Acts and Monuments Volume 2 Part 1
James Treuisam buried in the fields.
VPon the 3. of July, 1555. died one James Treuisam in the parish of s. Margaret in Lothbury, upon a Sunday, who being impotent & lame, kept his bed, for he could not rise out of it a long time. This Treuisam had a servant one I. Smal, which red on the Bible, & as he was in reading, Berd the Promooter came to the house, & would needs go up the stairs, where he found 4, persons besides him and his wife: to wit, the young mā that red, & two men & a woman. All which folks, the said Berd the Promooter there being, apprehended, & carried to the Counter, where they remained about a fortnight, for all the friends they could make. Moreover, the said Berd would have had also Ia. the lame man himself to Newgate in a cart (& brought the cart to the door) but for neighbors. Neuertheles the poor man was fain to put in two sureties for his forth coming for he could not go out of his bed, being not only impotēt, but also very sick the same time. So within a few dais, the said James lying in extremes, the person of the church named M. Farthing, came to him & had communicatiō with him, & agreed well, & so departed. It happened after y e priest was come down into the street, there met him one Toller a Founder. Yea saith he, be ye agreed? I will accuse you, for he denieth the sacrament of the altar. Upon that the person went to him again, & then the priest & he could not agree. And so the parson went to the B. of London & told him. The B. answered, that he should be burnt, and if he were dead, he should be buried in a ditch. And so when he died, the parson was against his wife as much as he could, neither would let her have the coffine to put him in, nor anything else, but was fain to bear him vpō a table to More field, & there was he buried. The same night the body was cast up above the ground, & his sheet taken from him, and he left naked. After this the owner of the field seeing him, buried him again, & a fortnight after, the Sumner came to his grave, and summoned him to appear at Paul's, before his Ordinary, to answer to such things as should be laid against him. But what more befell upon him, I have not certainly to say.
The history of M. John Bland, Preacher, and Martyr, constantly suffering for the Gospel of Jesus Christ.
T He 12. of July, I. Bland, I. Frankesh, Nich. Sheterden, & Humphrey Middleton, were all 4. burned at Cant. together, for one cause, of the which number, Frankesh & Bland, were ministers, & preachers of the word of God. The one being parson of Adesham, the other the vicar of Roluindon. This M. Bland was a man so little borne for his own commodity, that no part of his life was separated from the common & public utility of all mē. For his first doings were there employed to the bringing up of childrē in learning & virtue. Under whom were trained diverse towardly young men, which even at this present do handsomely flourish. In the number of whō is D. Sands, a man of singular learning & worthiness, as may well beseem a scholar meet for such a schoolmaster, whom I here gladly name, for his singular gifts of virtue and erudition.
After this he coming to the ministry in the church of god, or rather being called thereto, was inflamed w t incredible desire to profit the congregation, which may appere by this: that where as he was cast into Cant. prison for y e preaching of the gospel, & delivered once or twice frō thence at the suit of his friends: yet would he needs preach the gospel again, as soon as he was delivered. Whereupon he being the third time apprehended, when his friends yet once again would have found the means to have delivered him if he would have promised to abstain from preaching: he stood in it earnestly, that he would admit no such conditiō, notably well expressing unto us the manner & example which we read in the apostle Paul: Who shall separate us from the love of Christ? tribulation, or anguish, or hunger, or nakedness, o • danger, or persecution, or the sword. &c. But to express the whole life & doings of this godly Martyr, seeing we have his own testimony concerning the same: it shall be best to refer the reader to his own report, writing to his father of the whole discourse of his troubles, frō the beginning almost to the latter ende, in order & manner as ye shall hear.
A discourse of the whole process and doings of M. Bland, written and reported by himself to his father in his own letter as followeth.
DErely beloved father in Christ Jesus, I thank you for your gentle letters. And to satisfy your mind, as concerning the troubles whereof you have heard, these shall both declare unto you all my vexations that have chanced me since ye were with me, and also since I received your last letters. God keep you ever.
Your son, John Bland.
FIrst, the 3. of Sept. being Sunday, after service ended, ere I had put of my surplice, John Agustine came to the table (commonly called the Lord's table) & laid both his hands upon it, saying: Who set this here again? Now they say they took y e table down the Sunday before, which I knew not, neither do I know who set it up again. The Clerke answered, that he knew not. Then Agustine said, he is a knave that set it here. I was then going down the church, maruellyng what he meant, and said: Good mā Agustine, the Queens highness hath set forth a proclamation▪ that ye may move no sedition. And ere I could speak anymore, he said, thou art a knave. And I said, well goodman Agustine, that I have said, I have said. By gods soul quoth he, thou art a very knave. Then my clarke spake to him, but what I am not sure. But he said, ye are both heretic knaves, & have deceived us with this fashion too long▪ & if he say any service here again, I will lay the table on his face: & in that rage he with other took up the table & laid it on a chest in the Chancel, & set the trestles by it. Wherefore I rode by & by to M. Isaac, & shown him the cause, both how sediciously he had spoken, & performed it with a like deed. M. Isaac directed a warrant to the Constable or Bosholder, which was incontinētly served, so that he was brought before him the same night, & was bound by recognisance, with sureties, to appear if he were called. But we agreed so well then, that it was never called for, the table was brought down, and I was permitted, as before.
The 26. of November being Sunday, Rich. Agustine and his brother Thomas came to the foresaid Table after the communion was done, & as I was going by them, Richard said unto me, M. parson, we have to speak to you. And I said, what is your will? And he said, you know that you took down the tabernacle or seeling wherein the rood did hang, & such other things: we would know what recompense you will make us. For the Queens proceedings are (as you know) that such must up again.
Quoth I, I know no such proceedings as yet: & as for all that I did, I did it by commandment.
No, said Tho. Agustine, ye will not know the Queens proceedings.
Yes, said I, I refuse not to know them.
Then said Rich. ye are against the Queens proceedings: for you say, that there are abominable uses & diuelishnes in the mass.
Goodman Agustine said I, if I so said, I will say it again and God willing, stand to the proof of it.
Masters all quoth Rich. Agustine, bear record of these words, and went his way.
Quoth Tho. Agustine, thou wilt as soon eat this book as stand to them. No quoth I, not so soon. Tell us quoth he, what that diuelishnes is, that is in the mass.
I have often preached it unto you said I, & ye have not believed it, nor borne it away, nor will now neither, though I should tell you.
Thou quoth he hast told us always like an heretic, as thou art. Now ye lie goodmā Agustine quoth I, by your leave. Mary quoth he, thou liest. And I said, and you lie: for I have taught you Christ and his truth.
Quoth he, thou art an heretic, and hast taught us nothing but heresy: for thou canst say nothing that is true.
Yes, goodmā Austē, I cā say that God is in heavē, & ye will say (I trow) y t it is true, & so have I taught you truly.
Quoth he, thou hast taught us like an heretic, & hast said, that there is no devil in hell.
Well said I, lie on: me think ye can say little truth. Many other taunts he gave, too long to write. And at the last he said, ye pulled down the alter: will ye build it again? No (quoth I) except I be commanded: for I was commanded to do that I did.
Well, if you will not, said he, then will I. For I am Churchwarden.
I charge you, said I, that you do not, except you have authority. I will, said he, not let for your charge. For we will have a mass here on Sunday, and a preacher that shall prove thee an heretic, if thou dare abide his coming.
Yes, quoth I, God willing, I will abide & hear him: for sure I am, that he cannot disprove any doctrine that I have preached.
Yes quoth he, and that thou shalt hear, if thou run not away ere then.
No, good man Agustine, I will not run away.
Mary, quoth he, I cannot tell: thou art as like, yea, as nay: with many other words, we came out of the Church door, and so departed.
When the Sunday came, I looked for our preacher, & at the time of morning prayer I said to the clerk: why do ye not ring: ye forget that we shall have a sermon today? No quoth he, M. Mils servant hath been here this morning, & said, his master hath letters frō my L. Chancelor, that he must go to Lōdō, & cā not come. That day I did preach to thē a sermō in his stead. Now have they slandered me that I had prepared a company from diverse places to have troubled him: but they agreed not in their lie. For some said, I had them at Adesham, & that Richard Agustine had knowledge, & sent for the kings Constable to see the peace kept, which is found a lie. Other said, I had thē lying in wait for him between Canterbury & Adesham: other said I had thē in both places, y t if the one mist, the other should not. God forgive them all. Now upon these two matters they crake, that they sent two bills of complaint to y e counsel. Wherefore by the counsel of friends, I made this testimony, and sent it up by master Wiseman.
The behavior of John Bland Parson of Adesham in the County of Kent, the Sunday, the 3. day of December last past, containing the words which he there spake unto the people.
WHereas upon certain communication had between y e said parson & Rich. Agustine, & Tho. Austē in the presence of all y t parish of Adeshā, the sonday before S. Andrew's day last, the said Austē thē declared, that the said parsō had taught there in times past great heresies, which to cōfound they would prepare a preacher against the next sonday following, if so be the said parsō would abide, & not run away. Upon which rumor, diverse & sundry persons resorted out of the country unto the said parish church, at the said same day appointed, there to hear the preacher: and at the time in which y e sermō ought to be made, no mā appeareth there to preach. But it was reported unto y e parson, that y e preacher appointed, had urgent business, & could not come. So that the multitude being now come together, the same parson perceiving that y e people's expectation was defrauded, said: Forasmuch as you are come willingly to hear some good advertisement of the preacher, which now cannot be present, I think it not convenient to permit you to depart w t out some exhortatiō for your edifying. And so further declaring that he had no license to preach, said, that he would not meddle w t any matter in controversy. And thē he began the Epistle of the day, desiring his audience to mark three or four places in y e same Epistle, which touched quietness & love one to another: & there briefly reading the Epistle, he noted the same places, & so making an end thereof, desired all mē to depart quietly & in peace, as they did, without any manner of disturbance, or token of evil.
Witnesses they under named, with diverse others.
- Edmond Mores.
- Richard Randall.
- John Hills.
- William Forstall.
- Thomas Gooding.
*An other matter of trouble wrought against John Bland, as appeareth by his own narration.
VPon the Innocents day, being the 28. day of Decemb. they had procured the priest of Stodmarsh to say them mass: he had nye made an end of mattins, ere I came: and when he had made an end of mattins, he said to me: master parsō, your neighbors have desired me to say mattēs, and mass: I trust ye will not be against the queenes proceedings. No, quoth I, I will offend none of the Queens majesties laws, God willing. What say ye, quoth he, and made as he had not heard? And I spake y e same words to him again, with an hier voice: but he would not hear, when all in the chaūcell heard: So I cried the third time (that all in the Church heard) that I would not offend the Queens laws: and then he went to mass: and when he was reading the Epistle, I called the clerk unto me, with the becking of my finger, and said unto him: I pray you desire y e priest, whē the Gospel is done, to tarry a little: I have something to say to the people: and the Clerke did so.
And the priest came down into the stall, where he sat: & I stood up in the chancell door, and spake to the people of the great goodness of god, always showed unto his people, unto the time of Christ's coming: and in him & his coming, what benefit they past, we present, & our successors have: and among other benefits, I spake of the great and comfortable sacrament of his body and blood. And after I had declared briefly the institution, the promise of life to the good, & damnation to the wicked▪ I spake of the bread & wine, affirming them to be bread & wine alter the consecration, as yonder Mass book doth, saying: Panem sanctū vitae aeternae, & calicem salutis perpetuae. &c. Holy bread of eternal life, and the cup of perpetual saluatiō. So that like as our bodily mouths eat the sacramental bread & wine, so doth the mouth of our souls (which is our faith) eat Christ's flew and blood. And when I had made an ende of that, I spake of the misuse of the sacrament in the mass: so that I judged it in that use no sacrament, and shown how Christ bade us all eat & drink: and one only in the Mass eateth & drinketh, & the rest kneel, knock, & worship: and after these things ended, as briefly as I could, I spake of the benefactors of the mass, & began to declare what mē made the Mass, and recited every man's name, & the patche that he put to the mass: & ere I had rehearsed thē all, the church warden and the Bosholder his son in law violently came upon me, and took my book from me, and pulled me down, and thrust me into the Chaūcell, with an exceeding roar and cry. Some cried. Thou heretic: some thou traitor: some thou rebel: and when every man had said his pleasure, and the rage was something past: be quiet good neighbors said I, and let me speak to you quietly. If I have offended any law, I will make answer before thē that are in authority to correct me. But they would not hear me, and pulled, one on this side, & another on that, & began again.
Then Richard Agustine said: Peace, Maysters, no more till Mass be done: and they ceased. Thē said I to y e church ward̄ and the Bosholder, either holding me by the arm: Maysters, let me go into the Church yard till your Mass be done. No, quoth the Churchwarden, thou shalt tarry here till Mass be done. I will not, quoth I, but against my will. And they said: Thou shalt tarry, for if thou go out, thou wilt run away. Then said I to the Bosholder: Laye me in the stocks, & then ye shall be sure of me, & turned my back to the alter. By that time Richard Agustine had devised what to do with me, and called to the Bosholder and the Churchwarden, & bad them put me into a side Chapel, and shut the door to me, & there they made me tarry till mass was ended. When the mass was ended, they came into the chapel to me, and searched what I had about me, and found a dagger, and took it from me. Then said Tho. Agustine Churchwarden, after many brablinges that they made with me: Thou keepest a wife here amongst us against God's law and the Queens. Ye lie, good man Agustine, said I: it is not against God's law, nor, as I suppose against the Queens.
Thus they brought me out of the Church, & without the door they railed on me, without pity or mercy: but anō the priest came out of the Church, and Ramsy that of late was Clarke, said unto him: Syr, where dwell you? And therewith Thomas Agustine took him by the arm, & said: Come on sira, you are of his opinion, and took his daggar from him, & said, he should go with him. I am content, said he, and a little mocked them in their envious talk. By this time there came in at the Church style one John Gray of Wingham, servant to John Smith, and seeing them hold Ramsy by the arms, said to him: How now Ramsy, have you offended the Queens laws? No, quoth he, Then there is no transgression. Therewith Thomas Agustine took him, & said: Ye are one of their opinion, ye shall go to them for company, and took his daggar from him, & then demanded what he did there? But after (I think) for very shame they let him go again. But they carried me and Ramsy to Canterbury, with 18. persons weaponed. A sheet of paper will not hold the talk that we had that night w t M. Hardes Justice, M. Oxenden, M. Spilman, and M. Tutsam.
The next day they made a Byll against me, but it served not their purpose: which was, that they would have had me to prison. But James Chapman and Bartholmewe Ioyes were bound in twentye pounds either of them for my appearance at the next general Sessions, or in the mean time, to appear, if I were sent for before the Queens Majesty's Counsayle, or any other Cammissioners sent by the Queens authority. And Ramsye was bound to the peace, and to be of good behavior til the next Sessions. His sureties were Thomas Hogeking, and Simon Barrat.
Now the 23. or 24. of February, Sir Thomas Finche knight, and M. Hardes sent for me and my sureties to M. Finches place, and took me from my sureties, and sent me to the Castle of Canterbury, by sir Thomas Moyles commandment (they said) where I lay ten weeks, & then was bailed, and bound to appere at the next Sessions holden at Canterbury: but after they changed it to be at Ashford on the Thursday in Whitson week, being the xix. of May: but in the mean time the matter was exhibited to the spiritual Court.
The first examination of M. John Bland in the spiritual Court, before D. Harpsfield Archdeacon of Canterbury, and M. Collins Commissary.
THe xviij. day of May, M. Harpsfield Archdeacon of Canterbury, made the Mayors Sergeant to bring me before him and M. Collins Commissarye, into Christ's Church, & they went with me into a chamber in the Su • fragan of Douers house. Thē the Archdeacō said: art thou a priest? And I said, I was one. And he said: Art thou any graduate of any university? And I said, Yea. What degree (said he) hast thou taken? The degree, quoth I, of a master of Art. The more pity quoth he, that thou shouldest behave thyself as thou hast done. Thou hast been a common preacher licenced, hast thou not? And I said, I have been so. Mary, quoth he, so I understand.
What hast thou preached?
And I said, God's word, to the edifying (I trust) of his people.
No, no, quoth he, to the destroying of their souls and thine both, except the mercy of God be all the greater. I pray thee, what hast thou preached? tell me.
I told you, quoth I, what I have preached.
Nay but tell me, quoth he, what one matter hast thou, preached to the edifying of the people, as thou sayst? I will tell you no particular matter: for I perceive you would have some matter against me.
No by my faith quoth he, but y e only I would win thee from heresies that thou art bewrapt in, and hast infected other withal. For thou hast preached, as I am infourmed, that the blessed Sacrament of the Aultar is not the very body and blood of Jesus Christ after the consecration. Tell me, hast thou not thus preached? and is not this thine opinion?
Syr, quoth I, I perceive (as I said) that ye seek matter against me. But seeing that I am bound in the Sessiōs to my good behavior for preaching, which may be broken with words, and well I know not with what words: and also both mine authority to preach, and my living are taken from me, I think I am not bound to make you an answer.
M. Bland, do you not remember, that S. Peter biddeth you make answer to every man that asketh you a reason of the faith that is in you?
I know that, & am content so to answer as that text biddeth: but I know that master Archdeacon doth not ask me after that manner, but rather to bring me into trouble. Then they said, No: ye shall not be troubled for anything that ye say here.
I am content for knowledge sake to common with you in any matter, but not otherwise. And so they fell in reasoning more then the space of an hour, of the sacrament, both against me. At the last M. Collins said: M. Bland will ye come, and take in hand to answer such matter on monday next, as shall be laid to you?
Syr, ye said I should not be troubled for anything that should be said here for learnings sake. And they said, ye shall not, but it is for other matters.
Syr, I am bound to appear, as some tell me, on Thursday next, at Ashforde, I am in doubt whether I am or no: yet I have purposed to be there, & so to go to London to M. Wiseman, for an Obligatiō, that he hath, whereby I should receive certain money to pay my debts with all. Then said M. Archdeacon, I will write to M. Wiseman, that ye shall sustain no loss.
That shall not need: for I can sustain no great loss, if I go not. But I pray you to let me have a longer day. No, quoth he.
Syr, I cannot well come on monday.
I do not deny to come, but I desire a longer day.
Syr, I perceive it shall be for this, or like matters, will it please you, or master Collins, for God's sake, to confer scriptures privately with me in this matter, seeing ye say ye would so gladly win me?
With all my heart will I take the pains, & I will also borowe my Lord of Douers Library, to have what books thou wilt, and thus they departed.
Now the xvij. of May, at Ashford I could not be released, although I was called to the spiritual Court for y e same matter, but was bound to appear at the Sessions holden at Crambroke, the third day of July.
An other appearance of M. Bland before the Archdeacon, and his fellows.
THe 21. day of Maye I appeared in the Chapter house, where was a great multitude of people, unlooked for of me: & M. Archdeacō said thus to me. Ye are come here, according as ye were appointed: and the cause is, that it hath pleased the Queens highness, here to place me, to see gods holy word set forth, & to reform those that are here fall̄ in to great & heinous errors, to the great displeasure of god, & the decay of Christ's sacraments, & contrary to the faith of y e catholic church, whereof thou art notably known to be one, that is sore poisoned with the same, & hast infected & deceived many with thy evil preaching, which if thou wilt renounce & come home again to the catholic church, both I and many other moe would be very glad: and I for my part shall be right glad to show you the favor that lieth in me, as I said unto you when you were appointed hither, because ye then refused to satisfy again the people that ye had deceived. And whereas it is feigned by you, y t I should openly dispute the matter with you this day, although I did neither to intend nor appoint, yet I am content to dispute the matter with thee, if thou wilt not without disputatiō help to heal the souls that are brought to helwarde by thee? What sayst thou?
I do protest before God & you all that neither is my conscience guilty of any error or heresy, neither that I ever taught any error or heresy willingly. And where your mastership saith, that I have feigned an open disputatiō with you, it is not true, as I can thus approve: upon saterday I was at Ugdens, & there M. Binghā laid it to my charge, that such an opē disputation as ye have here offered, should be this day between you & me: whereat I much marveled, & said to him, that before that present I never heard any such word: neither would I answer nor dispute: & to this can master Uaghan, master Oxenden, master Seth of Ouerland, and master Ugden witness: and further I said to them, that I never spake to you of any disputatiō, nor you to me. Now if your maystership have anything to say to me by the law, I will make answer to it.
Hear ye what he saith? his conscience is clear. I pray thee whereon groundest thou thy conscience: let me hear what thy faith is.
I know not why ye should more ask me a reason of my faith, then any other man in this open audience?
