they seuerally answered and also subscribed that in the sacrament of the aultar vnder formes of bread and wine there is not the very substaunce of the body and bloud of our sauiour Iesus Christ but a special partaking of the body and bloud of Christ the very body and bloud of Christ being onely in heauen and no where els This answere thus made the bishop caused certayne articles to be read vnto them tending to the same effect as did the articles before of Tomkins and of M. Causton The tenour whereof here followeth * Articles or interrogatories obiected by the bishop of London to Willlam Pigot Steuen Kight and Iohn Laurence the 8. of February 1555. WHether do you thinke and steadfastly beleeue that it is a catholicke Articles obieâ—ted to W. Pigot 〈…〉 faithfull christian and true doctrine to teach preach and say that in the sacramentes of the aultar vnder y e formes of bread wine there is w tout any substance of bread wine there remayning by y e omnipotent power of almightye God his holy worde really truely and in very deede the true and natural body and bloud of our Sauiour Iesus Christ the selfe same in substaunce though not in outward forme and appearaunce whiche was borne of the Uirgine Mary and suffered vppon the crosse yea or nay Whether doe you thinke Beliefe of their forelders and steadfastly beleeue that your Parentes kinsfolke frendes and acquaintance here in this realm of England before your birth a great while and also after your Birth professing and beleuing the said doctrine and fayth concerning the sayd sacrament of the aultar had a true christian fayth and were faythfull and true christen people or no Whether do you think and steadfastly beleue that your Godfathers and Godmother Beliefe of their godfathers and godmothers professing and beleuing the said Doctrine and faith concerning the sayde Sacrament of the aultar had a true christen fayth and were faythfull and true christen people or no Whether do you think and steadfastly beleue that your own self in times past being of the age of 14. yeares Beliefe of their young age and aboue did thinke and beleue concerning the sayd sacrament of the aulter in all poyntes as your sayde parentes kinsfolke friendes acquaintaunce godfathers and godmother did then thinke and beleue them or no Whether doe you thinke and steadfastly beleeue that oure Soueraignes the king and the Queene of thys Realme of England and all the Nobilitie Clergie and Laitie of this Realm professing and beleuing the said doctrine and fayth as other christian Realmes doe concerning the sayd sacrament of the altar haue a true christian fayth and beleeue as the Catholicke and true Churche of Christ hath alwayes beleued preached and taught or no Whether do ye thinke and steadfastly beleeue that our sauiour Christ and his holy spirite hath bene is Beliefe of the king and Queene the Nobilitie and shal be with his Catholicke churche euen to the worldes end gouerning and ruling the same in all thinges especially in the necessary poyntes of Christian Religion not suffering the same to erre or to be deceiued therein Whether it is true that you being suspected or infamed to be culpable Beliefe of the pretensed Catholicke church and faultie in speaking agaynst the sacrament of the Aultare and agaynst the very true presence of Christes naturall body and the substaunce thereof in y e sayd sacrament and thereupon called before mee vppon complaynt made to me agaynst you haue not bene a good space in my house hauing freely meate and drinke and also diuers times instructed and informed The reall presence and transubstantiation as well by one being our Ordinary as also by my chaplaines and dyuers other learned men some wherof were bishops some Deanes and some Archdeacons and euery one of them learned
I beleeue it to be true Here also others tooke occasion to aske hym for that he denyed the Byshop of Romes authoritie in England whether Linus Anacletus and Clement that were Byshops of Rome were not good men and he answered yes and diuers others but sayd he they claimed no more authoritie in England then the Byshop of Caunterbury doth at Rome and I striue not quoth he with the place neyther speake I agaynst the person of the Byshop but agaynst his doctrine which in most poyntes is repugnant to the doctrine of Christ. Thou art an arrogant fellow in deede then sayde the Byshop In what article is the doctrine of the Churche of Rome repugnant to the doctrine of Christ To whome George Marshe answered sayd Oh my Lord I pray you iudge not so of me Wherein the doctrine of the Church of Rome â—â—â—eth I stand nowe vppon the point of my life and death a man in my case hathe no cause to be arrogant neither am I God is my record And as concerning the disagreement of y e doctrine among many other things the Church of Rome erreth in the Sacrament For where Christ in y e institution therof did as well deliuer the cup as the bread saying Drinke ye all of this Marke reporteth that they did drinke of it in like manner S. Paul deliuered it vnto the Corinthians And in y e same sort also was it vsed in the primitiue church by the space of many hundreth yeares Now the Churche of Rome both taketh away one parre of the Sacrament from the Laity Wherefore if I coulde be perswaded in my conscience by Gods worde that it were well done I could gladly yeld in thys poynt Then sayd the Bishop Non disputandum est cum haeretico That is There is no disputing with an heretick So sayth the Turke in his Alcaron that no man must dispute of his lawe And therfore when all his answeres were read hee asked hym whether he would stand to the same beyng as they were sayd he full of heresie or els forsake them and come vnto the catholicke Churche To whom he made this full aunswere and sayde that he held no hereticall opinion but vtterly abhorred at kynd of heresie G. Marsh cleareth himselfe of heresie although they most vntruely so did sclaunder him And hee desired all the people present to beare hym wiâ—nesse if hereafter anye would sclaunder him and say y t he held any greuous heresie that in all Articles of Religion he he held none other opinion then was by law most godly established and publickely taught in England at the death of king Edward the vi and in the same pure Religion and doctrine he would by Gods grace stand liue Leach bidde to stand from Marsh. dye And here the ChauÌ„cellour spake to one Leache which â—tode neare vnto Marshe and bad him stand farther from him for hys presence did him no good This being done the Bishop tooke out a writing of his bosome begaÌ„ to read the sentence of condeÌ„natioÌ„ Sentence of condemnation read agaynst Marsh. but when the bishop had read almost halfe therof the Chauncellour called to him and sayd good my Lord stay stay for if ye proceede any further it will be to late to call it agayne and so the B. stayed Then his popish Priestes and many other of the ignorant people called vpon Marsh The Bishop stayeth in his sentence with many earnest wordes to recant and amongst other one Pulleyn a Shomaker sayd to hym for shame man remember thy selfe and recant They bad him kneele downe and pray and they would pray for him So they kneeled down and he desired them to pray for him and he would pray for theÌ„ The Bishoppe then asked hym agayne whether hee would not haue the Queenes mercy in time Gods mercy preferred before the Queenes mercy and he aunswered hee did gladly desire the same did loue her grace as faythfully as any of them but yet he durst not deny his Sauiour Christ for loosing his mercy euerlasting and so winne euerlasting death Then the Bishop put his spectacles agayne vpon his nose read forward his senteÌ„ce about v. or vi lyues and there againe the Chauncellour with a glauering and smiling countenance called to the B. and sayde The B. proceâ—â—deth in his sentence Yet good my Lord once againe stay for if that word be spoken al is past no relentyng will then serue and the Byshop pulling of his spectacles sayd I would stay and if it would be How sayst thou quoth he wilt thou recant Many of the Priestes and ignoraunt people bad him so do An other stay in reading the sentence and call to God for grace and pulled him by y e sleeue and bad him recant and saue his life To whom he answered I would as fayne to liue as you if in so doyng I shoulde not deny my mayster Christ and agayne he should denye me before his father in heauen So the bishop read out hys sentence vnto the end and straight after sayd vnto him G. Marsh. exhorted to recaÌ„t but could not be turned The B. readeth out the sentence A dogged saying of the Bishop G. Marsh deliuered to the Shiriffes The strayt keeping of Marsh in prison Nowe will I no more praye for thee then I will for a dogge And Marshe answered y t notwithstanding he would pray for his Lordship after this the bishop deliuered him vnto the Sheriffes of the city Then hys late keeper bad him fare well good George w t weeping teares whiche caused y e officers to cary him to a prisoÌ„ at the Northgate where he was very straitly kept vntill the tyme he went to hys death during which tyme he had small comfort or reliefe of any worldly creature For being in y e dongeon or darke prison none y t would hym good could speake w t hym or at least durst enterprise so to doe for feare of accusation and some of the Cittizens which loued him in God for the gospell sake wherof there were but a fewe although they were neuer acquaynted with him would sometime in the euening at a hoale vpon the wall of the City that went into the sayd darcke prisoÌ„ call to him and aske him how he did He would answere them most chearefully that he did well and thanked God most highly that he woulde vouchsafe of his mercy to appoynt him to be a witnes of his truth and to suffer for the same wherein he did most reioyce beseeching him that he would geue him grace not to faynt vnder the Crosse but patiently beare the same to his glorye and comfort of hys Churche The brotherly zeale of good men in comforting G. Marsh. with many other like godly sayinges at sondrye tymes as one that most desired to be with Christ. Once or twise he had money cast him in at the same hole about ten pence at one tyme 2. shillings at an
