The Tragical Death of David Beaton
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Project Note
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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.
This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.
Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.
However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.
This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.
Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org
The Tragical death of David Beatō Bishoppe of saint Andrew's in Scotland. Wherunto is joined the martyrdom of master George Wyseharte gentleman, for whose sake the aforesayed bishop was not longe after slain. Wherein thou mayest learn what a burning charity they shown not only towards him: but unto all such as come to their hands for the blessed Gospels sake.
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Roberte Burrant to the reader.
A Ttendauntly consyderyng (most benign reader) the effect of this Tragicall wrytte, such was the tenderness of mine affection, that I could do no less then the same, with such knowledge as in me lieth, make manifest to all men's vnderstandynges, to the good example, and no less profit of all creatures, & especially of those whō God hath of his secrete motion, freely called to the administration of his spiritual gifts. Wherein I do moste chiefly note the secrete judgment of God, which hath not only been now declared by the moste wretched slaughter of this member of Antichrist, but also heretofore in all times and ages even frō the first creation of mā, to this present time of our sensible understanding of this exēple & many others chaūceinge to like effect.
For after that God had made Adam in his perfection and associated him w t a companion for his comfort: He gave unto him incōtinētly certain precepts, which he commanded moste diligently to be observed, that is, to use all his heavenly gifts contained within Paradise to his most delectation, saving one pore seely tree, which he had reserved to his godly pleasure.
But this obliuious minister Adam, having more respect to the flattering tongue of Eve, who had received a corrupt doctrine of the serpent, and with light persuasion inkenled in his heart with the pestilent flame of vain glory, in that he thought to attain to the estimation to know both good and evil, and so be made equal in knowledge with God, was by just and secrete judgment of God deprived of his administration, ex pulsed out of Paradise, and made a slave and vile bondmā to death and sin. Notwithstandyng the wrath of God did not so far entre into judgment with Adam, that he did utterly forsake him, but yet once more made him a ministre upon the earth, & gave him civil power to rule all his creatures therein, & to constitute other rulers under him. By the which authority Adam did substitute Cain his elder son & Abel his brother like civil officers unto God. But Cain being a spiteful and envious minister, willing his own prefermente, boastynge his hypocritical deeds, iudgynge evil of his brothers conscience, misusyng his function, vnsaylled in his administration, understanding not his vocation: yea couetyng him self only to be in office, and his impure sacrifice to seme moste best, began moste tyrannously to persecute his brother & at the last slew him to the high displeasure of god: whereupon almighty god procedynge into definite sentence of his moste secrete judgment with Cain, gave him up into like death, and all his posterity linially descendynge from him was consumed in the flood of Noah. In the which flood is in like case to be noted the great Ire and wrath of god against the universal world, for that they contempned him. For their adultery and tyrannte, wherein they moste abominably did use all kind of fylthie and viciouse living. For the text saith. The sons of the godly began to wexe tyrannes upon the earth.
After this stoude, the seed of man being multiplied again, to some number, among the Chaldeis they began to build a city, and a strong tower, and called it Babylon, whereby they thought in their foolish cogitations to prostrate unto their obeysaunce the universal earth.
But God of his divine power forseynge their foolish thoughts, and wicked Imaginations, prevented them, and ministered unto them his justice, confoundynge their speeches, whereby their works were left vnperfected, their councils broken, their Kyngdome in process made desolate, and led away captive by the Assyriās, and so came to an utter destructiō. And not without just cause did God precede with this wicked generation into judgment, for by them arose the first occasion of Idolatry. For when the godly among them, made sacrifice unto God, it so pleased God to kendle their sacrifice (which they had prepared) with fire from heaven. The ungodly following their manner of sacrifice, brunte it in like fashion with fire, and so of their imaginations and dreams made a new sacrifice unto God, without express commandment of the word of God, or else having any trust in the promise of Christ's coming. The same vengeance of God was not absent frō Kynge Pharaoh, who with obstinate will and purpose abusynge the might of his civil power, did most cruelly persecute the chyldrē of God. God looked upon the house of Israel, and among kings there sat he in judgment, where he found Abimelech guilty of his brothers death, and him left not vnplaged for his offense. Into the same judgment entered god with Saul, who for his malicious stomach and stubborn hert against the elect of God, miserably perished, the ceptre and kyngly honor being taken away from his posterity, yea, he last of all rigned among his generation, and together with him utterly died his generation. And the kingdom was delivered into the hands of David the annointed of god. Although that Asa deserved much comēdation, for that he abrogated the vain & superstitious honoring of god in so much y t he spared not to punish his own natural mother in this behalf, for she also used a certain superstition in hir religion: yet escaped not he this straight judgment of god, for that he had wrought a certain conspiracy, & had set apart his trust and hope in god. Joram commandment̄ded the Elders of the realm & his bretheren to be slain, and he was the author of a new Idolatry, wherefor god for his iniquity plagued him, and gave him over into the hands of the Philistines, by whom he was slain, his wife and children led away prisoners, saving his youngest son Dchosias. who following the steppes of his father renewed false religiō, wherefor god extēded his Ire against him, & gave him over into destruction. Howbeit his mother Athaliah when she saw hir son dead, dreadynge leste some of his kynred would take upon him the crown, she comaūded y t all, which remained of the kings blood should be slain. And so by this means the stock & whole house of Solomon was extinguished for y e only cause of disobeyinge gods word, for the maintenaūce of Idolatry, & despising true religiō. And Athaliah hir self for hir tyranny & usurpation contrary the will of god escaped not vnauenged. For the high priest commanded hir to be slain as an enemy to gods truth, and unmeet ministre in the house of the Lord. Joash was an holy mā, & loved well to hear Ioiada preach the word of god, as long as he lived, but whē Ioiada was dead, he fell to Idolatry, & killed the prophet zachary Ioiada sonne before the temple. And for this, gods will was y t he should be punished among the Sirians, and at the last he was strangled among his own servants. A story of like effect we read of king Amasias. This Amasias when he was first chosen king, wholly disposed him self to godly living, and elected to hear the prophets preach, & for that cause god made him fortunate against the Idumers. But incontinuaunce he began to were proud against god, and being constrained of no necessity, to fulfill his own sensual appetite, he would needs have war, wherein he was taken prisoner, and so died wretchedly. And as Ozias, otherwise called Asarias succeeded him in administratiō of the kingdom, so like wise he followed him in state and condition of living, for at the beginning he was virtuous and a favorer of the word of God, and had thorough the help of god, a notable victory against the Philistines.