Why thou heretic, art thou ashamed of thy faith? if it were a christē belief, thou nedest not to be ashamed of it.
I am not ashamed of my faith. For I believe in god the father almighty, maker of heaven & earth, and in Jesus Christ his only son our Lord. &c. withal the other articles of the Creed: and I do believe all the holy scriptures of God to be most certain and true.
Wilt thou declare no more then this?
No.
Well, I will tell thee whereon I ground my faith▪ I do believe & ground my faith & conscience vpō all the articles of the Creed, & upon all the holy scriptures, sacraments, & holy doctors of the church, & upon all the general councils that ever were since the apostles time. Loe hereupō ground I my faith: with many words moe, which I well remember not. And when he could get no other answer of me, thē I had said before, he called for a Scribe to make an act against me. And after much cōmunicatiō I said: by what law and authority will ye proceed against me? M. Collins said: By the Canon law.
I doubt whether it be in strength, or no. Yet I pray you let me have a Counselor in the law, and I will make answer according to the law.
Why thou heretic, thou wilt not confess thy faith to me, that have authority to demand it of thee, and yet I have confessed my faith to thee before all this audience. As concerning the blessed sacrament of y e alter, thou hast taught that after the consecration it is bread and wine and not the body and blood of our Savior Jesus Christ. How sayest thou? hast thou not thus taught?
Syr, as concerning this matter of the Sacrament, when I was with you and master Collins, ye said then it was for other matters that I should come hither for: and further, that ye would be content, at my desire, to con • err scriptures with me, to see if ye could win me: and ye said, ye would borowe my Lord of Douers Librarye, that I should have what book I would: and now ye require me thus to answer, contrary to your promise, ere any conference be had, & seek rather to bring me into trouble, then to win me.
I will, as God shall help me, do the best to thee that I can, if thou wilt be anything conformable: and I trust to dissolve all thy doubts, if thou be willing to hear. And I also will desire these two worshipful men, my Lord of Dover, and master Collins to hear us.
No, ye shall pardon me of that: there shall be no such witness. But when we agree, set to our hands. Hereat made the people a noise against me, for refusing y e witness: and here had we many moe words, then I can rehearse. But at the last I said: sir will ye give me leave to ask you one questiō? And he said, yea, with all my heart. For in that thou askest anything, there is some hope that thou mayest be won.
Syr, when it pleased almighty God to send his angel unto the virgins Mary to salute her, & said: Hail full of grace. &c. came any substance from God our father into the virgins womb to become man? whereat as well M. Archdeacon, as my Lord of Dover, and master Collins stayed. But my Lord spake the first, and said: the holy ghost came to her: and ere he had brought out his sentence, master Syriac Peters said: Virtus altissimi obumbrauit. Truth, said master Archdeacon: it was the power of God, sent by the holy Ghost. They had forgotten, that genitus fuit ex substantia patris: Or else they perceived whereunto this question tended: and so both I and they left it: by what words I cannot tell, but I said: sir, shall I ask one other? And he said, yea. Is there in the sacrament, after the consecration, Christ's natural body, with all the qualities of a natural body, or no.
Harke, said master Archdeacon: hear ye this heretic? He thinks it an absurdity to grant all the quantities of Christ's natural body to be in the sacrament. But it is no absurditye. For even that natural body that was borne of the virgin Mary, is glorified, and that same body is in the Sacrament after the consecration. But perceive ye not the arrogancy of this heretic, that will put me to answer him, and he will not answer me? he thought to put me to a pinche with his question: for I tell you it is a learned question.
Syr, if ye be so much discontented with me, I will say no more: yet I would all men heard, that ye say the glorified body of Christ is in the Sacrament, after the consecration.
I may call thee gross ignorant. Thou gross ignorant, is not the same body glorified, that was borne of the virgin Mary? is it then any absurdity, to grant that to be in the sacrament? And whiles he spake many other words, I said to master Petit, that the Sacrament was instituted, delivered, and received of his apostles, before Christ's body was crucified: and it was crucified before it was glorified: which saying master Petit partly recited to master Archdeacon.
Thou art without all learning. Was not Christ's body given to his Apostles, as in a glorified act? and yet no inconvenience, although his natural body was not crucified: for when he was borne of the virgin Mary without pain, was not that the act of a glorified body? And whē he walked on the water, and when he came into the house to his apostles, the doors being shut fast, were not these acts of a glorified body?
Then my Lord of Dover helped him to a better place, and said: when Christ was in Mount Thabor, he was there glorified in his apostles sight.
Ye say truth, my Lord, he was glorified in the sight of three of his apostles.
Well, seeing he will by no other way be reformed, let the people come in and prove these matters against him. And therewith the Archdeacon brought forth a copy of the Byll of complaint that was put against me at Christmas: and about that we talked a little. And then Mayster Archdeacon rose up, and said: see ye good people, that know this matter, that ye come in, and prove it against him. Wherevnto answered Thomas Agustine: I pray you (said he) let us be no more troubled with him. And thē spake John Agustine, and Heath with one eye, and began to accuse me: but no answer they could have of me, but do to me what ye can by law, and I will answer it. Then said Thomas Agustine, Bland, ye were once abjured.
Ye say not truly, goodman Agustine, I was never abjured. Either, said he, ye were abjured, or else ye had the kings pardon. Neither of both: ye speak this of malice: with many other brabling words moe. Then M. Archdeacon departed, and le • t master Collins to cōmaūd me to appear the next day. Howbeit for certain other urgent business that I had, I did not appear, but wrote a letter to M. Cōmissary, desiring him to respite the matter till my coming home again: and if he would not, I would be content to submit myself to the law when I came home.
Now about the xxviij. day of June I came to master Commissary, to show him of my return, and offered myself to satisfy the law, if it were proceeded against me, before M. Cockes of Sturray, and Markes the Apparitor: but M. Commissary said gently, he had done nothing against me. And so appointed me to appear before him the friday seuennight after. Now in the mean time was the Sessions holden at Crambroke, where I was bound to appear: and carrying suretye with me, to he bound again (for I looked for none other) did appear the third day of July.
And sir John Baker said: Bland ye are, as we hear say, a Scot: where were ye borne and brought up? And I said, I was borne in England. And he said, where? And I said, in Sedber, and brought up by one Doct. Lupton, Prouost of Eton College. Well, said he, I know him well. Remayne in your bond till after noon.
Then said sir Thomas Moyle, Ah Bland, thou art a stiff hearted fellow. Thou wilt not obey the law, nor answer when thou art called. No will, quoth sir John Baker? Mayster Sheriff, take him to your ward: and the Bailiff set me in the stocks, with other and would not hear me speak one word: & so we remained in the gayle of Maidston, till a fortnight before Michaelmas, or thereabout: & then we were carried to Rochester to Assise holden there, where we were among the prisoners two days: & when we were called, & the Judges of Assise asked our causes, when my cause was rehearsed, M. Barrow Clarke of peace said, that I was an excommunicate person.
Then M. Roper of Linsted talked with the Judges, but what, I am not able to say. But the Judge of Assise said. Take them to Maidston again, and bring them to the Session that shall be holden next at the town of Maldin: howbeit, the Sheriff did not send for us, so that we tarried at Maydstone till the Sessions holden at Grenewich the xviij. and xix. of Februarye, I and other being within the Barre amongst the felons, and irons vpō our arms, were called out the latter day by the Gaoler & Bailiffs, and eased of our irons, and carried by them into the town, to sir John Baker, master Petit, master Webbe, & other two, whom I know not.
An other examination of Mayster Bland before Syr John Baker.
Bland, wherefor were ye cast into prison?
I cannot well tell. Your maystership cast me in.
Ye, but wherefor were ye in before that time?
For an unjust complaint put upon me.
What was the complaint?
I told him as truly and briefly as I could.
Let me see thy book: and I took him a Latin Testament.
Will ye go to the Church, and obey and follow the queenes proceedings, and do as an honest man should do?
I trust in God to do no otherwise but as an honest man should do.
Will ye do as I said?
Yea.
Syr, may a man do anything, that his conscience is not satisfied in to be good?
Away, away, and threw down the Book, and said: It is no Testament. And I said. Yes. And master Webbe took it up, and said unto me marvelous gently: master Bland, I knew you when ye were not of this opinion. I would to God ye would reform yourself: with better words then I will write. And I said: If ye have known me of another opinion, then I am of now, it was for lack of knowledge.
Yea, sayest thou so? by S. Mary, and thou hold thee there, I will give six fagots to burn thee withal, or thou shouldest be vnburned, Hence knave, hence. And so were we repriued into our place again, within the Barre. And at night when judgment of felons, and all was done, we were called, and the Judge said to the Gaoler. Take thē with you, and deliver them to the Ordinary, & if they will not be reformed, let them be delivered to us again, & they shall have judgment & execution. And one of our company said: My Lord, if we be killed at your hands for Christ's sake, we shall live with him forever.
*An other appearance of M. Bland in the Spiritual Court.
THen came we to the Castle of Canterbury, & there we remained, till the second day of march, at which day we were brought into the Chapterhouse of Crechurch where were set the Suffragane of Canterbury, master Collins, master Mylles, with other: and then went to them master Oxenden, master Petit, and master Webbe, master Hardes Justices. And whē I was called, master Webbe said: Here we present this man unto you, as one vehemently suspect of heresy.
And I said: Mayster Webbe, ye have no cause to suspect me of heresy. I have been a prisoner this whole yere, and no matter proved against me. I pray you wherefor I been so long kept in prison?
Leave your arrogant asking of questions, & answer to that that is laid to your charge.
Yes: ye denied to Sir John Baker, to be conformable to the Queens proceedings.
Is it a just cause to suspect me of heresy, for asking a question with leave? So we had moe words there then I well remember.
Then stood up master Petit, and said: Ye were cast in to prison, because ye fled away from your Ordinary.
Then have I had wrong. For I never fled, nor disobeyed mine Ordinary, nor did anything contrary to the law. Let thē now say of I did: but they said nothing. And when I saw they held their peace, I said M. Commissary have you been y e cause of this mine imprisōment? No, quoth he: ye know that when ye went from me, ye were appointed to appear the friday after the Sessions. Here I was suffered to speak no more, but shut up in a corner till my companions were likewise presented, and then we were sent to Westgate into Prison, and were put in several close holds, that never one of us could speak to another, nor no mā was permitted to come to us. We were four times at this appearance. But one they dispatched, by what means I cannot tell: whose name was Cornewall a Tanner.
And thus hitherto passed the talk between Blande and the Justices, and certain Gentlemen of the shyre. Now followeth the order of the reasoning between him & the Clergy men before whom he was exmained. But for as much as the chiefest doer and Judge against him was the B. of Dover or Suffragan of Canterbury called D. Richard Thornton, to the intent it may appere what little truth or constancye is in these catholic persecutors, I thought here to exhibit by the way a certain popish letter, written of a papist unto him. Wherein is declared what a gospeller the said Rich. Thornton was in K. Ed. time, which now turning with the world showeth himself such a bitter persecutor against God's servants in Q. Mary's time. The copy of this letter here followeth.
*A copy of a popish letter written to the Bishop of Dover by one Thomas Goldwell a priest, declaring what a professor he was in king Edward's time.
RIght reverend and my good Lord, after my hartye thanks for your good chere at my last being with your Lordship, this shall be to certify you, that as soon as I arrived with my Lord's Grace, I gave him your letters, but I had much work to obtain anything of him for you. For there hath been given very evil informations of you, and it hath been said, that you have concurred with all manner of evil proceedings, the which hath these years past been in England, as well against the holy sacrament of the alter, and against the supreme authority of Christ's vicar in earth, as with the use of the abhominable late Communion, and with the marriage of priests, as well religious, as secular: and that you have given orders to (I cannot tell how many) base, unlearned, & evil disposed people, by reason of the which they have taken upon them to preach, and to do much hurt in Kent. So that men think that yet if any new mutation (the which God forbydde) should chance, you would be as ready to change, as any other. And in deed it maketh me to fear the same, by reason that notwithstanding it hath pleased almighty God to provide, y t your absolution was sent unto you (not looking, I dare say, for any such thing) of all manner of matters, past, yet your Lordship (more regarding y e vanity of the world, thē the offense of God, the which he only knoweth how much it greeues me, for the due love I bear unto you) presumed to sing Mass in Pontificalibus, the holy days immediately following, and also to ministrate to childrē the sacrament of Confirmation, because that one (being a menber of the Devil) did somewhat comfort you so to do.
Oh my Lord, what honor should it have been both to God and yourself, and also edefication to all good people, (though all worldly men & heretics would therefore have laughed you to scorn) if you considering your great offenses toward God, and his goodness again toward you, would like as you have offended in the face of the world, to the damnatiō of many, likewise have shown yourself penitent in the face of the world, to the edefication of many▪ & not only to have celebrate for vanity Pontifical • ter, but also for a time to have abstained for reverence totaliter from the alter, according to the old custom of the Church. The which I have also seen observed of some honest men, not being thereto enjoined of any man. But that which is past cannot be called again. And I thought it not my part to leave your Lordship mine old friend and master in y e mire. Wherefore I ceased not to solicit your cause with my Lord's Grace, till at the last I obtained of his Grace for your lordship all the faculties, of the which I send you a copy here enclosed, partly for your own consolation, & partly for other, desiring your Lordship so to use them to the honor of God, that there come to me thereof no rebuke: not publishing them to any person, but to such that you know will gladly receive them. For hitherto there is never a bishop in England who hath granted him so great authority concerning those the which be under his cure. Only M. Archdeacon hath the like, & in one thing more greater then be these your Lordships. Wherefore your Lordship shall do well to remit unto him all such Priests as have cure of soul, whether they be beneficed men, or parish priests. For he hath not only authority to absolve them as you have, but also to give thē authority to absolve such as be underneath their cures. And thus I commit your Lordship to the protectiō of almighty God.
Written at Brussell the 16. of June. 1554.
Your Lordships beadman, Thomas Goldwell.
And thus much concerning the Bishop of Dover, by way of digression. Now to return again to the examinations of M. Bland, let us hear his own report of his answers, as followeth.
Here followeth mine answer, as nigh as I can call to remembrance, every word, and sentence: yet if any that was present can help to perfect it, I would be glad. But yet this dare I say, that there is never one sentence, but it was openly spokē the ninth of march, in the Chapterhouse of Crechurch, in the presence of as many as they had chosen, the Major of the City being called to be assistance, and all other shut out.
The answer of Mayster Bland in his appearance before the Commissary and other in the spiritual Court.
MAyster Collins said: master Bland, ye know that ye are presented unto us, as one suspected of heresy. How say ye, be ye contented to reform yourself to the laws of this Realm, and of the holy church?
I deny that I am suspected justly of heresy, and that ye heard when I was presented, that I denied the suspicion to be just, but to defed the unjust punishment that I have suffered: neither can ye approve that any occasion hath been givē by me, whereby any man should suspect me therein. But if you have any law or authority to proceed against me for anything done for an whole year ago and more, I will answer to it.
Ye were convented before master Archdeacon & me, and matter of heresy laid to your charge.
That matter was done and said a whole year ago, and for that I have been in prison this year & more. If ye have anything against me by any law, I desire you to let me know the law and the matter, and I will answer according to the law.
Then said my Lord Suffragan: but that I am one of the Judges, I would rise, and stand by thee, and accuse thee to be a Sacramentarye, and bring witness to prove it: yea, and further, that thou hast called the Mass an abominable Idole.
You (my Lord) never heard me say so: But I heard you once say, that in your conscience ye had abhorred the Mass three years. Thou liest (quoth he) I never said so.
My Lord, if they might be heard, I can bring witness to approve it, with the day, time, and place: & I once did hear M. Collins at a visitation in Wingham say, that Christ was a full satisfaction for all sin present, past, and to come, contrary to that he saith now.
And here we had moe words of this matter, which I let pass for lack of good remembrance.
Master Collins said, this is but a drift. You were better answer now: for else you shall to prison again, & be called on Monday, & have articles laid to you, & if ye then answer not directly, ye shall be condemned pro confesso, & that will be worse for you.
Syr, I do not now, nor will not then deny to answer to anything that ye can lay to my charge by the law: wherefore I trust ye will let me have the benefit of the law.
This is the law, that if ye be required of your Ordinary, Reddere rationem fidei, then may ye not deny it. And that we do now.
To that then I will answer. For I believe in God the Father Almightye, maker of heaven and earth, and in Jesus Christ his only son our Lord, with all the other Articles of the same Creed: And I believe all the Articles contained both in the Creed called the Mass Creed, & in the Creed of Athanasius: And I do believe, that all the holy Scriptures, & all things therein contained, are most true.
This will not serve you: ye must answer to all such Articles in all these as shall be laid to you, or asked of you.
Let me know the law that it is in that force (without any just cause of suspicion proved against me) and I will answer.
How say ye will ye answer.
Syr, I have answered you. Have him away, said my Lord of Dover: he had better have answered.
My Lord, I am ready to answer, if ye have anything against me by the law.
Ye have preached many heresies in Adisham, where I am Parson now: and therefore ye must make answer to them.
Lay them to my charge by the law, & I will answer them, if ye can approve that I am bound to answer to y t was done a year & more ago: for if ye may do that, ye may also lay to my charge, & compel me to answer to all things done in all my life I trow.
It is not a year ago since you were before M. Archdeacon and me.
It is truth, it is a year and ten weeks since the words were spoken: & I have been a prisoner ever since, and have been at five Sessions, and never could have any cause tried. Me think your charities should think it punishment enough, if I had been gilty.
All this will not serve you: you must needs answer, and it will be better for you to answer now, then another time. Will ye reform yourself, and go to the Church, and worship Christ in the blessed Sacrament of the Aultar, & be obedient unto all the Queens Laws?
To answer to such things as are demanded of you.
Syr, I thought ye had had some matters against me by the law.
Well, on Monday at .ix. of the clock ye shall see y e law, and have articles laid unto you.
Then they had spied Mayster Coxe the Lawyer, and called him in, and said: Here is a Lawyer can tell you are bound by the law to answer: and he said, as they had said.
Do ye not believe that after the consecration of the blessed Sacrament of the Aultar there remaineth no substance of bread, but the substance of Jesus Christ both God and man.
Mayster Commissarye, I know not by any law why ye should ask me that question, more then any other man here. And after a little talk, my Lord of Dover asked me this question: Doest thou not believe after y e consecration, that it is the body of Christ? And I said, No, I do not so believe: for the Scriptures do not teach me, y t there should remain the flesh of Christ, to eat as a man should eat man's flesh?
Then master Glasier said, that was the opinion of y e Capernaites: there is no man here of that opinion, and spake long of cutting of Christ's body, as men cut flesh in the shambles.
Then Mayster Doctor Faucet said: Mayster Bland, for as much as you and I were brought up both in one house, and borne both in one Parish, I would be as glad as any man alive, to do you good: but ye may not thus stand against the Church. For Christ saith: Ye must humble yourself, and take up his Cross, and follow him. And to humble yourself in this place, is to be content, and not stick to your own judgment, but to humble yourself to the holy Church, which hath determined, y t after the consecration, there remaineth no bread, but the natural body and blood of Christ.
Mayster Doctor, if ye take humbling of our self in that place, to admit the determination of the Church, then must we know by the Scriptures, that the same Church determined nothing but according to the Scriptures, as this is not: and therefore I do not believe any such transubstantiation, nor never will, god willing. Thē (quoth he I have done with you: I will no more prey for you then for a dog.
Then said M. Glasier: how think ye? Did Paul when he said: Is not the bread that we break a partaking of the body of Christ? Did he say Bakers bread?
Though he did not mean bakers bread, that doth not prove that he brake natural and real flesh.
No by saint Mary, we say not soe, but we say, it is the natural body glorified, under the forms of bread and wyne.
Then the apostles had it not as we have: or else his glorified body was crucified for us.
Tush, ye do not understand the Scriptures. For Christ's body was ever glorified, in that it was so marvelously united to the Godhead: yea, and he shown his body diverse times glorified, as in the Mount Thabor. And when he walked on the water, we see he was light, and had no weight in him. Was not that then a glorified body?
Then belike Peters body was glorified: walking on the water was the dead of a glorified body: and the iron that Elisha made to swim upon the water.
Tush, quoth my Lord of Dover, that was done by prayer. But they made such a noise with laughing, that I heard no more what my Lord said.
Maysters, I know that it availeth us nothing to reason with you, no more then it booted you in the time of the Gospel. For then neither the reason of Eckius, Coclaeus, not yet of detection of the Deuilles sophistrye of my Lord Chauncellours doing, could take any place. And it is known to some that be here, that something I can say in them.