them the Chancellor offred the Queenes mercy if they would agree and be conformable c. To this they both made such an answer as the Chancellor with his fellow Commissioners allowed them for catholike Whether they of weakenes so answered or heâ—of subtletie would so vnderstand their answer â—â—rlow and Cardmaker â—cceptable 〈◊〉 Wincheâ—â—er as Catholickes that he might haue some forged example of a shrinking brother to lay in the dish of the rest which were to be examined it may easily be perceiued by this that to all them which followed in examination he obiected the example of Barlow Cardmaker commending their sobernes discretion lerning But whatsoeuer their answer was yet notwithstandyng Barlow was led againe to the Fleete from whence he afterward beyng deliuered M. Barlow exiled for the truth did by exile constantly beare witnes to the truth of Christes gospell Cardmaker was conueyed to the Counter in Breadstreete the B. of London procuring it to be published that he should shortly be deliuered after that he had subscribed to Transubstantiation and certaine other articles To the same prison where Cardmaker was LaureÌ„ce Sanders was brought after the sentence of excommunication and condemnation was pronounced against hym where these two prisoners had such christian conference that whatsoeuer the breath of the bishops blustred Conference â—etweene 〈…〉 〈◊〉 Cardâ—aâ—er the tickle cares of the people too lightly beleued in y e end they both shewed themselues constant confessors and worthy martyrs of Christ as of Laurence Sanders it is already written After whose departure Cardmaker remayned there prisoner to be baited of the Papistes which would needes seeme to haue a certayne hope that Cardmaker was become theirs Continuall and great conference diuers of them had with hym with reasonyngs perswadyngs threatnyngs and all to none effect To the end that their doyngs might appeare hee required them to put their reasons in writyng and promised by writyng to answer them Doctor Martin who bare also a part in those pageants D. Martyn wryteth 〈◊〉 Cardmaker tooke vppon hym to be the chiefe doer by writyng whose long vnsauery letters and simple reasons for TraÌ„substantiation and such papisticall trash this Cardmaker answered largely learnedly substantially confuting the same openyng the falsehood of his arguments and deliueryng the sentences of the Fathers which Martin abused for his purpose to their true vnderstanding which his answers I would had come to our hands Thus constantly aboade this man of God all the enemies doyngs as he did also the death which he suffred in Smithfield in London Wherof ye shall heare more anone but first we will suruey the matter and maner of his articles obiected against him by B. Boner with his answers annexed to the same as consequently here vnder followeth ¶ Articles obiected by Boner against Ioh. Taylor aliâs Cardmaker with hys aunswers vnto the same FIrst I Edmund B. of London obiect against thee Sir Iohn Taylor aliâs Cardmaker May. 24. Articles ministred agaynst Iohn Cardmaker by the B. of London Iohn Cardmaker first an obseruant Fryer that thou wast and art of the citie and Dioces of London and so of the iurisdiction of me Edmund B. of London Item that thou in tymes past diddest professe the rule of S. Fraunces and diddest by vow promise to keepe pouertie chastitie and obedience according to the rule of S. Frances Item that thou in tymes past didst receyue all the orders of the church then vsed to wit tam maiores quam minores Item that thou after thy said entrie into religion and profession and orders aforesaid Iohn Cardmaker maryed didst take to wife a widow and with her hadst carnal copulation and didst get of her a woman child breaking therby thy vow and order also the ordinance of the church Item that thou hast beleued and taught and so doest beleue that in the sacrament of the aultar vnder the visible signes there that is to say The beliefe of the Popes Catholicke church vnder the formes of bread and wyne there is really and truly the true and very naturall body and bloud of our sauiour Iesus Christ. Item that the beliefe of the catholike church is To speake naturally of the naturall body of Christ these two cannot staÌ„d together at one tyme vnles we graunt Christ to haue 2. bodyes that in hauing the body and bloud of Christ really and truly conteined in the sacrament of the altar is to haue by the omnipotent power of almighty God the body and bloud of Christ there inuisibly and really present vnder the said sacrament and not to make thereby a new God or a newe Christ or a new body of Christ. Item that it may stand wel together so is the fayth of the Catholike church that the body of Christ is visibly and truely ascended into heauen and there is in the visible forme of his humanitie and yet the same body in substaÌ„ce is inuisibly and truely conteyned in the sayde Sacrament of the aulter Item that Christ at his last supper takyng bread into his hands blessing it breakyng it geuyng it to his apostles and saying Take eate this is my body did institute a Sacrament there * That Christ neuer willed neyther can the Scriptures beare it willyng that his body really and truly should be conteyned in the sayd sacrament no substance of bread and wyne there remainyng but onely the accidents thereof ¶ Aunswers of Cardmaker to the articles aforesayd TO the first article he answereth and confesseth the same to be true in euery part therof Iohn Cardmaker aunswereth to the articlâ—â— To the 2. article he aunswereth and confesseth that he beyng vnder age did professe the said order and religion afterward by the autoritie of K. Henry the 8. he was dispensed with for the same religion To the 3. he aunswereth and confesseth the same to bee true in euery part thereof To the 4. he aunswereth and confesseth the first part therof to be true and to the second part of the same article he answereth and saith that in mariage he brake no vow because he was set at liberty to mary both by the lawes of this realme and also by the lawes and ordinaunces of the Church of the same To the 5. he answereth confesseth th thâ— hath beleeued taught as it is conteined in this actiâ—e but he doth not now so beleue nor teach To the 6. he answereth that he doth not beleue y e same to be true in any part therof To the 7. he aunswereth that he doth not beleeue the same to be true in any part thereof To the 8. he answereth and doth beleeue videlicet that it is true that is to say The first parte of this article is true the second is false that Christ takyng breade at hys last supper into hys handes blessyng it breakyng it geuyng it to his disciples and saying Take eate this is my body did
the behalfe of the dead manne But when the poore dead man could neyther speake for himselfe nor did as they sayd sufficiently aunswere them by the other to auoyde the name of an hereticke first witnesses were producted agaynst him whose names were HeÌ„ry Clarke Esquire Witnes agaynst Iohn Tooly Thom. Way keeper of the Marshalsey Philip Andrew Undermarshal William Holingworth FishmoÌ„ger William Gellard William Walton Chaundler Richarde Longman Marchaunt Taylour Philip Britten Iohn Burton Brewer Thomas Smyth Sergeant Then hee was for an hereticke condemned aand so committed to the secular power Tooly geuen to the secular power namely to the Shiriffes of London which with like diligence went aboute to execute their charge Therfore receiuing the man being suspeÌ„ded excommunicated condemned as an hereticke and besides that beyng dead they laid him on the fire to be burned namely ad perpetuam rei memoriam for a continuall remembrance therof This was done the fourth day of Iune * Here foloweth the history and Martyrdome of the worthy seruaunt of Christ Thomas Haukes Gentleman with his examinations and aunsweres had with B. Boner recorded and penned with his owne hand IMmediatly after the story of D. Taylor pag. 1456. mention before was made of sixe men brought conueÌ„ted before Bishop Boner vpon the eight day of February The story of M. Tho. Haukes Martyr The names of which martyrs were Steuen Knight William Pigot Tho. Tomkins Ioh Laurence Wil. Hunter In which number was also Tho. Haukes coÌ„demned likewise with theÌ„ the 9. day of the foresaid month of February But because his execution did not so shortly followe wyth theirs but was prolonged to this present x. day of the moneth of Iune wherwith we are nowe in hand it foloweth therfore now consequeÌ„tly to enter tractation thereof first beginning briefly with his godly coÌ„uersation institution of life then shewing of his troubles also of his examinations and conflictes with the bishop and other aduersaries according as the order of his story both require As touching therefore his education and order of life first hee was of the countrey of Essex The lyfe and conuersation of Tho. Haukes borne of an honest stocke