Acts and Monuments Volume 2 Part 1

Notes upon the foresaid exhortation.

PRinces which exhort to concord and charity, do well, but Princes which seek out the causes of discord, & reform the same, do much better: The papist and protestant Heretic, and Pharisee, the old Mumpsimus, and the new Sumpsimus, be te • mes of variance and dissention, and be (I grant) Symtomata, of a sore wound in the commō wealth but he that will amend this wound must first begin to search out the causes, and to purge the occasion thereof: otherwise to cure the sore outwardlye, which inwardlye doth fester and ranckle still, it is but vain.

The root and ground of all this greeuance riseth here of the prelates and clergy of Rome, seeking as it seemeth altogether after riches, pomp, & honor of this world, to mayntayn y ^e same under pretence of religion, do in very deed subvert religiō, under y ^e title of the church, they bring into the church manifest errors, & absurdities intolerable, who pretending to be fathers of the church, if they transgressed but in manners and lightness of life, or negligence of government, they might be borne withal for peace & concords sake, and here modesty, ciuillitie, quietness unity, & charity, might have place amongst modest natures. But now they obscure the glory of the son of God, which in no case ought to be suffered: they extinct the light & grace of the Gospel: they clog men's consciences: they set up Idolatry, & mayntayn Idols, they bring in false invocation, they restrain lawful matrimonye, whereby groweth filthy pollution, adultery, and whoredom in the Church unspeakable, they corrupt the sacraments: they wrast the scripture as worldly purposes, they kill and persecute God's people. Briefly their doctrine is damnable: their laws be impious, their doings are detestable. And yet after all this, they crept craftily into the hearts of princes under the title of the Church, & color of concord, making kings and princes believe that all be heretics and schismatics, which will not be subject to their ordinary power. Now almighty God, who is a jealous God, & not suffering the glory of his son to be defaced, nor his truth to be trodden under foot, stirreth up again the harts of his people to understand his truth & to defend his cause. Whervpō of those two partes, as two mighty flintes thus smiting together cometh out the sparcle of this diuisiō, which by no wise can be quenched, but that one part must needs yield & give over. There is no neutrality, nor mediatiō of peace, nor exhortation to agreement that will serve between these two contrary doctrines, but either the Popes errors must give place to God's word, or else the veritye of God must give place unto them.

Wherefore, as the good intent and plausible Oration of the king in this behalf, was not to be discommended in exhorting his subjects to charity: so had he much more deserved commendation if he had sought the right way to work charity, & to help innocence amongst his subjects, by taking away the impious law of the 6. articls, the mother of all division and manslaughter. For what is this to the purpose, to exhort in words never so much to charity, and in deed to give a knife to the murderers hand, to run upon his naked brother, which neither in conscience can leave his cause, nor yet hath power to defend himself? As by experience here followeth to be seen, what charity ensued after this exhortation of the king to charity, by the racking and burning of good Anne Askew, with 3. other poor subjects of the king, within half a year after: whereof shortly you shall hear more declared.

When these Chauntries and colleges thus by Acte of Parliament wert given into the kings hands as is above remembered: which was about the month of December, an. 1545. the next Lent following D. Crome preaching in the Mercers chapel, among other reasons and persuatiōs to rouse the people from the vain opinion of Purgatory, inferred this grounding upon the said act of parliament: that if Trentals and Chauntry masses could avail the souls in Purgatory, then did the Parliament not well in giving away Monasteryes, Colleges, & chaūtries, which served principally to that purpose. But if the parliament did well (as no mā could deny) in dissolving them, and bestowing the same upon the king, then is it a plain case, that such Chauntries and private masses do nothing confer to relieve them in Purgatory. This dilemma of D. Crome, no doubt, was insoluble. But notwithstanding the charitable Prelates, for all the kings late exhortation unto charity, were so charitable to him, that on Easter next they brought him Coram nobis, where they so handled him y ^t they made him to recant. And if he had not, they would have dissolved him & his argument in burning fire, so burning hot was their charity according as they burned Anne Askew and her fellows in the month of Iulye the year following. Whose tragical story and cruel handling now consequently (the Lord willing) you shall hear.

The first examination of Mistress Anne Askew, before the inquisitours. 1545.

TO satisfy your expectation: good people (saith she) this was my first examination in the year of our Lord. 1545. and in the in the month of March.

First Christoph. Dare examined me at Sadlers Hall, being one of the Quest, and asked if I did not believe that the sacrament, hanging over the altar, was the very body of Christ really. Then I demanded this question of him: wherefor S. Stephen was stoned to death, and he said, he could not tell. Then I answered, that no more would I assoil his vain question.

Secondly, he said that there was a woman, which did testify that I should read, howe God was not in Temples made with hands. Then I shown him the 7. and 17 chap. of the acts of the Apostles, what Stephen and paule had said therein. Wherupon he asked me how I took those sentences? I answered, I would not throw pearls among swine, for Acorns were good enough.

Thirstly, he asked me wherefore I said that I had rather to read five lines in the Bible, then to hear 5. Masses in the temple? I confessed, that I said no less: not for the disprayse of either y ^e epistle or the Gospel, but because y ^e one did greatly edify me, and the other nothing at all. As S. Paul doth witness in the 14. chap. of his first epistle to the Cor. where as he saith. I • the trumpet giveth an uncertain sound, who will prepare himself to the battle?

Fourthly: he said unto my charge that I should say: if an ill priest ministered, it was the devil and not God.

My answer was, that I never spake any such thing. But this was my saying: that whosoever he were that ministered unto me, his il conditions could not hurt my faith, but in spirit I received nevertheless, y ^e body & blood of Christ.

He asked me what I said concerning confession? I answered him my meaning, which was as S. James saith, that eu • ry man ought to knowledge his faults to other, and the one to pray for the other.

Sixthly, he asked me what I said to the kings book? And I answered him, that I could say nothing to it, because I never saw it.

Seuēthly, he asked me if I had the spirit of God in me? I answered, if I had not, I was but a reprobate or cast away. Then he said he had sent for a priest to examine me, which was here at hand.

The priest asked me what I said to the Sacrament of the altar, & required much to know therein my meaning. But I desired him again, to hold me excused concerning that matter. None other answer would I make him, because I perceived him to be a papist.

Eighthly he asked me, if I did not think that private masses did help souls departed? I said, it was great idolatry to believe more in thē, then in the death which Christ died for us.

Then they had me thence unto my L. Major, and he examined me, as they had before, and I answered him directly in all things as I answered the Quest before. Besides this my L. Major laid one thing to my charge, which was never spokē of me, but of them: & that was, whether a mouse eating the host, received God or no? This question did I never ask, but in deed they asked it of me, whereunto I made them no answer but smiled.

Then the Bishops Chancellor rebuked me and said, y ^t I was much to blame for vttring the scriptures. For S. Paul (he said) for • ode women to speak, or to talk of the word of God. I answered him that I knew Paul's meaning as well as he, which is in the 1. Corin. 14. that a woman ought not to speak in the congregation by the way of teaching. And thē I asked him, how many women he had seen go into the Pulpit and preach? He said he never saw none. Then I said, he ought to find no fault in poor women, except they had offended the law.

Then the L. Major commanded me to ward, I asked him if sureties would not serve me, and he made me short answer, that he would take none. Then was I had to the Counter, and there remained xi. days, no friend admitted to speak with me. But in the mean time there was a priest sent to me, which said that he was commanded of the Bishop to examine me, and to give me good counsel, which he did not. But first he asked me for what cause I was put in the Counter, and I told him, I could not tell. Then he said it was great pity that I should be there w ^t out cause, and concluded that he was very sory for me.

Secondly he said, it was told him, that I should deny the Sacrament of the altar. And I answered again that, that I have said, I have said.

Thirdly he asked me if I were shriven, I told him, so that I might have one of these three, that is to say, Doctor Crome, Syr Gillam, or Huntingdon. I was contented because I knew them to be men of wisdom, as for you or any other I will not disprayse, because I know you not. Then he said, I would not have you think, but that I, or another y ^t shall be brought you, shall be as honest as they, for if we were not, you may be sure the king would not suffer us to preach. Then I answered by the saying of Solomon. By communing with the wise, I may learn wisdom, But by talking with a fool, I shall take scathe. pro.

Fourthly he asked, if the host should fall, and a Beaste did eat it, whether the beast did receive God or no? I answered, seeing you have taken the pains to ask y ^e questiō I desire you also to assoil it yourself: for I will not do it, because I perceive you come to tempt me. And he said, it was against the order of schools, y ^t he which asked the question, should answer it, I told him, I was but a woman, and knew not the course of schools.

Fifthly he asked me, if I intended to receive the Sacrament at Easter, or no? I answered, that else I were no Christian woman, and thereat I did rejoice, that the time was so near at hand, and then he departed thence with many fair words.

The xxiij. day of March, my coosin Britain came into the Counter unto me, and asked me whether I might be put to bail, or no? Thē went he immediately unto my L. Mayor, desiring of him to be so good unto me. That I might be bayled. My Lord answered him, and said that he would be glad to do the best that in him say. How be it he could not bail me, without the consent of a spiritual officer: requiring him to go & speak with the Chancellor of London. For he said, like as he could not committee me to prison without the consent of a spiritual Officer, no more could he bail me without the consent of the same.

So upon that, he went to the Chancelor, requiring of him as he did before of my Lord Major. He answered him the that matter was so heinous, that he durst not of him self do it, without my Lord of London were made privy thereunto. But he said he would speak unto my Lord in it, & bad him repair unto him the next morrow, and he should well know my Lord's pleasure: And upon the morrow after, he came thither, and spake both with the Chancelor, & with the Bishop of Londō. The Bishop declared unto him, that he was very well contented that I should come forth to a communication, & appointed me to appere before him the next day after, at 3, of the clock at afternoon. Moreover, he said unto him, that he would, there should be at the examination such learned men as I was affectioned to, that they might see, & also make report that I was handled with no rigor. He answered him that he knew no man that I had more affection to, then to other. Then said the Bishop: yes as I understand, she is affectioned to Doct. Crome, Syr Guillam, Whitehead, & Huntingtō that they might hear the matter: for she did know thē to be learned & of a godly judgment. Also he required my co • in Britayn, that he should earnestly persuade me to utter evē the very bottom of my heart: and he sware by his fidelitye, that no man should take any advantage of my words: neither yet would he lay ought to my charge for anything y ^t I should there speak: but if I said any manner of thing amiss, he with other more would be glad to reform me therein, with most godly counsel.

On the morrow after, the Bishop of Londō sent for me, at one of the clock, his hour being appointed at three, & as I came before him, he said he was very sory of my trouble, & desired to know my opiniō in such matters as were laid against me. He required me also in any wise boldly to utter the secrets of my heart, bidding me not to fear in any point, for whatsoever I did say in his house, no mā should hurt me for it. I answered: forsomuch as your lordship appointed three of the clock, & my friends shall not come til that hour, I desire you to pardō me of giving answer til they come. Thē said he, that he thought it meet to send for those 4. men which were afore named & appointed. Thē I desired him not to put them to the pain, for it should not need, because the two gentlemen which were my friends were able enough to testify that I should say. Anone after he went into his gallary with M. Spilman, & willed him in any wise that he should exhort me to utter all that I thought. In the mean while he commanded his Archdeacon to common with me, who said unto me: Mistress wherefor are you accused & thus troubled here before y ^e Bishop? To whom I answered again and said: Syr, ask I pray you my accusers, for I know not as yet. Thē took he my book out of my hand, and said: such books as this, have brought you to the trouble you are in. Beware (saith he) beware, for he that made this book and was the author thereof, was an heretic I warrant you, & burnt in smithfield. Then I asked him, if he were certain and sure, that it was true that he had spoken. And he said he knew well the book was of I. Frithes making. Then I asked him if he were not ashamed for to judge of the book before he • saw it within, or yet knew the truth thereof. I said also, that such unadvised and hasty judgment is a token apparent of a very slender wit. Then I opened the book & shown it him. He said he thought it had been another, for he could find no fault therein. Then I desired him no more to be so unadvisedly rash & swift in judgment, till he thoroughly knew the truth, and so he departed from me.

Immediately after came my cosin Britain in with divers other, as M. Hall of Grayes Inn, & such other like. Then my Lord of London persuaded my cosine Britain as he had done oft before, which was that I should utter y ^e bottom of my heart in any wise. My Lord said after y ^t unto me, that he would I should credit the counsel of such as were my friends and well willers in this behalf, which was, that I should utter all things that burdened my conscience: for he ensured me that I should not need to stand in doubt to say anything. For like as he promised them (he said) he promised me & would perform it: which was that neither he nor any man for him, should take me at advantage of any word I should speak: and therefore he had me say my mind without fear. I answered him that I had naught to say: for my conscience (I thanked God) was burdened with nothing.

Then brought he forth this unsavory similitude: that if a man had a wound, no wise Surgeon would minister help unto it before he had seen it uncovered. In like case saith he, can I give you no good counsel, unless I know wherewith your conscience is burdened. I answered, that my conscience was clear in all things: & for to lay a plaster unto the whole skin, it might appear much folly.

Then you drive me (saith he) to lay to your charge your own report, which is this: you did say, he that doth receue the Sacrament by the hands of an ill priest, or a sinner, receiveth the devil and not God. To that I answered, that I never spake such words. But as I said afore, both to the Quest and to my Lord Mayor, so say I now again, that the wickedness of the priest should not hurt me, but in spirit and faith, I received no less then the body and blood of Christ. Then said the Bishop unto me, what saying is this in spirit? I will not take you at the advantage. Then I answered: my Lord without faith and spirit, I cannot receive him worthily.

Then he said unto me, that I should say that the Sacrament remaining in the pyx, was but bread. I answered that I never said so, but in deed the Quest asked me such a question, whereunto I would not answer (I said) till such time as they had asso • led me this questiō of mine, wherefor Stephen was stoned to death? They said they knew not. Then said I again, no more would I tell thē, what it was.

Then said my Lord unto me, that I had alleged a certain text of the scripture. I answered that I alleged none other but S. Paul's own saying to the Athenians in the xviij. chap. in the Apostles acts, that God dwelleth not in Temples made with hands. Then asked he me what my faith and belief was in that matter? I answered him, I believe as the Scripture doth teach me.

Then inquired he of me, what if the Scripture do say that it is the body of Christ? I believe said I, as the scripture doth teach me. Then asked he again, what if the scripture do say that it is not the body of Christ? My answer was still, I believe as the scripture informeth me. And upon this argument he tarried a great while, to have driven me to make him an answer to his mind. Howbeit I would not: but concluded this with him, that I believe therein and in all other things as Christ and his holy apostles did leave them.

Then he asked me why I had so few words? And I answered, God hath given me the gift of knowledge, but not of utterance. And Solomon saith: That a woman of few words is a gift of God. Prov. xix.

Fifthly, my Lord laid unto my charge, that I should say that the Mass was superstitious, wicked, & no better then idolatry. I answered him no: I said not so. Howbeit I say the quest did ask me whether private mass did relieve souls departed or no? Unto whom then I answered: O Lord what idolatry is this, that we should rather believe in private masses, then in the healthsome death of the dere son of God? Then said my Lord again: what an answer is that? though it be but mean (said I) yet it is good enough for the question.

Then I told my Lord that there was a priest, which did hear what I said there before my L. Mayor & them. With that the Chancellor answered, which was the same Priest. So she spake it in very deed (saith he) before my L. Major and me.

Then were there certain Priests, as D. Standish and other, which tempted me much to know my mind. And I answered them always thus: that I said to my Lord of London, I have said. Then D. Standish desired my Lord to bid me say my mind concerning the same text of Saint Paul's learning, that I being a woman, should interpret the Scriptures, specially, where so many wise learned men were.

Then my L. of London said he was informed, that one should ask of me if I would receive the sacrament at Easter, and I made a mock of it. Then I desired that mine accuser might come forth, which my L. would not. But he said again unto me, I sent one to give you good counsel, and at the first word you called him Papist. That I denied not, for I perceived he was no less: yet made I him none answer unto it.