No, you know Oecolampadius, Zwingli, and such other.
In deed my Lord, I have seen parte of their doings.
That is seen by thee today.
I was glad when I heard you say ye believed the catholic Church: and now go you from it?
Ye know that Christ saith: If thy brother have offended thee, go and reconcile him, between thee and him. If he hear thee not, take two or three with thee, that in the mouth of two or three witnesses, all things may be established. If he hear not then. Dic Ecclesiae: If he hear not the Church, take him as an heathen. I pray you, where could ye have found this church of yours fifty years ago?
Then my Lord cried: No more, I command you to hold your peace. Have him away, and bring in another.
Ye shall come again on Monday, at nine of the clock, and in the mean time ye shall have whom ye will to confer withal, your friend D. Faucet, or M. Glasier, if ye desire them.
I will refuse to talk with no man: as for any conference of your part, it is but weak laws, established as they are. But when there was no law, I did desire conference. And so for that time I departed.
The Monday after we were brought forth to the same place again: And then M. Collins began to speak to me: but after what manner, it is clean out of my mind: but the end was, that I would reform myself. But as I did before, I demanded what they had to lay to my charge, & to see the law, which they said before, I should see.
What needs that? we hau • enough against you. For ye denied to me the Transubstantiation in the Sacrament.
I did refuse to answer, till ye promised that I should see the Law, whereby ye may compel me to answer.
My Lord took the Scribes book, and read the answer that I made to D. Faucets reason, which I knew not that they had written.
My Lord, I made you no such answer when ye asked me. I take M. Collins and M. Glasier to witness. Then they brought forth a Decretal, a book of the bishop of Rome's law, to bind me to answer, which my heart abhorred to look upon. The effect was, that the Ordinary had authority to examine, and that they so examined, must needs answer. But I said, that it meaned of such as were justly suspect, as I was not. And here we had much communication. For I charged them with unjust imprisonment, which they could not avoid.
But M. Oxenden would have helped them, and said, the Justices put me in prison for a sermon sediously spokē, and for troubling a priest at mass.
That is not true. For after I had been 10. weeks in prison, I was bayled, till I was cast in again, (and as the Justice said) for the disobeying mine Ordinary, which I never did.
Will ye be content to confer with some? It will be better for you: now we offer it you, because ye would not desire it.
As I did not refuse before, no more will I now. But I did not perceive before, but that one might have come without any leave asking, to confer the scriptures: and therefore I looked that D. Faucet would have come to me without desiring, if any commodity to me had been in conference: for though I was never able to do him good, yet once I was his tutor.
A • e ye content to come to his Chamber at after noon?
Syr, I am a Prisoner, and therefore it is meet that I obey, and come whither you will, and so departed. At this time we were three. But they took another to appear before them the Tewesday seuennight after. And when he came, I knew not what was done, but that I hear, they excommunicated him, and let him go. His name was Myller, a Clothyer.
Here followeth a certain confutation of M. Bland. against false and manifest absurdities, granted by M. Mylles, priest of Christ's Church in Canterbury.
We say, that Christ is in or under the sacrament really and corporally, which are the forms of bread & wyne, and that there is his body contained invisibly, and the qualities which we do see, as whiteness and roūdnes. be there without substance by God's power, as quantitye and weight be there also by invisible measure.
This is your own Divinity, to make accidences the Sacrament, and Christ's real body invisibly contained in them, and so to destroy the Sacrament. And yet the Doctors say: Materia Sacramenti est panis & vinum. And GOD by his power woorkerh no miracles with Hoc est Corpus meum, so to change the substance of bread and wine into his body and blood, in that he maketh accidences to be without their substance by invisible measure. I am ashamed to see you so destroy Christ's Sacrament, contrary to your own Doctors, and trifle so with God's work.
To Christ is given all power in heaven and in earth, so that by his omnipotent power of his Godhead he may be, and is where he listeth, and is in the Sacrament really and corporally without occupying of place: for a glorified body occupyeth on place.
Mark your own reason. All power is given to Christ, both in heaven and earth: by the omnipotent power of his Godhead he may be where he list, Ergo, he is in the sacrament really and corporally, without occupying of place, I deny your argument: for it followeth neither of your Major nor Minor. And first I would learn of you, howe you know that Christ listeth to be present at every Priests list. For if the Priest list not to say your Mass, thē Christ listeth not to be there.
Agayne ye say, all power is given unto Christ both in heaven and in earth, so that that is the cause by your reason, that by the omnipotent power of his Godhead, he may be where he list: and by that reason he had not the power of his Godhead, till he had his human body, and then he was not equal with the father in divinity: for all power was not given to Christ, before the humanity and the Godhead were knit together, neither was he Filius. Here is more danger then ye are ware of: if ye would stand to it with just Judges.
We eat Christ's flesh and blood spiritually when we receive it with faith and charitye. And we also do eat it corporally in the Sacrament: ane the body that we so receive hath life. For the Godhead is annexed thereto. Which although it be received with the body of Christ, yet it is not invisible after a gross sort, and the flesh of Christ that we receive is lively, for it hath the spirit of God joined to it. And if a man be drunken, it is not by receiuinge of the blood of Christ, for it is contrary to the nature of Christ's blood. If he be drunken, it is by the qualities and quātities, without substance of blood.
I am glad that you are so much against all men, to say that Christ's body is alive in the Sacrament: it may fortune to bring you to the truth in time to come. Me think it is evil to keep Christ's body alive in the Pixe, or else must ye grant that he is alive in receiving, & dead in the Pixe. And ye say truth that it is not the natural receiving of Christ's blood that maketh a man drunken: for it is the nature of wine that doth that, which ye deny not.
And a more truth ye confess then ye did think, when ye said: If a man be drunken, it is by the qualities and quantities, without the substance of blood: for in deed blood hath no such qualities with it: which is evident that there is no natural blood. If a man be drunken with wine consecrated, it must be a miracle, as I think you will have it, that the said accidences should be without their natural substance, and work all the operations of both substance and accidences: and so it followeth that a man may be drunken by miracle. The body that ye receive, ye say, is alive, because it is annexed to the Godhead, and the flesh that ye receive is lively, because it hath the spirit of God joined to it.
This division is of your new inventions to divide the body and the flesh, the one alive by the Godhead, the other lively by God's spirit, and both one Sacrament: ye make of it a thing so fantastical, that ye imagine a body without flesh, and flesh without a body, as ye do qualities & quantities without substance, and a living body without qualities and quantities.
If case so require, and there be a Godlye intent in the Minister to consecrate, after the consecration thereof there is present the body and blood of Christ, and no other substance, but accidents without substance to a true beleuer.
Ye grant three absurdities, that in a Tunne of wine consecrate is nothing but accidences, and to increase it withal, ye have brought in two inconveniences: first that it is not the word of God that doth consecrate, but the intent of the Priest must help to it: and if that lack, ye seem to grant no consecration, though the Priest speak the word: and yet your Dotours say, that the wickedness of the Prieste minisheth not the sacrament.
And to an vnbeleuer ye seem to say, that it is not the same that it is to the true beleuer: and then must the beleuer have something to do in the consecration. Incidit in scyllam qui vult vitare charibdim.
The substance of Christ's body doth not fill the Mouses belly. For although he doth receive the outward forms of bread and wine, yet he doeth not receive the substance inwardly, but without violation. And a Mouse doth not eat the body of Christ, to speak properly: for it doth not feed him spirituallye or corporallye as it doeth man, because he doth not receive it to any inducemente of immortality to the flesh.
Ye make not your doctrine plain to be understand: we must know howe a Mouse can recieue the substance inwardly and outwardly. Ye say he doth not receive the substance inwardly: but without violation: Ergo, with violation he receiveth the substance inwardly. Ye say, that the Mouse cannot violate Christ's body. But he violateth the substance that he eateth. And this your proper speech doth import as much, as that the Mouse should eat the sacrament to as great effect▪ and the same thing, as doth the unworthy receiver. For if that be the cause that she properly eateth not the body of Christ, because she doth not feed upon it spiritually nor corporally, nor receiveth it to any inducement of immortality, as ye say: then it followeth, that the vnbeleuer and the Mouse receiveth both one thing. And yet it cannot be denied but the Mouse will live with consecrated bread, & then ye must grant the absurdity, that a substance is nourished and fed only with accidences.
Men's bodies be fed with Christ's body, as with immortal meat, by reason of the Godhead annexed to eternal life: but men's bodies be corporally nourished with qualities and forms of bread and wine: and we deny, that by the sacramental eating any gross humor turned into blood, is made myraculously in the body.
Where it cannot be denied that a man may live, and naturally be nourished in his natural body with the Sacramental bread & wine consecrated: ye cannot avoid that: but then ye turn to the spiritual worshipping of of man's body, by Christ's body and Godhead annexed which is nothing to put away the absurdity, that either a man's natural body should be fed naturally with accidences, or else to have them changed into gross humors. But ye say, men's bodies be corporally noureshed with qualities and fourmes of bread and wyne: and thē must ye needs grant that qualities and quantities must be made substance in man. For ex eisdem sunt & nutriuntur mixta, or else is all that is the nutriment in man, acciden • es and no substance.
If the forms of bread & wine be burned, or worms engendered, it is no derogation to the body of Christ, because the presence of his body ceaseth to be there, and no substance cometh again,
Ye grant here that a substance may be made of accidences, as ashes or woormes: but I think you will have it by your miracles, and this I count more absurdity then y e other, that Christ's body should cease to be there and no substance to come again: for no word in all the whole Bible seems to serve you for the ceasing of his presence, though we granted you which we do not, that it were there.
God almighty open your heart, if it be his will & pleasure, to see the truth. And if I thought not my death to be at hand, I would answer you to all the rest, in these and all other my doings.
I submit myself to our saueour Jesus Christ and his holy word, desiring you in the bowels of Christ to do the same.
Your Orator in the Lord, John Bland.
The last appearance and examination of Mayster Bland.
HItherto you have heard the troublesome handelyng of this faithful and blessed servant of God, I. Bland, toste to and fro, from prison to prison, from Session to Session. At last he was brought before the Bishop of Dover, the Commissarye, and the Archdeacon at Canterbury, the thirteenth day of June. The name of this Bishop was Richard Thorneton. The Commissary was Robert Collins: whom the Cardinal by his letters patent had substitute to his factor, before his coming over to England. The Archdeacon was Nicholas Harpsfield. Under these a great sort of innocent Lambes of Christ were cruelly entreated and slain at Canterbury, amongst whom this foresaid Mayster Bland was one of the first: who as it is said, being brought before the said Bishop and Colleagues, which were John Frankeshe, Nicholas Sheterden, Thomas Thacker. Umfrey Middleton, William Coker, was examined of articles. To whom it was objected by the Commissarye, whether he believe that Christ is really in the sacrament, or no. &c. To this he answered, and said: that he believed that Christ is in the sacrament, as he is in all other good bodies: so that he judged not Christ to be really in the sacrament▪
Wherupon the day being Monday, he was bid to appear again upon Wednesday next, and from thence he was deferred again to monday following, being the xx. June in the same Chapterhouse, then to hear further what should be done, in case he would not relent to their mind.
The which day and place, he appearing, as before, was required to say his mind plainly and fully to the foresaid articles, being again repeated to him. Which articles commonly and in course they use to object to their Examinates which he wrought before them, as here now followeth, and need not much hereafter, specially for that Country of Kent, to be repeated.
Articles ministered by Richard Bishop of Dover, to master Bland, and likewise to the rest following after him.
1. FIrste, that thou art of the Dioces of Canterbury, and so subject to the jurisdiction of the Archbyshop there.
2. Item, that thou art a Christian man, and doest profess the laws of God, and faith of Christ's Catholic Church, and the determination of the same.
3. Item, that all Parsons which teach, preach, believe, affirm, hold, maintain, or say within the Dioces of Caunterburye, otherwise then our holy mother y e church doth, are excommunicate persons and heretics, and as excommunicate and heretics ought to be named, reputed, and taken.
4. Item, that thou, contrary to the Catholic faith and determination of our mother holy Church, within the Dioces of Canterbury, hast openly spokē, maintained, holden, affirmed, and believed, and yet doest hold, maintain, affirm, and believe, that in the blessed Sacrament of the alter, under the fourmes of bread and wyne, there is not the very body and blood of our Sauioure Jesus Christ in substance, but only a token, sign and remembrance thereof, and that the very body and blood of christ is only in heaven, and nowhere else.
5. Item, that thou contrary to the Catholic faith, and determination of our mother holy Church, hast within this Dioces of Canterbury openly spoken, said, maintained, holden, affirmed, and believed, and yet doest hold, maintain, affirm, and believe, that it is against God's word, that the sacrament of Christ's Church should be ministered in an unknown tongue: and that no man safely and with a safe conscience, or without peril of sin, receiveth any sacrament ministered in any tongue that he understandeth not.
6. Item, that thou, contrary to the Catholic faith of our mother holy Church, hast, and yet doest hold opinion, and say: that is against God's word, that the sacrament of the alter should be ministered in one kind: and that no man may with a safe conscience so receive it.
7, Item, that the premisses be true, and that there is a common fame upon them within the Dyoces of Canterbury.
The answers of Mayster Bland to the foresaid Articles.
1. TO these articles M. Bland aunswearing again in order as they were objected to him, saith to the first granting the same, that he was a priest, and of the Dyoces of Canterbury.
2. To the second also he answered affirmatively.
3. Item, to third he answereth, that the Article is true, meaning the Catholic Church to be Christ's Church.
4. Item, in the fourth Article, as touching the first parte of the Article, he doth confess, that he hath preached and taught it, as it is contained in the same. And as touching the seconde parte of the article, he doth confess, that he doth now also hold and say, as he preached and taught before.
5. Item, to the fifth article he granteth.
6. To the sixth, he hath preached held and doth hold, as it is contained in the article.
7. Item, to the last article he granteth the same. &c.
This done, and his answers and confession taken, respite was given him yet a few days to deliberate with himself. So the xxv. day of the said month of June he making his appearing again in the said Chapterhouse, there openly and boldly withstood the authority of the Pope, whereupon his sentence was read, and so he condemned and committed to the secular power. Touching the form and tenor of the sentence, because all their sentences, of course agree in one, read before in y e history of Master Rogers.
The prayer of Master Bland before his death.
THe Lord Jesus, for whose love I do willingly leave this life, and desire rather the bitter death of this cross, with the loss of all earthly things, then to abide the blasphemy of thy holy name, or else to obey man in breaking thy Commandments, thou seest, Oh Lord, that where as I might live in worldly wealth to worship false God's, and honor thy enemy, I chose rather the torments of this body, and loss of this my life, and have counted all things but vile, dust, and dung, that I might win thee: Which death is more dear unto me, then thousands of gold and silver. Such love, Oh Lord hast thou laid up in my breast, that I hunger for thee, as the Deere that is wounded desireth the soil. Send thy holy comfort, O Lord, to aid, comfort, and strengthen this weak piece of earth, which is void of all strength of it self. Thou rememberest, O Lord, that I am but dust and not able to do anything that is good. Therefore, O Lord as thou of thy accustomed goodness hast bidden me to this banket, and counted me worthy to drink of thine own cup amongst thine elect: give me strength against this element, that as it is to my sight most •• kesome and terrible, so to my mind it may be at thy commandment, as an obedient servant, sweet and pleasant: and through the strength of thy holy spirit, I may pass through the strength of this fire into thy bosom, according unto thy promise, and for this mortality, to receive immortality, and for this corruptible, to put on incorruptible. Accept this burnt offering and sacrifice, O Lord, not for the sacrifice it self, but for thy dear sons sake my Savior: for whose testimony I offer this free will offering with all my heart and with all my soul. O heavenly father, forgive me my sins, as I forgive the whole world. O sweet Savior, spread thy wings over me. O God, grant me thy holy Ghost, through whose merciful inspiration I am come hither. Conducte me unto everlasting life. Lord into thy hands I commend my spirit: Lord Jesus receive my soul. So be it.
A discourse of the whole process and doings of M. Bland, written and reported by himself to his father in his own letter as followeth.
DErely beloved father in Christ Jesus, I thank you for your gentle letters. And to satisfy your mind, as concerning the troubles whereof you have heard, these shall both declare unto you all my vexations that have chanced me since ye were with me, and also since I received your last letters. God keep you ever.
Your son, John Bland.
FIrst, the 3. of Sept. being Sunday, after service ended, ere I had put of my surplice, John Agustine came to the table (commonly called the Lord's table) & laid both his hands upon it, saying: Who set this here again? Now they say they took y e table down the Sunday before, which I knew not, neither do I know who set it up again. The Clerke answered, that he knew not. Then Agustine said, he is a knave that set it here. I was then going down the church, maruellyng what he meant, and said: Good mā Agustine, the Queens highness hath set forth a proclamation▪ that ye may move no sedition. And ere I could speak anymore, he said, thou art a knave. And I said, well goodman Agustine, that I have said, I have said. By gods soul quoth he, thou art a very knave. Then my clarke spake to him, but what I am not sure. But he said, ye are both heretic knaves, & have deceived us with this fashion too long▪ & if he say any service here again, I will lay the table on his face: & in that rage he with other took up the table & laid it on a chest in the Chancel, & set the trestles by it. Wherefore I rode by & by to M. Isaac, & shown him the cause, both how sediciously he had spoken, & performed it with a like deed. M. Isaac directed a warrant to the Constable or Bosholder, which was incontinētly served, so that he was brought before him the same night, & was bound by recognisance, with sureties, to appear if he were called. But we agreed so well then, that it was never called for, the table was brought down, and I was permitted, as before.
The 26. of November being Sunday, Rich. Agustine and his brother Thomas came to the foresaid Table after the communion was done, & as I was going by them, Richard said unto me, M. parson, we have to speak to you. And I said, what is your will? And he said, you know that you took down the tabernacle or seeling wherein the rood did hang, & such other things: we would know what recompense you will make us. For the Queens proceedings are (as you know) that such must up again.
Quoth I, I know no such proceedings as yet: & as for all that I did, I did it by commandment.
No, said Tho. Agustine, ye will not know the Queens proceedings.
Yes, said I, I refuse not to know them.
Then said Rich. ye are against the Queens proceedings: for you say, that there are abominable uses & diuelishnes in the mass.
Goodman Agustine said I, if I so said, I will say it again and God willing, stand to the proof of it.
Masters all quoth Rich. Agustine, bear record of these words, and went his way.
Quoth Tho. Agustine, thou wilt as soon eat this book as stand to them. No quoth I, not so soon. Tell us quoth he, what that diuelishnes is, that is in the mass.
I have often preached it unto you said I, & ye have not believed it, nor borne it away, nor will now neither, though I should tell you.
Thou quoth he hast told us always like an heretic, as thou art. Now ye lie goodmā Agustine quoth I, by your leave. Mary quoth he, thou liest. And I said, and you lie: for I have taught you Christ and his truth.
Quoth he, thou art an heretic, and hast taught us nothing but heresy: for thou canst say nothing that is true.
Yes, goodmā Austē, I cā say that God is in heavē, & ye will say (I trow) y t it is true, & so have I taught you truly.
Quoth he, thou hast taught us like an heretic, & hast said, that there is no devil in hell.
Well said I, lie on: me think ye can say little truth. Many other taunts he gave, too long to write. And at the last he said, ye pulled down the alter: will ye build it again? No (quoth I) except I be commanded: for I was commanded to do that I did.
Well, if you will not, said he, then will I. For I am Churchwarden.
I charge you, said I, that you do not, except you have authority. I will, said he, not let for your charge. For we will have a mass here on Sunday, and a preacher that shall prove thee an heretic, if thou dare abide his coming.
Yes, quoth I, God willing, I will abide & hear him: for sure I am, that he cannot disprove any doctrine that I have preached.
Yes quoth he, and that thou shalt hear, if thou run not away ere then.
No, good man Agustine, I will not run away.
Mary, quoth he, I cannot tell: thou art as like, yea, as nay: with many other words, we came out of the Church door, and so departed.
When the Sunday came, I looked for our preacher, & at the time of morning prayer I said to the clerk: why do ye not ring: ye forget that we shall have a sermon today? No quoth he, M. Mils servant hath been here this morning, & said, his master hath letters frō my L. Chancelor, that he must go to Lōdō, & cā not come. That day I did preach to thē a sermō in his stead. Now have they slandered me that I had prepared a company from diverse places to have troubled him: but they agreed not in their lie. For some said, I had them at Adesham, & that Richard Agustine had knowledge, & sent for the kings Constable to see the peace kept, which is found a lie. Other said, I had thē lying in wait for him between Canterbury & Adesham: other said I had thē in both places, y t if the one mist, the other should not. God forgive them all. Now upon these two matters they crake, that they sent two bills of complaint to y e counsel. Wherefore by the counsel of friends, I made this testimony, and sent it up by master Wiseman.