in calling and profession a Courtier brought vppe daintely from his childhoode and like a Gentleman Besides that he was of such comlines and stature so well endued with excelleÌ„t qualities that he might seme on euery side a man as it were made for the purpose But hys gentle behauiour toward other and especially his feruent study and singuler loue vnto true Religion and godlines did surmount all the rest Wherein as God did singularly adorne him euen so he being suche a valiaunt Martyr of God may seeme to nobilitate the whole company of other holy martyrs and as a bright starre to make the Churche of God and his trueth of theÌ„selues bright and cleare more gloriously to shine by his example For if the conquestes of martyrs are the triumphes of Christ as Saynt Ambrose doth notably and truely write vndoubtedly Christ in few meÌ„ hath either conquered more notably The victory of Martyrs is the triumph of Christ. Ambrose or triumphed more gloriously then in this young man he stood so wisely in his cause so godly in his life and so constantly in his death But to the declaration of the matter first this Haukes folowing the guise of the Court as he grew in yeares entred seruice with the Lord of Oxford where he remained a good space Thomas Haukes first in seruice with the Earle Oxford being there right well estemed loued of all the houshold so long as Edward the sixt liued But he dying all things begaÌ„ to go backward religioÌ„ to decay godlines not only to waxe cold but also to be in dauÌ„ger euery where and chiefly in the houses of great men Haukes mislikyng the state of thinges and especially in such mens houses rather theÌ„ he would chaunge the profession of true godlines which he had tasted thought to chaunge the place Haukes compelled to leaue the Earle of Oxfordes house and so forsaking y e Noble mans house departed home to his own home where more freely he might geue himselfe to God vse his owne conscience But what place in this worlde shall a man finde so secret for himselfe whether that old wicked Serpent can not creep wherby he may haue some matter to ouerthrow the quietnesse of the Godly Nowe in the meane season as it happened Haukes keeping his house at home Haukes childe 〈◊〉 weekes vnâ—christened had borne vnto him a young sonne whose baptisme was deferred to the third weeke for that he would not suffer him to be baptised after the papistical maner Which thing the aduersaries not able to suffer laying handes vpon him Haukes brought before the Earle did bryng him to the Earle of Oxforde there to be reasoned with as not sound in religion in that he semed to contemne the sacramentes of the Church The Earle eyther intending not to trouble hymselfe in such matters Haukes seâ— vp by the Earle to B. Boner or else seeyng hymselfe not able to weigh with him in suche cases of Religion sent him vp to London with a messenger and letters and so willing to cleare his owne handes put him in the handes of Boner bishop of London the conteÌ„tes of which his letter sent to Boner be these ¶ A Letter of the Earle of Oxford to Boner MOst reuerend father in God be it knowne vnto you that I haue sent you one Thomas Haukes The Earlâ— letter to Boner dwelling in the County of Essex who hath a child that hath remayned vnchristened more then three weekes who being vpon the same examined hath denied to haue it baptised as it is now vsed in the Church wherevpo n I haue sent him to your good Lordship to vse as ye thinke best by your good discretion WheÌ„ the bishop had perused this letter and afterward read it to M. Haukes he hearing the same thought with himselfe that he should not be very wel vsed seing he was put to his discretion Then wrote the bishop a letter again to him that sent the prisoner with many great thankes for his diligence in setting forth the Queenes proceedynges Then began the bishop to enter communication with M. Haukes first asking what should moue him to leaue hys child vnchristened so long To whom M. Haukes answered thus agayne as foloweth Haukes Because we be bound to do nothing contrarye to the word of God Priuate talke or conference betweene M. Haukes and B. Boner Boner Why Baptisme is â—ommaunded by the worde of God Haukes His institution therin I do not deny Boner What deny ye then Haukes I deny all things inuented and deuised by man Boner What thinges be those that be deuised by man that ye be so offended withall Haukes Your Oyle Creame Salt Spettle Candle Mans inâ—â—â—â—tions addeâ— to Baptisâ—â— The 〈…〉 and coniuring of water c. Boner Will
garland of our Lady compiled by the said S. Bonauenture wherein these words are to be red as followeth O Mediatrix betweene God and man the Lorde hath worthily magnified thee Blasphemye The Rosary or Garland of our Lady called Corenâ— beatae Mariae Mary made a commaunder of Christ. that thou onely shouldst conceyue hys sonne c. Wherefore O good Mary our mediatrix mother of Grace and mother of Mercy c. And moreouer within fewe lynes it followeth in these woordes Therefore O our Empresse and Lady most bountifull by the authoritie of a Mother commaund commaund I say thy welbeloued sonne that he wil stirre vp our myndes from the loue of worldly thyngs to heuenly desires c. Item O the Aduocate of the miserable the eyes of thy seruants be directed to thee c. To these premisses I might also adioyne the horrible and most blasphemous wordes of the said Bonauenture in the said booke Fol. 100. pag. 2. col 1. which I besech thee to read and note Quae maior bonitas quam quod Christus i. What greater goodnes can be then that Christ is content to be captiue vpon the aultar Whereupon he speaketh in the person of Ieremy saying Behold I am in your hands do with me as you see good c. Where note sayth he that when any Duke or prince â—s taken prisoner for hys subiectes he is not let goe before he paye some great summe of mony for hys ransome Christ made a captiue and a prisoner in the Popes Church Euen so neither we ought to let Christ go out of our hands beyng our prisoner and captiue except he graunt vnto vs remission of our sinnes and his heauenly kingdome The priest therfore lifteth vp the body of Christ vpon the aultar as though he sayd thus behold hym whome the whole world is not able to comprehend he is holden here our captiue wherfore let vs hold hym fast and not let hym go before we obtayne of hym our requests c. Notes The Church of Rome examined Is not here good Catholike stuffe christen Readers trow you Conferre I beseech you this doctrine wyth the doctrine of the Apostles which teach vs that we are fullye complet in Christ and I wil referre me to no better iudge then to your own conscience And now therfore if any maÌ„ haue bene in doubt in tymes past of the doctrine and proceedings of the church of Rome The Church of Rome connâ—ct of manifest idolatry whether it be rightly charged with blynd errors with blasphemy intollerable Idolatry abominable or not here now may he be fully certified resolued For where was euer idolatry or blasphemy to be found if it be not here in this Mattins Psalter of our Lady Our Lady made equall with God in the Church Rome If Idolatry be to make an idoll to bee worshipped as God which is no God what doe we here but make an idoll of our Lady as we call her to be worshipped with no lesse dignity glory authority reuerence and seruice then is the Lord God himselfe As he is called our Lord so she is called our lady And if he be kyng yet she is the queene of heaueÌ„ The doctrine of the Romish Church directly against the first commaundemeÌ„t of God And though he haue the name of god yet she bereth so the title of the mother of God that as mothers haue authority ouer their children so she is willed to shew her selfe to be his mother to cause him to graÌ„t our petitions Finally if he be our patron yet is she our patronesse The commandement saith Thou shalt worship the Lord thy God and hym only shalt thou serue And what worship or seruice can we geue to God more then we doe ascribe vnto her Or what benefit is to be asked at y e hands of Christ our Sauiour which is not equally asked of her To saue our soules to geue vs peace to graunt grace to comfort the desperate to loose our captiuity to release our sinnes To trust and beleeue in our Lady to deliuer from the fiend to bryng to heauen c. to her we pray we cry we creepe we sigh we grone wee knock and kneele to her we trust and if we beleue not also in our Lady Our Lady hath her Church as well as Christ. we be heretikes ipso facto Furthermore as Christ our onely Lord and Sauiour hath his Church and Congregation which professeth hys name of whom we are called Christians so neither is she likewise without her chapels her cloisters her Chapters fraternities and brotherhoods which professing her name in like sort are called our Ladies brethren or white friers besides an innumerable sort of other patrons of churches of whom euery one hath his peculiar church and religion by himselfe yet all these together be included vnder the generall deuotion of our Lady their supreme patronesse and gouernesse Now to proceed further to the other prrt of the commaundement which sayeth Him onely shalt thou serue What seruice hath the Lord in all the church but our Lady also iointly with him hath the lyke Her Masse her Mattins her Euensong her Houres and Complin her Rosaries her Anthems her Collects her Primer her Psalter her holydaies likewyse yea fiue to one Finally as y e Lord hath his prayer called the Lordes prayer so hath shee her Aue Maries yea x. Aues to one Pater noster yea read further in the said Bonauenture 10. 〈◊〉 to one Pâ—â—ter nosteâ— and ye shal see her also to haue her Te Deum her Benedictus her Magnificat and also her Quicunque vult If the Lorde our God had not expressed vnto vs hys own will by playne worde limiting vnto vs by expresse iniunction what to beleue what to folow how to worship and serue him how to receiue from him our saluation but had left vs to the imagination of our owne inueÌ„tions euery man to shift for himself after his own pollicy then peraduenture this way taken by the Popes Church to make frends mediators betwene God and vs for reconciliation remission saluation might haue some ryme or reason but now gods word doth bynde vs doth prescribe and limite vs precisely in euery point touching saluation what to beleue what to do shewing vs plainly that we cannot be saued but by the bloud of hys sonne only neither caÌ„ be iustified but by faith only in y e same Christ his sonne Wherfore not to beleue that which he hath promised is infidelitie and to follow any other beliefe then he hath set vs is plaine idolatry Infidelity Idolatrye The which ij special errors most commonly doe followe the doctrine of the Romish church as not only in this primer and psalter of our Lady aforesaid but also in all their proceedings teachings and preachings besides may well appeare The 〈◊〉 of Rome charged with Infidelitye 〈◊〉 Idolatryâ— The church of Rome neyther taketh 〈◊〉