Afterwarde where as he would have done sacrifice in the temple contrary the commandment of god, he was stricken with an horrible leprosy. I may not in this place forget Ahaz, who also ordained false religion, and of a peruers study & affection conceived in superstitiō, he builded chapels and aultares everywhere throughout all his realm, but god espied him, and gave him and all his realm into the spoil of strangers. No parcial judge was god who spared not his anger from his only chosen people, and the posterity and ofsprynge of Abraham, to whom he made so great and faithful promises: but justly punished thē in the sixth yere of Hezekiah, when the king of the Assyrians conquered the city of Samaria, and led away captive the. x. tribes of Israel. For that they had instituted a peculiar and a strange religion within thē selves, taught a new doctrine, and made sacrifice contrary the decrees which god had given over them, abusynge themselves under the pretence of God's word and name, to maintain and uphold their private power and usurped Kyngdome. What secrete judgment God used with Manasseh, howe ryghtuously he deite with him, let your consciences judge. Wicked and ab horninable was his administration, for of a false & diabolical zeal of holiness he burned his own sonnes in steed of sacrifice unto the lord, he persecuted the prophets, and sawed Isaiah the holy one in sunder. Yet being takē of his enemies, knowledgyng his detestable facts, god toke him into favor. Did not god abbreuiat and shortten the kingdom of Amon, and gave him over into the hands of his own servants to be slain, for his wicked administration before the Lord: Who would think that God would have ben displeased with Josiah, which suppressed all false religion, pulled down, the chapples and Idolles, and commanded the bones of the false preachers to be burned, whō they had tofore misused for relics: Yea, he restored the books of Moses which had been hidden away a longe time. That not wythstandynge, where as he thought that all things would frame well and luckely with him, because he was so holte a man, because he did so many good deeds of charity, he would needs fyghie with the Kynge of Egypt, who would gladly have lived in peace and requiring the same at Josiah hand.
But Josiah presumynge upon his holiness, and trustyng in his own strength, was stricken to death in the same battle. And although these were sufficient to fear any Christians hert, willing to subdue his stubborn & to much swellynge stomach against the will of the Lord, yet I will briefly recite (so that ye shall not think it tedious) howe god did prostrate and utterly destroy the persecutors of his faithful people, and the stout rebellions against his word in the rest of the age of the world, as I hitherto have begun. Dyd not the pertinency and stout stomach of Sedechias despisynge the godly preaching of Hieremias make god angry with him and suffer him to be taken prisoner, his own sons to be killed afore his face, his eyes to be plucked out of his head, the parētes to eat their own children for hunger, the city of Jerusalem to be destroyed, the temple (whō he had commanded to be builded) consumed with fire, the most chosen part of the people of Judah brought into captivity of the Babylonians. God of his moste secrete judgment stirred up the hearts of the Medtans and Persians against Balthasar, who blasphemed the name of God, and abused the vessels of the Lord's house (dedicated to his holy administration) in the Bankatyng ••• his concubines. And so throught this blasphemynge and stout resistance of goddesholy will, the city of Babilō was cōquired and the whole empire of the Chaldeis and Assyrians made subject to the rule of the Persians. I cannot omit the tyrannical and bloody persecution of Aman the vicegerent to hynge Ahasuerus who thorough his power and subtle ingine had obtained a commission of the king to destroy God's people under the name of Jews, whereby he was sure to have y e godly queen Hester put to death. But god being, a present remedy to his elect rewarded Aman with the same gibbet or haulter, which he prepared for gods people. Howe longe did god defer his judgment from Antiochus, the very figure of Antichrist, who commanded gods holy word to be burned, he sore punished those Christians that would not believe upon his faith▪ He also profaned the temple of god, for he set up there an Idol of the gentiles. Howbeit the anger of god fell vpō him. For his stock & offspring did not only perish utterly, but the whole Empire also was overturned and subjected to the Siri ans. And now to perform my promise that I in the beginning did make, that is, in few words to notice the most notable hie stories cōcernying y e persecutiō of the Christians executed in all ages, let us come to the time of Christ. In the which the first and most cruel persecutiō was of Herod against John the Baptist. For at the shameless request of Herodiades his brothers daughter, who had well pleased him with hir friscalles & most lascivious daunsing, he granted hir by an oath, to fulfyl hir request whatsoever she would demand. where upon she asked the head of saint John Baptist. But to the great and miserable rueth of the both. For they were banished out of their country and deprived of their princely honor by Gaius Caligula. An other of the same blood, called likewise Herod, neuy to the aforesayed Herod, slew the apostle S. James the elder, wherefor god shortened their kingdoms and roted them out as unprofitable ministers unto him, & brought their posterity into utter confusion, and that within a short time. And foras much as: it is o • ē to every man's sight, and easy to their vnderstandynges what persecution the apoostles and messengers of God did suffer, and under whose tyranny: I think it therefore sufficient to admonish you, that for their death likewise God always entered into judgment, and spared not to plage the world for their obstinate and wylful blindness in despisynge their doctrine, and killed them which preached the true Messias to have redeemed all men freely from sin, and is a sufficient sacrifice to appease God's wrath.