Then he rebuked me, and said that I should report, that there were bent against me threescore priests at Lincoln. In deed (quoth I) I said so. For my friends told me, if I did come to Lincoln, the priests would assault me and put me to great trouble, as thereof they had made their boast: and when I heard it, I went thither in deed, not being afraid, because I knew my matter to be good. More over, I remained there ix. days to see what would be said unto me. And as I was in the Minster reading upon the Bible, they resorted unto me by ii. and by ii. by v. and by vi. minding to have spoken unto me, yet went they their ways again without words speaking.

Then my L. asked, if there were not one that did speak unto me. I told him yes, that there was one of them at the last, which did speak to me in deed. And my L. then asked me what he said? And I told him his words were of small effect, so that I did dot now remember them: Then said my L. there are many that read and know the scripture, & yet follow it not, nor live thereafter. I said again, my L. I would wish that all men knew my conversation & living in all points, for I am sure of myself this hour y ^t there are none able to prove any dishonesty by me. If you know any that can do it, I pray you bring them forth.

Then my L. went away, and said he would entitle some what of my meaning, and so he wrote a great circumstance. But what it was, I have not all in memory, for he would not suffer me to have the copy thereof. Only do I remember this small portion of it.

Be it known (saith he) of all men, that I Anne Askew do confess this to be my faith and belief, notwithstanding my reports made afore to the contrary. I believe that they which are houseled at the hands of a Priest, whether his conversation be good or not, do receive the body and blood of Christ in substance really. Also I do believe, that after the consecration, whether it be received or reserved, it is no less then the very body and blood of Christ in substance. Finally I do believe in this and in all other Sacraments of holy Church, in all pointes according to the old Catholic faith of the same. In witness whereof I the said Anne have subscribed my name.

There was somewhat more in it, which because I had not the copy, I cannot now remember. Then he read it to me and asked me if I did agree to it. And I said again, I believe so much thereof, as the holy scripture doth agree unto: wherefore I desire you, that ye will add that thereunto. Then he answered, that I should not teach him what he should write. With that, he went forth into his great chamber, and read the same Bil before the audience, which enueigled and willed me to set to my hand, saying also, that I had favor shown me. Then said the B. I might thanke other, and not myself, of the favor that I found at his hand: for he considered (he said) that I had good friends, and also that I was come of a worshipful stock.

Then answered one Christopher, a servant to M. Dennie: Rather ought you (my L.) to have done it in such case for God's sake then for man's. Then my L. sat down, and took me the writing to set thereto my hand, and I writ after this manner: I Anne Askew do believe all manner things contained in the faith of the catholic church.

And for as much as mention here is made of the writing of Boner, which this godly woman said before she had not in memory, therefore I thought in this place to infer the same, both with the whole circumstance of Boner, and with the title thereunto prefixed by the Register, and also with her own subscription: to the intent the Reader seeing the same subscription, neither to agree with the time of the title above prefixed, nor with the subscription after the writing annexed, might the better understand thereby what credit is to be given hereafter to such Bishops, and to such Registers. The tenor of Boners writing proceedeth thus.

The true copy of the confession and belief of Anne Askew, otherwise called Anne Kime, made before the B. of London, the xx. day of March, in the yere of our lord God after the computation of the Church of England, 1545. and subscribed with her own hand, in the presence of the • aid B. and other, whose names hereafter are recited, set forth and published at this present, to the intent the world may see what credence is now to be given unto the same woman, who in so short a time hath most damnably altered and changed her opinion and belief, & therefore rightfully in open court arrained and condemned, Ex Regist.

With diverse other mo being then present.

Here mayest thou note gentle Reader in this confession, both in the B. and his register: a double sleight of false conueiaunce. For although the confession porporteth the words of the bishops writing, whereunto she did set her hand, ye • by the title prefixed before, mayest thou see that both she was arraigned & condemned before this was registered, and also that she is falsely reported to have put to her hand, which in deed by this her own book appeareth not so to be, but after this manner and condition: I Anne Askew do believe all manner things contained in the faith of the Catholic Church, and not otherwise. It followeth more in the story.

Then because I did add unto it the catholic church he • ang into his chamber in a great fury. With that my cosin Britain followed him, desiring him for God's sake to be goo • L. unto me. He answered that I was a woman, and that • e was nothing deceived in me. Then my cosine Britain desired him to take me as a woman, and not to set my weak woman's wit to his lordships great wisdom.

Then went in unto him Doct. Westen, and said, that the cause why I did write there the catholic church, was that I understood not the Church written afore. So with much ado, they persuaded my Lord to come out again, and to take my name with y ^e names of my sureties, which were my cosin Britain, and Master Spilman of Graies Inn.

This being done, we thought that I should have been put to bail immediately according to the order of the law. Howbeit, he would not suffer it, but committed me from thence to prison again, until the next morrow, and then he willed me to appear in the Guild hall, & so I did. Notwithstanding, they would not put me to bail there neither, but red the B. writing unto me, as before, and so commanded me again to prison.

Then were my sureties appointed to come before thē on the next morrow in Paul's Church: which did so in deed. Notwithstandyng they would once again have brokē of with them because they would not be bound also for another woman at their pleasure, whom they knew not nor yet what matter was laid unto her charge. Notwithstanding at the last, after much ado and reasoning to & fro, they toke a bond of them of recognisance for my forth coming. And thus I was at the last delivered.

The latter apprehension and examination, of the worthy Martyr of God, Mistress Anne Askew. Anno. 1546.

I Do perceive (dear friend in the Lord) that thou art not yet persuaded thoroughly in the truth, concerning the Lord's supper, because Christ said unto his Apostles: Take, eat, this is my body, which is given for you.

In giving forth the bread as an outward sign or token to be received with the mouth, he minded them in perfect belief, to receive that body of his, which should die for the people, and to think the death thereof to be the only health and saluatiō of their souls. The bread and the wine were left us for a sacramental communion, or a mutual participation of the inestimable benefits of his most precious death and bloudsheading, and that we should in the ende thereof be thankful together for that most necessary grace of our redemption. For in y ^e closing up thereof, he said thus: This doye in remembrance of me. Yea, so oft as ye shall eat it▪ or drink it. Luke xi. and i. Cor. xi. Els should we have been forgetful of that we ought to have in daily remembrance, & also been altogether unthankful for it, therefore it is me •• that in our prayers we call unto God to graft in our foreheds, the true meaning of the holy Ghost concerning this Communion. For S. Paul saith: The letter slayeth: the spirit is it only that giveth life. ii. Cor. iii. Mark well the sixth chap. of John, where all is applied unto faith, note also y ^e 4. chap. of S. Paul's first Epistle to the Corin. and in the end thereof ye shall find that the things which are seen, are temporal, but they that are not seen, are everlasting. Yea look in the 3. chap. to the Hebrews, and ye shall find that Christ as a son (and no servant) ruleth over his house, whose house are we (and not the dead temple) If we hold fast the confidence and rejoicing of that hope to the end. Wherefore, as said the holy Ghost: To day if ye shall hear his voice harden not your harts, &c. Psalm. 99.

The sum of my examination, before the Kings Council at Greenewich.

YOur request, as concerning my prison fellows, I am not able to satisfy, because I heard not their examinations: but the effect of mine was this. I being before the Council, was asked of M. Kyme. I answered that my Lord Chancellor knew already my mind in that matter. They with that answer were not contented, but said it was the kings pleasure that I should open the matter to them. I answered them plainly I would not so do. But if it were the Kings pleasure to hear me, I would show him the truth. Then they said, it was not meet for the Kyng to be troubled with me. I answered that Solomon was reckoned the wisest king that ever lived: yet misliked he not to hear two poor common womē, much more his grace a simple woman, and his faithful subject. So in Conclusion I made them none other answer in that matter.

Then my Lord Chancellor asked me of my opinion in the sacrament. My answer was this: I believe that so oft as I in a Christian congregation, do receive the bread in remembrance of Christ's death, and with thanks giving, according to his holy institution. I receive therewith the fruits also of his most glorious passion. The bishop of Winchester bad me make a direct answer. I said I would not sing a new song of the Lord in a strange lande. Then the B. said, I spake in parables. I answered, it was best for him, for if I show the open truth (quoth I) ye will not accept it. Then he said, I was a Parret. I told him again: I was ready to suffer all things at his hands, not only his rebukes, but all that should follow besides, yea, and all that gladly.

Then had I diverse rebukes of the counsel, because I would not express my mind in all things as they would have me. But they were not in the mean time unanswered for all that, which now to rehearse were to much, for I was with them there about five hours. Then the Clearke of the Counsaile conveyed me from thence to my Lady Garnish.

The next day I was brought again before the Council. Then would they needs know of me, what I said to the sacrament. I answered, that I already had said that I could say. Then after diverse words, they bad me go by. Then came my L. Lisle, my L. of Essex, and the B. of Winchester, requiring me earnestly that I should confess the sacrament to be flesh, blood and bone. Then said I to my L. Parre, and my L. Lisle, that it was great shame for thē to counsel contrary to their knowledge. Whereunto in few words they did say, that they would gladly all things were well.

Then the B. said he would speak with me familiarlye. I said, so did Judas when he vnfriendlye betrayed Christ. Then desired the Bishop to speak with me alone. But that I refused. He asked me why? I said that in the mouth of two or three witnesses, every matter should stand, after Christ's and Paul's doctrine. Matthew. xviij. ii. Cor. xiii.

Then my L. Chancellor began to examine me again of the sacrament. Then I asked him how long he would halt on both sides? Then would he needs know where I found that. I said in the scripture▪ iii. Reg. xviij. Then he went his way. Then the B. said I should be burnt. I answered that I had searched all the scriptures, yet could I never find, that either Christ or his Apostles, put any creature to death. Well, well, said I, God will laugh▪ your threatenings to scorn. Psalm. i • . Then was I commanded to stand aside. Then came to me D. Coxe, and D. Robinson. In conclusion, we could not agree.

Then they made me a bill of the Sacrament, willing me to set my hand thereunto: but I would not. Then on the Sunday I was sore sick, thinking no less then to die. Therefore I desired to speak with Master Latimer: but it would not be. Then was I sent to Newgate in my extremity of sickness: for in all my life afore was I never in such pain. Thus the Lord strengthen us in the truth. Pray, pray, pray▪

The confession of me Anne Askew, for the time I was in Newgate, concerning my belief.

Truth is laid in prison, Luke. 21. The law is turned to wormwood, Amos. 6. And there can no right judgment go forth, Isaiah. 59.

Oh forgive us all our sins, and receive us graciously. As for the works of our hands, we will no more call upon them. For it is thou Lord that art our God. Thou showest ever mercy unto the fatherless.

Oh, if they would do this ( saith the Lord ) I should heal their sores, yea with all my heart would I love them.

O Ephraim, what have I to do with Idols anymore? who so is wise, shall understand this. And he that is rightly instructed, will regard it, for the ways of the Lord are righteous. Such as are godly, will walk in them, and as for the wicked, they will stumble at them. Ose. 14.

Solomon ( saith S. Stephen ) built an house for the God of Jacob. Howbeit, the highest of all dwelleth not in Temples made with hands, as saith the Prophet: Heaven is my seat, & the earth is my footstool. What house will ye build for me, saith the Lord? or what place is it that I shall rest in? Hath not my hands made all things? Act. 7.

Woman believe me ( saith Christ to the Samaritan ) the time is at hand, that ye shall neither in this mountain, nor yet at Jerusalem worship the father. Ye worship ye wotte not what, but we know what we worship. For salvation cometh of the Jews. But the hour cometh, and is now when the true worshippers shall worship the Father in spirit and verity. John. 3.

Labor not ( saith Christ ) for the meat that perisheth, but for that that endureth into the life everlasting, which the son of man shall give you: For him GOD the Father hath sealed, John. 6.

The sum of the condemnation of me Anne Askew at the Guild hall.

THey said to me there, that I was an heretic, and condemned by the law. If I would stand in mine opiniō. I answered, that I was no heretic, neither yet deserved I any death by the law of God. But as concerning y ^e faith which I uttered and wrote to the counsel. I would not (I said) deny it, because I knew it true. Then would they needs know, if I would deny the Sacrament to be Christ's body and blood. I said yea. For the same son of God that was borne of the virgins Mary, is now glorious in heaven, and will come again from thence at the latter day like as he went up. Act. 1. And as for that ye call your god, it is a piece of bread. For a more proof thereof (mark it when ye list) let it lie in the box but iii. months, and it will be mouldy, & so turn to nothing that is good. Wherupon I am persuaded, that it cannot be God.

After that they willed me to have a Priest: and then I smiled. Then they asked me, if it were not good? I said, I would confess my faults unto God. For I was sure that he would hear me with favor. And so we were condemned with a Quest,

My belief which I wrote to the Counsaile was this: that the sacramental bread was left us to be received with thanks giving, in remembrance of Christ's death, the only remedy of our souls recovery: and that thereby we also receive the whole benefits and fruits of his most glorious Passion. Then would they needs know whether the bread in the box were God or no? I said, God is a spirit, and will be worshipped in spirit and truth, John. 4. Thē they demanded: will you plainly deny Christ to be in the Sacrament? I answered that I believe faithfully the eternal son of God not to dwell there. In witness whereof, I recited again the history of Bell, and the 19. chap. of Daniel, the 7. and 17. of the Acts, and the 24. of Matthew, concluding thus: I neither wish death, nor yet fear his might God have the praise thereof with thanks.

My letter sent to the L. Chancellor.

THe Lord God, by whom all creatures have their being, bless you with the light of his knowledge, Amen.

My duty to your Lordship remembered, &c. It might please you to accept this my bold suit, as the suit of one, which upon due considerations is moved to the same, and hopeth to obtain. My request to your Lordship is only: that it may please the same to be a mean for me to the kings majesty, that his grace may be certified of these few lines which I have written concerning my belief. Which when it shall be truly conferred with the hard judgment given me for the same, I think his grace shall well perceive me to be weighed in an uneven pair of balance. But I remit my matter and cause to almighty God, which rightly judgeth all secrets. And thus I commend your Lordship to the governance of him, and fellowship of all saints. Amen.

My faith briefly written to the kings grace.

I Anne Askew, of good memory, although God hath given me the bread of adversity, and the water of trouble, yet not so much as my sins have deserved, desire this to be known unto your grace, that forasmuch as I am by the law condemned for an evil doer: Here I take heaven and earth to record, that I shall die in my innocence. And according to that I have said first, & will say last, I utterly abhor and detest all heresies. And as concerning the supper of the Lord, I believe so much as Christ hath said therein, which he confirmed with his most blessed blood. I believe also so much as he willed me to follow and believe so much as the catholic church of him doth teach. For I will not forsake the commandment of his holy lips. But look what God hath charged me with his mouth, that have I shut up in my heart: and thus briefly I ende for lack of learning.

The effect of my examination and handling since my departure from Newgate.

ON Tuesday I was sent from Newgate to the sign of the crown, where as M. Rich and the B. of London with all their power and flattering words, went about to persuade me from God: but I did not esteem their glossing pretences.

Then came there to me Nich. Shaxton, and counseled me to recant as he had done. I said to him, that it had been good for him, never to have been borne, with many other like words. Then M. Rich sent me to the Tower, where I remained till three a clock.

Then came Rich and one of the Counsel, charging me upon my obedience, to show unto them if I knew any mā or woman of my sect. My answer was, that I knew none. Then they asked me of my Lady Suffolk, my Lady of Sussex, my Lady of Hertford, my Lady Denny, and my Lady Fitzwilliams. I said, if I should pronounce anything against them, that I were not able to prove it. Then said they unto me, that the king was informed, that I could name if I would, a great number of my secr. I answered, that the king was as well deceived in that behalf, as dissembled with in other matters.

Then commanded they me to show how I was maintained in the Counter, and who willed me to stick to my opinion, I said that there was no creature that therein did strengthen me. And as for the help that I had in the counter, it was by the means of my maid. For as she went abroad in the streets, she made mone to the prentises, and they by her did send me money: but who they were I never knew.