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
called down to speak with mayster Weston which was then come in Mayster Bradford then being called downe so soone as he was entred into the Hall D. Westoâ— commeth 〈◊〉 M. Bradford M. Weston very gentlye tooke him by the hand asked how he did with such other talke At length he willed auoydaunce of the chamber So they all went out saue Mayster Weston himselfe M. Colliar the Earle of Darbyes seruant the Subdeane of Westminster the Keeper Mayster Clayden and the Parson of the Church where the Counter is Now theÌ„ he began with M. Bradford to tell how that he was often minded to haue come vnto him beyng therto desired of the Earle of Darby and quoth he after that I perceiued by his man that you could be conteÌ„ted rather to speake with me then any others I coulde not come but to do you good if I can for hurt you be sure I will not Bradford Syr quoth Mayster Bradford when I perceyued by the report of my Lords seruant that you did beare me good will more as he sayd then any other of your sort I tolde him then that therfore I could be better content more willing to talke with you if you shoulde come vnto me This did I say quoth he otherwise I desired not your comming West Wel quoth he now I am come to talk with you but before we shall enter into any talke certayn principles we must agree vpon which shall be this dayes worke First quoth he I shall desire you to put away all vain glory and not hold any thing for the prayse of the world D. Westoâ— lessâ—ns 〈◊〉 as he did 〈◊〉 follow himselfe Vain glorâ— Brad. Syr S. Augustine maketh that in deed a piece of the definitioÌ„ of an heretick which if I cannot put away cleane for I thinke there will a spice of it remaine in vs as long as this flesh liueth yet I promise you by the grace of God that I purpose not to yeld to it God I hope wil neuer suffer it to beare rule in them that striue there against desire all the dregges of it vtterly to be driuen out of vs. Weston I am glad to heare you say so although in deed I thinke you do not so much esteme it as others do Secondly I would desire you that you wil put away singularity in your iudgement and opinions Singulâ—â—â— Brad. Syr God forbid that I should sticke to any singularity or priuate iudgement in Gods Religion Hytherto I haue not desired it neyther doe nor mynde at any tyme to hold any other doctrine then is publick and catholick vnderstanding catholicke as good men do according to Gods word West Uery well this is a good dayes worke I hope to do you good therfore now thirdly I shall pray you to write me Capita of those thinges wherupon you stand in the sacrament and to send them to me betwixt this and Wednesday next vntill which time yea vntil I come to you again be assured that you are without all perill of death Of my infidelity Weston wil 〈◊〉 M. Bradford to â—ut downe 〈◊〉 writing 〈◊〉 chiefe â—round of 〈◊〉 â—ayth warrant you I therfore away with all dubitations c. Brad. Syr I will write to you the groundes I leane to in this matter As for death if it come welcome bee it this which you require of me shall be no great let to me therin West You know that S. Augustine was a Manichean yet was he coÌ„uerted at the length so haue I good hope of you Brad. Syr because I will not flatter you I woulde you should flatly know that I am euen setled in the Religion wherfore I am condemned West Yea but if it be not the truth you see euident matter to the contrary will you not then geue place Brad. God forbid but that I should alwayes geue place to the truth West I would haue you to pray so Brad. So I do and that he will more and more confirme me in it as I thanke God he hath done and doth West Yea but pray with a condition if you be in it Brad. No Syr I cannot pray so because I am setled and assured of his truth Well quoth Weston as the learned Bishop aunswered S. Augustines mother that though she was obstinate yet the teares of such a mother could not but winne her sonne so quoth he I hope your prayers for then Bradfordes eyes dyd shewe that hee hadde wept in prayer canne not but be heard of God though not as you would yet as best shall please God Do you not quoth he remember the hystory thereof Brad. Yea Syr quoth Bradford I thinke it be of Saynt Ambrose West No that it is not And here WestoÌ„ would haue laid a wager and begaÌ„ to triumph saying to Bradford as you are ouersene herein so are you in the other thinges Brad. Well Syr I will not conteÌ„d with you for the name This I remember Saynt Augustine writeth in his confessions After this talke Weston begunne to tell M. Bradforde howe the people were by him procured to withstande the Queene M. Bradâ—ord wrongâ—â—lly charâ—ed with â—â—dition Whereunto Bradforde aunswering agayne bade him hang him vp as a traytour and a thefe if euer he encouraged any to rebellion whiche thing his Keeper and others that were there of the Priests affirmed on his behalfe So much talke there was to litle purpose at that time Doctor Weston declared moreouer howe he had saued men going in the cart to be hanged and such like The end was this that Bradford should send vnto him capita doctrinae of the supper after wednesday he woulde come vnto him agayne and thus departed he after that he had dronken to him in beare and wine I omit here talk of Oxford of books of Germane writers of the feare of death and such other talke which are to no purpose * An other disputation or talke betwene Mayster Bradford and Doctour Pendleton â—n other â—â—â—eptatioÌ„ 〈◊〉 taâ—â—e beâ—weene M. â—radford D. Pendleâ—on IN the meane time wheÌ„ Mayster Bradford had written his reasons and argumentes had sent them to Doctor Weston in short space after about the 28. of Marche there came to the Counter Doctour Pendleton and with hym the foresayd M. Collier sometime Warden of Manchester and Steuen Bech After salutations Mayster Pendleton began to speak to Bradford that he was sory for his trouble And further quoth he after that I didde knowe you could be content to talke with me I made the more speed being as ready to doe thee good and pleasure thee that I can as ye would wish Brad. Syr the maner how I was content to speake wyth you was on this sorte Mayster Bech was often in hande with me whom he shoulde bring vnto me and named you amongest other and I sayd that I had rather speake with you then with any of all the other Nowe the cause why I so would I will briefly tell you I
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
sort I say you must pray and vse your cogitations when Satan would haue you to doubte of saluation He doth all he can to preuayle herein Hope beyond hope Faith goeth before feeling Do you al you can to preuayle herein agaynst hym Though you feel not as you wold yet doubt not but hope beyond all hope as Abraham did For alwayes as I sayd goeth fayth before feelyng As certayne as God is almighty as certayne as God is mercifull as certayne as God is true as certayn as Iesus Christe was crucified is risen and sitteth on the right hand of the Father as certayne as this is GODS commaundement I am the Lord thy God c. so certayne ought you to be that God is your father As you are bouÌ„d to haue no other Gods but hym so are ye no lesse bound to beleue that God is your God What profite shoulde 〈◊〉 be to you to beleue this to be true I am the Lord thy God to others if you shoulde not beleue that this is true to youre selfe The deuill beleeueth on this sorte And whatsoeuer it be that woulde moue you to doubte of this Doubting commeth of the deuill whether God be your God through Christ that same coÌ„meth vndoubtedly of the deuill Wherefore did God make you but because he loued you Might not he haue made you blind dumbe deafe lame frantike c. Might not hee haue made you a Iew a Turke a Papist c And why hath hee not done so verily because hee loued youe And why dyd hee loue you What was ther in you to moue him to loue you Surely nothing moued him to loue you and therefore to make you and so hitherto to keep you but his own goodnes in Christ. Eccle. 