The behavior of John Bland Parson of Adesham in the County of Kent, the Sunday, the 3. day of December last past, containing the words which he there spake unto the people.
WHereas upon certain communication had between y e said parson & Rich. Agustine, & Tho. Austē in the presence of all y t parish of Adeshā, the sonday before S. Andrew's day last, the said Austē thē declared, that the said parsō had taught there in times past great heresies, which to cōfound they would prepare a preacher against the next sonday following, if so be the said parsō would abide, & not run away. Upon which rumor, diverse & sundry persons resorted out of the country unto the said parish church, at the said same day appointed, there to hear the preacher: and at the time in which y e sermō ought to be made, no mā appeareth there to preach. But it was reported unto y e parson, that y e preacher appointed, had urgent business, & could not come. So that the multitude being now come together, the same parson perceiving that y e people's expectation was defrauded, said: Forasmuch as you are come willingly to hear some good advertisement of the preacher, which now cannot be present, I think it not convenient to permit you to depart w t out some exhortatiō for your edifying. And so further declaring that he had no license to preach, said, that he would not meddle w t any matter in controversy. And thē he began the Epistle of the day, desiring his audience to mark three or four places in y e same Epistle, which touched quietness & love one to another: & there briefly reading the Epistle, he noted the same places, & so making an end thereof, desired all mē to depart quietly & in peace, as they did, without any manner of disturbance, or token of evil.
Witnesses they under named, with diverse others.
- Edmond Mores.
- Richard Randall.
- John Hills.
- William Forstall.
- Thomas Gooding.
*An other matter of trouble wrought against John Bland, as appeareth by his own narration.
VPon the Innocents day, being the 28. day of Decemb. they had procured the priest of Stodmarsh to say them mass: he had nye made an end of mattins, ere I came: and when he had made an end of mattins, he said to me: master parsō, your neighbors have desired me to say mattēs, and mass: I trust ye will not be against the queenes proceedings. No, quoth I, I will offend none of the Queens majesties laws, God willing. What say ye, quoth he, and made as he had not heard? And I spake y e same words to him again, with an hier voice: but he would not hear, when all in the chaūcell heard: So I cried the third time (that all in the Church heard) that I would not offend the Queens laws: and then he went to mass: and when he was reading the Epistle, I called the clerk unto me, with the becking of my finger, and said unto him: I pray you desire y e priest, whē the Gospel is done, to tarry a little: I have something to say to the people: and the Clerke did so.
And the priest came down into the stall, where he sat: & I stood up in the chancell door, and spake to the people of the great goodness of god, always showed unto his people, unto the time of Christ's coming: and in him & his coming, what benefit they past, we present, & our successors have: and among other benefits, I spake of the great and comfortable sacrament of his body and blood. And after I had declared briefly the institution, the promise of life to the good, & damnation to the wicked▪ I spake of the bread & wine, affirming them to be bread & wine alter the consecration, as yonder Mass book doth, saying: Panem sanctū vitae aeternae, & calicem salutis perpetuae. &c. Holy bread of eternal life, and the cup of perpetual saluatiō. So that like as our bodily mouths eat the sacramental bread & wine, so doth the mouth of our souls (which is our faith) eat Christ's flew and blood. And when I had made an ende of that, I spake of the misuse of the sacrament in the mass: so that I judged it in that use no sacrament, and shown how Christ bade us all eat & drink: and one only in the Mass eateth & drinketh, & the rest kneel, knock, & worship: and after these things ended, as briefly as I could, I spake of the benefactors of the mass, & began to declare what mē made the Mass, and recited every man's name, & the patche that he put to the mass: & ere I had rehearsed thē all, the church warden and the Bosholder his son in law violently came upon me, and took my book from me, and pulled me down, and thrust me into the Chaūcell, with an exceeding roar and cry. Some cried. Thou heretic: some thou traitor: some thou rebel: and when every man had said his pleasure, and the rage was something past: be quiet good neighbors said I, and let me speak to you quietly. If I have offended any law, I will make answer before thē that are in authority to correct me. But they would not hear me, and pulled, one on this side, & another on that, & began again.
Then Richard Agustine said: Peace, Maysters, no more till Mass be done: and they ceased. Thē said I to y e church ward̄ and the Bosholder, either holding me by the arm: Maysters, let me go into the Church yard till your Mass be done. No, quoth the Churchwarden, thou shalt tarry here till Mass be done. I will not, quoth I, but against my will. And they said: Thou shalt tarry, for if thou go out, thou wilt run away. Then said I to the Bosholder: Laye me in the stocks, & then ye shall be sure of me, & turned my back to the alter. By that time Richard Agustine had devised what to do with me, and called to the Bosholder and the Churchwarden, & bad them put me into a side Chapel, and shut the door to me, & there they made me tarry till mass was ended. When the mass was ended, they came into the chapel to me, and searched what I had about me, and found a dagger, and took it from me. Then said Tho. Agustine Churchwarden, after many brablinges that they made with me: Thou keepest a wife here amongst us against God's law and the Queens. Ye lie, good man Agustine, said I: it is not against God's law, nor, as I suppose against the Queens.
Thus they brought me out of the Church, & without the door they railed on me, without pity or mercy: but anō the priest came out of the Church, and Ramsy that of late was Clarke, said unto him: Syr, where dwell you? And therewith Thomas Agustine took him by the arm, & said: Come on sira, you are of his opinion, and took his daggar from him, & said, he should go with him. I am content, said he, and a little mocked them in their envious talk. By this time there came in at the Church style one John Gray of Wingham, servant to John Smith, and seeing them hold Ramsy by the arms, said to him: How now Ramsy, have you offended the Queens laws? No, quoth he, Then there is no transgression. Therewith Thomas Agustine took him, & said: Ye are one of their opinion, ye shall go to them for company, and took his daggar from him, & then demanded what he did there? But after (I think) for very shame they let him go again. But they carried me and Ramsy to Canterbury, with 18. persons weaponed. A sheet of paper will not hold the talk that we had that night w t M. Hardes Justice, M. Oxenden, M. Spilman, and M. Tutsam.
The next day they made a Byll against me, but it served not their purpose: which was, that they would have had me to prison. But James Chapman and Bartholmewe Ioyes were bound in twentye pounds either of them for my appearance at the next general Sessions, or in the mean time, to appear, if I were sent for before the Queens Majesty's Counsayle, or any other Cammissioners sent by the Queens authority. And Ramsye was bound to the peace, and to be of good behavior til the next Sessions. His sureties were Thomas Hogeking, and Simon Barrat.
Now the 23. or 24. of February, Sir Thomas Finche knight, and M. Hardes sent for me and my sureties to M. Finches place, and took me from my sureties, and sent me to the Castle of Canterbury, by sir Thomas Moyles commandment (they said) where I lay ten weeks, & then was bailed, and bound to appere at the next Sessions holden at Canterbury: but after they changed it to be at Ashford on the Thursday in Whitson week, being the xix. of May: but in the mean time the matter was exhibited to the spiritual Court.
The first examination of M. John Bland in the spiritual Court, before D. Harpsfield Archdeacon of Canterbury, and M. Collins Commissary.
THe xviij. day of May, M. Harpsfield Archdeacon of Canterbury, made the Mayors Sergeant to bring me before him and M. Collins Commissarye, into Christ's Church, & they went with me into a chamber in the Su • fragan of Douers house. Thē the Archdeacō said: art thou a priest? And I said, I was one. And he said: Art thou any graduate of any university? And I said, Yea. What degree (said he) hast thou taken? The degree, quoth I, of a master of Art. The more pity quoth he, that thou shouldest behave thyself as thou hast done. Thou hast been a common preacher licenced, hast thou not? And I said, I have been so. Mary, quoth he, so I understand.
What hast thou preached?
And I said, God's word, to the edifying (I trust) of his people.
No, no, quoth he, to the destroying of their souls and thine both, except the mercy of God be all the greater. I pray thee, what hast thou preached? tell me.
I told you, quoth I, what I have preached.
Nay but tell me, quoth he, what one matter hast thou, preached to the edifying of the people, as thou sayst? I will tell you no particular matter: for I perceive you would have some matter against me.
No by my faith quoth he, but y e only I would win thee from heresies that thou art bewrapt in, and hast infected other withal. For thou hast preached, as I am infourmed, that the blessed Sacrament of the Aultar is not the very body and blood of Jesus Christ after the consecration. Tell me, hast thou not thus preached? and is not this thine opinion?
Syr, quoth I, I perceive (as I said) that ye seek matter against me. But seeing that I am bound in the Sessiōs to my good behavior for preaching, which may be broken with words, and well I know not with what words: and also both mine authority to preach, and my living are taken from me, I think I am not bound to make you an answer.
M. Bland, do you not remember, that S. Peter biddeth you make answer to every man that asketh you a reason of the faith that is in you?
I know that, & am content so to answer as that text biddeth: but I know that master Archdeacon doth not ask me after that manner, but rather to bring me into trouble. Then they said, No: ye shall not be troubled for anything that ye say here.
I am content for knowledge sake to common with you in any matter, but not otherwise. And so they fell in reasoning more then the space of an hour, of the sacrament, both against me. At the last M. Collins said: M. Bland will ye come, and take in hand to answer such matter on monday next, as shall be laid to you?
Syr, ye said I should not be troubled for anything that should be said here for learnings sake. And they said, ye shall not, but it is for other matters.
Syr, I am bound to appear, as some tell me, on Thursday next, at Ashforde, I am in doubt whether I am or no: yet I have purposed to be there, & so to go to London to M. Wiseman, for an Obligatiō, that he hath, whereby I should receive certain money to pay my debts with all. Then said M. Archdeacon, I will write to M. Wiseman, that ye shall sustain no loss.
That shall not need: for I can sustain no great loss, if I go not. But I pray you to let me have a longer day. No, quoth he.
Syr, I cannot well come on monday.
I do not deny to come, but I desire a longer day.
Syr, I perceive it shall be for this, or like matters, will it please you, or master Collins, for God's sake, to confer scriptures privately with me in this matter, seeing ye say ye would so gladly win me?
With all my heart will I take the pains, & I will also borowe my Lord of Douers Library, to have what books thou wilt, and thus they departed.
Now the xvij. of May, at Ashford I could not be released, although I was called to the spiritual Court for y e same matter, but was bound to appear at the Sessions holden at Crambroke, the third day of July.
An other appearance of M. Bland before the Archdeacon, and his fellows.
THe 21. day of Maye I appeared in the Chapter house, where was a great multitude of people, unlooked for of me: & M. Archdeacō said thus to me. Ye are come here, according as ye were appointed: and the cause is, that it hath pleased the Queens highness, here to place me, to see gods holy word set forth, & to reform those that are here fall̄ in to great & heinous errors, to the great displeasure of god, & the decay of Christ's sacraments, & contrary to the faith of y e catholic church, whereof thou art notably known to be one, that is sore poisoned with the same, & hast infected & deceived many with thy evil preaching, which if thou wilt renounce & come home again to the catholic church, both I and many other moe would be very glad: and I for my part shall be right glad to show you the favor that lieth in me, as I said unto you when you were appointed hither, because ye then refused to satisfy again the people that ye had deceived. And whereas it is feigned by you, y t I should openly dispute the matter with you this day, although I did neither to intend nor appoint, yet I am content to dispute the matter with thee, if thou wilt not without disputatiō help to heal the souls that are brought to helwarde by thee? What sayst thou?
I do protest before God & you all that neither is my conscience guilty of any error or heresy, neither that I ever taught any error or heresy willingly. And where your mastership saith, that I have feigned an open disputatiō with you, it is not true, as I can thus approve: upon saterday I was at Ugdens, & there M. Binghā laid it to my charge, that such an opē disputation as ye have here offered, should be this day between you & me: whereat I much marveled, & said to him, that before that present I never heard any such word: neither would I answer nor dispute: & to this can master Uaghan, master Oxenden, master Seth of Ouerland, and master Ugden witness: and further I said to them, that I never spake to you of any disputatiō, nor you to me. Now if your maystership have anything to say to me by the law, I will make answer to it.
Hear ye what he saith? his conscience is clear. I pray thee whereon groundest thou thy conscience: let me hear what thy faith is.
I know not why ye should more ask me a reason of my faith, then any other man in this open audience?
Why thou heretic, art thou ashamed of thy faith? if it were a christē belief, thou nedest not to be ashamed of it.
I am not ashamed of my faith. For I believe in god the father almighty, maker of heaven & earth, and in Jesus Christ his only son our Lord. &c. withal the other articles of the Creed: and I do believe all the holy scriptures of God to be most certain and true.
Wilt thou declare no more then this?
No.
Well, I will tell thee whereon I ground my faith▪ I do believe & ground my faith & conscience vpō all the articles of the Creed, & upon all the holy scriptures, sacraments, & holy doctors of the church, & upon all the general councils that ever were since the apostles time. Loe hereupō ground I my faith: with many words moe, which I well remember not. And when he could get no other answer of me, thē I had said before, he called for a Scribe to make an act against me. And after much cōmunicatiō I said: by what law and authority will ye proceed against me? M. Collins said: By the Canon law.
I doubt whether it be in strength, or no. Yet I pray you let me have a Counselor in the law, and I will make answer according to the law.
Why thou heretic, thou wilt not confess thy faith to me, that have authority to demand it of thee, and yet I have confessed my faith to thee before all this audience. As concerning the blessed sacrament of y e alter, thou hast taught that after the consecration it is bread and wine and not the body and blood of our Savior Jesus Christ. How sayest thou? hast thou not thus taught?
Syr, as concerning this matter of the Sacrament, when I was with you and master Collins, ye said then it was for other matters that I should come hither for: and further, that ye would be content, at my desire, to con • err scriptures with me, to see if ye could win me: and ye said, ye would borowe my Lord of Douers Librarye, that I should have what book I would: and now ye require me thus to answer, contrary to your promise, ere any conference be had, & seek rather to bring me into trouble, then to win me.
I will, as God shall help me, do the best to thee that I can, if thou wilt be anything conformable: and I trust to dissolve all thy doubts, if thou be willing to hear. And I also will desire these two worshipful men, my Lord of Dover, and master Collins to hear us.
No, ye shall pardon me of that: there shall be no such witness. But when we agree, set to our hands. Hereat made the people a noise against me, for refusing y e witness: and here had we many moe words, then I can rehearse. But at the last I said: sir will ye give me leave to ask you one questiō? And he said, yea, with all my heart. For in that thou askest anything, there is some hope that thou mayest be won.
Syr, when it pleased almighty God to send his angel unto the virgins Mary to salute her, & said: Hail full of grace. &c. came any substance from God our father into the virgins womb to become man? whereat as well M. Archdeacon, as my Lord of Dover, and master Collins stayed. But my Lord spake the first, and said: the holy ghost came to her: and ere he had brought out his sentence, master Syriac Peters said: Virtus altissimi obumbrauit. Truth, said master Archdeacon: it was the power of God, sent by the holy Ghost. They had forgotten, that genitus fuit ex substantia patris: Or else they perceived whereunto this question tended: and so both I and they left it: by what words I cannot tell, but I said: sir, shall I ask one other? And he said, yea. Is there in the sacrament, after the consecration, Christ's natural body, with all the qualities of a natural body, or no.
Harke, said master Archdeacon: hear ye this heretic? He thinks it an absurdity to grant all the quantities of Christ's natural body to be in the sacrament. But it is no absurditye. For even that natural body that was borne of the virgin Mary, is glorified, and that same body is in the Sacrament after the consecration. But perceive ye not the arrogancy of this heretic, that will put me to answer him, and he will not answer me? he thought to put me to a pinche with his question: for I tell you it is a learned question.
Syr, if ye be so much discontented with me, I will say no more: yet I would all men heard, that ye say the glorified body of Christ is in the Sacrament, after the consecration.
I may call thee gross ignorant. Thou gross ignorant, is not the same body glorified, that was borne of the virgin Mary? is it then any absurdity, to grant that to be in the sacrament? And whiles he spake many other words, I said to master Petit, that the Sacrament was instituted, delivered, and received of his apostles, before Christ's body was crucified: and it was crucified before it was glorified: which saying master Petit partly recited to master Archdeacon.
Thou art without all learning. Was not Christ's body given to his Apostles, as in a glorified act? and yet no inconvenience, although his natural body was not crucified: for when he was borne of the virgin Mary without pain, was not that the act of a glorified body? And whē he walked on the water, and when he came into the house to his apostles, the doors being shut fast, were not these acts of a glorified body?
Then my Lord of Dover helped him to a better place, and said: when Christ was in Mount Thabor, he was there glorified in his apostles sight.
Ye say truth, my Lord, he was glorified in the sight of three of his apostles.
Well, seeing he will by no other way be reformed, let the people come in and prove these matters against him. And therewith the Archdeacon brought forth a copy of the Byll of complaint that was put against me at Christmas: and about that we talked a little. And then Mayster Archdeacon rose up, and said: see ye good people, that know this matter, that ye come in, and prove it against him. Wherevnto answered Thomas Agustine: I pray you (said he) let us be no more troubled with him. And thē spake John Agustine, and Heath with one eye, and began to accuse me: but no answer they could have of me, but do to me what ye can by law, and I will answer it. Then said Thomas Agustine, Bland, ye were once abjured.
Ye say not truly, goodman Agustine, I was never abjured. Either, said he, ye were abjured, or else ye had the kings pardon. Neither of both: ye speak this of malice: with many other brabling words moe. Then M. Archdeacon departed, and le • t master Collins to cōmaūd me to appear the next day. Howbeit for certain other urgent business that I had, I did not appear, but wrote a letter to M. Cōmissary, desiring him to respite the matter till my coming home again: and if he would not, I would be content to submit myself to the law when I came home.
Now about the xxviij. day of June I came to master Commissary, to show him of my return, and offered myself to satisfy the law, if it were proceeded against me, before M. Cockes of Sturray, and Markes the Apparitor: but M. Commissary said gently, he had done nothing against me. And so appointed me to appear before him the friday seuennight after. Now in the mean time was the Sessions holden at Crambroke, where I was bound to appear: and carrying suretye with me, to he bound again (for I looked for none other) did appear the third day of July.
And sir John Baker said: Bland ye are, as we hear say, a Scot: where were ye borne and brought up? And I said, I was borne in England. And he said, where? And I said, in Sedber, and brought up by one Doct. Lupton, Prouost of Eton College. Well, said he, I know him well. Remayne in your bond till after noon.
Then said sir Thomas Moyle, Ah Bland, thou art a stiff hearted fellow. Thou wilt not obey the law, nor answer when thou art called. No will, quoth sir John Baker? Mayster Sheriff, take him to your ward: and the Bailiff set me in the stocks, with other and would not hear me speak one word: & so we remained in the gayle of Maidston, till a fortnight before Michaelmas, or thereabout: & then we were carried to Rochester to Assise holden there, where we were among the prisoners two days: & when we were called, & the Judges of Assise asked our causes, when my cause was rehearsed, M. Barrow Clarke of peace said, that I was an excommunicate person.
Then M. Roper of Linsted talked with the Judges, but what, I am not able to say. But the Judge of Assise said. Take them to Maidston again, and bring them to the Session that shall be holden next at the town of Maldin: howbeit, the Sheriff did not send for us, so that we tarried at Maydstone till the Sessions holden at Grenewich the xviij. and xix. of Februarye, I and other being within the Barre amongst the felons, and irons vpō our arms, were called out the latter day by the Gaoler & Bailiffs, and eased of our irons, and carried by them into the town, to sir John Baker, master Petit, master Webbe, & other two, whom I know not.
An other examination of Mayster Bland before Syr John Baker.
Bland, wherefor were ye cast into prison?
I cannot well tell. Your maystership cast me in.
Ye, but wherefor were ye in before that time?
For an unjust complaint put upon me.
What was the complaint?
I told him as truly and briefly as I could.
Let me see thy book: and I took him a Latin Testament.
Will ye go to the Church, and obey and follow the queenes proceedings, and do as an honest man should do?
I trust in God to do no otherwise but as an honest man should do.
Will ye do as I said?
Yea.
Syr, may a man do anything, that his conscience is not satisfied in to be good?
Away, away, and threw down the Book, and said: It is no Testament. And I said. Yes. And master Webbe took it up, and said unto me marvelous gently: master Bland, I knew you when ye were not of this opinion. I would to God ye would reform yourself: with better words then I will write. And I said: If ye have known me of another opinion, then I am of now, it was for lack of knowledge.