Then they said, that there were diverse Gentlewomen that gave me money, but I knew not their names. Then they said that there were diverse Ladies that had sent me money. I answered, that there was a man in a blew coat, which delivered me x. shillings, and said that my Lady of Hertford sent yt me. And another in a violet coat gave me viii. shillings, and said my lady Denny sen • it me. Whether it were true or no, I cannot tell. For I am not sure who sent it me, but as the maid did say. Thē they said, there were of the Counsel that did maintain me. And I said no.

Then they did put me on the rack, because I confessed no Ladies or Gentlewomen to be of my opinion, and thereon they kept me a long time. And because I lay still and did not cry, my Lord Chancellor and M. Rich, took pains to rack me with their own hands, till I was nigh dead.

Then the Lieftenaunt caused me to be loosed from the rack. Incontinently I swounded, and then they recovered me again. After that I sat two long hours reasoning with my Lord Chancellor upon the bare floor, whereas he with many flattering words, persuaded me to leave my opinion. But my Lord God (I thank his everlasting goodness) gave me grace to persevere, and will do (I hope) to the very end.

Then was I brought to an house, and laid in a bed, with as weary and painful bones, as ever had patient Job, I thank my Lord God therefore. Then my Lord Chancellor sent me word if I would leave my opinion, I should want nothing: If I would not, I should forth to Newgate, and so be burned. I sent him again word, that I would rather die, then to break my faith.

Thus the Lord open the eyes of their blind hearts, that the truth may take place. Farewell dear friend, and pray, pray, pray.

Touching the order of her racking in the Tower, thus it was. First, she was led down into a dungeon, where Syr Anthony Kneuet the Liuetenant commanded his Gaoler to pinche her with the rack. Which being done so much as he thought sufficient, went about to take her down, supposing he had done enough. But Wrisley the Chancellor not contented that she was loosed so soon confessing nothing, commanded the Lieftenant to strain her on the rack again. Which because he denied to do, tenderyng the weakness of the woman, he was threatened therefore grievously of the said Wrisley, saying, that he would signify his disobedience unto the king: and so consequently upon the same, he and M. Riche throwyng of their gowns, would needs play the tormenters themselves: first asking her if she were with child. To whom she answering again, said: ye shall not need to spare for that, but do you willes upon me: and so quietly and patiently prayeng unto the Lord: she abode their tyranny, till her bones and joints almost were plucked a sunder, in such sort, as she was carried away in a chair. When the racking was past, Wrisley and his fellow took their horse toward the Court.

In the mean time, while they were making their way by land, the good Lieftenant eftsoons taking boat, spedde him in all hast to the Court, to speak with the king before the other, and so did. Who there making his humble suit to the Kyng, desired his pardon, and shown him the whole matter as it stood, and of the rackyng of Mistress Askew, and how he was threatened by the Lord Chancellor, because at his commandment, not knowing his highness pleasure, he refused to rack her: which he for compassion could not find in his heart to do, and therefore humbly craved his highness pardō. Which when the K. had understand, seemed not very well to like of their so extreme handling of the woman, and also granted to the Lieftenant his pardon, willing him to return and see to his charge.

Great expectation was in the mean season among the Warders and other officers of the Tower, waiting for his return. Whom when they saw come so cheerfully, declaring unto them how he had sped with the king, they were not a little joyous, and gave thanks to God therefore.

Anne Askews answer unto John Lacels letter.

OH friend most dearly beloved in God, I marvel not a little what should move you to judge in me so slender a faith as to fear death which is the ende of all misery in the Lord I desire you not to believe of me such wickedness. For I doubt it not▪ but God will perform his work in me, like as he hath begun. I understand the counsel is not a little displeased, that it should be reported abroad, that I was racked in the tower. They say now, that they did there, was but to fear me: whereby I perceive, they are ashamed of their uncomely doings, and fear much, least the kings Majesty should have information thereof. Wherefore, they would no man to noise it. Well, their cruelty God forgive them.

The purgation or answer of Anne Askew against the false surmises of her recantation.

I Have read the process which is reported of them that know not the truth, to be my recantation. But as the Lord liveth, I never meant thing less then to recant. Notwithstanding this I confess, that in my first troubles, I was examined of the Bishop of London about the Sacrament. Yet had they no grant if my mouth, but this, that I believed therein as the word of God did bind me to believe, more had they never of me. Then he made a Copy which is now in print, and required me to set thereunto my hand. But I refused it. Then my ii. sureties did will me in no wise to stick thereat, for it was no great matter, they said.

Then with much ado, at the last I wrote thus: I Anne Askew do believe this, if God's word do agree to the same, and the true catholic church. Then the B. being in great displeasure with me, because I made doubts in my writing, commanded me to prison: where I was a while, but afterwards by the means of friends, I came out again. Here is the truth of that matter. And as concerning the thing that ye covet most to know, resort to the sixth of John, and be ruled always thereby. Thus fareye well.

The confession of the faith which Anne Askew made in Newgate before she suffered.

I Anne Askew of good memory, although my merciful father hath given me the bread of adversity, and the water of trouble: yet not so much as my sins have deserved: confess myself here a sinner before the throne of his heavenly majesty, desiring his forgiveness and mercy. And for so much as I am by the law unrighteously condemned for an evil doer concerning opinions, I take y ^e same most merciful God of mine, which hath made both heaven and earth, to record, that I hold no opinions contrary to his most holy word. And I trust in my merciful Lord, which is the giver of all grace, that he will graciously assist me against all evil opinions, which are contrary to his blessed verity. For I take him to witness, that I have done & will do unto my lives end, utterly abhor them to the uttermost of my power.

But this is the heresy which they report me to hold that after the Priest hath spoken the words of consecration, there remaineth bread still. They both say, & also teach it for a necessary article of faith, that after those words be once spoken, there remaineth no bread, but even the selfsame body that hoong upon the cross on good Friday, both flesh, blood, and bone. To this belief of theirs, say I nay: For then were our common Crede false, which saith, that he sitteth on the right hand of God the father almighty, & from thence shall come to judge the quick and dead. Loe, this is the heresy that I hold, and for it must suffer the death. But as tou • hing the holy and blessed supper of the Lord, I believe it to be a most necessary remembrance of his glorious sufferings and death. Moreover, I believe as much therein, as my eternal and only redeemer Jesus Christ would I should believe.

Finally, I believe all those scriptures to be true, which he hath confirmed with his most precious blood. Yea, & as s. Paul saith, those scriptures are sufficient for our • erning & saluatiō, that Christ hath left here with us: so that I believe, we need no unwritten verities to rule his church w ^t . Therefore look what he hath said unto me with his own mouth in his holy Gospel, that have I with God's grace closed up in my heart, and my full trust is (as David saith) that it shall be a lantern to my footsteps. Psal. xxviij.

There be some do say that I deny the Eucharist or sacrament of thanks giving: but those people do untruly report of me. For I both say and believe it, that if it wer ordered like as Christ instituted it and left it, a most singular comfort it were unto us all. But as concerning your mass as it is now used in our days, I do say and believe it to be the most abhominable Idol that is in the world: For my God will not be eaten with teeth, neither yet dieth he again. And upon these words that I have now spoken, will I suffer death.

Hitherto we have entreated of this good woman. Now it remaineth that we touch somewhat as concerning her ende and Martyrdom. After that she, being borne of such stock and kynred, that she might have lived in great wealth and prosperity, if she would rather have followed the world, then Christ, now had been so tormented, that she could neither live long in so great distress, neither yet by her adversaries be suffered to die in secret: the day of her execution being appointed, she was brought into Smithfield in a chair, because she could not go on her feet, by means of her great torments. When she was brought unto the stake, she was tied by the middle with a chain, that held up her body. When all things were thus prepared to the fire, D. Shaxton who was then appointed to preach, began his Sermon. Anne Askew hearing, and answering again unto him, where he said well, confirmed the same: where he said amiss, there said she he misseth, and speaketh without the book.

The Sermon being finished, the Martyrs standing there tied at three several Stakes ready to their Martirdome, began their prayers. The multitude and concourse of the people was exceeding, the place where they stood being railed about to keep out the press. Upon the Benche under Saint Bartlemewes Church, sat Wrisley Chancellor of England, the old Duke of Norfolk, the old Earl of Bedford, the Lord Mayor with divers other moe. Before the fire should be set unto them, one of the Benche hearing that they had gunnepouder about them, and being afraid least the fagots by strength of the gunnepouder would come • lieng about their ears, began to be afraid, but the Earl of Bedford declaring unto him how y ^e gunpouder was not laid under the fagots, but only about their bodies to rydde them out of their pain, which having vente, there was no danger to them of the fagottes, so diminished that fear.

Then Wrisley Lord Chancellor, sent to Anne Askew letters, offering to her the kings pardon, if she would recant. Who refusing once to look upon them, made this answer again: that she came not thither to deny her lord and Master. Then were the letters likewise offered unto the other, who in like manner following the constancy of the woman, denied not only to receive them, but also to look upon them. Whereupon the Lord Mayor commanding fire to be put unto them, cried with a loud voice, Fiat iustitia.

And thus the good Anne Askew with these blessed Martyrs, being troubled so many manner of ways, and having passed through so many torments, having now ended the long course of her agonies, being compassed in with flames of fire, as a blessed sacrifice unto God, she slept in the lord, an. 1546. leaving behind her a singular example of Christian constancy for all men to follow.

John Lacels, John Adams, and Nicholas Belenian.

THere was at the same time also burnt together with her, one Nicholas Belenian priest of Shropshire, I. Adams a Taylor, and John Lacels Gentleman of the court and household of king Henry.

It happened well for them, that they died together with Anne Askew. For albeit that of themselves they wer strong and stout men, yet through the example and exhortation of her, they being the more boldened, received occasion of greater comfort in that so painful and doleful kind of death: who beholding her invincible constancy, and also stirred up thorough her persuasions, did set apart all kind of fear.

Thus they confirming one another with mutual exhortations tarried looking for the tormenter and fire, which at the last flaming round about them, consumeb their blessed bodies in happy Martyrdom, in the year of our salvation. 1546. about the month of June.

There is also a certain letter extant, which the said I. Lacels briefly wrote being in prison touching the sacrament of Christ's body and blood: wherein he doth both confute the error of them, which being not contented with the spiritual receiving of the sacrament, will leave no substance of bread therein, and also confuteth the sinister interpretation of many thereupon. The tenor of which letter is as here under followeth.

The copy of the letter of John Lacels written out of prison.

SAint Paul because of sects and dissention among the Corinthians, wrote his epistle unto them: and in like case pertaining to my conscience, I do protest my whole heart in the blessed supper of the Lord, wherein I trust in God to bring nothing for me, but I shall be able with God's holy word, to declare and manifest the same. And herein I take occasion to recite the saying of saint Paul in the said Epistle the xi. chapter. That which I delivered unto you, I received of the Lord. For the Lord Jesus, the same night in which he was betrayed, took bread, gave thanks and brake it, and said, take ye, eat ye, this is my body, which is broken for you.

Here me seemeth S. Paul durst not take upon him his Lord and masters authority. Wherefore, as at God's hand the breaking of the most innocent and immaculate body and blood of Christ, is the quietness of all men's consciences, the only remedy of our sins, and the redemption of mankynd which is called in the scripture the dailye offering: so the Mass which is the invention of man (whose author is the Pope of Rome, as it doth appear in Polydore Uirgill▪ and many others) is the unquietness of all Christendom, a blasphemy unto Christ's blood, and (as Daniel calleth it) the abhominable desolation, as the Scripture shall hereafter more manifest it. S. Paul was belike to learn of the Romaines church, the manner of the consecration (as they call it) with the breathyng over the host, and other ceremonies besides, that he durst not take upon him to say: Hoc est corpus meum. But this I will admit: it was the Lord Jesus that made the supper, which also did finish it, and made an end of the only act of our salvation, not only here in this world, but with his father in heaven, as he declareth him self: that he will drink no more of this bitter cup, till he drink it new in his fathers kingdom, where all bitterness shall be taken away.

Now if any man be able to finish the act of our Savior, in breaking of his body, and sheadyng of his blood here, and also to finish it with the father in heaven, then let him say it. But I think that if men will look upon saint Paul's words well, they shall be forced to say, as Saint Paul saith: the Lord Jesus said it, and once for all, which only was the fulfiller of it. For these words: Hoc est corpus meum, were spokē of his natural presence (which no man is able to deny) because the act was finished on the cross, as the story doth plainly manifest it to them that have eyes. Now this bloody sacrifice is made an ende of, the supper is finished, forasmuch as Christ hath once suffered for sins, the just for the unjust, to bring us to God, and was killed as pertaining to the flesh, and hath entered in by his own blood once for all, into the holy place, and found eternal redemption.

Here now followeth the administration of the supper of the Lord, which I will take at Christ's hands after the resurrection, although other men will not be ashamed to bring the wicked Councils of foolish inventions for them. And it came to pass as Christ sat at meat with them, he took bread, blessed, and brake it, and gave it to them, and their eyes were opened and knew him, and he vanished out of their sight. And the Apostles did know him, in breaking of bread.

Here also it seemeth to me the Apostles to follow their Master Christ, and to take the right use of the Sacrament, and also to teache it to those that were converted to Christ, as mention is made in the Acts of the Apostles: where as is said: They continued in the Apostles 〈◊〉 and fellowship in breaking of bread and prayer, and they con •• nued daily with one accord in the temple, and brake bre • d 〈◊〉 every house, and did eat there with gladness and singleness o • heart, praising God, and had favor with all the people. And Saint Paul following the same doctrine, doth plainly show the duty of the Minister, and also of them that shall receive it: As oft as you shall eat this bread, and drink th • s cup, ye shall show the Lord's death until he come. Here I do gather that the Minister hath no further power and authority, then to preach and pronounce the lords death, or else to say the Lord Jesus said it, which did fulfill it on the cross.

Furthermore I do steadfastly believe, that where the bread is broken according to the ordinance of Christ, the blessed and immaculate Lamb is present to the eyes of our faith, and so we eat his flesh, and drink his blood • , which is to dwell with God, and God with us. And in this we are sure we dwell with God, in that he giveth us his holy spirit, even as the forefathers that were before Christ's coming, did presently see the Lord's death, and did eat his body, and drink his blood.

In this do I differ from the Popes Church, that the priests have authority to make Christ's natural presence in the bread, for so doth he more then our Lord and Savior did: As the example is manifest in Judas, which at Christ's hands received the same wyne and bread, as the other Apostles did. But the Pope and his adherents, are even they whom Daniel speaketh of, saying: He shall set men to unhallow the sanctuary, and to put down the dailye offering, and to set up the abhominable desolation. Yea, he (of Rome) shall speak marvelous things against the God of heaven, and God of all God's, wherein he shall prosper so long, till the wrath be fulfilled, for the conclusion is devised already. He shall not regard the God of heaven, nor the God of his fathers, yea in his place shall he worship the mighty Idol, and the God whom his fathers knew not, which is the God Maozim.

For lack of time, I leave the commemoration of the blessed supper of the Lord, and the abhominable idol the mass, which is it that Daniel meaneth by the God Maozim. Read the second and last chap. of Daniel, the ii. to the Thes. the 2. Epistle: where as they recite the abomination of desolation, which Matthew saith, standeth in the holy place, which is the consciences of men. Mark saith, where it ought not to stand, which is a plain denial of all the inventions of men. Further Luke saith, the time is at hand. Paul saith, the mystery of iniquity worketh already, yea, and shall continue till the appearance of Christ, which in my judgment is at hand.

Now for the supper of the Lord, I do protest to take it as reverently as Christ left it, and as his apostles did use it, according to the testimonies of the Prophets, the Apostles and our blessed savior Christ, which accordingly S. Paul to the Ephesians doth recite.