But now if ye will vouchsafe with diligent eye to peruse these aforesayed stories, and confer them (with indifferente judgment) with the like exemples chanced in our time: ye shall find God to be no less myndefull of his servants now adays, no slowar avenger against them that injuriously shed tie vioude of his elect, no vniuster in entrynge into Iudgemente with them, that stoutly, & stubburnly refuse to admit his holy word. Thys diligently marcked, what need I make any rehearsal of their names, places or times? And as yet daily practice of the same cometh in ure. For first consydre, howe justly God hath overthrown that babilonious harlotte, and our great enemy the bishop of Rome, Christ's only deceyuer in earth. Yea and not only hy. n, but also as many (be they never so secrete in their wicked thoughts) as maintain his superstitious traditions, and damnable heresies. Amonge whom I found none to appear so notable, as this David Beaton, that obstinate Sedechias, y t hard herted Pharaoh, that blasphemous Balthasar, y t blood suckar Aman, that cruel murtherar of the nobles and elders of his realm Joram, that detestable Idolater Ahaz, and the perverse hinderar of gods word Antioch. I know not who hath most cause to rejoice and praise the Lord of his deliverance, whether Scotland for that they are delivered frō his traiterous tyranny, or else England who found him an obstinate and proud enemy. But well I know that the papists of just cause much lament & mourn, for they lost a right trusty spear of their chiualry. Muche good report I heard of him, by his familiars that he used to swear but in trifles, and in weighti matters to blaspheme stoutly. Whose oath was moste cōmunely gods blood as most semely for his estate. Many times & often̄ cursed he England for their doctrine. He railed at their counsels as vain, and con dempned the clergy as heritickes, and not one bishop to be good, but only Winchester, and that was bound with an holy day oath. What need I make farther rehearsal of his abhominable facts & tragical deeds, whē they be manifestly declared in this little treatise following. But for as much as the cause of his death is not to every mā apparent: I think it necessary therefore to put you in mind, that the last day of Marche, in the yere of our Lord. M. D. xlvi. he moste cruelly put to death in his castle of saint Andrew's, the mā of god master George wysehart a man descending of a noble house, for that he truly and sincerely preached the word of god to the simple and ignorant people. But god (as it is manifestly afore declared) never leaving the blood of his elece vnauenged, thorough his secrete motion, he moved the hearts of cer teine gentlemen in Scotland, to conspire the death of this tyranne & the oppressor of his people. So that there by divine policy intung the castle, & guarded with the faithful hope of a good intent to acquit their country of an intolerable burden of tyranny & traiterous rebellion, fynding all ways opē to their pretēsed purpose: slew this Antichrist lurkynge in his dungion the last day of May in the yere aforesayed. So that it may be well verified in him. He that stryketh with the sword, shall perish with the sword. Therefore I would wish that all those which are called to the administration of commune weals and also to the office and dignity of Elders in the congregation would with moste circumspecte diligence marcke these forsayed stories and late exemples, and daily set them before their eyes as appointed tokens by God, to auoyed like dangers, which assuredly are promised by the word of God to all them that strive so obstinately and willfully against his holy will. And as Lucifer could no longer be permitted to occupy the estate of an angel in heaven, when that he fell into obstinate and arrogant contention with God: likewise can no ministre of Christ's here in earth (according to his undoubted promises longer obtain a rule among his elect, then that the same ministre be subjected and obedient to God's ordinance, and wyllynglie doeth fulfill the same, appliyng all his administration to the glory of God, to the increase of his faith among his people, & so necessarily to the profit of the commune weal. And to such a minister the scriptures do vouchsafe to attribute double honor both for the worthiness of his office, and also for his spiritual and Godly council. And beside all this Christ hath faithfully promised to glorify him among his saints, for that he in earth glorified his father which is in heaven.
Wyth whō the same Christ grant all us to rest in like glory.
Here followeth the Tragedy of the late moste reverend father David, by the mercy of God Cardinal and archbishoppe of saint Andrew's. And of the whole realm of Scotland primate, Legate and Chaunceler, administrator of the bishopriche of Merapois in France, and cōmendator perpetual of the Abbay of Aberbrothoke, compiled by sir David Lyndsaye of the mount knyghte. Alias Lione, king of arms.
Anno. M. D. xlvi. Ultimo Maii.
The words of David Beaton the Cardinal aforesaied at his death.
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The Tragedie.
His exhortation. To the Prelates.
His exhortation to the Princes.
The accusation of master George wysehart gentlemā, who suffered martyrdom for the faith of Christ Jesu, at S. Andrew's in Scotland the first day of March. In the yere of our Lord. M D. xlvi. with the articles, which he was accused of, and his s • ete answers to the same, whereunto are joined his godly oratiōs & prayers.