1. Nowe then in that his goodnes in Chryste still remayneth as much as it was that is euen as great as hymself for it cannot be lessoned how shuld it be but y t he is your God and father Beleue this beleeue this my good sister for God is no chaungeling them whome hee loueth he loueth to the end Cast therefore your selfe wholly vpon him and think without all wauering that you are Gods child that you are a citizen of heauen that you are the daughter of God the temple of the holy Ghost c. If hereof you be assured as you ought to be then shall your conscience be quieted then shall you lament more more that you want manye thinges which God loueth Fayth assured hope of Gods sauour is the fountaine of all well doing then shal you labour to be holy in soule and bodye then shall you go about that Gods glory may shyne in all your wordes and works then shal you not be afrayd what man can doe vnto you then shall you haue such wisedome to answere your aduersaries as shall serue to their shame and your comfort then shal you be certayn y t no man can touch one heare of your head further then shall please your good father to your euerlasting ioye then shall you be moste certayne that God as youre good father will be more carefull for your Children and make better prouision for them if all you haue were gone then you can then shall you being assured I say of gods fauour towardes you geue ouer your selfe wholy to help and care for others that be in neede then shall you contemne this life and desire to be at home with youre good and sweete father then shall you laboure to mortifie all thinges that would spot eyther soule or bodye All these thinges spryng out of thys certaine perswasion and faith that God is our father and we are his children by Christ Iesus All thinges should help our fayth herein but Sathan goeth about in all thinges to hinder vs. Therefore let vs vse earnest and hartye prayer let vs often remember thys couenaunt I am the Lord thy God let vs looke vpon Christ and hys precious bloud shed for the obsignation and confirmation of his couenaunt Consideration of Gods promises and benefites let vs remember all the free promises of the Gospell let vs set before vs Gods benefites generally in making this worlde in ruling it in gouerning it in callyng and keepyng hys Churche c. let vs set before vs Gods benefites particularly howe hee hath made his creatures after his image howe hee made vs of perfecte lymmes forme beautye memory c. how he hath made vs as Christians and geuen vs a right iudgement in his religion how he hath euer sithen we were bâ—rne blessed kept nourished and defended vs how he hath often beaten chastised and fatherly corrected vs how he hath spared vs doth now spare vs geuing vs tyme space place grace This if you doe vse earnest prayer and so flee from al things which might wound your conscience geuing your selfe to diligence in your vocation you shall finde at the length that whiche God graunt to me with you a sure certayntie of saluation without all suche doubte as may trouble the peace of conscience to your eternall ioye and comforte Amen Amen Yours to vse in Christ Iohn Bradford ¶ An other letter full of Godly comfort written to the same person THe good spirite of God whiche guideth hys children be with you my good sister in the Lorde for euer Amen Although as I to you so you vnto me in person are vnknowen yet to hym whome we desire to please wee are not onelye in persons but also in hartes knowne and thorowly seene and therefore as for hys sake you woulde by that you sent of me bee perceiued how that in God you beare to me a good will so that I to you might be seene in God to beare you the lyke I seÌ„d to you these fewe wordes in writing wishing that in all your doinges and speache yea euen in your very thoughtes you woulde labour to feele that they are all present and open before the sight of God be they good or bad This cogitation often had in mind and prayer made to God for the working of his spirite therby as a meane you shall at the length feele more comforte and commoditie then any man can knowe but such as be exercised ther in Howbeit this is to be added that in thinking youre selfe all that you haue and doe to be in the sight of God this I say is to be added that you thinke hys sight is the fight not onely of a Lorde but rather of a father which tendereth more your infirmities then you can tender the infirmities of any your Children Yea when in your self you see a motherly affection to your little one that is weake let the same be vnto you a trace to trayn you to see the vnspeakable kinde affection of God your father towardes you And therfore vpon the consideration of your infirmities and naturall euils which continually cleaue vnto vs take occasion to goe to God as your father through Christe and
you and euery of you that yee and euery of you Articles layd to Diricke Caruer anâ— Iohn Launder beinge within the sayde prisone of Newgate and within this sayde Citie of London are of my iurisdiction being Bishoppe of London and subiecte vnto the same offending and trespassing wythin the sayd prison and Citie in matters of Religion and concerning the Catholicke faith and beliefe of the Churche in any wise 2. Item I doe obiect against you and euery of you that yee and euery of you Sacramentes of pennance and of the aultar since your first comming and entring into the sayde prisone and during your abode there bothe there and in sundry places wythin this Citie and Dioces of London haue holden maintained and defended sundry opinions against the Sacraments of the Church especially against the Sacrament of penance and also against the Sacrament of the aultar 3. Item I do likewise obiect that yee and euery of you in all or in some of the said places Reall presence haue as concerning the sacrament of the aultar holden mainteined and defended to the best of your power that in the sayde sacrament of the aultar there is not the very substaunce of the body bloud of our Sauiour Christ but that in the Sacrament there is onely the substaunce of naturall breade and wine and no other substaunce The Latin Masse 4. Item I do likewise obiect that you and euery of you in all or some of the said places haue concerning the masse in Latine nowe vsed in the Church and the sacrifice of the same holden maintained and likewise defended that the sayde Masse is not good or profitable and that there is no sacrifice in the same Ceremonyes 5. Item I do likewise obiect that you and euery of you in all or some of the places haue concerning y e ceremonies of the Church holden mainteined and likewise defended that the saide ceremonies are not profitable to a Christian man but hurtfull and euill Auricular confession 6. Item I do likewise obiect that you and euery of you in all or some of the sayd places haue concerning the Sacrament of penaunce holden mainteined and likewise defended that auricular confession being a part thereof albeit it may be made vnto a good Priest for counsaile yet the absolution of the Priest laying hys hand vpon any mans heade and doing as is nowe vsually done in the Churche is nothing profitable to any mans saluation that therefore yee neither haue bene confessed to the Priest after the vsuall maner of the Churche nor yet receiued the sayd Sacrament of the aultar since the coronation of the Queenes Maiestie whyche is more then the space of one yeare and a halfe 7. Item I do likewise obiect The 〈◊〉 〈◊〉 of the Churâ—â— Englaâ—â— that ye and euery of you in all or some of the sayd places concerning the faith and religion now taught set foorth vsed and beleued in the church of this Realme of Englande and the doctrine of the same haue holden beleeued and sayde that it is not agreeable to Gods woord but cleane contrary to the same 8. Item I do likewise obiect that ye and euery of you in all or some of the sayd places haue beleued spoken sayd Defenâ—â— of Hooper Cardmaâ—â—â— Rogerâ— and to your power vpholden mainteined sayd that byshop Hooper Cardmaker Rogers and others of theyr opinion which of late wythin this realme were burnte for heresie were good Christian men in speaking and holding against the said Sacrament of the aultar and that they did preache nothing but the true doctrine of Christe shedding their bloud for the maintenance of the sayd doctrine 9. Item I do likewise obiect that yee and euerye of you haue earnestly laboured and traueiled to the best and vttermost of your power English serâ—uice to haue vp againe the English seruice and the Communion in all poyntes as was vsed in the latter daies of king Edward the sixt here in this realm of Englande 10. Item I do likewise obiecte that ye and euery of you haue thought and doe thinke firmely and stedfastly Defeâ—â—â— the 〈◊〉 vsed 〈◊〉 Edwâ—â—â— tyme and so haue and do beleeue that the faith religion doctrine setfoorth in the 〈…〉 of the foresaid king Edward was in all poyntes 〈…〉 godly containing in it the true Faith and Religio◠〈…〉 in euery part 11. Item 〈…〉 likewise obiect and say that ye and euery of you for your misbelief offence transgression and misbehauiour in the premisses and for that also that you wold not come to your seuerall parish churches and heare your diuine seruice there as other Christian people did and do but absent your selfe from the same and haue your priuate seruice in your houses especiallye in the house of Diricke Caruer were sent vp vnto the King and Queenes Maiesties priuie counsaile and by them or some of them sente afterward vnto the prison of Newgate aforesayd hauing thereby their authoritie remained as prisoners during all the time ye haue bene there 