Now with quietness I commit the whole world to their pastor and heardman, Jesus Christ the only Savior and true Messias, and I commend my sovereign Lord and Master, the Kings majesty, King Henry the 8. to God the father, and to our Lord Jesus Christ: the Queen and my Lord the Prince, with this whole realm, ever to the innocent and immaculate lamb, that his blood may wash and purify their hearts and souls from all iniquity and sin, to God's glory, and to the salvation of their souls. I do protest that the inward part of my heart doth gront for this, and I doubt not but to enter into the holy tabernacle which is above: yea and there to be with God forever. Farewell in Christ Jesus.

Rogers Martyr, burned in Norfolk.

LIke as Winchester and other Bishops did set on king Henry against Anne Askew and her fellow martyrs▪ so D. Repse B. of Norwich did incite no less the old duke of Norfolk against one Rogers in the country of Norfolk: who much about the same yere and time, was there condemned and suffered Martyrdom for the vi. articles. After which time, it was not long, but within half a yere both the king himself, and the dukes house decayed: albeit the Dukes house by God's grace recovered again afterward, and he himself converted to a more moderation in this kind of dealing.

*The story of Queen Katherine Parre late Queen, and wife to King Henry 8 Wherein appeareth in what danger she was for the Gospel, by the means of Stephen Gardener and other of his conspiracy: and how graciously she was preserved by her kind and loving husband the king.

AFter these stormye stories above recited, the course and order, as well of the time, as the matter of story doeth require now somewhat to entreat likewise touching the troubles and afflictions of the virtuous and excellent lady Queen Katherine Parre, the last wife to king Henry. The story whereof is this.

About the same time above noted, which was about the year after the king returned from Bullein, he was informed that Queen Katherine Parre, at that time his wife, was very much given to the reading and study of the holy scriptures: & that she for that purpose had retained diverse well learned and godly persons, to instruct her thoroughly in the same, w ^t whom as at all times convenient she used to have private conference touching spiritual matters: so also of ordinary, but especially in Lente every day in the after noon for the space of an hour, one of her said Chaplains in her privy Chamber made some collation to her and to her Ladies and Gentlewomen of her privy Chamber, or other that were disposed to hear: in which sermons, they oft times touched such abuses as in the church then were rife. Which things as they were not secretly done, so neither were their preachings unknown unto the Kynge. Wherof at the first, and for a great time, he seemed very well to like. Which made her y ^e more bold (being in deed become very zealous toward the Gospel, and the professors thereof) • ranckly to debate with the king, touching Religion, and therein flatly to discover her self: oftetimes wishing, exhorting and persuading the king, that as he had to the glory of God and his eternal fame, begun a good and a goolye work in banishinge that monstrous Idolle of Rome, so he would thoroughly perfect and finish the same, cleansing and purging his Church of England, clean from the dregs thereof, wherein as yet remained great superstition.

And all be it the king grew towards his latter ende, very stern and opinionate, so that of few he could be content to be taught, but worst of all to be contended with all by argument: notwithstanding towards her he refrained his accustomed manner (unto others in like case used) as appeared by great respects, either for the reverence of the cause, whereunto of him self he seemed well inclined, if some others could have ceased from seeking to pervert him, or else for the singular affection which until a very small time before his death, he always bare unto her. For never handmaid sought with more careful diligence to please her mistress, then she did with all painful endeavor apply her self by all virtuous means, in all things to please his humor.

Moreover, besides the virtues of the mind, she was endued with very rare gifts of nature, as singular beauty, favor, and comely personage▪ being things wherein the King was greatly delyghted: and so enjoyed she the kings favor, to the great likelihood of the setting at large of the Gospel within this Realm at that time, had not the malicious practice of certain enemies professed against the truth (which at that time also were very great) prevented y ^e same, to the utter alienating of the kings mind from Religion, and, almost to the extreme ruin of the Queen and certain others with her, if God had not maruelously suc • oured her in that distress. The conspirers and practicers of her death, were Gardener B. of Winchester, Wrisley then Lord Chancellor, and others more as well of the kings privy chamber, as of his privy council. These seeking (for the furtherance of their ungodly purpose) to revive, stir up and kindle evil and pernicious humors in their Prince and sovereign Lord, to the intent to depryue her of this great favor, which then she stood in with the king, (which they not a little feared would turn to the utter ruin, of their Antichristian sect, if it should continue) and thereby to stop the passage of the Gospel: and consequently, having taken away her, who was the only Patronesse of the professors of the truth, openly without fear of check or controlment, with fire and sword, after their accustomed manner, to invade the small remainder (as they hoped) of that poor flock, made their wicked entry unto this their mischievous enterprise, after this manner following.

The kings Majesty (as you have heard) misliked to be contended with all in any kind of argument. This humor of his, although not in smaller matters, yet in causes of Religion as occasion served, the Queen would not stick in reverent terms and humble talk, entering with him into discourse with sound reasons of Scripture, now and then to contrary. The which the Kyng was so well accustomed unto in those matters, that at her hands he took all in good part, or at the least did never show countenance of offense thereat: which did not a little appall her adversaries, to hear and see. During which time, perceyuing her so thoroughly grounded in the kings favor, they durst not for their lives once opē their lips unto the king in any respect to touch her, either in her presence, or behind her back: And so long she continued this her accustomed usage; not only of hearing private sermons (as is said) but also of her free conference with the king in matters of Religion, without all peril, until at the last by reason of his sore leg (the anguish whereof began more and more to increase) he waxed sickly, and therwithall, froward, and difficult to be pleased.

In the time of this his sickness, he had left his accustomed manner of coming and visiting the Queen, & therefore she, according as she understood him by such assured intelligence as she had about him, to be disposed to have her company, sometimes being sent for, other sometimes of her self would come to visit him, either at after dinner or after supper, as was most fit for her purpose. At which times she would not fail to use all occasions to move him, according to her manner, zealously to proceed in the reformation of the Church. The sharpness of the disease had sharpened the kings accustomed patience, so that he began to show some tokens of misliking: and contrary unto his manner, upon a day, breaking of that matter, he took occasion to enter into other talk, which somewhat amazed the Queen. To whom notwithstanding in her presence, he gave neither evil word nor countenance, but knit up all arguments w ^t gentle words and loving countenance: and after other pleasant talk, she for that time took her leave of his majesty. Who after his manner, bidding her farewell sweet heart (for that was his usual term to the Queen) licenced her to depart.

At this visitation chanced the Bishop of Winchester aforenamed to be present, as also at the Queens taking her leave (who very well had printed in his memory the kings sudden interrupting of the Queen in her tale, and falling into other matter) and thought y ^t if the iron were beaten whilst it was hot, and that the kings humoure were holpen, such misliking might follow towards the Queen, as might both overthrow her & all her endeavors: and only awaited some accasion to renew into the kings memory, the former misliked argument. Hys expectatiō in that behalf did nothing fail him. For the king at y ^t time shown himself no less prompt and ready to receive any information, then the bishop was maliciously bent to stir up the kings indignation against her. The king immediately upon her departure from him, used these or like words: A good hearing (quoth he) it is when women become su • h Clerks, and a thing much to my comfort, to come in mine old days to be taught by my wife.

The Bishop hearing this, seemed to mislike that the Queen should so much forget her self, as to take upon her to stand in any argument with his majesty, whom he to his face extold for his rare virtues, and especially for his learned judgment in matters of religion, above, not only Princes of that and other ages, but also above Doctors professed in Divinity, and said that it was an unseemly thing for any of his majesties subjects to reason and argue with him so malapartly, and grievous to him for his parte and other of his Majesty's Counselors and servants, to hear y ^e same: and that they all by proof knew his wisdom to be such, that it was not nedeful for any to put him in mind of any such matters: inferring moreover how dangerous and perilous a matter it is, and ever hath been for a Prince to suffer such insolent words at his subjects hands: who as they take boldness to contrary their sovereign in words, so want they no will, but only power and strength to overthwart them in deeds.

Besides this, that the Religion by the Queen so stiffly maintained, did not only disallow and dissolve the policy and political government of Princes, but also taught the people that all things ought to be in common, so that what color so ever they pretended, their opinions were in deed so odious, and for the Princes estate so perilous, that (saving the reverence they bare unto her for his Majesty's sake) they durst be bold to affirm that the greatest subject in this lande, speaking those words that she did speak, and defending those arguments that she did defend, had with indifferent justice, by law deserved death.

Howbeit for his part he would not nor durst not, without good warrant from his Majesty, speak his knowledge in the Queens case, although very apparaunt reasons made for him, and such as his dutiful affection towards his Majesty, and the zeal and preseruatiō of his estate, would scarcely give him leave to conceive, though the uttering thereof might thorough her, and her faction, be the utter destruction of him, and of such as in deed did chiefly tender the Princes safety, without his Majesty would take upon him to be their Protector, and as it were their Buckler. Whych if he would do (as in respect of his own safety he ought not to refuse) he with others of his faithful Counsailours, could within short time disclose such treasons, cloaked with this cloke of heresy, that his majesty should easily perceive how perilous a matter it is to cherish a Serpent within his own bosom. Howbeit he would not for his parte willingly deal in the matter, both for reverent respect aforesaid, and also for fear lest the faction was grown already too great, there with the princes safety to discover the same. And therewithal with heavy countenance and whispering together with them of y ^e sect there present, he held his peace.

These and such other kinds of Winchesters flattering phrases, marvelously whetted the king both to anger and displeasure towards the Queen, and also to be jealous and mistrustful of his own estate. For the assurance whereof Princes use not to be scrupulous to do any thing. Thus then Winchester with his flattering words, seeking to frame the kings disposition after his own pleasure, so far crept into the king at that time, and with doubtful fears he with other his fellows, so filled the kings mistrustful mind, that before they departed the place, the king (to see belike what they would do,) had given commandment, with warrant to certain of them made for y ^t purpose, to consult together about the drawing of certain articles against the Queen, wherein her life might be touched: which the king by their persuasions pretended to be fully resolved not to spare, having any rigor or color of law to countenance the matter. With this commission they departed for that time from the king, resolved to put their pernicious practice to as mischievous an execution.

Duringe the time of deliberation about this matter, they failed not to use all kinds of policies, and mischievous practices, as well to suborn accusers, as otherwise to betray her, in seeking to understand what books, by law forbidden, she had in her closet. And the better to bring their purpose to pass, because they would not upon the sudden but by means deal with her, they thought it best, at the first, to begin with some of those Ladies whom they knew to be great with her, and of her blood. The chiefest whereof, as most of estimation, and privy to all her doings, were these: the Lady Harbert, afterward Countess of Pembroke and sister to the Queen, & chief of her privy chamber: the Lady Lane, being of her privy chamber, and also her cosine germane: the Lady Tyrwit of her priuye chamber, and for her virtuous disposition, in very great favor and credit with her.

It was devised that these three above named should first of all have been accused and brought to answer unto the 6. articles: and upon their apprehension in the Courte, their closet and coffers should have been searched, y ^t somewhat might have been found, whereby the Queen might be charged, which being found, y ^e Queen her self presently should have been taken, and likewise carried by barge by night unto the Tower. This platform thus devised, but yet in the ende coming to no effect, the king by those aforesaid, was forthwith made privy unto the devise by Winchester and Wrisley, and his consent thereunto demanded. Who, (belike to prove the bishops malice, how far it would presume) like a wise politic Prince, was contented (dissemblingly) to give his consent, and to alow of every circumstance (knowing notw ^t standing in the ende what he would do. And thus the day, the time, and the place of these apprehensions aforesaid was appointed: which devise yet after was changed.

The king at that time lay at White Hal, and used very seldom, being not well at ease, to stir out of his chamber or privy gallery: and few of his Counsel, but by especial commandment, resorted unto him, these only except: who by reason of this practice, used oftener then of ordinary to repair unto him. This purpose so finely was handled, that it grew now within few days of the time appointed for the execution of the matter, & the poor Queen knew not nor suspected anything at all: and therefore used after her accustomed manner, when she came to visit the king, still to deal with him touching Religion, as before she did.

The king all this while gave her leave to utter her mind at the full, without contradiction: not upon any evil mind or misliking (ye must conceive) to have her speedy dispatch • , but rather closely dissembling with them, to try out the uttermost of Winchesters fetches. Thus after her accustomed conference with the king, when she had taken her leave of him (the time and day of Winchesters •• all day approaching fast upon) it chanced that the king of himself upon a certain night after her being with him, and her leave taken of him, in misliking her Religion, brake the whole practice unto one of his Physicians, either Doctor Windy, or else Owen, but rather Windy as is supposed: pretending unto him, as though he intended not any longer to be troubled with such a Doctresse as she was, and also declaring what trouble was in working against her by certain of her enemies, but yet charging him withal, upon peril of his life, not to utter it to any creature living: and thereupon declared unto him the parties above named with all circumstances, and when and what the final resolution of the matter should be.

The Queen all this while compassed about with enemies and persecutors, perceived nothing of all this, nor what was working against her, and what traps were laid for her by Winchester and his fellows: so closely the matter was conveyed. But see what the Lord God (who from his eternal throne of wisdom, seeth and dispatcheth all the inventions of Achitophel, and comprehendeth y ^e wily beguily themselves) did for his pore handmaiden, in rescuing her from the pit of ruin, whereunto she was ready to fall unawares.

For as the Lord would, so came it to pass, that the bill of Articles drawn against the Queen, and subscribed with the kings own hand (although dissemblingly ye must understand) falling from the bosom of one of the foresaid Counselors, was found and taken up of some godly person, and brought immediately unto the Queen. Who reading there the Articles comprised against her, and perceiving the kings own hand unto the same, for the sudden fear thereof, fell incontinent into a great melancholy and agony, bewailing and taking on in such sort, as was lamentable to see: as certain of her Ladies and Gentlewomen being yet alive, which were then present about her, can testify.

The king hearing what perplexity she was in, almost to the pearil and danger of her life, sent his Physicians unto her. Who traueling about her, and seeing what extremity she was in, did what they could for her recovery. Then Wendy, who knew the case better then the other, and perceiving by her words what y ^e mater was, according to that the king before had told him: for the comforting of her heavy mind, began to break with her in secrete manner, touching the said articles devised against her, which he himself (he said) knew right well to be true: although he stood in danger of his life, if ever he were known to utter the same to any living creature. Neuertheles, partly for the safety of her life, and partly for the discharge of his own conscience, having remorse to consent to y ^e shedding of innocent blood, he could not but give her warning of that mischief that hanged over her head, beseching her most instantly to use all secrecy in that behalf, and exhorted her somewhat to frame and conform her self unto the kings mind, saying he did not doubt, but if she would so do, and show her humble submission unto him, she should find him gracious and favorable unto her.

It was not long after this, but the king hearing of the dangerous state wherein she yet still remained: came unto her himself. Unto whom, after that she had uttered her grief, fearing lest his majesty (she said) had taken displeasure with her, and had utterly forsaken her: he like a loving husband with sweet and comfortable words so refreshed & appeased her careful mind, that she upon the same began somewhat to recover, and so the king after he had tarried there about the space of an hour, departed.

After this the Queen remembering with her self the words that M. Wendy had said unto her, devised how by some good opportunity she might repair to the kings presence. And so first commanding her ladies to convey away their books, which were against the law, the next night following after supper, she (waited upon only by the lady Harbert her sister and the Lady Lane, who carried the candle before her) went unto the kings bed chamber, whom she found sitting and talking with certain Gentlemen of his chamber. Whom when the king did behold, very courteously he welcomed her, and breaking of the talk, which before her coming he had with the Gentlemen aforsaid, began of himself, contrary to his manner before accustomed to enter into talk of religion, seeming as it were, desirous to be resolved by the Queen of certain doubts which he propounded.

The Queen perceiuinge to what purpose this talk did tend, not being unprovided in what sort to behave her self towards the king, with such answers resolved his questions as the time and opportunity present did require, mildly, and with a reverent countenance answering again after this manner.