W Yth most tendre affection and unfeigned heart, considre (gentle reader) the uncharitable manner of accu • ation of master George Wyseharte made by the bloody enemies of Christ's saith. Note also the articles whereof he was accused, by order digested, and his meek answers so far as he had leave and leisure to speak.
Finally ponder with no dissembling spirit the tyrānicall fury, & infernal crudelitie of the malingnant church, in aponing the said articles, and of the contrary the humble, patient, & moste pleasant answers of master George, made to them suddenly without all fear, not having respect to their glorious manassinges & bostious threats: but cheritably and without stop of tongue answered, not mouyng his countenaūce, nor chaunginge his visage, as in his accusation hereafter following manifestly shall appear: to the said master George being in captivity in the castle of saint Andrew's, the Dean of the same town was sent by the commandment of the Cardinal, & his wicked counsel. And there summoned the said master George, that he should upon the morne following appear before the Judge, then and there to give account of his seditious & heretical doctrine. To whō master George answered, what needeth (said he) my lord Cardinal to sūmon me to answer for my doctrine openly before him, under whose power and dominion, I am thus strayghlie bound in Irons? Maye not my lord compel me to answer of his extort power? Or believeth he that I am unprovided to render accompt of my doctrine? To manifest yourselves, what men ye are, it is well done that ye keep your old ceremonies and constitutions made by men. Upon the next morne my Lord Cardinal caused his ser uauntes to adresse them selves in their moste warlyke arraye, with Jack, Knapskall. Splente, Spear & Are, more seeming for the war, then for the preaching of the true word of God. And whē these armed chāpiōs marchyng in warlike order had conveyed the bishops into the abbaye church: Incontinētly thei sent for Master George who was conveyed into the said church, by the captain of the castle, and the number of an hundred men adressed in manner aforesayed. Lyke a lamb led they him to sacrifice. As he entered in at the abbaye church door, there was a pore man liynge vexed with great infirmities, askinge of his almesse, to whom he slange his pursse. And when he came before the Cardinal, by and by the suppriour of the abbaye, called Dane John Wyntime stood up in the pulpet & made a sermon to all the congregation there then assembled, taking his matter out of the. xiii. Chapter of Matthew. Whose sermon was divided into four principal partes. The first parte was a short and brief declaration of the Evangel.
The seconde parte, of the interpretation of the good seed. And because he called the word of god the good side, and heresy the evil seed, he declared what heresy was, and howe it should be known, which he defined on this manner. Heresy is a false opinion defended with partinacie, clearly repugning the word of god. The third parte of his sermon was the cause of heresy within that realm, and all other realms. The cause of heresy (quod he) is the ignorance of them, which have the cure of men's souls, to whom it necessarily belongeth to have the true vnderstādinge of the word of god, that they may be able to wynne again the false doctors of heresies with the sword of the spirit, which is the word of god. And not only to win again but also to overcome, as saith Paul. A bishop must be faultles, as becometh the minister of god, not stubborn, not angry, no drūkard, no fighter, not givē to filthy lucre, but herberous, one y t loveth goodness, sobre minded, righteous, holy, temperate, & such as cleaveth unto y e true word of doctrine, that he may be able to exhort w t wholesome learning, & to improve that which they say against him. The fourth part of his sermō was how heresies should be know̄. Heresies (quod he) be know̄ on this manner. As the goldsmith knoweth the fine gold frō the vnperfit, by y e touchstone. So likewise may we know heresy by y e undoubted touchstone that is the true sincere, & undefiled word of god. At the last he added, y t heretics should be put down in this present life. To which proposion the gospel apeared to repugn. which he entreated of. Let them not grow unto the harueste, the harueste is the ende of the world. Neuertheles he affirmed that thei should be put down by the civil and magistrate law. And when he ended his sermon: incontinentlie they caused master George to ascend into the pulpet, there to hear his accusation and articles. For right against him stood up one of the fed flock a monster, John Lander, laden full of curssynges written in paper. Of the which he toke out a rolle, voeth longe and also full of curssynges, threats, maledictions, and words of dyuylyshe spytte and malice: saying to the Innocēt master George, so many cruel & abhominable words and hit him so spitefully with the Popes thunder, that the ignorant people dreaded, leste the earth then would have swallowed him up quick. Notwythstanding he stood still with great patience, hearing their saiynges, not once mouynge or chaungyng his countenance. When that this fed sow, had red throughout all his liyng manassynges, his face running down with swette, and frothing at his mouth like a bear, spit at master George his face, saying: what answereste thou to these saiynges, thou runna gate traytoute, thief, whithe we have duly proved by sufficient witness against the? Master George hearing this, sat down upon his knees in the pulpet, making his prayer to God. Whē he had ended his prayer, swetely and christianlike he answered to them all in this manner.
Master George his oration.