Yea, sayest thou so? by S. Mary, and thou hold thee there, I will give six fagots to burn thee withal, or thou shouldest be vnburned, Hence knave, hence. And so were we repriued into our place again, within the Barre. And at night when judgment of felons, and all was done, we were called, and the Judge said to the Gaoler. Take thē with you, and deliver them to the Ordinary, & if they will not be reformed, let them be delivered to us again, & they shall have judgment & execution. And one of our company said: My Lord, if we be killed at your hands for Christ's sake, we shall live with him forever.
*An other appearance of M. Bland in the Spiritual Court.
THen came we to the Castle of Canterbury, & there we remained, till the second day of march, at which day we were brought into the Chapterhouse of Crechurch where were set the Suffragane of Canterbury, master Collins, master Mylles, with other: and then went to them master Oxenden, master Petit, and master Webbe, master Hardes Justices. And whē I was called, master Webbe said: Here we present this man unto you, as one vehemently suspect of heresy.
And I said: Mayster Webbe, ye have no cause to suspect me of heresy. I have been a prisoner this whole yere, and no matter proved against me. I pray you wherefor I been so long kept in prison?
Leave your arrogant asking of questions, & answer to that that is laid to your charge.
Yes: ye denied to Sir John Baker, to be conformable to the Queens proceedings.
Is it a just cause to suspect me of heresy, for asking a question with leave? So we had moe words there then I well remember.
Then stood up master Petit, and said: Ye were cast in to prison, because ye fled away from your Ordinary.
Then have I had wrong. For I never fled, nor disobeyed mine Ordinary, nor did anything contrary to the law. Let thē now say of I did: but they said nothing. And when I saw they held their peace, I said M. Commissary have you been y e cause of this mine imprisōment? No, quoth he: ye know that when ye went from me, ye were appointed to appear the friday after the Sessions. Here I was suffered to speak no more, but shut up in a corner till my companions were likewise presented, and then we were sent to Westgate into Prison, and were put in several close holds, that never one of us could speak to another, nor no mā was permitted to come to us. We were four times at this appearance. But one they dispatched, by what means I cannot tell: whose name was Cornewall a Tanner.
And thus hitherto passed the talk between Blande and the Justices, and certain Gentlemen of the shyre. Now followeth the order of the reasoning between him & the Clergy men before whom he was exmained. But for as much as the chiefest doer and Judge against him was the B. of Dover or Suffragan of Canterbury called D. Richard Thornton, to the intent it may appere what little truth or constancye is in these catholic persecutors, I thought here to exhibit by the way a certain popish letter, written of a papist unto him. Wherein is declared what a gospeller the said Rich. Thornton was in K. Ed. time, which now turning with the world showeth himself such a bitter persecutor against God's servants in Q. Mary's time. The copy of this letter here followeth.
*A copy of a popish letter written to the Bishop of Dover by one Thomas Goldwell a priest, declaring what a professor he was in king Edward's time.
RIght reverend and my good Lord, after my hartye thanks for your good chere at my last being with your Lordship, this shall be to certify you, that as soon as I arrived with my Lord's Grace, I gave him your letters, but I had much work to obtain anything of him for you. For there hath been given very evil informations of you, and it hath been said, that you have concurred with all manner of evil proceedings, the which hath these years past been in England, as well against the holy sacrament of the alter, and against the supreme authority of Christ's vicar in earth, as with the use of the abhominable late Communion, and with the marriage of priests, as well religious, as secular: and that you have given orders to (I cannot tell how many) base, unlearned, & evil disposed people, by reason of the which they have taken upon them to preach, and to do much hurt in Kent. So that men think that yet if any new mutation (the which God forbydde) should chance, you would be as ready to change, as any other. And in deed it maketh me to fear the same, by reason that notwithstanding it hath pleased almighty God to provide, y t your absolution was sent unto you (not looking, I dare say, for any such thing) of all manner of matters, past, yet your Lordship (more regarding y e vanity of the world, thē the offense of God, the which he only knoweth how much it greeues me, for the due love I bear unto you) presumed to sing Mass in Pontificalibus, the holy days immediately following, and also to ministrate to childrē the sacrament of Confirmation, because that one (being a menber of the Devil) did somewhat comfort you so to do.
Oh my Lord, what honor should it have been both to God and yourself, and also edefication to all good people, (though all worldly men & heretics would therefore have laughed you to scorn) if you considering your great offenses toward God, and his goodness again toward you, would like as you have offended in the face of the world, to the damnatiō of many, likewise have shown yourself penitent in the face of the world, to the edefication of many▪ & not only to have celebrate for vanity Pontifical • ter, but also for a time to have abstained for reverence totaliter from the alter, according to the old custom of the Church. The which I have also seen observed of some honest men, not being thereto enjoined of any man. But that which is past cannot be called again. And I thought it not my part to leave your Lordship mine old friend and master in y e mire. Wherefore I ceased not to solicit your cause with my Lord's Grace, till at the last I obtained of his Grace for your lordship all the faculties, of the which I send you a copy here enclosed, partly for your own consolation, & partly for other, desiring your Lordship so to use them to the honor of God, that there come to me thereof no rebuke: not publishing them to any person, but to such that you know will gladly receive them. For hitherto there is never a bishop in England who hath granted him so great authority concerning those the which be under his cure. Only M. Archdeacon hath the like, & in one thing more greater then be these your Lordships. Wherefore your Lordship shall do well to remit unto him all such Priests as have cure of soul, whether they be beneficed men, or parish priests. For he hath not only authority to absolve them as you have, but also to give thē authority to absolve such as be underneath their cures. And thus I commit your Lordship to the protectiō of almighty God.
Written at Brussell the 16. of June. 1554.
Your Lordships beadman, Thomas Goldwell.
And thus much concerning the Bishop of Dover, by way of digression. Now to return again to the examinations of M. Bland, let us hear his own report of his answers, as followeth.
Here followeth mine answer, as nigh as I can call to remembrance, every word, and sentence: yet if any that was present can help to perfect it, I would be glad. But yet this dare I say, that there is never one sentence, but it was openly spokē the ninth of march, in the Chapterhouse of Crechurch, in the presence of as many as they had chosen, the Major of the City being called to be assistance, and all other shut out.
The answer of Mayster Bland in his appearance before the Commissary and other in the spiritual Court.
MAyster Collins said: master Bland, ye know that ye are presented unto us, as one suspected of heresy. How say ye, be ye contented to reform yourself to the laws of this Realm, and of the holy church?
I deny that I am suspected justly of heresy, and that ye heard when I was presented, that I denied the suspicion to be just, but to defed the unjust punishment that I have suffered: neither can ye approve that any occasion hath been givē by me, whereby any man should suspect me therein. But if you have any law or authority to proceed against me for anything done for an whole year ago and more, I will answer to it.
Ye were convented before master Archdeacon & me, and matter of heresy laid to your charge.
That matter was done and said a whole year ago, and for that I have been in prison this year & more. If ye have anything against me by any law, I desire you to let me know the law and the matter, and I will answer according to the law.
Then said my Lord Suffragan: but that I am one of the Judges, I would rise, and stand by thee, and accuse thee to be a Sacramentarye, and bring witness to prove it: yea, and further, that thou hast called the Mass an abominable Idole.
You (my Lord) never heard me say so: But I heard you once say, that in your conscience ye had abhorred the Mass three years. Thou liest (quoth he) I never said so.
My Lord, if they might be heard, I can bring witness to approve it, with the day, time, and place: & I once did hear M. Collins at a visitation in Wingham say, that Christ was a full satisfaction for all sin present, past, and to come, contrary to that he saith now.
And here we had moe words of this matter, which I let pass for lack of good remembrance.
Master Collins said, this is but a drift. You were better answer now: for else you shall to prison again, & be called on Monday, & have articles laid to you, & if ye then answer not directly, ye shall be condemned pro confesso, & that will be worse for you.
Syr, I do not now, nor will not then deny to answer to anything that ye can lay to my charge by the law: wherefore I trust ye will let me have the benefit of the law.
This is the law, that if ye be required of your Ordinary, Reddere rationem fidei, then may ye not deny it. And that we do now.
To that then I will answer. For I believe in God the Father Almightye, maker of heaven and earth, and in Jesus Christ his only son our Lord, with all the other Articles of the same Creed: And I believe all the Articles contained both in the Creed called the Mass Creed, & in the Creed of Athanasius: And I do believe, that all the holy Scriptures, & all things therein contained, are most true.
This will not serve you: ye must answer to all such Articles in all these as shall be laid to you, or asked of you.
Let me know the law that it is in that force (without any just cause of suspicion proved against me) and I will answer.
How say ye will ye answer.
Syr, I have answered you. Have him away, said my Lord of Dover: he had better have answered.
My Lord, I am ready to answer, if ye have anything against me by the law.
Ye have preached many heresies in Adisham, where I am Parson now: and therefore ye must make answer to them.
Lay them to my charge by the law, & I will answer them, if ye can approve that I am bound to answer to y t was done a year & more ago: for if ye may do that, ye may also lay to my charge, & compel me to answer to all things done in all my life I trow.
It is not a year ago since you were before M. Archdeacon and me.
It is truth, it is a year and ten weeks since the words were spoken: & I have been a prisoner ever since, and have been at five Sessions, and never could have any cause tried. Me think your charities should think it punishment enough, if I had been gilty.
All this will not serve you: you must needs answer, and it will be better for you to answer now, then another time. Will ye reform yourself, and go to the Church, and worship Christ in the blessed Sacrament of the Aultar, & be obedient unto all the Queens Laws?
To answer to such things as are demanded of you.
Syr, I thought ye had had some matters against me by the law.
Well, on Monday at .ix. of the clock ye shall see y e law, and have articles laid unto you.
Then they had spied Mayster Coxe the Lawyer, and called him in, and said: Here is a Lawyer can tell you are bound by the law to answer: and he said, as they had said.
Do ye not believe that after the consecration of the blessed Sacrament of the Aultar there remaineth no substance of bread, but the substance of Jesus Christ both God and man.
Mayster Commissarye, I know not by any law why ye should ask me that question, more then any other man here. And after a little talk, my Lord of Dover asked me this question: Doest thou not believe after y e consecration, that it is the body of Christ? And I said, No, I do not so believe: for the Scriptures do not teach me, y t there should remain the flesh of Christ, to eat as a man should eat man's flesh?
Then master Glasier said, that was the opinion of y e Capernaites: there is no man here of that opinion, and spake long of cutting of Christ's body, as men cut flesh in the shambles.
Then Mayster Doctor Faucet said: Mayster Bland, for as much as you and I were brought up both in one house, and borne both in one Parish, I would be as glad as any man alive, to do you good: but ye may not thus stand against the Church. For Christ saith: Ye must humble yourself, and take up his Cross, and follow him. And to humble yourself in this place, is to be content, and not stick to your own judgment, but to humble yourself to the holy Church, which hath determined, y t after the consecration, there remaineth no bread, but the natural body and blood of Christ.
Mayster Doctor, if ye take humbling of our self in that place, to admit the determination of the Church, then must we know by the Scriptures, that the same Church determined nothing but according to the Scriptures, as this is not: and therefore I do not believe any such transubstantiation, nor never will, god willing. Thē (quoth he I have done with you: I will no more prey for you then for a dog.
Then said M. Glasier: how think ye? Did Paul when he said: Is not the bread that we break a partaking of the body of Christ? Did he say Bakers bread?
Though he did not mean bakers bread, that doth not prove that he brake natural and real flesh.
No by saint Mary, we say not soe, but we say, it is the natural body glorified, under the forms of bread and wyne.
Then the apostles had it not as we have: or else his glorified body was crucified for us.
Tush, ye do not understand the Scriptures. For Christ's body was ever glorified, in that it was so marvelously united to the Godhead: yea, and he shown his body diverse times glorified, as in the Mount Thabor. And when he walked on the water, we see he was light, and had no weight in him. Was not that then a glorified body?
Then belike Peters body was glorified: walking on the water was the dead of a glorified body: and the iron that Elisha made to swim upon the water.
Tush, quoth my Lord of Dover, that was done by prayer. But they made such a noise with laughing, that I heard no more what my Lord said.
Maysters, I know that it availeth us nothing to reason with you, no more then it booted you in the time of the Gospel. For then neither the reason of Eckius, Coclaeus, not yet of detection of the Deuilles sophistrye of my Lord Chauncellours doing, could take any place. And it is known to some that be here, that something I can say in them.
No, you know Oecolampadius, Zwingli, and such other.
In deed my Lord, I have seen parte of their doings.
That is seen by thee today.
I was glad when I heard you say ye believed the catholic Church: and now go you from it?
Ye know that Christ saith: If thy brother have offended thee, go and reconcile him, between thee and him. If he hear thee not, take two or three with thee, that in the mouth of two or three witnesses, all things may be established. If he hear not then. Dic Ecclesiae: If he hear not the Church, take him as an heathen. I pray you, where could ye have found this church of yours fifty years ago?
Then my Lord cried: No more, I command you to hold your peace. Have him away, and bring in another.
Ye shall come again on Monday, at nine of the clock, and in the mean time ye shall have whom ye will to confer withal, your friend D. Faucet, or M. Glasier, if ye desire them.
I will refuse to talk with no man: as for any conference of your part, it is but weak laws, established as they are. But when there was no law, I did desire conference. And so for that time I departed.
The Monday after we were brought forth to the same place again: And then M. Collins began to speak to me: but after what manner, it is clean out of my mind: but the end was, that I would reform myself. But as I did before, I demanded what they had to lay to my charge, & to see the law, which they said before, I should see.
What needs that? we hau • enough against you. For ye denied to me the Transubstantiation in the Sacrament.
I did refuse to answer, till ye promised that I should see the Law, whereby ye may compel me to answer.
My Lord took the Scribes book, and read the answer that I made to D. Faucets reason, which I knew not that they had written.
My Lord, I made you no such answer when ye asked me. I take M. Collins and M. Glasier to witness. Then they brought forth a Decretal, a book of the bishop of Rome's law, to bind me to answer, which my heart abhorred to look upon. The effect was, that the Ordinary had authority to examine, and that they so examined, must needs answer. But I said, that it meaned of such as were justly suspect, as I was not. And here we had much communication. For I charged them with unjust imprisonment, which they could not avoid.
But M. Oxenden would have helped them, and said, the Justices put me in prison for a sermon sediously spokē, and for troubling a priest at mass.
That is not true. For after I had been 10. weeks in prison, I was bayled, till I was cast in again, (and as the Justice said) for the disobeying mine Ordinary, which I never did.
Will ye be content to confer with some? It will be better for you: now we offer it you, because ye would not desire it.
As I did not refuse before, no more will I now. But I did not perceive before, but that one might have come without any leave asking, to confer the scriptures: and therefore I looked that D. Faucet would have come to me without desiring, if any commodity to me had been in conference: for though I was never able to do him good, yet once I was his tutor.
A • e ye content to come to his Chamber at after noon?
Syr, I am a Prisoner, and therefore it is meet that I obey, and come whither you will, and so departed. At this time we were three. But they took another to appear before them the Tewesday seuennight after. And when he came, I knew not what was done, but that I hear, they excommunicated him, and let him go. His name was Myller, a Clothyer.
Here followeth a certain confutation of M. Bland. against false and manifest absurdities, granted by M. Mylles, priest of Christ's Church in Canterbury.
We say, that Christ is in or under the sacrament really and corporally, which are the forms of bread & wyne, and that there is his body contained invisibly, and the qualities which we do see, as whiteness and roūdnes. be there without substance by God's power, as quantitye and weight be there also by invisible measure.
This is your own Divinity, to make accidences the Sacrament, and Christ's real body invisibly contained in them, and so to destroy the Sacrament. And yet the Doctors say: Materia Sacramenti est panis & vinum. And GOD by his power woorkerh no miracles with Hoc est Corpus meum, so to change the substance of bread and wine into his body and blood, in that he maketh accidences to be without their substance by invisible measure. I am ashamed to see you so destroy Christ's Sacrament, contrary to your own Doctors, and trifle so with God's work.
To Christ is given all power in heaven and in earth, so that by his omnipotent power of his Godhead he may be, and is where he listeth, and is in the Sacrament really and corporally without occupying of place: for a glorified body occupyeth on place.
Mark your own reason. All power is given to Christ, both in heaven and earth: by the omnipotent power of his Godhead he may be where he list, Ergo, he is in the sacrament really and corporally, without occupying of place, I deny your argument: for it followeth neither of your Major nor Minor. And first I would learn of you, howe you know that Christ listeth to be present at every Priests list. For if the Priest list not to say your Mass, thē Christ listeth not to be there.
Agayne ye say, all power is given unto Christ both in heaven and in earth, so that that is the cause by your reason, that by the omnipotent power of his Godhead, he may be where he list: and by that reason he had not the power of his Godhead, till he had his human body, and then he was not equal with the father in divinity: for all power was not given to Christ, before the humanity and the Godhead were knit together, neither was he Filius. Here is more danger then ye are ware of: if ye would stand to it with just Judges.
We eat Christ's flesh and blood spiritually when we receive it with faith and charitye. And we also do eat it corporally in the Sacrament: ane the body that we so receive hath life. For the Godhead is annexed thereto. Which although it be received with the body of Christ, yet it is not invisible after a gross sort, and the flesh of Christ that we receive is lively, for it hath the spirit of God joined to it. And if a man be drunken, it is not by receiuinge of the blood of Christ, for it is contrary to the nature of Christ's blood. If he be drunken, it is by the qualities and quātities, without substance of blood.
I am glad that you are so much against all men, to say that Christ's body is alive in the Sacrament: it may fortune to bring you to the truth in time to come. Me think it is evil to keep Christ's body alive in the Pixe, or else must ye grant that he is alive in receiving, & dead in the Pixe. And ye say truth that it is not the natural receiving of Christ's blood that maketh a man drunken: for it is the nature of wine that doth that, which ye deny not.
And a more truth ye confess then ye did think, when ye said: If a man be drunken, it is by the qualities and quantities, without the substance of blood: for in deed blood hath no such qualities with it: which is evident that there is no natural blood. If a man be drunken with wine consecrated, it must be a miracle, as I think you will have it, that the said accidences should be without their natural substance, and work all the operations of both substance and accidences: and so it followeth that a man may be drunken by miracle. The body that ye receive, ye say, is alive, because it is annexed to the Godhead, and the flesh that ye receive is lively, because it hath the spirit of God joined to it.
This division is of your new inventions to divide the body and the flesh, the one alive by the Godhead, the other lively by God's spirit, and both one Sacrament: ye make of it a thing so fantastical, that ye imagine a body without flesh, and flesh without a body, as ye do qualities & quantities without substance, and a living body without qualities and quantities.
If case so require, and there be a Godlye intent in the Minister to consecrate, after the consecration thereof there is present the body and blood of Christ, and no other substance, but accidents without substance to a true beleuer.
Ye grant three absurdities, that in a Tunne of wine consecrate is nothing but accidences, and to increase it withal, ye have brought in two inconveniences: first that it is not the word of God that doth consecrate, but the intent of the Priest must help to it: and if that lack, ye seem to grant no consecration, though the Priest speak the word: and yet your Dotours say, that the wickedness of the Prieste minisheth not the sacrament.
And to an vnbeleuer ye seem to say, that it is not the same that it is to the true beleuer: and then must the beleuer have something to do in the consecration. Incidit in scyllam qui vult vitare charibdim.
The substance of Christ's body doth not fill the Mouses belly. For although he doth receive the outward forms of bread and wine, yet he doeth not receive the substance inwardly, but without violation. And a Mouse doth not eat the body of Christ, to speak properly: for it doth not feed him spirituallye or corporallye as it doeth man, because he doth not receive it to any inducemente of immortality to the flesh.
Ye make not your doctrine plain to be understand: we must know howe a Mouse can recieue the substance inwardly and outwardly. Ye say he doth not receive the substance inwardly: but without violation: Ergo, with violation he receiveth the substance inwardly. Ye say, that the Mouse cannot violate Christ's body. But he violateth the substance that he eateth. And this your proper speech doth import as much, as that the Mouse should eat the sacrament to as great effect▪ and the same thing, as doth the unworthy receiver. For if that be the cause that she properly eateth not the body of Christ, because she doth not feed upon it spiritually nor corporally, nor receiveth it to any inducement of immortality, as ye say: then it followeth, that the vnbeleuer and the Mouse receiveth both one thing. And yet it cannot be denied but the Mouse will live with consecrated bread, & then ye must grant the absurdity, that a substance is nourished and fed only with accidences.