Your Majesty (quoth she) doth right well know, neither I myself am ignorant, what great imperfection and weakness by our first creation, is allotted unto us women, to be ordained and appointed as inferior and subject unto man as our head, from which head all our direction ought to proceed, and that, as God made man to his own shape and likeness, whereby he being endued with more special gifts of perfection, might rather be stirred to the contemplation of heavenly things, and to the earnest endeavor to obey his commandments: even so also made he woman of man, of whom and by whom she is to be governed; commanded and directed. Whose womanly weakness & natural imperfection, ought to be tolerated, aided and borne wythal, so that by his wisdom such things as be lacking in her, ought to be supplied.

Sithens therefore that God hath appointed such a natural difference between man and woman, and your Majesty being so excellent in gifts and ornaments of wisdom, and I a seely pore woman so much inferior in all respects of nature unto you: how then cometh it now to pass that your Majesty in such diffuse causes of religion, will seem to require my judgment? Whyche when I have uttered and said what I can, yet must I, and will I refer my judgment in this and all other cases to your Majesty's wisdom, as my only anker, supreme head and gouerner here in earth next under God, to lean unto.

Not so by Saint Mary, quoth the King. You are become a Doctor, Kate, to instruct us (as we take it) and not to be instructed, or directed by us.

If your Majesty take it so (quoth the Queen) then hath your Majesty very much mistaken me, who have ever been of the opinion, to think it very unseemly & preposterous for the woman to take upon her the office of an instructer or teacher to her Lord and husband, but rather to learn of her husband, & to be taught by him. And where I have with your Majesty's leave heretofore been bold to hold talk with your Majesty, wherein sometimes in opinions there hath seemed some difference, I have not done it so much to maintain opinion, as I did it rather to minister talk, not only to the ende that your Majesty might with less grief pass over this painful time of your infirmity, being intentiue to our talk, and hoping that your Majesty should reap some ease thereby: but also that I hearing your Majesty's learned discourse, might receive to myself some profit thereof. Wherein I assure your Majesty I have not missed any parte of my desire in that behalf, always referring myself in all such matters unto your Majesty, as by ordinance of nature it is convenient for me to do.

And is it even so sweet heart, quoth the king? And tended your arguments to no worse end? Then perfect friends we are now again, as ever at any time heretofore: and as he sat in his chair embracing her in his arms & kissing her, he added this saying: That it did him more good at that time to hear those words of her own mouthe, then if he had heard present news of an hundredth thousand pounds in money fallen unto him. And with great signs and tokens of marvelous joy and liking, with promises and assurances, never again in any sort more to mistake her, entering into other very pleasant discourses with the Queen & the Lord's, and Gentlemen standing by, in the end (being very far on the night) he gave her leave to depart. Whome in her absence to the standers by, he gave as singular and as affectuous commendations, as before time to the Bish. and the chancelor (who then were neither of them present) he seemed to mislike of her.

Now then (God be thanked) the Kings mind was clean altered, and he detested in his heart (as afterwards he plainly shown) this Tragicall practice of those cruel Caiphases: who nothing understanding of the kings well reformed mind; & good disposition toward the Queen, were busily occupied about thinking & providing for their next days labor, which was the day determined to have carried the Queen to the Tower.

The day & almost the hour appointed being come, the K. being disposed in the after noon to take the air (waited upon with two Gentlemen only of his bed chamber) went into the garden, whether the Queen also came, being sent for by the Kinge himself, the three Ladies above named, alone waiting upon her. Wyth whom the king at that time disposed himself▪ to be as pleasant as ever he was in all his life before: When suddenly in the midst of their mirth, the hour determined being come, in cometh the Lord chauncellour into the garden with a 40. of the kings garde at his heels, with purpose in deed to have taken the Queen together with the 3. Ladies aforesaid, whom they had before purposed to apprehend alone, even then unto the tower. Whome then the king sternly beholding, breaking of his mirth with the Queen, stepping a little a side, called the Chancellor unto him. Who upon his knees spake certain words unto the king, but what they were (for that they were softly spoken, and the King a good pretty distance from the Queen) it is not well known, but it is most certain that the kings replying unto him, was knave, for his answer: yea arrant knave, beast, and fool, and with that the king commanded him presently to auant out of presence. Which words although they were uttered somewhat low, yet were they so vehemently whyspered out by the king, that the Queen did easily with her Ladies aforesaid over hear them: which had been not a little to her comfort, i • she had known at that time the whole cause of his coming so perfectly, as after she knew it. Thus departed the L. Chācellor out of the kings presence as he came, with all his train, the whole mould of all his devise being utterly broken.

The king after his departure, immediately returned to the Queen. Whom she perceiving to be very much chafed▪ (albeit coming towards her, he enforced himself to put on a merry countenance) with as sweet words as she could utter, endeavored to quallify the king his displeasure with request unto his majesty in the behalf of the L. Chauncelor, whom he seemed to be offended with all: saying for his excuse, that albeit she knew not what just cause his majesty had at that time to be offended with him, yet she thought that ignorance not will, was the cause of his error, and so besought his majesty (if the cause were not very heinous) at her humble suite to take it.

Ah poor soul (quoth he) thou little knowest how evil he deserveth this grace at thy hands. Of my word (sweet heart) he hath been towards thee an arrant knave, and so let him go. To this the Queen in charitable manner replying in few words, ended that talk: having also by God's only blessing happily for that time and ever, escaped the dangerous snares of her bloody and cruel enemies for the Gospels sake.

The pestiferous purpose of this Bishop, & of such like bloody adversaries practicing thus against the Queen, & proceeding of gods gospel (as ye have heard) putteth me in remembrance of such another like story of his wicked working in like manner, a little before: but much more pernicious & pestilent to the public church of Jesus Christ, then this was dangerous to the private estate of the Queen. Whyche story likewise I thought here as in convenient place, to be adjoined & notified, to be known to all posterity, according as I have it faithfully recorded and storied by him, which heard it of the Archbishop Cranmer's own mouth, declared in order and form as followeth.

* A discourse touching a certain policy used by Stephen Gardener Bishop of Winchester, in staying king Henry the 8. from redressing of certain abuses of ceremonies in the church, being Ambassador beyond the seas.

Also the communication of king Henry the 8 had with the ambassador of France at Hampton Court concerning the reformation of religion, as well in France, as in England. Anno 1546. Men's August.

IT chanced in the time of K. Henry the 8. when his highness did lastly (not many years before his death) conclude a league between the Emperor, the French king and himself, that the B. of Winchester Steuē Gardener by name, was sent in Ambassage beyond the seas, for that purpose. In whose absence the Archbishop of Canterbury Thomas Cranmer, attending upon the kings Court, sought occasion somewhat to further the reformation of the corrupt religion▪ not yet fully restored unto a perfection. For like as the said Archb. was always diligent and forward to prefer and advance the sincere doctrine of the Gospel: so was that other bishop a contrary instrument, continually spurning against the same, in whatsoever coast of the world he remained. For even now he being beyond y ^e seas in y ^e temporal affairs of y ^e realm forgot not, but found the means as a most valiant champion of the B. of Rome, to stop and hinder, as well the good diligence of the said Archbishop, as the godly disposition of the kings Majesty in that behalf▪ which thus chanced.

Whilest the said B. of Winchester was now remaining beyond the seas, about the affairs aforsaide, y ^e kings majesty and the said Archbishop, having conference together for reformatiō of some superstitious enormities in the Church: amongst other things, the king determined forthwith to pull down the Roodes in every church, and to suppress the accustomed ringing on Alhalow night, with a few such like vain ceremonies: And therefore, when the said Archb. taking his leave of the king, to go into Kent his diocese, his highness willed him to remember that he should cause 2. letters to be devised: for me (quoth the King) to be signed, the one to be directed unto you my Lord, and the other unto the Archbishop of York, wherein I will command you both to send forth your precepts unto all other Bishops within your provinces, to see those enormities and Ceremonies reformed vndelaidly that we have communed off.

So upon this, the kings pleasure known, when the Archbishop of Canterburye was then come into Kent, he caused his Secretarye to conceive and write these Letters according to the kings mind, and being made in a readiness, sent them to the Courte to Syr Anthony Denie, for him to get them signed by the king, when master Denie had moved the king thereunto, the king made answer: I am now other ways resolved, for you shall send my Lord of Canterburye word, that sithence I spake with him about these matters, I have received letters from my Lord of Winchester, now being on the other side of the Sea, about the conclusion of a league between us, the Emperor and the French king, & he writeth plainly unto us, that the league will not prosper nor go forward, if we make any other innovation, change, or alteration, either in Religion or ceremonies, then heretofore hath ben already commensed and done. Wherefore my Lord of Canterburye must take patience herein, and forbear until we may espy a more apt and convenient time for that purpose.

Which matter of reformation began to be revived again, at what time the great Ambassador from the French king, came to the kings Majesty at Hampton Courte not long before his death. Where then no Gentleman was permitted to wait upon his Lord and master, without a velvet coat and a chain of gold. And for that entertainment of the Ambassador, were built in the park there, 3. very notable great and sumptuous banketting houses. At the which it was purposed, that the said Ambassador should have been 3. sundry nights very richly banketted. But as it chanced, the French kings great affairs were then suddenly such, that this Ambassadoure was sent for home in post hast, before he had received half the noble entertainment that was prepared for him, so that he had but the fruition of the first banketting house.

Now what princelike order was there used in the furniture of y ^e banket, as well in placing of the noble estates, namely the kings Majesty, and the French Ambassador w ^t the noble men both of England and France on the one parte, and of the Queens highness and the Lady Anne of Cleeue with other noble women & Ladies of the other part, as also touching the great & sumptuous preparation of both costly and fine dishes there out of number spent, it is not our purpose here presently to entreat thereof, but only to consider the note of the conference and communication had the first night after the said bāket was finished, between the kings Majesty, the said Ambassador, and the Archbishop of Canterburye (the kings highness standing openly in the banketting house, in the open face of all the people, and leaning one arm upon the shoulder of the Archbishop of Canterbury, and the other arm upon the shoulder of the Ambassador) touching the establishing of godly religion between those two Princes in both their realms: As by the report of the said Arch. unto his secretarie upon occasion of his service to be done in king Edwards visitation, then being register in the same visitation, relation was made on that behalf in this sort.

When the said visitation was put in a readiness, before the Commissioners should proceed in their viage, the said Archb. sent for the said Register his man unto Hampton Courte, and willed him in any wise to make notes of certain things in the said visitation: whereof he gave unto him instruction, having then further talk with him touching the good effect and success of the said visitation. Upon which occasion the Register said unto his master the Archbyshop: I do remember that you not long ago, caused me to conceive and write letters, which king Henry the 8. should have signed and directed unto your grace, and the Archbishop of York, for the reformation of certain enormities in the churches, as taking down of the roodes, and forbidding of ringing on Alhalow night, and such like vain ceremonies. Which letters your grace sent to the Courte to be signed by the kings Majesty, but as yet I think that there was never anything done therein.

Why, quoth the Archbishop again, never heard you how those letters were suppressed and stopped? Wherunto the Archbishops servant answering again: as it was (said he) my duty to write those letters: so was it not my part to be inquisitive what became thereupon. Mary, quoth the Archbishop, my Lord of Winchester then being beyond the seas, about a conclusion of a league between the Emperor, the French king, & the king our master, and fearing y ^t some reformation should here pass in the realm touching Religion in his absence, against his appetite, wrote to the kings Majesty, bearing him in hand, that the league then towards, would not prosper nor go forwards on his Majesty's behalf, if he made any other innovation or alteration in Religion, or Ceremonies in the Church, then was already done: which his advertisement herein caused the king to stay the signing of those letters, as Syr Anthony Denie wrote to me by the Kings commandment.

Then said his servant again unto him: Forasmuche as the kings good intent took no place then, now youre grace may go forward in those matters, the opportunity of the time much better serving thereunto then in king Henries days.

Not so, quoth the Archbyshop. It was better to attempt such reformation in king Henry the viii. his days, then at this time, the King being in his infancy. For if the kings father had set forth any thing for the reformation of abuses, who was he that durst gainsay it? Mary, we are now in doubt how men will take the change or alteration of abuses in the Church, and therefore the Counsaile hath forborne specially to speak thereof, and of other things, which gladly they would have reformed in this visitation, referring all those & such like matters, unto the discretions of the visitours. But if King Henry the viii. had lived unto this day, w ^t the french king, it had been past my L. of Winchesters power, to have v • sured the kings highness as he did, when he was about the same league.

I am sure you were at Hampton Courte, quoth the Archb. when the French kings ambassador was entertained there at those solemn banketting houses, not long be •• re the kings death: namely, when after the banket was done the first night, the king leaning vpō the Ambassador and upon me, if I should tell what communicatiō between the kings highness and the said Ambassador was had, concerning the establishing of sincere Religion then, a man would hardly have believed it. Nor I myself had thought the kings highness had ben so forward in those matters as then appeared. I may tell you it passed the pulling down of Roodes, and suppressing the ringing of bells, I take it y ^t few in England would have believed, that the kings Majesty, and the French king had been at this point, not only within half a year after to have changed the mass in both the realms into a communion, as we now use it, but also utterly to have extirped, and banished the Bishop of Rome and his usurped power, out of both their realms and dominions.

Yea they were so thoroughly and firmly resolved in that behalf, that they meant also to exhort the Emperor to do the like in Flanders and other his Countreis and Seniories, or else to break of from him. And herein the kings highness willed me (quoth the Archbishop) to pen a form thereof to be sent to the French king to consider of. But the deep & most secrete providence of almighty God, owing to this realm a sharp scourge for our iniquities, prevented (for a time) this their most godly devise and intent, by taking to his mercy both these Princes.

A brief narration of the trouble of Syr George Blage.

HEere would also something be said of Syr George Blage one of y ^e kings privy chamber, who being falslye accused by syr Hugh Cauerley knight, and M. Littleton, was sent for by Wrisley L. Chancellor the Sunday before Anne Askew suffered, & the next day was carried to Newgate, & from thence to Guild Hal, where he was condemned the same day, & appointed to be burned the wensday following. The words which his accusers laid unto him, were these. What if a mouse should eat the bread? then by my consent they should hang up the mouse. Whereas in deed these words he never spake as to his lives ende he protested. But y ^e truth, as he said, was this, that they craftily to undermine him, walking w ^t him in Paul's church after a sermon of D. Crome, asked if he were at the Sermon, and he said yea, I heard say (saith M. Litleton) that he said in his sermō that the mass profiteth neither for the quick nor for the dead. No said M. Blage, wherefore then? belike for a gentleman when he rideth a hunting to keep his horse frō stumbling, & so they departing immediately after he was apprehended (as is shown) and condemned to be burned, when this was heard among them of the priuye chamber, the king hearing thē whispering together) which he could never abide) commanded them to tell him the matter. Whereupon the matter being opened, and suit made to the king, especially by the good Earl of Bedford then L. privy Seal, the king being sore offended with their doings, that they would come so nere him, & even into his privy chamber without his knowledge, sent for Wrisley, commanding him eftsoons to draw out his pardon himself, and so was he set at liberty. Who coming after to the kings presence: ah my pig saith the king to him, (for so he was wont to call him.) Yea said he, if your majesty had not been better to me then your Bishops were, your pig had been roasted ere this time.

But to let this matter of syr George Blage pass, we will now reduce our story again to Anne Askew and her fellow Martyrs, who the same week were burned, and could find no pardon.

Then the Catholic fathers when they had brought this Christian woman with the residue (as above hath ben declared) unto their rest, they being now in their ruffe and triumph, like as the Pharisees when they had brought Christ to his grave, devised w ^t themselves howe to keep him down still, & to ouertreade truth forever. Whereupon consulting with certain of the Counsel, they made out a straight and hard proclamation, authorised by the kings name, for the abolishing of the scripture, & all such English books, which might give any light to the setting forth of God's true word and grace of the Gospel, the copy and tenor of which Proclamation is this as followeth.

A Proclamation for the abolishing of English books, after the death of Anne Askew, set forth by the king. An. 1546. the 8. day of July.