MAnie & horrible saiynges unto me, one Christian mā, many words ahhominable for to hear, ye have spokē here this day. Which not only to teach, but also once to think, I thought ever great abomination. Wherefore I pray your discretions quietly to hear me, that ye may know what were my saiynges, & the manner of my doctrine. Thys my petitiō (my lords) I desire to be heard for three causes. The first is, because thorough preaching of the word of god, his glory is made manifest. It is reasonable therefore, for the auauncynge of the glory of god, that ye hear me teaching truly the pure word of god without any dissimulation. The second reason is, because that your health springeth of the word of god (for he worketh all thing by his word) It were therefore an vnryghtuous thing, if ye should stop your ears frō me, teaching truly the word of god. The third reason is, because your doctrine speaketh forth many pestilētious, blasphemous & abhominable words, not coming by the inspiration of God, but of the devil, on no less peril thē my life. It is Just therefore and reasonable your discretions to know, what my words & doctrine are, and what I have ever taught in my time in this realm, y t I perish not unjustly to the great peril of your souls. Wherefore both for the glory & honor of god, your own health, and sauegard of my life, I beseech your discretions, to hear me, and in the mean time I shall recite my doctrine without any color. First & chiefly, sense the time I came into this reame, I taught nothing, but their commandments of god, the xii. articles of the faith, and the prayer of the Lord in the mother tongue. Moreover in Dundie, I taught the Epistles of Saint Paul to the Romans. And I shall show your discretions faithfully what fashion and manner I used when I taught, without any human dread. So that your discretions, give me your ears beneuolente and attente. Sodenlie then with an high voice cried, the accusar the fed sow) thou heretic, runagate, traytoure and thief. It was not lawful for the to preach. Thou haste taken the power at thine own hand, without any authority of the church, we forthynke that thou haste been a preacher so longe. Then all the whole congregation of the prelates with their complices, said these words. And if we give him license to preach, he is so crafty, and in the holy scripture so exercised, that he will persuade the people to his opinion, and raise them against us. Master George seeing their malicious and wicked intent, appealed to an indifferent and equal Judge. To whō the accusar John Lander aforesayed with hoggishe voice answered. Is not my Lord Cardinal the second person within this Realm? Chaunceler of Scotland? Archbishop of saint Andrew's? bishop of Meropois: Commendator of Aberbrothoke? Legatus natus? Legatus a latere? And so recitynge, as many titles of his unworthy honors, as would have loden a ship, much sooner an asse. Is not he (quod John Lander) an equal Judge apparently unto the? Whō other desirest thou to be thy Judge? To whom this humble man answered, saying. I refuse not my Lord Cardinal, but I desire the word of god to be my judge, and the temporal estate w t some of pour Lordeshippes mine auditors, because I am here my Lord Governors prisoner. Wherupon the prydefull & skornful people y t stood bi, mocked him, saying. Suche man, such Judge. Speakinge seditious & reprochefull words against the Governor & other the nobles, meaning them also to be heretics.
And incontinente without all delaye they would have given sentence upon master George, & that without farther process, had not certerne men there counseled my lord Cardinal to read again the articles, and to hear his answers thereupon, y t the people might not cōplain of his wrongful cōdempnation. And shortly for to declare, these were the articles following with his answers, as far as they would give him leave, to speak. For whē he intended to mitigate their leasynges, & show the manner of his doctrine, by & by thei stopped his mouth with another article.
The first article.
Thou false heretic, rūnagate traitoure, & thief, disceiuer of the people, despiseste the holy church curssinges, & in like case cōtēpneste my lord Governors authority. And this we know for surety that when thou preached est in Dūdy, & wast charged by my lord gouerner his authority to desist: nevertheless y u wouldest not obei, but perseus redst in the same. And therefore the bishop of Brothē cursed the, & dell uered the into the devils hands, & gave the in cōmaundemet y t thou shouldest preach no more. That not w t standing y u diddest continue obstinately.
The answer.
My Lord's I have red in the acts of the apostles, that it is not lawful for the threats and manassinges of men to desist from the preaching of the Gospel. Therefore it is written, we shall rather obey God then men. I have also red in the prophet Malachi. I shall curse your blessings, and bless your curssynges. If my conscience had judged me to have done evil, I should have desisted for your curssynges, or elles for your brotherlyke warnynges, but because I used no ungodly deed, I suffered patiently your curssinges believing firmly, that the Lord would turn your curssynges into blessings.
The seconde article.
Thou false heretic didest say that a priest standing at the altar saying Mass, was like a fox waggyng his tail in July.
The answer.
My Lord's I said not so, these were my saiynges. The mouynge of the body outward, without the inward moving of the hert, is nought else, but the plaiyng of an ape, & not the true serving of god. For God is a secrete sercher of mens hearts. Therefore who will truly adorn and honor god, he must in spirit and verity honor him.
Then the accusar stopped his mouth with another article.
The third article.
Thou false heretic preachedst against the sacraments, saying: that there were not seven Sacraments.
The iiii. article.
Thou false heretic hast openly taught, that auricular confession is not a sacrament. And thou sayest, that we should only confess us to god and to no priest.
The answer.
My Lord's, I say that auricular confession, seeing that it hath no promise of the Evangel, therefore it cannot be a sacrament Of the confession to be made to god, there are many testimonies in scripture, as when David saith. I thought that I would knowledge mine iniquity against myself unto the Lord, and he forgave the trespase of my sins. Here confession signifieth the secrete knowledge of our sins before God. When I exhorted the people in this manner, I reproved no manner of confession And farther saint James saith. Knowledge your sins one to another, and so let you have peace among yourselves. When that he had said these words, the bishops and their complices cried and girned with their teeth, saying: Se ye not what colors he hath in his speaking, that he may begile us and seduce us to his opinion.
The fifth article.
Thou heretic dyddest say openlie, that it was necessary to every man, to know and understand his baptism, and what it was. Cōtrary or general councils and the states of holy church.