Men's bodies be fed with Christ's body, as with immortal meat, by reason of the Godhead annexed to eternal life: but men's bodies be corporally nourished with qualities and forms of bread and wine: and we deny, that by the sacramental eating any gross humor turned into blood, is made myraculously in the body.
Where it cannot be denied that a man may live, and naturally be nourished in his natural body with the Sacramental bread & wine consecrated: ye cannot avoid that: but then ye turn to the spiritual worshipping of of man's body, by Christ's body and Godhead annexed which is nothing to put away the absurdity, that either a man's natural body should be fed naturally with accidences, or else to have them changed into gross humors. But ye say, men's bodies be corporally noureshed with qualities and fourmes of bread and wyne: and thē must ye needs grant that qualities and quantities must be made substance in man. For ex eisdem sunt & nutriuntur mixta, or else is all that is the nutriment in man, acciden • es and no substance.
If the forms of bread & wine be burned, or worms engendered, it is no derogation to the body of Christ, because the presence of his body ceaseth to be there, and no substance cometh again,
Ye grant here that a substance may be made of accidences, as ashes or woormes: but I think you will have it by your miracles, and this I count more absurdity then y e other, that Christ's body should cease to be there and no substance to come again: for no word in all the whole Bible seems to serve you for the ceasing of his presence, though we granted you which we do not, that it were there.
God almighty open your heart, if it be his will & pleasure, to see the truth. And if I thought not my death to be at hand, I would answer you to all the rest, in these and all other my doings.
I submit myself to our saueour Jesus Christ and his holy word, desiring you in the bowels of Christ to do the same.
Your Orator in the Lord, John Bland.
The last appearance and examination of Mayster Bland.
HItherto you have heard the troublesome handelyng of this faithful and blessed servant of God, I. Bland, toste to and fro, from prison to prison, from Session to Session. At last he was brought before the Bishop of Dover, the Commissarye, and the Archdeacon at Canterbury, the thirteenth day of June. The name of this Bishop was Richard Thorneton. The Commissary was Robert Collins: whom the Cardinal by his letters patent had substitute to his factor, before his coming over to England. The Archdeacon was Nicholas Harpsfield. Under these a great sort of innocent Lambes of Christ were cruelly entreated and slain at Canterbury, amongst whom this foresaid Mayster Bland was one of the first: who as it is said, being brought before the said Bishop and Colleagues, which were John Frankeshe, Nicholas Sheterden, Thomas Thacker. Umfrey Middleton, William Coker, was examined of articles. To whom it was objected by the Commissarye, whether he believe that Christ is really in the sacrament, or no. &c. To this he answered, and said: that he believed that Christ is in the sacrament, as he is in all other good bodies: so that he judged not Christ to be really in the sacrament▪
Wherupon the day being Monday, he was bid to appear again upon Wednesday next, and from thence he was deferred again to monday following, being the xx. June in the same Chapterhouse, then to hear further what should be done, in case he would not relent to their mind.
The which day and place, he appearing, as before, was required to say his mind plainly and fully to the foresaid articles, being again repeated to him. Which articles commonly and in course they use to object to their Examinates which he wrought before them, as here now followeth, and need not much hereafter, specially for that Country of Kent, to be repeated.
Articles ministered by Richard Bishop of Dover, to master Bland, and likewise to the rest following after him.
1. FIrste, that thou art of the Dioces of Canterbury, and so subject to the jurisdiction of the Archbyshop there.
2. Item, that thou art a Christian man, and doest profess the laws of God, and faith of Christ's Catholic Church, and the determination of the same.
3. Item, that all Parsons which teach, preach, believe, affirm, hold, maintain, or say within the Dioces of Caunterburye, otherwise then our holy mother y e church doth, are excommunicate persons and heretics, and as excommunicate and heretics ought to be named, reputed, and taken.
4. Item, that thou, contrary to the Catholic faith and determination of our mother holy Church, within the Dioces of Canterbury, hast openly spokē, maintained, holden, affirmed, and believed, and yet doest hold, maintain, affirm, and believe, that in the blessed Sacrament of the alter, under the fourmes of bread and wyne, there is not the very body and blood of our Sauioure Jesus Christ in substance, but only a token, sign and remembrance thereof, and that the very body and blood of christ is only in heaven, and nowhere else.
5. Item, that thou contrary to the Catholic faith, and determination of our mother holy Church, hast within this Dioces of Canterbury openly spoken, said, maintained, holden, affirmed, and believed, and yet doest hold, maintain, affirm, and believe, that it is against God's word, that the sacrament of Christ's Church should be ministered in an unknown tongue: and that no man safely and with a safe conscience, or without peril of sin, receiveth any sacrament ministered in any tongue that he understandeth not.
6. Item, that thou, contrary to the Catholic faith of our mother holy Church, hast, and yet doest hold opinion, and say: that is against God's word, that the sacrament of the alter should be ministered in one kind: and that no man may with a safe conscience so receive it.
7, Item, that the premisses be true, and that there is a common fame upon them within the Dyoces of Canterbury.
The answers of Mayster Bland to the foresaid Articles.
1. TO these articles M. Bland aunswearing again in order as they were objected to him, saith to the first granting the same, that he was a priest, and of the Dyoces of Canterbury.
2. To the second also he answered affirmatively.
3. Item, to third he answereth, that the Article is true, meaning the Catholic Church to be Christ's Church.
4. Item, in the fourth Article, as touching the first parte of the Article, he doth confess, that he hath preached and taught it, as it is contained in the same. And as touching the seconde parte of the article, he doth confess, that he doth now also hold and say, as he preached and taught before.
5. Item, to the fifth article he granteth.
6. To the sixth, he hath preached held and doth hold, as it is contained in the article.
7. Item, to the last article he granteth the same. &c.
This done, and his answers and confession taken, respite was given him yet a few days to deliberate with himself. So the xxv. day of the said month of June he making his appearing again in the said Chapterhouse, there openly and boldly withstood the authority of the Pope, whereupon his sentence was read, and so he condemned and committed to the secular power. Touching the form and tenor of the sentence, because all their sentences, of course agree in one, read before in y e history of Master Rogers.
The prayer of Master Bland before his death.
THe Lord Jesus, for whose love I do willingly leave this life, and desire rather the bitter death of this cross, with the loss of all earthly things, then to abide the blasphemy of thy holy name, or else to obey man in breaking thy Commandments, thou seest, Oh Lord, that where as I might live in worldly wealth to worship false God's, and honor thy enemy, I chose rather the torments of this body, and loss of this my life, and have counted all things but vile, dust, and dung, that I might win thee: Which death is more dear unto me, then thousands of gold and silver. Such love, Oh Lord hast thou laid up in my breast, that I hunger for thee, as the Deere that is wounded desireth the soil. Send thy holy comfort, O Lord, to aid, comfort, and strengthen this weak piece of earth, which is void of all strength of it self. Thou rememberest, O Lord, that I am but dust and not able to do anything that is good. Therefore, O Lord as thou of thy accustomed goodness hast bidden me to this banket, and counted me worthy to drink of thine own cup amongst thine elect: give me strength against this element, that as it is to my sight most •• kesome and terrible, so to my mind it may be at thy commandment, as an obedient servant, sweet and pleasant: and through the strength of thy holy spirit, I may pass through the strength of this fire into thy bosom, according unto thy promise, and for this mortality, to receive immortality, and for this corruptible, to put on incorruptible. Accept this burnt offering and sacrifice, O Lord, not for the sacrifice it self, but for thy dear sons sake my Savior: for whose testimony I offer this free will offering with all my heart and with all my soul. O heavenly father, forgive me my sins, as I forgive the whole world. O sweet Savior, spread thy wings over me. O God, grant me thy holy Ghost, through whose merciful inspiration I am come hither. Conducte me unto everlasting life. Lord into thy hands I commend my spirit: Lord Jesus receive my soul. So be it.
The history of John Frankesh, Humfrey Middleton, Nicholas Sheterden.
HAuyng now passed over the examinations of Master Bland, let us further proceed to the rest of his fellows concaptiues, being joined the same time with him both in the like cause, and like affliction. The names of whom were John Frankesh, Nicholas Sheterden, Humfrey Middleton, Thacker, and Cocker: of whom Thacker only gave back. The rest constantly standing to the truth, were altogether condemned by the Suffragan of Caunterburye, the 25. day of June, the year above expressed. Touching whose examinations, I shall not need long to stand, for so much as the articles ministered against them, were all one: so in their answers they little or nothing disagreed, as hereafter (by the Lord's help) you shall hear. In the mean time, because Nicholas Sheterden in his examinations had a little more large talk with the Archdeacon and the Commissary, I will first begin with the same.
The first examination or reasoning of Nicholas Sheterden with M. Harpsfield Archdeacon, and M. Collins the Commissary, for the which they sent him to prison.
FIrst the Archdeacon and Commissary affirmed that the very words of Christ, when he said: This is my body, did change the substance, without any other interpretation or spiritual meaning of the words.
Then belike when Christ said: This cup is my blood, the substance of his Cup was changed into his blood, without any other meaning, and so the cup was changed, and not the wine.
Not so: for when Christ said: This cup is my blood, be meant not the cup, but the wine in the cup.
If Christ spake one thing, and meant another, then the bare words did not change the substance: but there must be a meaning sought as well of the bread, as of the cup.
There must be a meaning sought of the cup otherwise then the words stand. But of the bread it must be understand only as it standeth, without any other meaning.
Then do ye make one half of Christ's institution a figure, or borrowed speech, and the other half a plain speech, and so ye devide Christ's supper.
Christ meant the wyne, and not the cup, though he said: This cup is my blood.
Then show me whether the words which the priests do speak over the cup, do change the substance, or whether the mind of the priest doth it?
The mind of the priest doth it, and not the words.
If the mind of the priest doth it, and not y e words, if the Priest then do mind his harlot, or any other vain thing, that thing so minded was there made, and so the people do worship the priests harlot instead of Christ's blood: and again, none of the people can tell when it is Christ's blood, or when it is not, seeing the matter standeth in the mind of the Priest. For no man can tell what the priest meaneth, but himself: and so are they ever in danger of committing idolatry.
Then was the Archdeacon somewhat moved, & sat him down, and said to the Commissarye? I pray you master Commissary speak you to him another while, for they are unreasonable and perverse answers, as ever I heard of. Then stood up the Commissary, and said.
Your arguments is much against yourself: for ye grant that the bread is a figure of Christ's body▪ but the Cup can be no figure of his blood, nor yet his very blood: and therefore Christ did not mean the cup, but the wine in the cup.
My argument is not against me at all: for I do not speak it to prove that the cup is his blood, nor the figure of his blood, but to prove that the bare words being spoken of the priest, do not change the substance no more of the bread then they do change the cup into blood.
It could not be spoken of the Cup, when he said: This Cup is my blood, but he meant the wyne in the cup.
Then it remaineth for you to answer my question to the Archdeacon, that is, whether the mind of the priest when he speaketh over the cup, doth change it into blood or the bare words.
Both together doth it, the words and y e mind of the priest together: yea the intent and the words together doth it.
If the words and intents together do change the substance, yet must the cup be his blood, and not the wyne, for as much as the words are, This cup is my blood, and the intent, ye say, was the wyne: or else the words take none effect, but the intent only.
After, the Commissary in his chamber said, it was the intent of the priest before he went to mass, without the words: for the Priest did intend to do as holy Church had ordained, then the intent made the sacrament to take effect.
If the Sacraments take effect of the intent of the Priest, and not of God's word, then many Parishes having a Priest that intendeth not well, are utterly deceived, both in Baptising, and also worshipping that thing to be God, which is but bread, because for lack of the priests intent, the words do take none effect in it: so that by this, it is ever doubtful whether they worship Christ, or bread, because it is doubtful what the Priests do intend.
Then the Commissary would prove to me, that Christ's Manhood was in two places at one time, by these words of Christ in John. the third Chapiter, where he saith, No man ascendeth up to heaven, but he that came down from heaven, that is to say, the son of man which is in heaven. By this he would prove, that Christ was then in heaven, and in earth also, naturally and bodily.
This place and other must needs be understand for the unity of persons, in that Christ was God & man, and yet the matter must be referred to the Godhead, or else ye must fall into great error.
That is not so: for it was spoken of the manhood of Christ, for as much as he saith, the son of man which is in heaven.
If ye will needs understand it to be spoken of Christ's manhood, then must ye fall into the error of the Anabaptists, which deny that Christ took flesh of y e virgin Mary: for if there be nobody ascended up, but that which came down, where is then his incarnation? for then he brought his body down with him.
Loe how ye seek an error in me, and yet see not how ye err yourself. For it cannot be spoken of the Godhead, except ye grant that God is passable, for God cannot come down because he is not passable.
If that were a good argument that God could not come down because he is not passable: then it might be said by the like argument, that God could not sit, and then heaven is not his seat, and then say as some do, that God hath no right hand for Christ to sit at.
Then the Commissary affirmed plainly, that it was true, God hath no right hand in deed.
Oh what a spoil of Christ's Religion will this be, that because we cannot tell howe God came down, therefore we shall say, that he came not down at all, and because we cannot tell what manner of hand he hath, to say, that he hath no hand at all: and then he cannot reach the utmost part of the sea. O misery: at length it will come to pass, that God cannot sit, and then howe can heaven be his seat, and if heaven be not his seat, then there is no heaven: and then at length I doubt ye will say there is no God, or else no other God, but such as the heathens God's are, which cannot go nor feel.
Why, doth not the scripture say, that God is a spirit, and what hand can a spirit have?
Truth it is, God is a spirit, and therefore is worshipped in spirit and truth, and as he is a spirit, so hath he a spiritual power, so hath he a spiritual seat, a spiritual hand, and a spiritual sword: which we shall feel if we go this way to work, as we begin. Because we know not what hand God hath: therefore if we say he hath none then it may as well be said, there is no Christ.
Then the Commissary said, he would talk no more w t me, & so departed: and also the Commissarye was compelled to grant, that Christ's testament was broken, and his institution was changed from that he left it: but he said, they had power so to do.
*My first aunswearing, after their law was stablished.
BEcause I know ye will desire to hear from me some certainty o • my estate, I was called before the Suffragā and seven or eight of the chief priests, & examined of certain Articles, and then I required to see their Cōmission.
They shown it to me, and said, There it is, and the Kinge and Queens letters, also. Then I desired to have it read: and so in reading I perceived, that on some notable suspicion he might examine upon two articles: whether Christ's real presence were in the Sacrament, and whether the church of England be of Christ's Catholic Church.
To that I answered, that I had been a prisoner 3. quarters of a year, and as I thought wrongfully: reason would therefore that I should answer to those things wherefore I was prisoner.
The Suffragan said, his Commission was I must answer directly, yea or nay.
This Commission (said I) was not general to examine whom he will, but on just suspicion.
He said: I was suspected, and presented to him.
Then I required that the accusation might be shown.
He said: he was not bound to show it, but he commanded me in the king and Queens name, to answer directly.
And I as a subject do require of you justice for that I have done: I ask no favor.
He said I was suspected.
I bad him prove that suspicion, or what cause he had to suspect.
Thou was cast into prison for that cause.
That was a pretty suspicion, because I had suffered imprisonment contrary to God's law and the realm, that therefore I must now for a mendes be examined of suspicion without cause, to hyde all the wrong done to me before. For when I was cast into prison, there was no law but I might speak as I did: therefore in that point I could be no more suspect, then you which preached y e same yourself not long before.
That was no matter to thee what I preached.
Well, yet in the king and Queens name I must answer directly: and therefore I require as a subject, y t ye do not extend beyond your Commission, but prove me suspect, more then you yourself.
Then said M. Milles, I had written to my mother and he did see the letter, wherein I persuaded my mother to my opinions.
In that I did but my duty, to certify her I was not prison for any evil. And that was before the law also, and therefore no more suspicion was in me, then was in them which taught the like.
Well, ye are required here to answer directlye, yea, or no.
First then I require of you to prove this suspicion: and thus we tossed to and fro. At last the bishop said, he himself did suspect me. I asked whereby?
W • ll said he, I myself did suspect thee, and it is no matter whereby.
But your Commission doth not serve you so to do without just suspicion.
Well, yet did I suspect you.
It is not meet for you to be my accuser, and my Judge also, for that was too much for one man. And thus many words were multiplied, and they were much grieved.
If you were a Christian man you would not be ashamed of your faith being required.
I am not ashamed in deed, I thank God, & if any man do come to me, either to teache or to learn I would declare it, but for as much as I perceive you come neither to to teache nor to learn, I hold it best to answer you.
If you will not, then will we certify the kings Council.
I am therewith content that you should certify y t I had suffered thr • e quarters, prison wrongullye, and therefore I desire to be justified or condemned, first for that I suffered such imprisonment: and then I will not refuse to answer your articles, though there were a bushel of them. But to say that I would answer, whereby you should heal all your wrong done to me against the law of God and the realm, I will not.
Here much ado there was to prove that he had no wrong, and again, y t it was not they that did it. But he said the Commissary was one of them, he answereth no it was the Archdeacon. He said, you sat with him, and he asked youre counsel in it, and yet if it were he, it was your Church, except the archdeacon and you be divided one from another. Well said they: will ye now deny that ye said then, and promise here to submit yourself henceforth, and ye shall be delivered?
I am not to much bound to you to grant, any such promise: and again you shall well know that I would not promise to go cross the street for you: but if I did at any time offend your law, let me have the punishment, I ask no favor.
Then said they that it was obstinacy in him that he would not answer, and a token that his faith was naught, seeing he was ashamed to utter it.
Nay said he, ye shall well know I am not ashamed of my faith: but because you do so greedely seek blood, I will answer only to that you have against me.
Nay, you shall answer to the articles, or else be condemned upon suspicion.
I am content with that, yet all men shall know that as ye suspect and can prove no cause, so shall ye condemn me without a matter, and then shall all men know ye seek blood, and not justice.
No we seek not thy blood, but thy conversion.
That we shall see. For then shall you prove my perversion first, before you condemn me on your own suspicion without proof of the same: and by that I shall know whether you seek blood or no. Many other words were between them.
At last stepped up one Louels a Lawyer, which would prove his prisonment not to be wrong, but right, by old statutes of Edward the fourth, and Henry. &c. but at last he was compelled to forsake those statutes from Michaelmas to Christmas, and then he said it was no wrong.
To this Nicholas said, if he could prove that men might wrongfully imprison before a law, and in y e mean while make laws, and thē under that hide the first wrong then he said true, or else not.
Thus he kept the Bandogs at staves ende, not as thinking to escape them: but that I would see (said he) the Foxes leap above the ground for my blood if they can reach it (so it be the will of God:) yet we shall see them gape, and leap for it.
From Westgate in hast.
By yours Nicholas Sheterden.
Notes of Nicholas Sheterden against the false worship and oblation of the Sacrament.
THe holy sign in steed of the thing signified, is serui • e servitude as S. Augustine termeth it, when the bread in the sacrament is by common and solemn error worshipped in stead of the flesh assumpted of the word of God.
There was no mension of worshipping the creatures at the feast or first supper that Christ did celebrate: therefore the saying of Christ concerning divorce, may well be applied to them: it was not so from the beginning, nor shall be to the end.
The once made oblation of Christ's is hereby derogate, when this sacramental oblation and offering of thanksgiving is believed to be propiciatory, and that it purgeth the soul, as well of the living as of the dead, against this saying to the Hebrews: With one only oblation he hath made perfect forever those that are sanctified. Agayne, Where is remission, there is no more oblation for sins, making us clean by him.
This word (by himself) hath a vehemencye and pyth, that driveth all Priests frō authority to enterprise such oblation, where as what he himself doth by himself, he leaveth not for other to do. So seemeth our Purgatorye already past and done, not to come and remaining to be done.
His examination before the Bishop of Winchester then Lord Chancellor.
I Was called into a Chamber before the L. Chancellor the Suffragā, and other, Priests I think for the moste part. He standing to the table called me to him, & because I saw the Cardinal was not there, I bowed myself and stood near.
Then said he, I have sent for you, because I hear you are indyted of heresy: and being called before y e Commissioners ye will nor answer not submit yourself.
I said, if it like you, I did not refuse to answer: but I did plainly answer, that I had been in prison long time, and reason it was that I should be charged or discharged for y t , & not to be examined of articles to hide my wrong imprisonment, neither did I know any inditemēt against me. If there were any, it could not be just, for I was not abroad since the law was made.
Well, yet if such suspicion be of you, if you be a Christian ye will declare that it is not true, and so purge yourself.
I thought it sufficient to answer to mine offenses. &c. trusting that they would lay no such burden upon me, whereby the wrong done to me might be covered, but I would be proved to have wrong or right.