12. Item I do likewise obiect and say that I the sayd byshop of London If theâ—◠〈◊〉 to death 〈◊〉 not 〈◊〉 by 〈◊〉 why 〈◊〉 you 〈◊〉 it If it 〈◊〉 lawfull why doe 〈◊〉 so at 〈…〉 was commaunded by the authority of the sayd Counsaile to make processe against you and euery of you so that it was not my procuring or searching that yee should be commaunded or called before me in this matter of heresie but partly your owne demerites and partly the sayde commandement enforced me to cal and send for you to make aunsweare heerein and heereof to shewe you the sayde letters Their answeres to the Articles VPon Monday being the sayd tenth day of Iune these two persons with others were brought by the keper vnto the bishops Consistorie as it was before commaunded at one of the clocke in the after noone where the Byshop first beginning with the sayde Diricke Caruer caused his confession with the Articles and Aunsweres to be openly read vnto him which order he kept at the condemnation of euery prisonner asking hym whether he would stand to the same To whom the sayd Diricke answeared that he would for your doctrine quoth hee is poyson and Sorcerie If Christe were heere you would put him to a woorse death then he was put to before You say that you can make a God ye can make a pudding as well The 〈◊〉 of 〈…〉 Boner Your Ceremonies in the Churche be beggery and poyson And farther I say that auricular confession is contrary to Gods word and very poyson wyth diuers other such woordes The Bishop seeing this constancie that neyther hys accustomed flatteries nor yet his cruell threatnings could once moue this good man to encline to their idolatry pronounced his vsuall and general blessing as well towards this Diricke as also vppon the sayde Iohn Launder although seuerally Who after the like manner of processe vsd with him remained in
charge him they did in the end vpon his second promise leaue him at libertie onely willing him to remaine at his house at London because they thought it most meete to sequester him from his Dioces for a time and beeing come to hys house he began afreshe to ruffle and meddle in matters wherein he had neither Commission nor authority parte whereof touched the Kings Maiestie whereof being yet once againe admonished by his grace and their Lordships he did not only promise to conforme himselfe in all things like a good subiect but also because he vnderstoode that he was diuersly reported of many were also offended with him he offered to declare to the world his conformitie and promised in an open Sermon so to open his minde in sondry articles agreed vpon Wynchester â—â—â—miseth 〈◊〉 shew his â—â—â—formitie 〈◊〉 in 〈◊〉 y t such as had ben offended shuld haue no more cause to be offended but well satisfied in all things declaring further that as his own conscience was well satisfied and liked well the Kings procedings within this Realme so would he vtter his coÌ„science abroade to the satisfaction good quiet of others and yet all this notwithstanding at the daye appoynted he did not only most arrogantly and disobedieÌ„tly and that in the presence of his Maiestie their grace and Lordships and of such an audience as the like wherof hath not lightly ben sene speake of certaine matters contrary to an expresse commandement geuen to him on his Maiesties behalfe both by mouth and by letters Wynchester 〈◊〉 his sermoÌ„ warâ—eth â—â—om his â—wne promise the 〈◊〉 comâ—andemeÌ„t but also in the rest of the articles whereunto hee had agreed before vsed such a maner of vtteraunce as was very like euen there presently to haue sturred a greate tumult and in certaine great matters touching the policie of the Realme handled himselfe so colourably as therein hee shewed himselfe an open great offender a very sedicious maÌ„ for as much as these his procedings were of such sort as being suffred to escape vnpunished might breede innumerable incoÌ„ueniences that the clemency shewed to him afore by their grace Lordships did worke in him no good effect but rather a pride and boldnes to demeane himselfe more and more disobediently against his Maiestie and his graces proceedings it was determined by their grace and Lordships that he should be committed to the Tower and be conueyed thether by Sir Anthony Wingfield â—ynchester 〈◊〉 his sediâ—â—ous disoâ—edience 〈◊〉 to the 〈◊〉 and that at the time of his Commission Sir Rafe Sadler and William Hunnings Clerke of the Counsaile should seale vp the dores of such places in his house as they should thinke meeâ—e all which was done accordingly By this euidence aboue mentioned first heere is of the reader to be noted how â—ewdly and disobediently the sayd Sir Gardiner misused himselfe in the Kings generall visitation in denying to receiue such orders and iniunctioÌ„s as for the which he iustly deserued much more seueare punishment Albeit the King with his Uncle the Lord Protectour more gently proceding with him were contented only to make him taste the Fleete In the which house as his durance was not long so his entreating and ordering was very easie Out of the whiche Fleete diuers and sondry letters he wrote to the Lord Protectour and other of the Counsaile certayne also to the Archbishop of Canterbury and some to M. Ridley Bishop of London the particulars were too loÌ„g here to rehearse coÌ„sidering how this booke is so ouercharged as ye see already 〈◊〉 the letâ—â—s of winâ—â—ester read the booke 〈◊〉 Actes â—â—â—uments the first 〈◊〉 pag. 〈◊〉 and especially seeing the same be notified in our first edition sufficiently as is aforesayd Wherfore omitting the rehearsall of the said letters and referring the reader to the booke aforesayde I will onely repeate one letter of the said Byshop with the aunsweres of the Lord Protectour vnto the same the contents whereof be these as followeth ¶ A Letter of Winchester to Mayster Vaughan MAister Vaughan after my right hartye commendations In my last letters to my Lord Protectour signifying according to the generall commaundemet by letters geuen to all Iustices of peace the state of this Shire I declared as I supposed true the Shire to be in good order quiet conformity for I had not then herd of any alteratioÌ„ in this Shire which the said letters of coÌ„maÌ„dement did forbid Now of late within these two dayes I haue heard of a great and detestable if it be true that is tolde me innouation in the towne of Portesmouth Images plucked downe at Portesmouth where the Images of Christ and his sayntes haue bene most contemptuously pulled downe and spitefully handled Herein I thought good both to write to you and the Mayor the kinges maiesties chiefe ministers as well to know the trueth as to consult with you for the reformation of it to the intent I may be seene to discharge my duety and discharging it in deede both to God and the kinges maiesty vnder whome I am here appoynted to haue cure and care to relieue suche as be by any wayes fallen and preserue the rest that stand from like daunger Ye are a Gentleman with whom I haue had acquayntance and whom I know to be wise esteeme to haue more knowledge wisedome and discretion then to allow any such enormities and therefore do the more willingly consult with you herein with request freÌ„dly to know of you the very truth in the matter who be the doers and the circumstances of it whether ye thinke the matter so farre gone with the multitude whether the reproofe and disprouing of the deed might without a further daunger be enterprised in the Pulpit or not minding if it may so be to send one thether for that purpose vpon Sonday next comming I would vse preaching as it shoulde not be occasion of anye further folly where a folly is begun and to a multitude perswaded in that opinion of destruction of Images I would neuer preach Then were the old fathers and bishops in the primitiue Church with Epiphanius and Carolus Magnus and all the Councell of Franckford hogs and dogs For as scripture willeth vs we should cast no precious stones before Hogs Such as be infected with that opinion they be Hogs and worse then Hogs if there be any grosser beastes then hogs be and haue bene euer so taken and in England they are called Lollards who denying images thought therewithall the craftes of paynting grauing to be generally superfluous and nought and agaynst Gods lawes In Germany suche as maintained that opinion of destroying of Images were accompted the dregges cast out by Luther after he had tunned all his brewinges in Christes religion and so taken as Hogges meate For the reproufe of whom Luther wrote a booke specially and I haue with myne eyes seene the Images standing in all Churches where Luther