The answer.
My Lord's, I believe there be none so unwise here, y t will make marchaūdice w t a freēch mā, or any other unknown straūger, except he knew and understood first the condition or promise made by the frenche man or stranger. So like I would that we understood what thing we promise in the name of the Infant unto god in baptism. For this cause I believe ye have confirmation.
Then said master Bleiter chaplain, that he had the Deuyl within him and the spirit of error.
Then answered him a child saying the Devil cannot speak such words, as yonder mā doth speak.
The. vi. article.
Thou heretic traytoure, and thief, thou saidest that the sacrament of the altar was but a piece of bread bakē upon the ashes, and no other thing elles, and all that is there done is but a superstitious rite against the commandment of God.
The answer.
Oh Lord God so manifest lies & blasphemies the scripture doeth not teache you. As concerning the sacrament of the altar (my Lord's) I never taught any thing against the scripture, the which I shall (by God's grace) make manifest this day, I being ready therefore to suffer death.
The lawful use of this sacrament is most acceptable unto god, but the great abuse of it, is very detestable unto him. But what occasion they have to say such words of me, I shall shortly show your Lordship’s. I once chanced to mete with a Jew when I was saylyng upon the water of Rene.
I did inquire of him what was the cause of his pertinancy, that he did not believe that the true Meslias was come, considerynge that they had seen all the Prophesies (which were spoken of him) to be fulfilled. Moreover the prophesies taken away and the ceptre of • uda, by many other testimonies of the scripture, I vanquest him that Messias was come the which thei called Jesus of Nazareth. Thys Jew answered again unto me. When Messias cometh, he shall restore all things. And he shall not abrogate the law, which was given to our forefathers as ye do.
For why? we see the pore almost perish thorough hungar among you: yet ye are not moved with piety towards them. But among us Jews (though we be pore) there are no beggars found.
Secōdarely, it is forbyddē by the law, to fame any kind of Imagery, of things in heaven above, or in the earth beneth, or in the sea under the earth: but one God only to honor. But your sanctuaries and churches are full of Idols.
Thyrdly a piece of bread baken vpō the ashes, ye adorn & worship & say, that it is your God. I have rehearsed here: but the saiynges of the Jew, which I never affirmed to be true. Thē the bishops shoke their heads and spitted into the erth. And what he ment in this mat ter farther, thei would not hear.
The. vii. article.
Thou false heretic diddest say y t extreme vnctiō was not a sacrament.
The answer.
My Lord's, forsooth I never taught any thing of extreme unction in my doctrine, whether it were a sacrament or no.
The. viii. article.
Thou false heretic, saidest that holy water is not so good as wash, & such like. Thou contemnest coniuryng and sayest that holy churches curssynges avail not
The answer.
My Lord's as for holy water, what strength it is of, I taught never in my doctrine. Cōiuringes & exorzismies, if there were cōforma ble to the word of god, I would commend them, but in so far as they are not conformable to the cō maundement and word of God, I reprove them.
The. ix. article.
Thou false heretic and runagate, haste said that every ley mā is a priest, and such like. Thou sayest that the Pope hath no more power, then any other man.
The answer.
My Lord's, I taught nothing but the word of god. I remember that I have read in some places in saint John and saint Peter, of the which one saith, he hath made us kings and priests. The other saith, he hath made us the kingli priesthood. Wherefore I have affirmed any man being cunning in the word of God and the true faith of Jesus Christ, to have his power given him frō god, & not by the power or violence of men but by the virtue of the word of god, the which word is called the po wer of god, as witnesseth S. Paul evidently enough. And again I say any unlearned man, and not exercised in the word of god, nor yet constant in his faith, whatsoever estate or order he be of, I say he hath no power to bind or lose, seeing he wanteth the instrumente, by the which he bindeth or loseth, that is to say, the word of God.
After that he had said these words, all the bishops laughed and mocked him. Whē that he beheld their laughinge. Laugh ye (saith he) my lords. Though that these saiynges appear scorneful & worthy of derision to your Lordships. Neuerthels they are very weighty to me, & of a great valewe, because that they stand not only upon my life, but also the honor and glory of God. In the mean time many godly men beholdynge the wodnes, and great crudelitie of the bishops and the invincible paciencie of master George did greatly morne and lament.
The. x. article.
Thou false heretic saidest that a man hath no free will. But is like to the Stoykes, which say, that it is not in man's will to do any thing, but that all concupiscence and desire cometh of God of whatsoever kind it be of.
The answer.
My Lord's I said not so truly. I say that as many as believe in Christ firmly unto them is given liberty, conformable to the saying of saint John. If the son make you free, then shall ye verily be free. Of the contrary as many as believe not in Christ Jesus, they are bond servants of sin. He that syndeth is bond to sin.
The. xi. article.
Thou false heretic sayest, it is as lawful to eat flesh upon the friday as on sundaye.
The answer.
Pleaseth it your Lordships, I have read in the epistles of saint Paul, y t who is clean, unto thē all things are clean, of the contrary to the filthy mē all things are unclean. A faithful mā, clean, & holy sāctifieth by the word the creature of God. But the creature maketh no man acceptable unto God. So that a creature may not sāctify any impure & unfaithful man. But to the faithful man, all things are sanctified, by the prayer of the word of God. After these saiynges of master George, then said all the bishops with their complices: what needeth us any witness against him: hath he not openlie here spoken blasphemy?