He said, if thou wilt declare thyself to y e Church to be a Christian, thou shalt go, and then have a writ of wrong imprisonment. &c.
I said I was not minded to sue now, but require to have right justice: but to make a promise I will not: but if I offend the law, then punish accordingly. For it might be that my conscience was not persuaded, nor would be in prison, seeing those things which I have learned, were by God's law openly taught and received by authority of the Realm. And he said, it was never received that I might speak against the sacrament. I said against some opinion of the sacrament it was openly taught.
By no law, and that was notable to consider, y t all that while God preserved that, so that no law could pass against it.
I said their law did not only persuade me, but this most: when they preached unto us, they took pain to set out the word of God in our tongue, so that we may read & judge whether they say true or no, but now they take the light from us, and would have us believe it, because they say so, which is to me a great persuasion.
It was not a few that could be your guide in understanding, but the Doctors and all the whole Church: Now whom wouldest thou believe? either the few, or the many?
I did not believe for the few, nor for the many, but only for that he bringeth the word, and showeth it to me to be so according to the process thereof. &c.
Well said he, then if the Arian come to thee with scripture, thou wilt believe him, if he show this text: My father is greater then I.
I answered, no my Lord, he must bring me also the contrary places and prove them both true, where he saith: My father and I am one.
Yea, said he, that is by charity, as we be one with him.
I said, that gloss would not stand with the rest of the scripture, where he said: I am the very same, that I say to you : He said the truth, and the truth was God. &c. with much such like. And here he made many words (but very gently) of the Sacrament: Likewise Christ said (quoth he) it was his body: yea that is to say) a figure of his body & how men did not consider the word was god, and God the word, and so provoked me with such temptation: but I let him alone, and said nothing.
So after many words he came to the Churches faith and comely orders of ceremonies and images. And then I joined to him again with the Commaundementes.
He said that was done that no false thing should be made, as the heathen would worship a Cat because she killed Myse.
I said that it was plain that the law forbad not only such, but even to make an image of God to any manner of likeness.
Where find ye that?
Forsoothe in the law where God gave them y e commandments, for he said: Ye saw no shape, but heard a voice only : and added a reason why: least they should after make images and mar themselves, so that God would not show his shape, because they should have no image of him which was the true God. &c.
He said I made a goodly interpretation.
I said no, it was the text.
Then was the Bible called for, and when it came, he bad find it, and I should straight be confounded with mine own words: so that if there wer • any grace with me: I would trust mine own wit no more: & when I looked, it was Latin.
Why said he, ye can ye read 〈…〉 ▪
No. then was the English Bi •• e brought. He bad me find it: and so I read it aloud, and then h • said loe here thou mayst see: this is no more to forbid the image of God, then of any other beast, foul or fish (the place was Deut. .4.) I said it did plainly forbid to make any of these to the Image of God, because no man might know what shape he was of. Therefore might no man say of any Image, which is an image of God,
Well yet by your leave, so much as was seen we may, that is of Christ, of the holy ghost: and the father appeared to Daniel, like an old man. &c.
That is no proof that we may make Images contrary to the commandment: for though the holy Ghost appeared like a Dove, yet was he not like in shape, but in certain qualities, and therefore when I saw the Dove which is God's creature, in deed I might remember the spirit to be simple and loving. &c. And with y t he was somewhat moved, and said I had learned my lesson, and asked who taught me: with many words: and he said he would prove howe good and profitable Images were to teache the unlearned. &c.
At the last I said my Lord, although I were able to make never so good a gloss upon the commandments yet obedience is better then all our good intents, & much ado we had, at last he saw, he said, what I was, and how he had sent for me for charity sake to talk with me, but now he would not medle, and said my wrong imprisonment could not excuse me, but I must clear myself.
I said that was easy for me to do. For I had not offended.
He said I could not scape so: there I was deceived.
Well, then I am under the law &c?
The archdeacon was there called in for me, and he laid to me, that with such arrogancy and stoutness as never was heard, I behaved myself before him, whereas he was minded with such mercy towarnes me &c. and many lies he laid to me, that I was sent home til another time: and I would not be contented but went out of y e Church with such an outcry as was notable.
I declared, that he falsely herein reported me, & brought in the laws then in the Realm, and y e Queens Proclamation, that none of her subjects should be compelled till the law were to compel, and that I rehearsed y e same in the Court for me, and I did use him then (said I) as I use your grace now, and no otherwise.
He said, that I did not use myself very well now.
I said, I had offered myself to be bayled, and to confer with them, when and where they would.
He said, I should not confer, but be obedient▪ I said let me go and I will not desire to confer neither: & when I offended, let them punish me, and so departed.
By your brother, Nicholas Sheterden prisoner for the truth in Wes • ga • e.
*The last examination with the condemnation of Mayster Bland, John Frankesh, Nicholas Shetterden Vmfrey Middleton.
ANd thus much touching the particular, & several examinations of Nicholas Shetterden, & of M. Bland. Now to touch something also of the other Martyrs, which the same time were examined, and suffered with thē together, to wit, Umfrey Middleton of Ashford, and John Frankesh Uirare of Roluynden in the Dyoces of Kent above mentioned, here first would be declared the Articles which publicly in their last examinations were jointly and severally ministered unto them by the foresaid Thornton Bishop of Dover. But forasmuch as these articles being ordinary & of course, are already expressed in the story of M. Bland: as may appear before. It shall not therefore be needful, to make any new rehearsal thereof.
To these seven articles then being propounded to the five persons above named, to wit, John Frankesh, John Bland, Nicholas Shetterden, Umfrey Middleton, and one Thacker, first answered John Frankesh somewhat doubtfully, desiring further respite to be given him of 14. days to deliberate with himself. Which was granted Master Bland answered flattely and roundly, as before ye heard. Nicholas Sheterden, and Umfrey Middleton answered to the first, and second articles affirmatively. To the third concerning the Catholic Church after a sort they granted. To the fourth and fifth and sixth touching the real presence, and the sacrament to be ministered in the Latin tongue, and in one kind, they refused utterly to swear Sheterden said he would not answer thereto before the cause were determined why he was imprisoned, and so still remained prisoners, before the laws of Parliament received. &c. Middleton added moreover and confessed, that he believed in his own God, saying, my living God, & no dead God. &c. Thacker only relented and was content to take penance. Thus the foresaid four upon these answers were condemned by the Bishop of Dover, the 25. day of June. an. 1555.
And so being given to the secular power, they were burned at Cant. the 12. of July at two several stakes, but all in one fire together, where they in the sight of God and of his Angels, and before men, like true soldiers of Jesus Christ, gave a constant testimony to the truth of his holy Gospel.
The prayer of Nicholas Sheterden, before his death.
O Lord my God and Savior, which art Lord in heaven and earth, maker of all things visible and invisible, I am the creature and work of thy hands: Lord God look upon me, and other thy people, which at this time are oppressed of the worldly minded for thy laws sake: Yea lord thy law itself is now trodē under foot, and men's inventions exalted above it, and for that cause do I, and many thy creatures refuse the glory, praise, and commodity of this life, and do choose to suffer adversity, and to be banished: yea to be burnt with the books of thy word, for the hopes sake that it is laid up in store. For Lord thou knowest if we would but seem to please men in things contrary to thy word, we might by thy permission enjoy these commodities that other do, as wife children, goods, and friends, which all I knowledge to be thy gifts, given to the end I should serve thee. And now Lord that the world will not suffer me to enjoy them, except I offend thy laws, behold I give unto thee my whole spirit soul and body, and loe, I leave here all the pleasures of this life and do now leave the use of them for the hope sake of eternal life purchased in Christ's blood, and promised to all them that fight on his side, and are content to suffer with him for his truth whensoever the world and the devil shall persecute the same.
O father I do not presume unto thee: in mine own righteousness: no, but only in the merits of thy dear son my savior For the which excellent gift of salvation I cannot worthily praise thee, neither is any sacrifice worthy, or to be accepted with thee, in comparison of our bodies mortified, and obedient unto thy will, and now Lord: whatsoever rebellion hath been, or is found in my members, against thy will, yet do I here give unto thee my body to the death, rather then I will use any strange worshipping, which I beseech the accept at my hand for a pure sacrifice: let this torment be to me the last enemy destroyed, even death, the ende of misery, and the beginning of all joy, peace, and solace: and when the time of resurrection cometh, then let me enjoy again these members then glorified, which now be spoiled and consumed by the fire. O Lord Jesus receive my spirit into thy hands, Amen.
Letters of Nicholas Shetterden, and first a letter to his mother.
AFter my humble and bounden duty remembered, well-beloved Mother, this shall be to wish you increase of grace and and godly wisdom, that ye may see and perceive the crafty bewitching of Satan our mortal enemy, which as I have diverse times declared unto you, doth not openly show himself in his own likeness, but under color of devotion deceiveth them that keep not a diligent eye upon him, but having confidence in man's traditions and customs of the world, leaving the commandments of God, and Testament of his Son Christ Jesus our Lord, do grow more into superstition & hypocrisy, then into wisdom and true holiness. For this is most true, that Satan the enemy of souls, doth by his ministers make many believe, that those things which they compel us unto for their bellies sake, have many godly significations, although they be most contrary to God's will, as doubtless they be, even as did the serpent in Paradise to our first mother Eve. What (said he) hath God commanded ye shall not eat of all the trees in the Garden? The woman said of the fruits of the trees in the Garden we may eat: but of the tree in the midst of the Garden, said God, see ye eat not, least ye die. Evē so our Ministers now a days say: hath God commanded ye shall not make you any Image or likeness of anything? Yea forsoothe. Tush say they, what harm can they do? May we not remember God the better whē we see his Image or Picture? For they are good books for the lay men: but in deed they be better for the priests, because they receive the offerings.
And look howe truly the promise of the serpent was kept with Eve, so is the persuasion of our Priests found true to us. For as Adam and Eve did become like God in knowing good and evil, so are we in remembering God by his Image. For Adams eyes were so open, that he lost both innocencye and righteousness, and was become most miserable of all creatures: and even so we remember Christ so well by Images, that we forget his commandments, and count his Testament confirmed in his blood for stark madness or heresy: so miserably have we remembered him, that of all people we are most blind: and this doth follow upon our presumption, when we remember God by breking of his law, and therefore surely except we repent shortly, God will remember us in his wrath, & reward us with his plagues: as sure as there is a God it will come to pass.
But I know the craftiness of them herein (I thank God) which will say: Where went he to school? Is he wiser then our great Doctors that studied all their life? And loe, they say that it is good hay, although we smell it musty our selves, yet must we believe it is sweet, and then pay them well for their so saying, and all is safe. But I might say again: What sir, be ye wiser then Christ, and God his father, or the holy Ghost? What wiser then the Prophets, and the holy Apostles, and all the holy Martyrs? I pray you sir, where had you your high learning? It is higher thē God (being in heaven) is able to teache, or have ye set it lower in hell then ever Christ durst to venter? For it is some strange learning belike, that Christ nor his Apostles could never attain to the knowledge of it. But vain men are never without some shift: For peradventure they will not be ashamed to say, that Christ coming on his fathers message, did forget half his errād by the way. For I dare say, the greater half of their ceremonies were never commanded by Christ: Yea I doubt it would be hard to find one in the Church perfectly as he left: so Romishly hath Antichrist turned the church vpsidedown for lukers sake.
Beloved Mother, as I oftentimes said unto you, even so now I beseeeche you from my very heart root in Christ, to consider your own souls health is offered you, do not cast it off: we have not long time here. Why should we deceive our selves either for ease of our flesh, or for the winning of this worlds treasure? I know that some will say to you, why should we condemn our fathers that lived thus? God forbid that we should condemn any that did according to their knowledge But let us take heed that they condemn not us: for if they had heard the word as we have, and had been warned as we have, it is to be thought that they would more thankfully have received it thē we do: yea they were more faithful in that they knew, then many now are. Therefore they shall be our condemnation, if we do not embrace this grace offered us. And surely look how many of them God will accept and save, those shall we never see, nor have any part among them: for our disobedience is more great then their ignorance. Wherefore if we will meet our fathers in bliss and joy, let us not refuse his mercy offered more largely to us, then to them, even according to Christ's promise, which said, after such great ignorance, as to seek him from country to country, and find him not. Yet shall the Gospel (saith he) be preached in all the world, and then shall the ende come.
And now let us know the time of our visitation, and not turn back again, seeing we are once delivered: for surely God will not bear it at our hands to turn backward. Oh remember Lots life God must needs punish out of hand our shameful backsliding, either with induration and hardness of heart, so that they shall persecute his Church and true servants, or else reward it with open vengeance and plagues. And therefore good mother, accept this my simple letter as a fruit of my love & obedience to you. Would God we might be so knit in faith & trust in God's word and promises here in this life, as we might together enjoy the bliss and consolation of eternal life: which I desire and seek above all worldly treasure, as ye partly know. If I would seek the good will of men contrary to my conscience, I could make some my friends, which now peradventure are jealous over me amiss. But I thank God, let them way the matter between God and their consciences, and they have no just cause so to do: nevertheless I would they would yet refrain and put their matter and mine into the even ballaunce of gods most holy word, there to be weighed by the mind of the holy Ghost, expressed unto us by the holy Patriarckes, and Prophets and by Jesus Christ our only Savior and Mediator, and by his holy Apostles: and then I doubt not, but our matter shall be ended with peace, and joyfulness of heart, which God grant us for his mercies sake. Amen.
Your own child Nicholas Shetterden prisoner for the truth in Westgate. 1555.
A letter to his brother Water Sheterden,
I Wishe you health in Christ, true knowledge of his word & a faithful obedient heart unto y e same. It is shown me my brother, y t ye willed me by a letter made to a friend of yours, to persuade with me, that I should be ruled by mine Uncle, which saith he will bestow his goods very largely upon me, If I should not stand to high in mine own conceit. But my good brother, I trust ye do not judge so evil of me, that I should have a faith to sell for money. For though he or you were able to give me the treasure of the whole country, yet I thank my Lord God, I do judge it but an heap of dongue, in respect of y e treasure hid w t in: yet I do esteem a buckle of your shoe, if it come with good will. And for to be counseled and ruled by him or you, or any other my friends: I do not, neither have refused it, if they require no more of me then my power, & that which belongeth to mortal men. But if they require of me anything which pertaineth to God only, there is neither high nor low, friend nor foe, I trust in God, shall get it of me, nor yet the Angels in heaven.
For though I be not learned (as the vain men of the world call learning) yet I thank my Lord God, I have learned out of God's book, to know God from his creatures, and to know Christ from his sacraments, and to put a difference between the merits of Christ's Passion and his Supper, & a difference between y e water of Baptism, and the holy Ghost, and not to mixe and mingle all things confusely together, so that if one ask me a question or a reason of my faith, I must say thus, I believe as holy Church believeth: if he ask me what is the order of that faith, I should be so ignorant that I could not discern God from his creatures, nor Christ from his sacraments. If I should so monstrously utter my faith, that I were not able to judge between Christ's birth and his burial, nor which were first, of his mortification, and his glorification, who would believe that my faith wer sound?
For some affirm that Christ did not give to his Apostles a mortal and a passable body, but an immortal & glorified body, so that he should have a glorified body before his death & so his glorification was before his resurrection: and that he was risen before he was crucified, and crucified before his Baptism, and then they may as well say, he was Baptized before his Byrth, and borne before he was conceived, and conceived before he was promised & that were even right Antichrist to turn all things backward, & then say: Oh ye must believe, for God is almighty he can do all things &c. Truth it is that God is almighty in deed, and yet I may not believe things contrary to his word, that Christ's body was glorified before he died: for God's omnipotency doth not stand in things contrary to his will, but in performyng his will at his pleasure in time, Neither doth he require of us to judge or believe of his almighty power, that he hath made the ende of the world to come, before the beginning, or yet the fruit to come before y e blossom, & yet is he nevertheless almighty.
But if peradventure ye shall think with youre self, Why, they are learned: it were marvel but they should know what is the truth, as well as other which never kept no such study. &c. To that I answer, that if they had studied God's word the author of truth, as they have done Logic, and Duns, with the Legend of lies, they should have been as expert in the truth, as they be now in balde reasons. But thus hath God fulfilled his promise, y t such should be deluded with lies, which would not believe nor walk in his truth.
And again: this is a good cause to make us think surely, that this was the cause that God gave them over at the first to error, after the Apostles time by little & little, as they grew in sin. For seeing we had his truth now among us a few years, because we did not obey unto it, we see what a sudden change God hath brought upon us for our sins sake. And why should not we think that this and such like disobedience was the cause y t God took his word from all Christendom at the first, and cast a darkness upon them that would not walk in his light. For it is evident enough to see how like their doings be to Christ's and his Apostles, and that seen, either we must judge Christ's doings very slender, and theirs good or else that in deed they be the very Antichrists, which should come and turn all things out of frame. Thus I have been bold to trouble you, which I trust shall not be altogether in vain. Pray for me, as I do for you.
Your brother Nicholas Shetterden, prisoner for the truth in Westgate.
An other letter to his brother.
GOd, which is the giver of all goodness, and that freely for his love to us (not only without our deserts, but contrary to the same) grant you my brother such increase of Godlye knowledge and love unto the virtues thereunto belonging, as may give you such a taste in heavenly things that all treasures of earthly things may sauoure to you, as in deed they are, moste vain and uncertain, so shall ye never take them for no better then they be. Yea, whether God take them from us, or give them unto us, we shall know our selves neither richer nor poorer before God: But if we lay up in our hearts the treasure of his word we shall not only enriche our selves against the time of need, but also arm our selves against the battle with weapons and harnes, which is invincible, and clothe our selves against the marriage: For behold, the Lord hath called us of long time to the feast, and blown the trumpet to prepare the battle. Let us know the time of our visitation, least the Lord sitting on his mount bewail our destruction, which he desireth not, but because he is just to punish such as continue in sin, even as he is merciful to forgive the repentant that turn in time: for so is God that cannot deny himself.
Let us therefore in this day, while it is called today, hear his voice, and not harden your hearts by resistance of his will, least he swear in his wrath, that we shall not enter into his rest. Let us count that sufficient, that we have spent the time past (as S. Peter saith) after the will of the Gentiles, in eating and drynking, chamberyng and wantonness, and in abhominable Idolatry &c. And now let us assay a new life and trade our members in virtue another while, least peradventure we might run past any return in the contrary. But if we now return and lay hand of his word in deed and verity, as we have long time done in talk and liberty, then will God heap upon us such certificate of conscience, as shall kindle our consolation in him, so that all treasure shall be dounge, to that excellent knowledge of our Savior. Deare brother, my harts desire and prayer to God is, that we may together enjoy the bliss of eternal inheritance by one spiritual regeneration and new birth, as we are joined by nature. But alacke, the way and mean thereunto hath been much neglected of me (I will not say of you) for I had rather ye should accuse yourself: for no doubt the best of us both hat • e not sought for wisdom in God's word, as some in the world whom we know, have sought for money: therefore they shall be our Judges, if we do not learn by them: yea the very Emmet, as S • lomon saith, doth teach us to provide for the time to come: for • he provideth in Summer against Winter.
This is the best token I have for you now, which though it be simple, yet shall it declare partly my hearts desire to you ward, which is even as mine own soul. Let nothing dismay you▪ for my cause: but be ye sure I shall have victory in the truth, which truth is stronger then kings, wine, or women. For as Zerubbabel saith: Wine is unrighteous, the king is unrighteous, women are unrighteous, yea all the children of men are unrighteous, but the truth endureth, and is always strong, and conquereth forever without end: Therefore this is to desire you & all other my friends that wish me good, to pray that God will always keep me in his truth as he hath begun, which prayer if it be of such a mind as laboreth to depart from evil, shall be to me the greatest pleasu • e under heaven. For I desire nothing in comparison of God's truth I thank him of his mercy, which so hath wrought, for I take it as a sure seal of the endless joy which shall hereafter follow: which God bring us unto, when his will and pleasure is, Amen.
From Canterbury.
By yours Nicholas Shetterden.
An other Letter of Nicholas Shetterden to his mother.