was had in estimation For the destruction of Images contayneth an enterprise to subuert religion and the state of the worlde with it and especially the nobilitie who by images set forth spread abroad to be read of al people their linage parentage with remembraunce of their state and actes and the Pursiuaunt carieth not on his brest the kinges names written in such letters as a few can spell but such as all can read be they neuer so rude being great knowne letters in Images of three Lyons and three floures deluce and other beastes holding those armes And he that caÌ„not read the Scripture written about the kings great Seale Winchesters reason The pursiuant caryeth about Saint George on horsebacke and the kinges picture Ergo Images must stand in Churches yet he can read S. George on horsebacke on the one side and the king sitting in his maiestie on the other side and readeth so much written in those images as if he be an honest man he will put of his cap and although if the Seale were broken by chaunce he woulde and might make a candell of it yet he woulde not be noted to haue broken the seale for that purpose or to call it a piece of waxe onely whilest it continueth whole And if by reuiling of stockes and stones in whiche matter Images be grauen the setting of the trueth to be read in them of all men shall be contemned how shall suche wryting continue in honour as is comprised in cloutes and pitch whereof and whereupon our bookes be made Bookes serue onely to be read and not to be kneeled vnto worshipped for so are they no bookes but are made Idols and are to be brokeÌ„ such as few can skill of and not the hundreth parte of the realme And if we a few that can read because we read in one sort of letters so priuiledged as they haue many reliefes shal pull away the books of the rest and would haue our letters onely in estimation and blinde all theÌ„ shall not they haue iust cause to mistrust what is ment And if the crosse be a trueth and if it be true that Christ suffered why may we not haue a writing thereof suche as all can read that is to say an Image If this opinion shoulde proceede when the kings maiestie hereafter should shew his person his liuely image the honour due by Gods law among such might continue but as for the kinges Standardes his banners his armes shoulde hardly continue in their due reuerence for feare of Lollardes Idolatry whiche they gather vpon scripture beastly not onely vntruely The scripture reprooueth false Images made of stockes and stones and so it doth false men made of flesh and bones When the Emperours mony was shewed to Christ wherin was the image of the Emperour Christ contemned not that Image calling it an Idoll nor noted not that mony to be against gods law because it had an image in it as thogh it were against the precept of God Thou shalt haue no grauen image but taught theÌ„ good ciuilitie in calling it the Emperors image bad theÌ„ vse the mony as it was ordered to be vsed in his right vse There is no scripture that reprooueth trueth and all Scripture reproueth falshoode False writinges false bookes false Images and false men all be nought to be contemned and despised as for paper inke parchment stones wood bones A.B. of the Chauncery hand and a. b. of the Secretary hand a letter of Germany fashion or of any other forme be all of one estimation and may be of man enclining to the Deuill vsed for falsehoode or applying to Gods gratious calling vsed to set foorth truth It is a terrible matter to thinke If euery Image representing a thing of truth may stand in place of worship then let Winchesters face stand in the Church also that this false opinion coâ—ceaued against Images should trouble any mans head and suche as I haue knowne vexed with that deuill as I haue knowne some be neuerthelesse wondrously obstinate in it and if they can finde one that can spell Latin to helpe foorth their madnes they be more obdurate then euer were the Iewes and slaunder whatsoeuer is sayd to them for their reliefe Of this sort I know them to be and therefore if I wist there were many of that sort with you I would not irritate them by preaching without fruite but labour for reformation to my Lorde Protectour But if you thought there might be other wayes vsed first to a good effect I would followe your aduise and proceeding with you and the Mayor wyth both your helpes to do that may lye in me to the redresse of the matter which I take to be such an enterprise against Christes Religion as there can not be a greater by man excogitate wyth the deuils instigation and at this time much hurtfull to the common estate as ye can of your wisedome consider Whome I hartily desire and pray to send me aunswere by thys bearer to these my letters to the intent I may vse my selfe in sending of a preacher thither or writing to my Lorde Protectour as the case shall require accordingly And thus fare you hartely well From my house at Woluesay the third of May. 1547. Steph. Wint. ¶ A Letter of the Lord Protector aunswering to the letter aboue AFter harty commendations receauing of late two letters from your Lordship the one inclosed in a letter of Maister Uaughans to vs and directed to him the other directed straight vnto vs very wittely learnedly writteÌ„ whereby we do perceiue how earnest you are that no innouations should be had The whiche minde of yours as we do highly esteeme and allow proceeding from one that would quietnes so we woulde likewise wishe that you should take good heede that too much feare of innouation or disturbance do not cause both to be Many times in an hoste he that crieth enemies enemies when there be none causeth not only disturbance but sometimes a mutinie or rebellion to be made and hee that for feare of sickenes to come taketh vnaduisedly a purgation sometime maketh himselfe sicke in deede We perceaue by the sayde your letters that haynouser factes and words haue bene brought to your eares then there was cause why and those â—actes which were punishable be already by him redrest For the matter of Images an order was taken in y e late king of famous memory our soueraigne lords daies WheÌ„ the abused Images yet lurking in some places by negligence of them who should ere this time haue looked vnto y e same be now abolished For Images let not that be a matter of y e abolishing of all Images Though felons adulterers be punished all men be not slayne Though the Images which did adulterate gods glory be takeÌ„ away Distinction of Images we may not think by by all maner of Images to be destroyed Yet after our aduise better it were for a time to
Ministers the whiche do wish vnto you the grace of God and constancy in the truth Concerning the state of our Church it remayneth euen as it was when you departed from vs into your countrey God graunt we may be thankfull to him and that we doe not onely professe the faith with wordes but also expresse the same effectually with good workes to the praise of our Lord. The word of God increaseth dayly in that part of Italy that is neare vnto vs and in Fraunce In the meane while the godly sustaine greeuous persecutions and with great constancy and glory through tormentes they goe vnto the Lord. I and all my houshold with my sonnes in law and kinsmen are in good health in the Lord. They doe salute you and pray for your constancie being sorrowfull for you and the rest of the prisoners There came to vs Englishmen Studentes both godly and learned They be receaued of oure Magistrate Tenne of them dwell together the rest remayne here and there with good men Amongest the other Mayster Thomas Leuer is deare vnto me and familiar If there be anye thing wherein I may doe any pleasure to your wife and childreÌ„ M. Tho. Leuer they shall haue me wholly at commaundement whereof I will write also to your wife for I vnderstand shee abideth at Franckford Be strong and mery in Christ wayting for his deliraunce when and in what sort it shall seeme good vnto hym The Lorde Iesus shewe pittie vppon the Realme of Englande and illuminate the same with his holy Spirite to the glorye of his name and the saluation of soules The Lorde Iesus preserue and deliuer you from all euill with all them that call vpon hys name Farewell and farewell eternally The 10. of October 1554. From Zurich You know the hand H.B. The history of D. Rouland Taylour which suffered for the truth of Gods word vnder the tyranny of the Romayne Byshop .1555 the 9. day of February THe towne of Hadley was one of the first that receaued the worde of God in all Englande at the preachinge of M. Thomas Bilney Hadly towne commended Thomas Bilney By whose industrye the Gospell of Christ had such gracious successe and took such root there that a great number of that parishe became exceeding wel learned in the holye scriptures as well women as men so that a man might haue found among them many that had often read the whole Bible through and that coulde haue saytâ— a great part of S. Paules epistles by hart and very wel readily haue geuen a godly learned sentence in any matter of controuersie Their children and seruantes were also brought vp and trayned so dilligently in y e right knowledge of Gods worde that the whole towne seemed rather an Uniuersitie of y e learned then a town of Cloth-making or labouring people And that most is to be commended they were for the more part faythfull followers of Gods word in their liuing In this towne was D. Rouland Taylor Doctour in both the Ciuill and Canon lawes D. Taylour a Doctour in both lawes and a diuine and a right perfect Diuine parson Who at his first entring into his benefice did not as the common sort of beneficed meÌ„ do let out his benefice to a Farmar that should gather vp the profites and set in an ignoraunt vnlearned Priest to serue the Cure so they may haue the fleece litle or nothing care for feeding the flocke But contrarily he forsooke the Archbishop of Canterbury Tho. Cranmer Thomas Cranmer Archb. of Canterâ—ury with whome he before was in housholde and made hys personal abode and dwelling in Hadley among y e people coÌ„mitted to his charge Where he as a good shepheard abiding and dwelling among has sheepe A good shepheard and his conditions gaue himself wholly to the study of holy scriptures most faythfull endeuouring himselfe to fulfill that charge which the Lord gaue vnto Peter saying Peter louest thou me Iohn 2. Feede with worde Feede my Lambes Feede my sheepe Feede my sheepe This loue of Christ so wrought in him that no Sonday nor holy