The. xi. article.
Thou false heretic dost say that we should not pray to sanctes, but to God only. Saye whether thou haste said this or no, say shortly.
The answer.
For the weakness and the infirmity of the hearers, he said without doubt plainly that saints should not be honored. My lords (said he) there are two things worthy of note. The one is certain, the other vncerteyne. It is found plainly & certain in scripture, that we should worship and honor one God, according to the saying of the first commandment. Thou shalt only worship and honor thy Lord God, with all thy heart. But as for praying to and honourynge of saints, there is great doubt among many whether they hear, or no, invocation made unto thē. Therefore I exhorted all men equally in my doctrine, that they should leave the unsure way, and follow that way, which was taught us by our master Christ. He is our only Mediator and maketh intercession for us to God his father. He is the door by the which we must entre in. He that entereth not in by this dors, but clymeth another way, is a thief & murtherar. He is the verity & life. He that goeth out of this way, there is no doubt but he shall fall into the mire: yea verily he is fallen into it already. Thys is the fashion of my doctrine, the which I have ever followed. Verily that which I have heard and read in the word of god I taught openly, and in no corners. And now ye shall witness the same, if your lordships will hear me, but it be by the word of god I dare not be so bold to affirm any thing. These saiynges he rehearsed diverse times.
The xiii. article.
Thou false heretic haste preached plainly, satynge that there is no purgatory. And that it is a fatned thing, any man after this life, to be punished in purgatory.
The answer.
My lords as I have often times said heretofore, without express witness and testimony of the scripture I dare affirm nothing. I have often, and diverse times read over the Bible, & yet such a term found I never, nor yet any place of scripture applicable thereunto. Therefore I was ashamed ever to teach of that thing, which I could not find in the scripture. Then said he to master John Lauder his accusar. If you have any testimony of the scripture, by the which ye may prove any such place, show it now before this auditory. But this dolte had not a word to say for him self, but was as domme as a bitle in that matter.
The. xiiii. article.
Thou false heretic haste taught plainly against the vows of monks, friers, nones & priests, saying: that who soever was bound to such like vows, they vowed them selves to the estate of damnation. Moreover that it was lawful for priests to mary wives and not to live sole.
The answer.
Of soth (my Lord's) I have read in the Evangel, that there are three kinds of chaste men. Some are gelded from their mothers womb. Some are gelded by men. And some have gelded them selves, for the kingdom of heaven sake. Verily, I say, these men are blessed by y e scripture of God. But as many as have not the gift of chastity, nor yet for the Evangel, have not overcome the concupiscence of the sleshe, and have vowed chastity, ye have experience, although I should hold my peace, to what inconvenience they have vowed them selves.
Whē he had said these words, they were all domme, thinking better to have ten concubines, them one married wife.
The. xv. article.
Thou false heretic and runagate, sayest that thou wilt not obey our general nor provincial councils.
The answer.
My lords, what your general councils are, I know not, I was never exercised in them: but to the pure word of God I gave my labors. Read here your general councils, or elles give me a boke wherein they are contained, that I may read them. If that they agree with the word of God, I will not disagree.
Then the ravening wolves turned into woodnes & said, wherun to let we him speak any farther? Read forth the rest of the articles and stay not upon them. Amonge these cruel tygres, there was one false hypocrite, a seducer of the people called John Grayfynde Scot, standing behind John Lauders back, hasting him to read the rest of the articles, and not to tarry upon his witty & godly answers. For we may not abide them, quod be, no more then the Deuyl may abide the sign of the cross, when it is named.
The. xvi. article.
Thou heretic sayest, that it is vain to build to the honor of god costly churches. Seeing that God remaineth not in the churches made by men's hands, nor yet, god cā be in so little space as betwixt the priests hands.
The answer.
My Lord's, Solomon saith. If that the heavē of heavens cā not comprehend the, howe much less this house, that I have builded? And Job consenteth to the same sentence. Seeing that he is higher then the heavens, therefore what can thou build unto him. He is deepar then hell, then howe shalt thou know him? He is lōgar then the earth, & broder thē the sea. So that god cannot be comprehended into one place, because that he is infinite. These saiynges notwithstanding, I said never that churches should be destroyed. But of the contrary I affirmed ever, that churches should be sustained and upholden, that the people should be cōgregated into thē, there to hear of god And moreover, where soever is the true preaching of the word of God, and the lawful use of the sacraments, undoubtedly there is God present him self. So that both these saiynges are true together. God cā not be comprehended into any place. And where so ever there are two or three gathered in his name, there is he present in the midst of them. Then said he to his accusar. If thou thynkest any other wise, then I say, show forth thi reasons before this auditory. Then he without all reasō was dom, & could not answer one word.
The. xviii. article.
Thou false heresicke hast preached openly, saying that the soul of man shall sleep to the later day of judgment, and shall not obtain life immortal until that day.
The answer.
God full of mercy and goodness: forgive them that saith such things of me: I wotte and know surely by the word of god: that he which hath begun to have the faith of Jesus Christ and believeth firmly in him. I know surely that the soul of that man shall never sleep but ever shall live an immortal life. The which life from day today is renewed in grace and augmented: Nor yet shall ever perish, or have ane nde: but ever immortal shall live with Christ. To the which life all that believe in him shall come and rest in eternal glory. Amen.