O My good mother, whom I love with reverence in the Lord, and according to my duty, I desire your favorable blessing, and forgiveness of all my misdedes towards you. Oh my good mother, in few words I wish you the same salutation, which I hope myself to feel, and partly taste of before this come to you to read: And in the resurrection, I verily believe to have it more perfectly in body and soul joined together forever: and in that day God grant you to see my face with joy: but dear mother then beware of that great Idolatry and blasphemous Mass. O let not that be your God, which mice and worms can devour. Behold I call heaven and earth to record, that it is no God, yea the fire that consumeth it, and the moystenesse that causeth it to moulde, and I take Christ's Testament to witness, that it is none of his ordinances, but a mere invention of men, and a snare to catch innocents blood: and now that God hath shown it unto you, be warned in time: O give over old customs, & become new in y e truth. What state soever your fathers be in, leave that to God: and let us follow the counsel of his word. Deare mother, embrace it with heartye affection, read it with obedience, let it be your pastime, but yet caste of all carnal affections, and love of worldly things: so shall we meet in joy at the last day, or else I bid you farewell for evermore: Oh, farewell my friends and lovers all, God grant me to see your faces in joy. Amen.
From Westgate the 11. of July. 1555.
Your child written with his hand, and sealed with his blood, Nicholas Shetterden being appointed to be slain.
The copy of a letter written to his wife.
I Wrote unto you as one y t longed more to hear of your health, then of all worldly treasure, willing you to entreat Esau the elder brother by nature gently, giving to him his own, yea, and offer him one of the droues, and say they be Jacob's, and are sent for a present to my Lord Esau, but he will not take it. &c. Now my beloved ye know the blessing of our father is, that the elder shall serve the younger, & wisdom our mother hath taught us the same, and I know ye do complain of your servant the flesh, that he is rebellious, diobedient, and untoward: unruly and crookedly ye think he doth his service: but yet behold, how shall ye plead your cause before an indifferent judge: for if it be true that his service be not according to his duty, as it is many times found in servants: yet (I say) can you show your cause to no indifferent judge, but he shall object against you that he is not kept like a servant, but he lacketh both meat and drink, and other necessaries meet and due for a servant: so shall ye take more shame of your own complaint, then remedy or vantage against your servant, and it shall be a cloke for him to hide all his rebellion and untoward service, because ye have misused him.
And therefore my sentence is, that ye patiently bear with him in small faults, and amende your own great faults, as oppression, cruelty and covetousness, requiring more then a servant can do, specially being tired with labor, famined with hunger, and lamed with stripes. And these things amended, if he do his service negligently, (as no doubt sometime he will) yet then ye may boldly correct him with discretion, & sometime if he do not his task, ye may make him go to bed supperlesse: but yet beat him not with durable strokes, neither withhold his meat in due time, and pinche him not by the belly continually, but let him have something to joy in: only watch him, and keep him from doing of harm. Though he be but a stranger in the life that is in God: yet be good to strangers for we are all strangers in darkness, and captives in sin, as well soul and spirit, being in Egypt, as now the flesh is yet unbaptized with the terrible red Sea of death, and remember that one law abideth for the stranger, I mean one reward abideth both body and soul in the lande of everlasting rest. And therefore entreat him gently, and deal with him justly now: for the time will come that the yoke of bondage shall be taken from his neck, and he shall be a fellow heir with your younger brother.
Circumcise him therefore, but do not misuse him, nor keep him from his own, but deal mercifully with the stranger, that he may say: Oh of what understanding heart is this people, who hath God? Or where is God so nigh as to these? God make you wise and politic in heart, victorious in field of this world, to rule the nations with a rod: but kill not the Gabaonites with whom peace is taken: but let them draw water, and hew wood, but give them their meat and drink due for laborers, and be glad because your disease is so remedied: for it is better and easier for a thirsty laboring man to drink, then for a drunken man to tell a sober tale. Yea, it is a token that ye have earnestly followed your labor, and not kept company with dronkardes and belly God's: and therefore be glad I say, yea and glad again: for great is your reward in heaven: yea blessed shall they be, that in this your zeal shall meet you, and withdraw your hand from revenging yourself upon that churlish Nabal: which thing I hope to do now with these sweet reasons, and frailes of Figs, I being of one house with your servant Nabal. I dare say to you, that churlishness is his name: but revenge not, for the Lord shall do it in his due time. Farewell mine own heart.
Yours in bonds at Westgate. Nicholas Shetterden.
The next day after the condemnation of these foresaid, which was the 26. day of Iulye, were also condemned for the same Articles W. Coker, W. Hopper of Cambroke, Henry Laurence, Richard Wright of Ashforde, W. Stere of Ashforde. But because the execution of these Martyrs pertaineth not to this month, more shall be said (the Lord willing) of them, when we come to the month following of August.
The first examination or reasoning of Nicholas Sheterden with M. Harpsfield Archdeacon, and M. Collins the Commissary, for the which they sent him to prison.
FIrst the Archdeacon and Commissary affirmed that the very words of Christ, when he said: This is my body, did change the substance, without any other interpretation or spiritual meaning of the words.
Then belike when Christ said: This cup is my blood, the substance of his Cup was changed into his blood, without any other meaning, and so the cup was changed, and not the wine.
Not so: for when Christ said: This cup is my blood, be meant not the cup, but the wine in the cup.
If Christ spake one thing, and meant another, then the bare words did not change the substance: but there must be a meaning sought as well of the bread, as of the cup.
There must be a meaning sought of the cup otherwise then the words stand. But of the bread it must be understand only as it standeth, without any other meaning.
Then do ye make one half of Christ's institution a figure, or borrowed speech, and the other half a plain speech, and so ye devide Christ's supper.
Christ meant the wyne, and not the cup, though he said: This cup is my blood.
Then show me whether the words which the priests do speak over the cup, do change the substance, or whether the mind of the priest doth it?
The mind of the priest doth it, and not the words.
If the mind of the priest doth it, and not y e words, if the Priest then do mind his harlot, or any other vain thing, that thing so minded was there made, and so the people do worship the priests harlot instead of Christ's blood: and again, none of the people can tell when it is Christ's blood, or when it is not, seeing the matter standeth in the mind of the Priest. For no man can tell what the priest meaneth, but himself: and so are they ever in danger of committing idolatry.
Then was the Archdeacon somewhat moved, & sat him down, and said to the Commissarye? I pray you master Commissary speak you to him another while, for they are unreasonable and perverse answers, as ever I heard of. Then stood up the Commissary, and said.
Your arguments is much against yourself: for ye grant that the bread is a figure of Christ's body▪ but the Cup can be no figure of his blood, nor yet his very blood: and therefore Christ did not mean the cup, but the wine in the cup.
My argument is not against me at all: for I do not speak it to prove that the cup is his blood, nor the figure of his blood, but to prove that the bare words being spoken of the priest, do not change the substance no more of the bread then they do change the cup into blood.
It could not be spoken of the Cup, when he said: This Cup is my blood, but he meant the wyne in the cup.
Then it remaineth for you to answer my question to the Archdeacon, that is, whether the mind of the priest when he speaketh over the cup, doth change it into blood or the bare words.
Both together doth it, the words and y e mind of the priest together: yea the intent and the words together doth it.
If the words and intents together do change the substance, yet must the cup be his blood, and not the wyne, for as much as the words are, This cup is my blood, and the intent, ye say, was the wyne: or else the words take none effect, but the intent only.
After, the Commissary in his chamber said, it was the intent of the priest before he went to mass, without the words: for the Priest did intend to do as holy Church had ordained, then the intent made the sacrament to take effect.
If the Sacraments take effect of the intent of the Priest, and not of God's word, then many Parishes having a Priest that intendeth not well, are utterly deceived, both in Baptising, and also worshipping that thing to be God, which is but bread, because for lack of the priests intent, the words do take none effect in it: so that by this, it is ever doubtful whether they worship Christ, or bread, because it is doubtful what the Priests do intend.
Then the Commissary would prove to me, that Christ's Manhood was in two places at one time, by these words of Christ in John. the third Chapiter, where he saith, No man ascendeth up to heaven, but he that came down from heaven, that is to say, the son of man which is in heaven. By this he would prove, that Christ was then in heaven, and in earth also, naturally and bodily.
This place and other must needs be understand for the unity of persons, in that Christ was God & man, and yet the matter must be referred to the Godhead, or else ye must fall into great error.
That is not so: for it was spoken of the manhood of Christ, for as much as he saith, the son of man which is in heaven.
If ye will needs understand it to be spoken of Christ's manhood, then must ye fall into the error of the Anabaptists, which deny that Christ took flesh of y e virgin Mary: for if there be nobody ascended up, but that which came down, where is then his incarnation? for then he brought his body down with him.
Loe how ye seek an error in me, and yet see not how ye err yourself. For it cannot be spoken of the Godhead, except ye grant that God is passable, for God cannot come down because he is not passable.
If that were a good argument that God could not come down because he is not passable: then it might be said by the like argument, that God could not sit, and then heaven is not his seat, and then say as some do, that God hath no right hand for Christ to sit at.
Then the Commissary affirmed plainly, that it was true, God hath no right hand in deed.
Oh what a spoil of Christ's Religion will this be, that because we cannot tell howe God came down, therefore we shall say, that he came not down at all, and because we cannot tell what manner of hand he hath, to say, that he hath no hand at all: and then he cannot reach the utmost part of the sea. O misery: at length it will come to pass, that God cannot sit, and then howe can heaven be his seat, and if heaven be not his seat, then there is no heaven: and then at length I doubt ye will say there is no God, or else no other God, but such as the heathens God's are, which cannot go nor feel.
Why, doth not the scripture say, that God is a spirit, and what hand can a spirit have?
Truth it is, God is a spirit, and therefore is worshipped in spirit and truth, and as he is a spirit, so hath he a spiritual power, so hath he a spiritual seat, a spiritual hand, and a spiritual sword: which we shall feel if we go this way to work, as we begin. Because we know not what hand God hath: therefore if we say he hath none then it may as well be said, there is no Christ.
Then the Commissary said, he would talk no more w t me, & so departed: and also the Commissarye was compelled to grant, that Christ's testament was broken, and his institution was changed from that he left it: but he said, they had power so to do.
*My first aunswearing, after their law was stablished.
BEcause I know ye will desire to hear from me some certainty o • my estate, I was called before the Suffragā and seven or eight of the chief priests, & examined of certain Articles, and then I required to see their Cōmission.
They shown it to me, and said, There it is, and the Kinge and Queens letters, also. Then I desired to have it read: and so in reading I perceived, that on some notable suspicion he might examine upon two articles: whether Christ's real presence were in the Sacrament, and whether the church of England be of Christ's Catholic Church.
To that I answered, that I had been a prisoner 3. quarters of a year, and as I thought wrongfully: reason would therefore that I should answer to those things wherefore I was prisoner.
The Suffragan said, his Commission was I must answer directly, yea or nay.
This Commission (said I) was not general to examine whom he will, but on just suspicion.
He said: I was suspected, and presented to him.
Then I required that the accusation might be shown.
He said: he was not bound to show it, but he commanded me in the king and Queens name, to answer directly.
And I as a subject do require of you justice for that I have done: I ask no favor.
He said I was suspected.
I bad him prove that suspicion, or what cause he had to suspect.
Thou was cast into prison for that cause.
That was a pretty suspicion, because I had suffered imprisonment contrary to God's law and the realm, that therefore I must now for a mendes be examined of suspicion without cause, to hyde all the wrong done to me before. For when I was cast into prison, there was no law but I might speak as I did: therefore in that point I could be no more suspect, then you which preached y e same yourself not long before.
That was no matter to thee what I preached.
Well, yet in the king and Queens name I must answer directly: and therefore I require as a subject, y t ye do not extend beyond your Commission, but prove me suspect, more then you yourself.
Then said M. Milles, I had written to my mother and he did see the letter, wherein I persuaded my mother to my opinions.
In that I did but my duty, to certify her I was not prison for any evil. And that was before the law also, and therefore no more suspicion was in me, then was in them which taught the like.
Well, ye are required here to answer directlye, yea, or no.
First then I require of you to prove this suspicion: and thus we tossed to and fro. At last the bishop said, he himself did suspect me. I asked whereby?
W • ll said he, I myself did suspect thee, and it is no matter whereby.
But your Commission doth not serve you so to do without just suspicion.
Well, yet did I suspect you.
It is not meet for you to be my accuser, and my Judge also, for that was too much for one man. And thus many words were multiplied, and they were much grieved.
If you were a Christian man you would not be ashamed of your faith being required.
I am not ashamed in deed, I thank God, & if any man do come to me, either to teache or to learn I would declare it, but for as much as I perceive you come neither to to teache nor to learn, I hold it best to answer you.
If you will not, then will we certify the kings Council.
I am therewith content that you should certify y t I had suffered thr • e quarters, prison wrongullye, and therefore I desire to be justified or condemned, first for that I suffered such imprisonment: and then I will not refuse to answer your articles, though there were a bushel of them. But to say that I would answer, whereby you should heal all your wrong done to me against the law of God and the realm, I will not.
Here much ado there was to prove that he had no wrong, and again, y t it was not they that did it. But he said the Commissary was one of them, he answereth no it was the Archdeacon. He said, you sat with him, and he asked youre counsel in it, and yet if it were he, it was your Church, except the archdeacon and you be divided one from another. Well said they: will ye now deny that ye said then, and promise here to submit yourself henceforth, and ye shall be delivered?
I am not to much bound to you to grant, any such promise: and again you shall well know that I would not promise to go cross the street for you: but if I did at any time offend your law, let me have the punishment, I ask no favor.
Then said they that it was obstinacy in him that he would not answer, and a token that his faith was naught, seeing he was ashamed to utter it.
Nay said he, ye shall well know I am not ashamed of my faith: but because you do so greedely seek blood, I will answer only to that you have against me.
Nay, you shall answer to the articles, or else be condemned upon suspicion.
I am content with that, yet all men shall know that as ye suspect and can prove no cause, so shall ye condemn me without a matter, and then shall all men know ye seek blood, and not justice.
No we seek not thy blood, but thy conversion.
That we shall see. For then shall you prove my perversion first, before you condemn me on your own suspicion without proof of the same: and by that I shall know whether you seek blood or no. Many other words were between them.
At last stepped up one Louels a Lawyer, which would prove his prisonment not to be wrong, but right, by old statutes of Edward the fourth, and Henry. &c. but at last he was compelled to forsake those statutes from Michaelmas to Christmas, and then he said it was no wrong.
To this Nicholas said, if he could prove that men might wrongfully imprison before a law, and in y e mean while make laws, and thē under that hide the first wrong then he said true, or else not.
Thus he kept the Bandogs at staves ende, not as thinking to escape them: but that I would see (said he) the Foxes leap above the ground for my blood if they can reach it (so it be the will of God:) yet we shall see them gape, and leap for it.
From Westgate in hast.
By yours Nicholas Sheterden.
Notes of Nicholas Sheterden against the false worship and oblation of the Sacrament.
THe holy sign in steed of the thing signified, is serui • e servitude as S. Augustine termeth it, when the bread in the sacrament is by common and solemn error worshipped in stead of the flesh assumpted of the word of God.
There was no mension of worshipping the creatures at the feast or first supper that Christ did celebrate: therefore the saying of Christ concerning divorce, may well be applied to them: it was not so from the beginning, nor shall be to the end.
The once made oblation of Christ's is hereby derogate, when this sacramental oblation and offering of thanksgiving is believed to be propiciatory, and that it purgeth the soul, as well of the living as of the dead, against this saying to the Hebrews: With one only oblation he hath made perfect forever those that are sanctified. Agayne, Where is remission, there is no more oblation for sins, making us clean by him.
This word (by himself) hath a vehemencye and pyth, that driveth all Priests frō authority to enterprise such oblation, where as what he himself doth by himself, he leaveth not for other to do. So seemeth our Purgatorye already past and done, not to come and remaining to be done.
His examination before the Bishop of Winchester then Lord Chancellor.
I Was called into a Chamber before the L. Chancellor the Suffragā, and other, Priests I think for the moste part. He standing to the table called me to him, & because I saw the Cardinal was not there, I bowed myself and stood near.
Then said he, I have sent for you, because I hear you are indyted of heresy: and being called before y e Commissioners ye will nor answer not submit yourself.
I said, if it like you, I did not refuse to answer: but I did plainly answer, that I had been in prison long time, and reason it was that I should be charged or discharged for y t , & not to be examined of articles to hide my wrong imprisonment, neither did I know any inditemēt against me. If there were any, it could not be just, for I was not abroad since the law was made.
Well, yet if such suspicion be of you, if you be a Christian ye will declare that it is not true, and so purge yourself.
I thought it sufficient to answer to mine offenses. &c. trusting that they would lay no such burden upon me, whereby the wrong done to me might be covered, but I would be proved to have wrong or right.
He said, if thou wilt declare thyself to y e Church to be a Christian, thou shalt go, and then have a writ of wrong imprisonment. &c.
I said I was not minded to sue now, but require to have right justice: but to make a promise I will not: but if I offend the law, then punish accordingly. For it might be that my conscience was not persuaded, nor would be in prison, seeing those things which I have learned, were by God's law openly taught and received by authority of the Realm. And he said, it was never received that I might speak against the sacrament. I said against some opinion of the sacrament it was openly taught.
By no law, and that was notable to consider, y t all that while God preserved that, so that no law could pass against it.
I said their law did not only persuade me, but this most: when they preached unto us, they took pain to set out the word of God in our tongue, so that we may read & judge whether they say true or no, but now they take the light from us, and would have us believe it, because they say so, which is to me a great persuasion.
It was not a few that could be your guide in understanding, but the Doctors and all the whole Church: Now whom wouldest thou believe? either the few, or the many?
I did not believe for the few, nor for the many, but only for that he bringeth the word, and showeth it to me to be so according to the process thereof. &c.
Well said he, then if the Arian come to thee with scripture, thou wilt believe him, if he show this text: My father is greater then I.
I answered, no my Lord, he must bring me also the contrary places and prove them both true, where he saith: My father and I am one.
Yea, said he, that is by charity, as we be one with him.
I said, that gloss would not stand with the rest of the scripture, where he said: I am the very same, that I say to you : He said the truth, and the truth was God. &c. with much such like. And here he made many words (but very gently) of the Sacrament: Likewise Christ said (quoth he) it was his body: yea that is to say) a figure of his body & how men did not consider the word was god, and God the word, and so provoked me with such temptation: but I let him alone, and said nothing.
So after many words he came to the Churches faith and comely orders of ceremonies and images. And then I joined to him again with the Commaundementes.
He said that was done that no false thing should be made, as the heathen would worship a Cat because she killed Myse.
I said that it was plain that the law forbad not only such, but even to make an image of God to any manner of likeness.
Where find ye that?
Forsoothe in the law where God gave them y e commandments, for he said: Ye saw no shape, but heard a voice only : and added a reason why: least they should after make images and mar themselves, so that God would not show his shape, because they should have no image of him which was the true God. &c.
He said I made a goodly interpretation.
I said no, it was the text.
Then was the Bible called for, and when it came, he bad find it, and I should straight be confounded with mine own words: so that if there wer • any grace with me: I would trust mine own wit no more: & when I looked, it was Latin.
Why said he, ye can ye read 〈…〉 ▪
No. then was the English Bi •• e brought. He bad me find it: and so I read it aloud, and then h • said loe here thou mayst see: this is no more to forbid the image of God, then of any other beast, foul or fish (the place was Deut. .4.) I said it did plainly forbid to make any of these to the Image of God, because no man might know what shape he was of. Therefore might no man say of any Image, which is an image of God,
Well yet by your leave, so much as was seen we may, that is of Christ, of the holy ghost: and the father appeared to Daniel, like an old man. &c.
That is no proof that we may make Images contrary to the commandment: for though the holy Ghost appeared like a Dove, yet was he not like in shape, but in certain qualities, and therefore when I saw the Dove which is God's creature, in deed I might remember the spirit to be simple and loving. &c. And with y t he was somewhat moved, and said I had learned my lesson, and asked who taught me: with many words: and he said he would prove howe good and profitable Images were to teache the unlearned. &c.
At the last I said my Lord, although I were able to make never so good a gloss upon the commandments yet obedience is better then all our good intents, & much ado we had, at last he saw, he said, what I was, and how he had sent for me for charity sake to talk with me, but now he would not medle, and said my wrong imprisonment could not excuse me, but I must clear myself.
I said that was easy for me to do. For I had not offended.
He said I could not scape so: there I was deceived.
Well, then I am under the law &c?
The archdeacon was there called in for me, and he laid to me, that with such arrogancy and stoutness as never was heard, I behaved myself before him, whereas he was minded with such mercy towarnes me &c. and many lies he laid to me, that I was sent home til another time: and I would not be contented but went out of y e Church with such an outcry as was notable.
I declared, that he falsely herein reported me, & brought in the laws then in the Realm, and y e Queens Proclamation, that none of her subjects should be compelled till the law were to compel, and that I rehearsed y e same in the Court for me, and I did use him then (said I) as I use your grace now, and no otherwise.