THe kings most excellent Majesty understanding howe under pretence of expounding and declaring the truth of God's Scripture, diverse lewd and evil disposed persons have taken occasion to utter and sow abroad by books imprinted in the English tongue, sundry pernicious and detestable errors & heresies, not only contrary to the laws of this realm, but also repugnant to the true sense of God's law and his word, by reason whereof certain men of late, to the destruction of their own bodies & souls, and to the evil example of others, have attempted arrogātly and maliciously to impugn the truth, and therewith trouble the sober, quiet and godly Religion united and established under the kings Majesty in this his realm: his highness minding to foresee the dangers that might ensue of the said books, is enforced to use his general prohibition commandment and proclamation, as followeth.

First, that from henceforth no man, woman, or person▪ of what estate, condition, or degree so ever he or they be, shall after the last day of August next ensuing, receive, have, take, or keep in his or their possession, the text of the new Testament of Tyndalles or Couerdales translation in English, nor any other then is permitted by the Acte of Parliament made in the Session of the Parliament holden at Westminster in the 34. or 35. yere of his majesties most noble reign, nor after the said day, shall receive, have, take, or keep in his or their possession, any manner of books prynted or written in the English tongue, which be, or shall be set forth in the names of Frith, Tindal, Wycliffe, Joy, Roy, Basil, Bale, Barns, Coverdale, Turner, Tracy, or by any of them, or any other book or books, containing matter contrary to the said Acte made An 34 or 35. but shall before the last day of August next coming, deliver the same English book, or books to his master in that household, if he be a servant or dwell under any other, and the master or ruler of the house, & such other as dwell at large, shall deliver all such books of the sortes aforesaid as they have, or shall come to their hands, delivered as afore or otherwise, to the Major, Bailiff or chief Constable of the town where they dwell, to be by them delivered over openly within 40. days next following after the said delivery to the Sheriff of the shire, or to the Bishops Chancellor, Commissary of the same diocese, to the intent the said Bishop, Chancellor, Commissary, and Sheriff, and every of them shall cause them incontinently to be openly burned, which thing the kings Majesty's pleasure is, that every of them shall see executed in most effectual sort, and of their doings thereof make certificate to the kings Majesty's most honorable Council, before the 1. of October next coming.

And to the intent that no man shall mistrust any danger of such penal statutes as be passed in this behalf, for the keeping of the said books, the kings Majesty is most graciously contented by this proclamation, to pardon that offense to the said time appointed, by this proclamation for the delivery of the said books and commandeth that no Bishoppe, Chancellor, Commissary, Major, Bailiff, Sheriff, or Constable, shall be curious to mark who bringeth forth such books, but only order, & burn them openly, as is in this proclamation ordered. And if any man after the last day of August next coming, shall have any of the said books in his keeping, or be proved, and convinced by sufficient witness before 4. of the kings most honorable counsel, to have hidden thē, or used thē, or any copy of any of them, or any parte of thē, whereby it should appear that he willingly hath offended the true meaning of this proclamation, the same shall not only suffer imprisonment and punishment of his body at the kings majesties will and pleasure, but also shall make such fine and ransom to his highness for the same, as by his Majesty or 4. of his graces said counsel shall be determined. &c.

Finally, his Majesty straightly chargeth and commandeth that no person or persons, of what estate, degree, or condition so ever he or they be, from the day of this proclamation presume to bring any manner of English book, concerning any manner of Christian religion, printed in the parties beyond the seas into this realm, to sell, give, or dis •• ibute any English book printed in outward parties, or the copy of any such book, or any part thereof to any person dwelling within this his graces realm, or any other his majesties dominions, unless the same shall be specially licenced so to do by his highness express graun • to be obtained in writing for the same, upon the pains before limited, and therewithal to incur his majesties extreme indignation.

For so much as it is & hath always been the common guise and practice of the popes church to extinct, condemn and abolish all good books and wholesome treatises of learned men, under a false pretence of errors & heresies, whereof examples abundantly may appear in this history above.

Now for the better trial hereof, to see and try the impudent & shameless vanity of these Catholic Clergimē, in mistaking, falsifying, depraving, blaspheming and slandering, where they have no cause, against all right & honest dealing, yea against their own knowledge, conscience and manifest verity of God's word. I shall therefore desire the attentive Reader, before we pass any further to consider & expend here 2. things by the way. First what opinions and Articles these men gather out of their books for errors and heresies. Secondly how wittingly and willingly they wrast, pervert, and miscōstrue their sayings, and writings in such sense as the writers never spake nor meant, and all to bring them into hatred of the world, after they have burned their books.

So did they before with John Wycliffe, John Hus, & Jerome, So did they with M. Luther, Tindal, Frithe, Lambert, Barns, Joy, Roy, Seron, and briefly yet do still with all the Protestants, either perverting their sayings, otherwise then they meant, or noting for heresies such as are manifest principles, & grounds of our religion: Or else falsely belying them, or untruly mistaking them, either in mangling y ^e places, or adding to their words as may serve for their most advantage, to bring them out of credit w ^t Princes and all the people,

For the more evident probation and experience whereof thou shalt see here (Christian reader) as in a table laid before thine eyes: the book or cataloge of such errors, blasphemies and heresies, which the Catholic Papists in their own registers have extracted out of their books whō in this & other proclamations they have condemned. Wher unto moreover, we have annexed y ^t very places also of the Authors, out of which every Article is gathered, keeping the same signature of verse and page, which they in their registers do send us unto. So that with a little diligence, thou mayest now (loving reader) easily perceive, conferring the Articles and places together, what truth and fidelity these bloody Catholics have used toward the children of God: First in burning up their bodies, then in consuming, and abolishing their books, and afterward drawing out Articles, such as they list thenselves out of their works to make the people believe what damnable heretics they were, as by these articles here under ensuing collected and contained in their own registers may well appear. In all which articles, there is not one (speaking of these writers which here they have condemned) but either it is a perfect truth and a principle of Christian doctrine, or else it is falsely gathered, or perversely recited, or craftily handled & maliciously mangled, having either something cut frō it, or some more added, or else racked out of his right place, or wrasted to a wrong meaning, which the place giveth not, or else which some other place following doth better expound & declare. This false & malicious dealing, hath always been a common practice amongst God's enemies from the beginning to falsify, wrast, and deprave all things whatsoever maketh not to their faction & affection, be it never so true and just. So began they w ^t Stephen y ^e 1. martyr of Jesus Christ, and so have they continued still, & yet do to this present day.

Long it were to recite, but more grievous to behold what spite and falsehood was used in the articles of y ^e Albigenses Waldenses, Wycliffe, Swinderby, Brute, Thorpe, Armachanus, syr John Oldcastle, John Hus, the Bohemians, and such other. Which thing if the books and places when these Articles were gathered against them, had been suffered to remain, we might more plainly understand. In the mean season as touching these Articles here present, for so much as the Bishops own Registers have offered them unto us, and do yet remain with the self same books from whence they be excerpted, I shall therefore desire thee (friendly reader) first to consider the Articles, and lay them with the places which the Registers themselves do assign, and then judge thyself what is to be thought thereof. The Articles gathered out of the foresaid books with the Bishops decree prefixed before the same, is as here under followeth.

A public Instrument by the Bishops, for the abolishing of the Scripture, and other books to be 〈◊〉 English.

IN the name of God. Amen. Be it known to all and singular, true, and faithful people, to whom these present letters testimonial, or this present public and authentic instrument shall come to be seen, read, heard or understand, and whom this under written shall or may teache, or appertain unto in any manner of wise in time to come, William by the sufferance of almighty God, Archbishop of Canterbury, Primate of all the Realm of England, sendeth greeting in our Lord God everlasting. We signify unto you all, and let you well wit and know by these presents, that the king our sovereign Lord, hearing of many books in the English tongue, containing many detestable errors, and damnable opinions, printed in the parties beyond the Seas, to be brought into diverse towns, and sondrye parties of this his Realm of England, and sown abroad in the same, to the great decay of our faith Catholic, and perilous corruption of his people, unless speedy remedy were briefly provided, his highness willing evermore to employ all his study and mind in the high degree which almighty God hath called him unto, to the wealth of his subjects, that they might live, not only in tranquility and peace, but also be kept pure and clean of all contagion, and wrong opinions, in Christ's Religion: considering also that he being defendour of the faith, would be full loath to suffer such evil seed sown amongst his people, and so take root that it might ouergrowe the corn of the Catholic doctrine before spronge in the souls of his subjects: for the repellinge of such book, calling unto him of his great goodness, & gracious dispositiō, not only certain of the chief prelates & clerks of his realm, but also of eache University a certain number of the chief learned men proposed such of those books, as his grace had ready to be read unto them, requiring to hear in that behalf their advise and judgment of them. Who both by great diligence and mature deliberation, perusing over the said books, found in them many errors and heresies, both detestable and damnable, being of such a sort, that they were like briefly to corrupt a great parte of his people (if they might be suffered to remain in their hands any space) gathering also out of them many great errors, and pestilent heresies, and noting them in writing, to the intent to show for what cause they reputed the said books damnable, of which hereafter out of eache book gathered many do ensue: albeit, many more there be in the said books, which books totally do swerve full of heresies and detestable opinions.

Heresies and errors collected by the Bishops out of the book of Tyndale, named the wicked Mammon with the places of the book annexed to the same, out of which every Article is collected.

1. FAith only justifieth. Fol. 59.

This Article being a principle of the Scripture, and the ground of our salvation, is plain enough by S. Paul and the whole body of the scripture: Neither can any make this an heresy, but they must make S. Paul an heretic, and show themselves enemies to the promises of grace, and to the cross of Christ.

2. The law maketh us to hear God, because we be borne under the power of the Devil. Fol. 59.

3. It is impossible for us to consent to the will of God. Fol. 59.

The place of Tyndale from whence these Articles be wrasted, is in the wicked Mammon, as followeth. Whych place I beseech thee indifferente to read, and then to judge.

In the faith which we have in Christ, & in God's promises, find we mercy, life, favor, & peace. In the law we find death, damnation and wrath, moreover the curse and vengeance of God upon us. And it (that is to say, the law) is called of Paul, the ministratiō of death and damnation. In the law we are proved to be the enemies of God, and that we hate him. For howe can we be at peace with God, and love him, seeing we are conceived and borne under the power of the Devil, and are his possession & kingdom, his captives and bondmen, and led at his will, and he holdeth our hearts, so that it is impossible for us to consent to the will of God? Muche more is it impossible for a man to fulfill the law of his own strength and power, seeing that we are by birth and nature the heirs of the eternal damnation. &c.

4. The law requireth impossible things of us Fol. 59.

Read the place. The law when it commandeth y ^t thou shalt not lust, giveth thee not power so to do: but daumeth thee because thou canst not so do. If thou wilt therefore be at peace with God and love him, then must thou turn to the promises and to the gospel, which is called of Paul the ministration of righteousness and of the spirit.

5. The spirit of God turneth us & our nature, that we do good: as naturally as a tree doth bring fourth fruit. Fol. 65.

The place is this: the spirit of God accompanyeth faith and bringeth with her light, wherewith a man beholdeth himself in the law of God, and seeth his miserable bondage & captivity, and humbleth himself, & abhorreth himself. She bringeth God's promises of all good things in Christ: God worketh with his word, & in his word. And as his word is preached, faith rooteth her self in y ^e harts of the elect: and as faith entereth: and the word of God is believed, the power of God looseth the heart from the captivity & bondage under sin: and knitteth & coupleth him to God & to the will of God, altereth him & changeth him clean, fashioneth and forgeth him a new, giveth him power to love and to do that which before was impossible for him either to love or do, and turneth him into a new nature: so that he loveth that which before he hated, & hateth that which he before loved, and is clean altered and changed, and contrary disposed: and is knitt and coupled fast to gods will, and naturally bringeth fourth good works: y ^t is to say, that which God commandeth to do, & not things of his own imagination: and that doth he of his own accord, as a tree bringeth forth fruit of his own accord. &c.

6. Works do only declare to thee that thou art justified. Fol. 65.

If Tyndale say, that works do only declare our justification, he doth not thereby destroy good works: but only showeth the right use and office of good works: to be noted to merit our iustificatiō, but rather to testify a lively faith, which only justifieth us, The article is plain by the scripture, and S. Paul.

7. Christ with all his works did not deserve heaven. fol. 69.

Read the place. Al good works must be done freely w ^t a single eye, without respect of anything, so that no profit be sought thereby. That commandeth Christ, where he saith. Free have you received, free give again. For look as Christ with all his works did not deserve heaven (for that was his already) but did us service therewith, & neither looked for, nor sought his own profit, but ours and the honor of god his father only: even so we withal our works, may not seek our own profit, neither in this world, nor in heaven, but must and ought freely to work to honor God withal, and without all manner of respect, seek our neighbors profit, and do him service. &c.

8. Labouring by good works to come to heaven, thou shamest Christ's blood. Fol. 9.

Read the place. If thou wouldest obtain heaven with the merits and deservings of thine own works, so doest thou wrong, yea and shamest the blood of Christ, and unto thee Christ is dead in vain. Now is the true beleuer heir of God by Christ's deservings, yea and in Christ was predestinate and ordained unto eternal life before the world began. And when the Gospel is preached unto us, we believe the mercy of God, and in believing we receive the spirit of God, which is the earnest of eternal life, and we are in eternal life already, and feel already in our harts y ^e sweetness thereof, and are overcome with the kindness of God & Christ: and therefore love the will of God, and of love are ready to work freely, and not to obtain that which is given us freely, and whereof we are heirs already, &c.

9. Saints in heaven cannot help us thither. fol. 69.

Whether saints can help us unto heaven, see y ^e scripture, and mark well the office of the son of God our only Savior and redeemer, and thou shalt not need to seek any further.

10. To build a Church in the honor of our Lady or any other Saint, is in vain, they cannot help thee, they be not thy friends, fol. 71.

Read the place of Tind. What buildest thou Churches, foundest Abbeys, Chauntreis, & Colleges in the honor of Saints, to my mother, S. Peter, Paul, and Saints that be dead, to make of them thy friends? They need it not: yea they be not thy friends. Thy friends are thy poor neighbors, which need thy help and succor. Thē make thy friends with the unrighteous Mammon, that they may testify of thy faith, and that thou mayest know and feel that thy faith is right, and not feigned, &c.

11. All flesh is in bondage of sin, and cannot but sin, fol. 74.

This Article is evident enough of it self, confirmed by the scripture, and needeth no allegations.

12. Thou canst not be damned without Christ be damned, nor Christ be saved without thou be saved, fol. 76.

Read the pla • e: A physician serveth but for sick men, & that for such men as feel their sickness, & moorne therefore, and long for health. Christ likewise serveth but for sinners only that feel their sin, and that for such sins as sorrow & mourn in their harts for health. Health is the power or strength to fulfill the law, or to keep the commandments: Now he that longeth for that health, that is to say, for to do the law of God, is blessed in Christ, and hath a promise that his lust shall be fulfilled, and that he shall be made whole. Blessed are they which hunger and thirst for righteousness sake (that is, to fulfill the law) for their lust shall be fulfilled, Matth. 5.