day passed nor other time when he might get the people together Anno 1555. February but he preached to them the worde of God the doctrine of their saluation Not onely was his worde a preaching vnto them but all his lyfe and conuersation was an example of vnfayned christian life and true holynes He was voyde of all pride humble Feede with example and meeke as any childe so that none were so poore but they might boldly as vnto their father resorte vnto him neither was his lowlines childish or fearefull but as occasion time and place required he would be stout in rebuking the sinfull and euill doers so that none was so rich but he would tell him playnely his fault with such earnest and graue rebukes as became a good Curate and Pastor He was a man very milde voyde of all rancour grudge or euill will ready to do good to all men readely forgeuing his enemies and neuer sought to do euil to any To the poore that were blinde lame sicke bedred or that had many childreÌ„ Feede with almes he was a very Father a carefull patrone and diligent prouider in so much that he caused the parishioners to make a generall prouision for theÌ„ and he himselfe beside the continuall reliefe that they alwayes found at his house gaue an honest portion yearely Commendation of Doct. Taylours wife and his children to the common almes boxe His wife also was an honest discrete and sober matrone and his children well nourtred brought vp in the feare of God and good learning To conclude he was a right and liuely image or paterne of all those vertuous qualities described by S. Paule in a true Byshop a good salt of the earth sauourly biting the corrupt maners of euill men a light in Gods house set vpoÌ„ a Candlesticke for all good men to imitate and folow Thus continued this good Shepeheard among hys flocke gouerning and leading them through this wildernes of the wicked world all the dayes of the most innocent and holy King of blessed memory Edward the vj. But after it pleased God to take King Edward from this vale of misery vnto his most blessed rest The Papistes and their naturall workes the Papistes who euer sembled and dissembled both with King Henry the eight and king Edward his sonne now seing the time conuenient for their purpose vttered their false hypocrisie openly refusing all good reformation made by the sayd two most godly Kings and contrary to that they had all these two Kings dayes preached taught written and sworne they violently ouerthrew the true doctrine of the Gospell and persecuted with sword and fire all those that would not agree to receaue againe the Romaine Byshop as supreme head of the vniuersall Church and allow all the errours superstitions and idolatries that before by Gods worde were disproued and iustly condemned as
though nowe they were good doctrine vertuous and true Religion In the beginning of this rage of Antichrist a certayne Petigentleman after the sort of a Lawyer called Foster being Steward and keeper of Courtes Foster a lawyer and Ioh. Clerke of Hadley two notorious Papistes a man of no great skil but a bitter persecutour in those daies with one Iohn Clerke of Hadley which Foster had euer bene a secrete fauourer of all Romish Idolatry coÌ„spired w t the said Clerke to bring in the Pope his maumentry againe into Hadley Church For as yet Doct. Taylour as a good shepheard had retained and kept in his Church the godly Churchseruice and reformation made by king Edward most faithfully and earnestly preached against the popish corruptions which had infected the whole countrey round about Therefore the foresayde Foster and Clerke hyred one Iohn Auerth Iohn Auerth a right popishe Priest Person of Aldam a very money Mammonist a blinde leader of the blinde a Popish Idolatour and an open Aduouterer and whoremonger a very fit Minister for their purpose to come to Hadley and there to geue the onset to begin againe the Popish Masse To this purpose they builded vp with all haste possible the aultar entending to bring in their Masse agayn about the Palme Monday Marke how vnwillingly the people were to receiue the papacy agayne But this their deuise tooke none effect for in the night the aultar was beaten down Wherefore they built it vp againe the second time and layde diligent watch least any should againe breake it downe On the day following came Foster and Iohn Clerke bringing with them their Popish Sacrificer who brought with him all his implements and garmentes to play his Popish Pageant whome they and their men garded with swords and buklers least any man should disturbe him in his Missall Sacrfice When Doctour Taylour who according to hys custome sate at his booke studying y e word of God D. Taylours custome â—o study heard the bels ring he arose and went into the Churche supposing some thing had bene there to be done according to his Pastorall office and comming to the Churche he founde the Church dores shut and fast barred sauing the Chauncell dore which was onely latched Where he entring in and comming into the Chauncell Masse brought inâ—to Hadley with swoâ—â— and bucklers D. Taylor rebuked thâ— deuill The Papiâ—â— call al thâ— trumpery 〈◊〉 the Quenâ— proceedinâ— For you must remâ—â—â—ber that Antichrist rayneth by an others arme and not by hyâ— owne poâ—â—er Read Daniell 〈◊〉 the king 〈◊〉 faces the 〈◊〉 chapter D. Tayloâ— here playeth a righâ— Elias 3. Râ—â— 18. saw a Popishe Sacrificer in his robes with a broad new shauen crown ready to begin his Popish sacrifice beset rouÌ„d about with drawne swords and bucklers lest any maÌ„ should approch to disturbe him Then said Doctour Taylour Thou Deuill who made thee so bold to enter into this church of Christ to prophane and defile it with this abhominable Idolatry Wyth that start vp Foster and with an irefull and furious countenaunce sayd to Doctour Taylour thou Traytour what doest thou heere to let and disturbe the Queenes proceedings Doctour Taylour aunswered I am no traytour but I am the shepheard that God my Lord Christ hath appointed to feed this his flocke wherfore I haue good authoritie to be here I command thee thou popish Wolfe in the name of God to auoyd heÌ„ce and not to presume here with such a Popish Idolatry to poyson Christes flocke Then said Foster wilt thou traytourly hereticke make a commotion resist violently the Queenes proceedings Doctour Taylour answered I make no coÌ„motion but it is you Papistes that maketh commotions and tumults I resist onely with Gods word agaynst your Popish Idolatries which are against Gods word y e Queenes honor tend to y e vtter subuersioÌ„ of this realme of England And further thou doest against the Canon law which coÌ„mandeth that no Masse be said but at a consecrate aultar When the Parson of Aldam heard that hee began to shrinke backe would haue left his saying of Masse TheÌ„ start vp Iohn Clerke and said M. Auerth be not afrayd ye haue a * Super alâ—tare is a stone conâ—â—â—crated by the bishoâ— commonlâ— of a footâ—â— long 〈◊〉 the Papiâ—â— cary in 〈◊〉 of an 〈◊〉 when thâ— masse for money in gentlemâ—â— houses The Papâ—â—â— argumenâ— wherewiâ—â— they mainâ—tayne the doctrine Sap. 2. Superaltare Go forth with your busines man Then Foster with his armed meÌ„ tooke Doctour Taylour and led him with strong hand out of the Church and the Popish Prelate proceeded in his Romishe Idolatry Doct. Taylours wife who folowed her husband into the Church when she saw her husband thus violently thrust out of his Church she kneeled downe held vp her haÌ„ds and with loude voyce sayd I beseeche God the righteous Iudge to auenge this iniury that this Popish Idolatour this day doth to the bloud of Christ. Then they thrust her out of the Church also and shut to the dores for they feared that the people woulde haue rent their Sacrificer in peeces NotwithstaÌ„ding one or two threw in great stones at the windowes and missed very little the popish masser Thus you see how without consente of the people the Popishe Masse was agayne set vp wyth battayle aray with swordes and buckelers with violence and tyranny which practise the Papistes haue euer yet vsed As for reason lawe or Scripture they haue none on their parte Therefore they are the same that saith The law of vnrighteousnes is our strength Come let vs oppresse the righteous without any feare c. Within a day or two after with all haste possible this Foster and Clerke made a complaint of Doctour Taylour by a letter written to Steuen Gardiner Byshop of Winchester and Lord Chauncellour When the Byshop heard this he sent a letter missiue to Doct. Taylour commaunding him within certaine daies to come and to appeare before him vpon his allegiance D. Tayloâ— cited by a letter misâ—siue to aunswere such complayntes as were made against him When Doctour Taylours frends heard of thys they were exceeding sory and agreeued in minde which then foreseing to what end the same matter would come seeing also all truth and iustice were troden vnder foote and falsehode with cruell tyranny were set aloft and ruled all the whole route his frendes I say came to him and earnestly counselled him to departe and flye alledging and declaring vnto him D. Tayloâ— frendes would 〈◊〉 him to fly that he could neyther be indifferently heard to speake his conscience and mind nor yet looke for iustice or fauour at the sayd Chauncellours handes who as it was well knowne was most fierce and cruell but must needes if he went vp to him wayte for imprisonment and cruell death at his hands Then sayd D. Taylour to his frends Deare frendes The valiaâ—â— courage of D. Tayloâ— in Christes cause