When that the Bishops with their complices had accused this innocente man in manner and form afore said, incontinently they condemned him to be burnt as an heretic, not having respect to his Godly answers and true reasons which he alleged: nor yet to their own consciences. Thynkyng verily that they should do to God good sacrifice, conformable to the sayings of saint John. They shall excommunicate you: yea, and the time shall come that he which kylleth you shall think that he hath done to God good service.
The prayer of master George.
O Immortal god howe long shalt thou suffer the wodnesse and great crudelitie of the ungodly, to exercise their fury upon thy servants which do farther thy word in this world seeynge they desire to be contrary, that is to choke and destroy thy true doctrine and verity, by the which thou haste shown the unto the world which was all drowned in blindness and misknowledge of thy name. O Lord we know surely that thy true servants must needs suffer for thy names sake persecution, afliction and troubles in this present life which is but a shadow, as thou haste shown to us by thy Prophets and Apostles. But yet we desire the hertely, that thou conserve, defend, and help thy congregation, which thou haste chosen before the beginning of the world. And give them thy grace to hear thy word, and to be thy true servants in this present life.
Then by and by, they caused the commune people to remove, whose desire was always to hear that innocente speak. And the sons of darkness pronounced their sentence definitive, not having respect to the judgment of God. When all this was done and said, my Lord Cardinal caused his tormentors to pass again with the meek lamb into the Castle, until such time the fire was made ready. When he was come into the Castle, then there came two gray finds, Friar Scotte and his mate, saying: Sir ye must make your confession unto us. He answered and said. I will make no confession unto you. Go fetch me younder man that preached this day, and I will make my confession unto him. Then they sent for the Supprior of the Abbaye, who came to him with all diligence. But what he said in his confession I cannot show. When the fire was made ready, and the gallouse at the weste parte of the Castle nere the Priorie, my Lord Cardinal dreadynge that master George should have been taken away by his friends, therefore he commanded to bend all the ordinance of the Castle forryghte against that parte. And commanded all his gūners to be ready and stand beside their gunnes unto such time he were burned. All this being done, they bound master Georges hands behind his back, and led him forth with their soldiers from the Castle to the place of their wicked execution. As he came forth of the Castle gate, there met him certain beggars askynge of his almesse for God his sake. To whom he answered, I want my hands▪ wherewith I should give you almesse. But the merciful Lord of his benignity and aboundaūce of grace, that feedeth all men, vouchsafe to give you necessaries both unto your bodies and souls. Then afterward met him two false finds, I should say fryars, saying. Master George pray to our Lady, that she may be mediatrix for you to hir son. To whom he answered meekelie. Cease tempt me not my brethren. After this he was led to the fire with a Rope about his neck and a cheyne of Iron about his middle. When that he came to the fire he sat down thryse upon his kneees, and rose again, And thryse he said these words. O thou Savior of the world have mercy on me. Father of heaven I commend my spirit into thy holy hands. When he had made this prayer, he turned him to the people and said these words.
I beseech you Christian brethren and sisters, that ye be not offended in the word of God, for the aflictions and torments, which ye see already prepared for me. But I exhort you that ye love the word of God and suffer patiently and with a comfortable heart for the words sake, which is youre undoubted salvation and everlasting comfort.
Moreover I pray you show my brethren and sisters, which have heard me often before, that they cease not, nor leave of the word of God, which I taught unto them after the grace given unto me, for no persecutions, or troubles in this world, which lasteth not. And show unto them that my doctrine was no wives favies after the cōstitutiōs made by men. And if I had taught men's doctrine, I had gotten great thanks by men. But for the words sake and true Evangel, which was given to me, by the grace of God, I suffer this day by men, not sorowfullie, but with a glad heart and mind. For this cause I was sent, that I should suffer this fire for Christ's sake. Consider and behold my visage, ys shall not see me change my color. Thys grim fire I fear not. And so I pray you for to do, if that any persecution come unto you: for the words sake. And not to fear them that slay the body, and afterward have no power to slay the soul.
Some have said of me that I taught, that the soul of man should sleep until the last day. But I know suerlye and my faith is such, that my soul shall sup with my Sauioure Christ this night or it be sixte hours, for whom I suffer this. Then he prayed for them which accused him, saying: I beseech the (father of heavē) to forgive them, that have of any ignorance, or elles of any evil mind, forged any lies upon me. I forgive them with all my heart, I beseech Christ to forgive them that have condemned me to death this day ignorauntly.
And last of all, he said to the people on this manner. I beseech you brethren and sisters to exhort youre Prelates to the learning of the word of God, that they at the last may be ashamed to do evil and learn to do good. And if they will not convert them selves from their wicked error, there shall hastelye come upon them, the wrath of god which they shall not eschew.
Many faithful words said he in the mean time, taking no hede or care of the cruel torments which were then prepared for him.
And last of all the hange man, that was his tormētor sat down upon his knees, and said. Sir I pray you forgive me, for I am not guilty of your death. To whō he answered. Come hither to me. When that he was come to him, he kissed his cheke, and said. Lo here is a token that I forgive the, and I beseech Christ to forgive the. My heart do thine office. And then by and by, he was put upon the gibbet and hanged, and there burnt to powder. When that the people beheld the great tormentynge, they might not wythholde from pitiouse mournynge, and cōplayning of this innocente lambs slaughter.
Imprinted at London, by John Day, and William Seres, dwelling in Sepulchers parish, at the sign of the Resurrection, a little above Holbourne conduite.
Cum gratia & priuilegio ad imprimendum solum.