This longing, and the consent of the heart unto the law of God is the working of the spirit, which God hath poured into thine heart, in earnest that thou mightest be sure that God will fulfill all his promises that he hath made thee. It is also the seal and mark which God putteth on all men that he chooseth unto everlasting life. So long as thou seest thy sin, and mournest, and consentest to the law, and longest (though thou be never so weak) yet the spirit shall keep thee in all temptations from desperation, and certify thine heart, that God for his truth shall deliver thee, and save thee, yea and by thy good deeds shalt thou be saved, not which thou hast done, but which Christ hath done for thee. For Christ is thine, and all his deeds are thy deeds, Christ is in thee, and thou in him, knit together inseparably, neither canst thou be damned, except Christ be damned with thee, neither can Christ be saved, except thou be saved with him, &c. The like comfortable words he hath afterward, fol. 38. which are these. He that desireth mercy, the same feeleth his own misery and sin, and moorneth in his heart to be delivered, that he might honor God, and God for his truth must hear him, which saith by the mouth of Christ: Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. God for his truths sake must put the righteousness of Christ in him, and wash his unrighteousness away in the blood of Christ. And be the sinner never so weak, never so feeble and frail though he have sinned never so oft and so grievous, yet so long as this lust desire and mourning to be delivered, remaineth in him, God seeth not his sins, reckoneth them not for his truths sake, and love in Christ. He is not a sinner in the sight of God that would be no sinner. He that would be delivered, hath his heart loose already, His heart sinneth not, but mourneth, repenteth, and consenteth unto the law and will of God, and justifieth God, that is, beareth record that God which made the law, is righteous and just. And such an heart trusting in Christ's blood, is accepted for full righteousness, and his weakness, infirmity, and frailty, is pardoned, and his sins are not looked upon, until God put more strength in him, and fulfill his desire, &c.

13. The commandments be given us, not to do them, but to know our damnation, and call for mercy of God, fol. 76.

Read the place. If thou wilt enter into life, keep the commandments. Math. 15, 19. First remember that whē God commandeth us to do anything, he doth it not therefore because that we of our selves are able to do that he commandeth, but that by the law we might see and know our horrible damnation and captivity under sin, and so repent and come to Christ and receive mercy, &c.

14. Fasting is only to avoid surfeit, and to tame the body, all other purposes be naught, fol. 81.

The words of Tyndale be these. Fasting is to abstain from surfeiting or overmuch eating, from drunkenness and cares of the world, as thou mayst read Luke 20. And the end of fasting is to tame the body, that the spirit may have y ^e free course unto God, and may quietly talk with God. For overmuch eating and drinking, and care of worldly business, presseth down the spirit, choketh it, and tangleth it, that it cannot lift up it self to God. Now he that fasteth for any other intent then to subdue the body, that the Spirit may wait on God, and freely exercise it self in the things of God, the same is blind, and wotteth not what he doth, erreth, and shooteth at a wrong mark, and his intent and imagination is abhominable in the sight of God, &c.

15. To bid the poor man pray for me, is only to remember him to do his duty: not that I have any trust in his prayer, fol. 82.

The words of Tyndale be these. When we desire one another to pray for us, that do we to put our neighbor in remembrance of his duty, and not that we trust in his holiness, our trust is in God, in Christ, and in the truth of God's promises. We have also a promise that when two or three or moe agree together in one thing, according to the will of God, God heareth us, notwithstanding as God heareth many, so heareth he few, & so heareth he one, if he pray after the will of God, & desire the honor of God, &c.

16. Though thou give me a thousand pound to pray for thee, I am no more bound now then I was before, fol. 83.

The words be these. If thou give me a thousand pound to pray for thee, I am no more bound then I was before. Mans imagination can make the commandment of God neither greater nor smaller, neither can the law of God either add or diminish. God's commandment is as great as himself, &c.

17. A good deed done and not of fervent charity as Christ's was, is sin, fol. 83.

The words of Tyndale be these. Though thou show mercy unto thy neighbor, yet if thou do it not with such burning love, as Christ did unto thee, so must thou knowledge thy sin, and desire mercy in Christ, &c.

18. Every man is Lord of another man's good, fol. 83.

The words of Tyndale be these. Christ is Lord over all, and every Christian is heir annexed with Christ, & therefore Lord of all, and everyone lord of whatsoever another hath. If thy brother or neighbor therefore need, and thou have to help him, and yet showest not mercy, but withdrawest thy hands from him, then robbest thou him of his own, and art a thief, &c. Read more hereof in the xx. Article following.

19. I am bound to love the Turk with the very bottom of my heart, fol. 83.

The place of this Article is this. I am bound to love the Turk with all my might and power, yea and above my power: even frō the ground of my heart, after the example that Christ loved me, neither to spare goods, body, or life, to win him to Christ. And what can I do more for thee, if thou gavest me all the world? Where I see need, there can I not but pray, if God's spirit be in me, &c.

20. The worst Turk living hath as much right to my goods at his need, as my household, or mine own self, fol. 83.

Read and mark well the place in the wicked Mammon.

In Christ we are all of one degree without respect of persons. Notwithstanding, though a christen man's heart be open to all mē, and receiveth all men, yet because that his ability of goods extendeth not so far, this provision is made, that every man shall care for his own household, as father and mother, and thine elders that have holpen thee, wife, children, and servants. If thou shouldest not care and provide for thine household, then were thou an Infidel, seeing thou hast taken on thee so to do, and for so much as that is thy part committed to thee of the congregation When thou hast done thy duty to thine household, and yet hast further abundance of the blessing of God, that owest thou to the poor that cannot labor, or would labor and can get no work, and are destitute of friends: to the poor I mean, which thou knowest, to them of thine own parish. If thy neighbors which thou knowest, be served, and thou yet have superfluity, and hearest necessity to be among the brethren a thousand mile off, to them art thou detter. Yea, to the very Infidels we be detters if they need, as farrefoorth as we maintain them not against Christ, or to blaspheme Christ. Thus is every man that needeth thy help, thy father, mother, sister, and brother in Christ: even as every man that doth the will of the father, is father, mother, sister and brother unto Christ.

Moreover, if any be an Infidel and a false Christian, and forsake his household, his wife, children, and such as cannot help themselves, then art thou bound to them, if thou have wherewith, even as much as to thine own household, and they have as good right in thy goods, as thou thyself, &c. And if the whole world were thine, yet hath every brother his right in thy goods, and is heir with thee, as we are all heirs with Christ, &c.

21. Alms deserveth no meede, fol. 84.

The place is this: He that seeketh with his aliues more then to be merciful, to be a neighbor, to succor his brothers need, to do his duty to his brother, to give his brother that he oweth him, the same is blind▪ and seeth not what it is to be a christen man, and to have fellowship in Christ's blood, &c.

22. There is no work better then another to please God, To make water, to wash dishes, to be a sowter or an Apostle, all is one. To wash dishes and to preach is all one as touching the deed to please God, fol. 44.

The words of Tyndale be these. As pertaining to good works, understand that all works are good which are done within the law of God in faith, and with thanksgiving to God, and understand that thou in thy doing them pleasest God, whatsoever thou doest within the law of God, as when thou makest water, &c.

Moreover, put no difference between works, but whatsoever cometh into thy hands, that do, as time, place, and occasion giveth, and as God hath put thee in degree, high or low. As touching to please God, there is no work better then another. God looketh not first on thy works as the world doth, as though the beautifulnes of the world pleased him, as it doth the world, or as though he had need of them, but God looketh first on the heart, what faith thou hast to his words, how thou believest him, and how thou lovest him for his mercy that he hath shown thee: he looketh with what heart thou workest, and not what thou workest, how thou acceptest the degree that he hath put thee in, and not of what degree thou art, whether thou be an Apostle or a Shomaker. Set this example before thine eyes. Thou art a kitchen Page, and washest thy masters dishes. Another is an Apostle, and preacheth the word of God. Of this Apostle, hark what S. Paul saith: If I preach (saith he) I have naught to rejoice in, for necessity is put unto me. As who should say, God hath made me so, woe is unto me if I preach not. If I do it willingly (saith he) then have I my reward: that is, then am I sure that God's spirit is in me, and that I am elect to eternal life. If I do it against my will, an office is committed unto me: that is, if I do it not of love to God, but to get a living thereby, and for a worldly purpose, and had leauer other ways live: then do I that office which God hath put me in, and yet please not God myself, &c. Moreover, howsoever he preach, he hath not to rejoice in that he preacheth. But if he preach willingly with a true heart & of conscience to God, then hath he his reward, that is, then feeleth he the earnest of eternal life, and the working of the spirit of God in him. And as he feeleth God's goodness and mercy, so be thou sure he feeleth his own infirmity, weakness, and unworthiness, and mourneth and knowledgeth his sin, in that the heart will not arise to work with that full lust and love that is in Christ our Lord. And nevertheless is he yet at peace with God through faith & trust in Christ Jesus. For the earnest of the spirit that worketh in him, testifieth and beareth witness unto his heart, that God hath chosen him, and that his grace shall suffice him, which grace is now not idle in him. In his works putteth he no trust.

Now thou that ministrest in the kitchen, and art but a kitchen page, receivest all things of the hand of God, knowest that God hath put thee in that office: submittest thyself to his will, and seruest thy master, not as a man, but as Christ himself, with a pure heart, according as Paul teacheth: puttest thy trust in God, and with him seekest thy reward. Moreover, there is not a good deed done, but thy heart rejoiceth therein, yea when thou hearest that the word of God is preached by this Apostle, and seest the people turn to God, thou consentest unto the deed, thy heart breaketh out in joy, springeth and leapeth in thy breast that God is honored, and in thine heart doest the same that the Apostle doth, and haply with greater delectation, and a more fervent spirit. Now, he that receiveth a Prophet in the name of a Prophet, shall receive the reward of a Prophet. That is, he that consenteth to the deed of a Prophet, and maintaineth it, the same hath the same spirit, and earnest of everlasting life, which the Prophet hath, and is elect as the Prophet is.

Now if thou compare deed to deed, there is no difference betwixt washing of dishes, & preaching of the word of God. But as touching to please God, none at all. For neither that, nor this pleaseth, but as farrefoorth as God hath chosen a man, hath put his spirit in him, and purified his heart by faith and trust in Christ, &c.

23. Ceremonies of the Church have brought the world from God, fol. 86.

Read the place of Tyndale. Seek the word of God in all things, and without the word of God, do nothing, though it appear never so glorious. Whatsoever is done without the word of God, that count Idolatry. The kingdom of heaven is within us. Luke 7. Wonder therefore at no monstrous appearance, nor at any outward thing without the word. For the world was never drawn from God, but with an outward show, and glorious appearance and shining of hypocrisy, and of feigned and usurped fasting, praying, watching, singing, offering, sacrificing, halowing of superstitious ceremonies, and monstrous disguising, &c.

24. Beware of good intents: They are damned of God, fol. 87.

25. See thou do nothing but that God biddeth thee, fol. 87.

The words of Tyndale out of the which these two articles are gathered, are these. Beware of thy good intent, good mind, good affection, or zeal as they call it. Peter of a good mind, and of a good affection or zeal, chidde Christ, because he said that he must go to Jerusalem, and there be slain. But Christ called him Sa • an for his labor: a name that belongeth to the Devil, and said that he perceived not godly things, but worldly. Of a good intent, and of a fervent affection to Christ, the sons of Zebede would have had fire to come down from heaven, to consume the Samaritans: but Christ rebuked them, saying, that they wist not of what spirit they were: that is, that they understood not how that they were altogether worldly and fleshly minded. Peter smote Malchus of a good zeal, but Christ condemned his deed. The Jews of a good intent and of a good zeal slew Christ, and persecuted the Apostles, as Paul beareth them record. Rom. x. I bear them record (saith he) that they have a fervent mind to Godward, but not according to knowledge. It is another thing then to do of a good mind, and to do of knowledge. Labor for knowledge, that thou mayest know God's will, and what he would have thee to do.

Our mind, intent, and affection, or zeal, are blind, and all that we do of them is damned of God, and for that cause hath God made a testament between him and us, wherein is contained both what he would have us to do, and what he would have us to ask of him. See therefore that thou do nothing to please God withal, but that he commandeth, neither ask anything of him, but that he hath promised thee, &c.

26. Churches are for preaching only, and not as they be used now, fol. 87.

This Article containeth neither error nor heresy, but is plain enough of it self, to all them that have their minds exercised in the scriptures of God.

27. To worship God otherwise then to believe that he is just and true in his promise, is to make God an Idol, fol. 87.

Read the words of Tyndale with this Article. God is honored on all sides, in that we count him righteous in all his laws and ordinances, and also true in all his promises. Other worship of God is none, except we make an Idol of him, &c.

28. Pharaoh had no power to let the people depart at God's pleasure, fol. 95.

29. Our prelates in sin, say they have power, fol. 95.

Read the place in the wicked Mammon, out of y ^e which these two Articles are gathered. S. Paul saith: If thou confess with thy mouth that Jesus is the Lord, and believe with thine heart that God raised him up from death, thou shalt be safe: that is, if thou believe he raised him up again for thy salvation. Many believe that God is riche and almighty, but not unto themselves: and that he will be good to them and defend them, and be their God. Pharaoh for pain of the plague, was compelled to confess his sins: but had yet no power to submit himself unto the will of God, and to let the children of Israel go, and to lose so great profit for God's pleasure. As our prelates confess their sins, saying: though we be never so evil, yet have we the power. And again, the Scribes and the Pharisees (say they) sat in Moses seat, do as they teache, but not as they do. Thus confess they that they are abhominable, &c.

Here follow other heresies and errors, collected by the Bishops out of the book named, the obedience of a Christian man, with the places of the book annexed to the same.

1. HE saith we are bound to make satisfaction to our neighbor, but not to God, fol. 132.

Satisfaction is a full recompense or amends making to him whom we have offended, which recompense we are able to make, one man to another, and are bound so to do: but to God no man can make any mends or recompense, but only God's own son Christ Jesus our Savior. For else if man could have made satisfaction to God, then had Christ died in vain, Gal. 2. Loe, what heresy or error is in this Article?

2 He saith that children ought not to marry without the consent of their parents, fol. 120.

The words of Tyndale in the obedience be these. Let the fathers and mothers mark howe they themselves were disposed at all ages, and by experience of their own infirmities, help their children, and keep them from occasions. Let them provide marriages for them in season: teaching them also to know, that she is not his wife which the son taketh, nor he her husband which the daughter taketh, without the consent or good will of their Elders, or them that have authority over them. If their friends will not marry them, then are they not too blame if they marry themselves. Let not the fathers and mothers always take the uttermost of their authority of their children, but at all times suffer with them, and bear their weakness, as Christ doth ours, &c.

3 He saith, that vows are against the ordinance of God, fol. 109.

They that say that this Article is an heresy. Let them show where these vows in all the new testament be ordained by God, especially such vows of single life, and willful poverty, as by the canon law be obtruded to young Priests and Novices. S. Paul plainly forfendeth any widows to be admitted under the age of threscore years. Is not here trow you a perilous heresy?

4 He saith that a Christian man may not resist a prince being Infidel and an Ethnike. This taketh away free will, fol. 113.

S. Peter willeth us to be subject to our princes, 1. Pet. 2. S. Paul also doth the like, Rom. 13. Who was also himself, subject to the power of Nero: and although every commandment of Nero against God he did not follow, yet he never made resistance against the authority and state of Nero, as the Pope useth to do against the state, not only of Infidels, but also of Christian Princes.

5 Whatsoever is done before the spirit of God cometh and giveth us light, is damnable sin. This is against moral virtues, fol. 113.

What heresy Aristotle in his Ethikes can find by this article, I cannot tell: sure I am that the word and spirit of God well considered, can find none, but rather will pronounce the contrary to be a damnable heresy.

6 He reproveth men that make holy Saints their Advocates to God, and there he saith that Saints were not rewarded in heaven for their holy works, fol. 114.

The words of Tyndale be these. They turn from God's word, and put their trust and confidence in the Saint and his merits, and make an advocate, or rather a God of the saint, &c. They ascribe heaven to their imaginations and mad inventions, and receive it not of the liberality of God, by the merits and deserving of Christ, &c.

7 God moved the harts of the Egyptians to hate the people. Likewise he moved Kings, &c. fol. 118.

The words in the obedience be these. In the 107. Psalm thou readest: He destroyed the Rivers, and dried up the springs of water, and turned the fruitful land into bar • nnes, for the inhabitaunces thereof. When the children of Israel had forgotten God in Egypt, God moved the harts of the Egyptians to hate them, and to subdue them with craft and wiliness, Psalm 105.

In the second chapter of the first book of the Kings, God was angry with the people, and moved David to number them, when Joab and the other Lord's wondered why he would have them numbered, and because they feared least some evil should follow, dissuaded the King: yet it helped not, God so hardened his heart in his purpose, to have an occasion to sley the wicked people, &c.

8 Paul was of higher authority then Peter, fol. 125.

The words in the Obedience be these, I suppose, saith he (speaking of Paul) that I was not behind the high Apostles, meaning in preaching Jesus Christ and his Gospel, and in ministering the spirit. And in the same cha. he proveth by the doctrine of Christ, that he was greater then the high Apostles. For Christ saith, to be great in the kingdom of God, is to do service, and take pain for other. Upon which rule Paul disputeth, saying: If they be the ministers of Christ, I am more, in labors more abundant, in stripes above measure, in prison more plenteous: in death oft, &c. If Paul preached Christ more then Peter, and suffered more for his congregation, then is he greater then Peter, by the testimony of Christ, &c.

9 A Priest ought to have a wife for two causes, fol. 133.

The words of Tyndale be these. He must have a wife for two causes: One, that it may thereby be known who is meet for the room, he is unapt for so chargeable an office: which had never household to rule. An other cause is, that chastity is an exceeding seldom gift, and unchastity exceeding perilous for that degree, in as much as the people look as well unto the living, as unto the preaching, and are hurt at once if the living disagree, and fall from the faith, and believe not the word, &c.

10 He condemneth auricular confession, fol. 140.

Of this, read above, page. 1166.1167.

11 Every man is a Priest, and we need no other Priest to be a mean for us unto God, fol. 144.

The words in the obedience be these. There is a word called in Latin Sacerdos, in Greek 〈 in non-Latin alphabet 〉 , in Hebrew Cohā, that is, a Minister, an Officer, a Sacrificer, or a Priest, as Aaron was a priest and sacrificed for the people, and was a mediator between God and them, and in the English it should have had some other name then Priest. But Antichrist hath deceived us with unknown and strange terms to bring us into confusion and superstitious blindness. Of y ^t manner is Christ a priest forever, and all we are Priests through him, and need no more of any such priest to be a mean for us unto God. &c.

12 He destroyeth the sacraments of Matrimony and Orders. Fol. 144.

As truly as matrimony and orders be sacraments: so truly is this article an heresy.

13 He saith that Purgatory is of the popes invention, and therefore he may do there whatsoever he will. Fol 150.

One of the popes own writers saith thus, souls being in purgatory are under y ^e popes jurisdiction, & the P. may if he will, euacuate all purgatory. Furthermore y ^e old Fathers make little mention of purgatory, y ^e Greek church never believed Purgatory: S. Augustine doubteth of purgatory and the scriptures plainly disprove purgatory: S. John saith: The blood of Jesus Christ the son of God purgeth us from all sin. And the pope saith: sin cannot be purged but by the fire of purgatory, now whose invention can Purgatory be, but only the popes.

14 Saints be saved not by their merits, but only by the merits of Christ. fol. 151.

What can be more manifest and plain by the Scryptures, then this? Isaiah saith. All we have erred, every man in his own ways, and God hath laid upon him all our iniquities. &c.

15 He saith, no man may be hired to pray. fol. 155.

The words in the obedience be true, which are these: To pray one for another are we equally bound: & to pray is a thing that we may always do whatsoever we have in hand, and that to do, may no man hire another: Christ's blood hath hired us already. &c.

16 Why should I trust (saith he) in Paul's prayer or holiness? If S. Paul were alive, he would compare himself to S. Paul, and be as good as he, fol. 159.

The words of Tyndale, be these. Why am not I also a false Prophet if I teache thee to trust in Paul, or in his holiness or prayer, or in anything saving in God's word, as Paul did? I • Paul were here and loved me, as he loved them of his time, to whom he was a servant to preach Christ what good could he do for me, or wish me but preach christ & pray to God for me to open my heart, to give me his spirit, and to bring me unto the full knowledge of Christ? Unto which port or haven when I am once come, I am as safe as Paul, joint heir with Paul of all the promises of God. &c.

17 He saith that all that be baptized, become Christ himself fol. 163.

With this Article confer the words of the Obedience, which be these. In Math. 28. saith Christ: in as much as ye have done it to any of the least of these my brethrē, ye have done it to me. And in as much as ye have not done it unto one of the least of these: ye have not done it unto me. Here seest thou that we are Christ's brethren, and even Christ himself, and whatsoever we do one to another, that do we to Christ. &c.

18 He saith that the children of faith be not under no law, fol. 163.

The words of Tyndale be these. I serve thee not because thou art my master or king, for hope of reward or fear of pain, but for the love of Christ. For the childrē of faith are under no law, as thou seest in the Epistle to the Romaines, to the Galath. and the 1. to Tim. but are free. The spirit of Christ hath written the lively law of love in their hearts, which driveth them to work of their own accord, freely and willingly for the great love sake only which they see in Christ, and therefore need they no law to compel them. &c.

19 There is no deed so good, but that the law condemneth it. fol. 177.

The place in the Obedience, is this. Thou hast the story of Peter how he smote Malchus ear, and howe Christ healed it again. There hast thou in plain text great fruit and great edifying, which I pass over. Thē come I, whē I preach of the law and the gospel, and borrow this example to express the nature of the law and of the Gospel and to paint it unto thee before thine eyes, and of Peter & his sword make I the law, and of Christ the gospel (saying: as Peters sword cutteth of the ear, so doth the law. The law damneth, the law killeth and mangleth the conscience. There is no ear so righteous, that can abide the hearing of the law. There is no deed so good, but that the law dāneth it. But Christ that is to say the Gospel, the promises and Testament that God hath made in Christ, healeth the ear and conscience, which the law hath hurt. &c.

20 To ask of God more then he hath promised, cometh of a false faith and is plain idolatry. 171.

The words of Tyndale are these. Look wherein thou canst best keep the commandments, thither get thyself, and there abide. &c. If we have infirmities y ^t draw us frō the laws of God, let us cure them with the remedies that God hath made. If thou burn, marry, for God hath promised thee no chastity, as long as thou mayest use y ^e remedy that he hath ordained: no more then he hath promised to slack thine hunger without meat. Now to ask of God more then he hath promised, cometh of a false faith and is plain Idolatry. &c.

21 Our pain taken in keeping the commandments, doth nothing but purge the sin that remaineth in the flesh. But to look for any other reward or promotion in heaven, then God hath promised for Christ's sake, is abhominable in the sight of God, fol. 171.

Consider the place in the Obedience, which is this. To look for any other reward or promotion in heaven, or in the life to come, then that which God hath promised for Christ's sake, and which Christ hath deserved for us, with his pain taking, is abhominable in the sight of God: For Christ only hath purchased the reward, and our pain taking to keep the commandments, doth but purge the sin that remaineth in the flesh, and certify us, that we are chosen and sealed with God's spirit, unto the reward that Christ hath purchased for us, &c.

22 The Pope hath no other authority but to preach only fol. 173.

Christ said to Peter: Feede my sheep. John 21. And thou being converted, confirm thy brethren. Luke. 22. And to his Apostles he said: Go ye into all the world and preach the Gospel, &c. Again, S. Paul. 1. Corinth. 1. saith: That Christ sent him not to baptize, but to preach. To what other office or function he sent the Pope, let thē judge which consider the Scriptures.

23 If thou bind thyself to chastity to obtain that which Christ purchased for thee, so surely art thou an Infidel, fol. 175.

Read and confer the place of Tyndale, which is this. Chastity canst thou not give to God, further then God lendeth it thee. If thou canst not live chaste, thou art bound to marry, or to be damned, &c. For to what purpose thou bendest thyself, must be seen. If thou do it to obtain thereby that which Christ hath purchased for thee, so art thou an Infidel, and hast no parte with Christ. If thou wilt see more of this matter, look in Deuteronomy, and there shalt thou find it more largely entreated, &c.

24 He denieth, rebuketh, and damneth miracles, fol. 176.

The words in Tindals Obedience be these: And when they cry miracles, miracles, remember that God hath made an everlasting Testament which is in Christ's blood, against which we may receive no miracles, no neither the preaching of Paul himself if he come again, by his own teaching to the Galatians, neither yet by the preaching of the Angels of heaven, &c.

The end of God's miracles is good: the end of these miracles is evil. For the offerings which are the cause of the miracles, do but minister and maintain vice, sin, and all abomination, and are given to them that have too much, so that for very abundance they some out their own shame, and corrupt the whole world with the stench of their filthiness, &c.

25 He saith that no man should serve God with good intent or zeal: for it is plain Idolatry, fol. 177.

The place is this in the Obedience. Remember Saul was cast away of God forever, for his good intent. God requireth obedience unto his word, and abhorreth all good intents and good zeales which are without God's word: for they are nothing else but plain Idolatry, and worshipping of false God's, &c.

Here follow other heresies and errors collected by the Bishops, out of the book called the Revelation of Antichrist, with the places of the book, out of the which they were gathered, annexed to the same.

1. TO bind a man perpetually to any vow of Religion, is (without doubt) an error, fol. 19.

The place of the book called the Revelation, whence this Article is gathered, is this as followeth: Which the Fathers did neither make nor keep (he meaneth vows) but with the liberty of the spirit, binding no man perpetually to them. For if they did (without doubt) they erred according to man's fragility.

2 To say the constitutions of Religion are good, because holy men did ordain them, as Augustine, Benedict, Francis, Dominic, and such other, and to follow such examples of Fathers, is to leave the faith, fol. 19.

The place of the article is this. But they object the statutes and ordinances are good. Holy men did make them, as Augustine, Benedict, Bernard, Francis, Dominic, and such other. To this I answer: That is even it that Christ and the Apostles did mean, that these works should be like to those things which are taught in the Gospel: for that they call counterfeiting of the doctrine, and privily bringing in of sects and heresies, because they take only of the fathers examples of works, and leave the faith, &c.

3 All moral divines have a wicked conscience full of scrupulousity, fol. 3.

Moral divines be they whose doctrine and hope of salvation consisteth in moral virtues, rather then in Christian faith, apprehending the free promises of God in Christ. And they that be such, can never be certified in conscience of their salvation, but always be full of fear and scrupulousity. S. Paul therefore saith, It is therefore of faith, that it might come by grace, and y ^e promise might be firm and sure to the whole seed, Rom. 4.

4 Moral virtues, as justice, temperance, strength, chastity described by natural reason, maketh a Synagogue, and corrupteth Christ's faith, fol. 64.

The place of this Article gathered out of the Revelation, is this: So many he (the Pope he meaneth) corrupteth, as he hath subdued and led under his laws and imperie. And who is he in the world that is not subject under him, except they be infants, or peradventure some simple persons, which are reserved by the inscrutable counsel and provision of God? O thou man of sin: O thou son of perdition: O thou abomination: O thou corrupter: O thou author of evil consciences: O thou false master of good consciences: O thou enemy of faith and christen liberty, who is able to rehearse, yea or to comprehend in his mind the infinite waves of this monstrous Kings evils.

If he had ordained these his laws in those works of virtues that are commended in the ten precepts, or else in such as the philosophers and natural reason did describe, as are justice, strength, temperance, chastity, mildness, truth, goodness, and such other: peradventure they should only have made a Sinagoge, or else have ordained in the world a certain civil justice, for through these also faith should have been corrupted, as it was amongst the Jews. Howbeit, now he keepeth not himself within these bounds, but runneth at riot, and more at large, raising infinite tempests of mischief, enticing and drawing us to ceremonies, and his own feigned traditions, and bindeth us like asses and ignorant fools, yea and stocks unto them, &c.

5 Christ took away all laws, and maketh us free and at liberty, and most of all he suppresseth all ceremonies, fol. 65.63.

The place of this Article gathered out of the Revelation, is this: Christ taking away all laws to make us free, and at liberty, did most of all suppress and disannul the ceremonies which did consist in places, persons, garments, meats, days, and such other, so that their use should be to all men most free and indifferent, &c.

What he meaneth by taking away all laws, he declareth a little before, saying: he hath not delivered us from the law, but from the power & violence of the law, which is the very true losing. But for all that, he hath not taken away from the powers and officers their right, sword, and authority to punish the evil, for such pertain not to his kingdom, until they are made spiritual, and then freely and with a glad heart they serve God.

6 If the Pope would make all the observations of the ceremonies, as Lent, fasting, holy-days, confession, matrimony, mass, mattins, and relics, &c. free and indifferent, he should not be Antichrist: but now, because he commendeth them in the name of Christ, he utterly corrupteth the Church, suppresseth the faith, and advanceth sin, fol. 67.

If the Pope will infer a necessity of those things, which Christ leaveth free and indifferent, then what doth he make himself but Antichrist? The Article is plain, and is founded upon the doctrine of Christ, and S. Paul.

7 To believe in Christ maketh sure inheritors with Christ, fol. 1.

8 If a man say, then shall we no good works do? I answer as Christ did: This is the work of God to believe in him whom he hath sent, fol. 1.

The place of these two Articles gathered out of the Revelation. is this: Who is this light that we are exhorted to believe in? Truly it is Christ as S. John doth testify: He was the true light that lighteneth all men which come into the world. To believe in this light, maketh us the children of light, and the sure inheritors with Jesus Christ. Even now have we cruel adversaries, which set up their bristles, saying: why? shall we then do no good works? To these we answer as Christ did to the people in the sixth of s. John, which asked him what they should do, that they might work the works of God? Jesus answered and said unto them: This is the work of God that ye believe on him whom he hath sent. And after it followeth: Verily, verily I say unto you, he that believeth on me, hath everlasting life. To this also condescendeth S. John in his epistle, saying: These things have I written unto you that believe on the name of the son of God, that you may surely know how that you have eternal life. What is the name of the son of God? Truly his name is Jesus, that is to say, a savior: therefore thou must believe that he is a savior.

But what availeth this? The devils do thus believe & tremble. They know that he is the son of God, and said unto him, crying: O Jesus the son of God, what have we to do with thee? They know that he hath redeemed mankind by his passion, and labored to let it. For whē Pilate was set down to give judgment, his wife sent unto him, saying: Have thou nothing to do with that just man, for I have suffered many things this day in my sleep about him. No doubt she was vexed of the devil, to the intent that she should persuade her husband to give no sentence vpō him, so that Satan might the longer have had jurisdiction over mankind. They know that he hath suppressed sin and death as it is written. Death is consumed into victory. Death where is thy sting? Hell where is thy victory? The sting of death is sin: the sting of sin is the law. But thanks be unto God, which hath givē us victory through our Lord Jesus Christ: who by sin, damned sin in the flesh. For God made him to be sin for us, that is to say, a sacrifice for our sin (and so is sin taken in many places) which knew no sin, that we by his means should be that righteousness which before God is allowed. It is not therefore sufficient to believe that he is a savior and redeemer: but that he is a savior & redeemer unto thee, &c.

9 Nombring of sins maketh a man a more sinner, yea, a blasphemer of the name of God, fol. 3.

The place of this Article gathered out of the Revelation. is this: Knowledge thyself a sinner, that thou mayest be justified. Not that the numbering of thy sins can make thē righteous, but rather a greater sinner, yea & a blasphemer of the holy name of God, as thou mayest see in Cain, which said that his sins were greater then that he might receive forgiveness, and so was a reprobate, &c.

10 God bindeth us to that which is impossible for us to accomplish, fol. 3.

The place of this Article gathered out of the Revelation. is this: If thou ask of me why he bindeth us to that which is impossible for us to accomplish: thou shalt have S. Augustine answer, which saith in the second book that he wrote to Jerome, that the law was given us, that we might know what to do, and what to eschew, to the intent that when we see our selves not able to do that which we are bound to do, nor avoid the contrary, we may then know what we shall pray for, and of whom we shall ask this strength, so that we may say unto our father: Good father command whatsoever it pleaseth thee, but give us the grace to fulfill that thou commaundest. And when we perceive that we cannot fulfill his will, yet let us confess that the law is good and holy, and that we are sinners and carnal, sold under sin. But let us not here stick, for now are we at hell gates, and doubtless should fall into utter desperation, except God did bring us again, showing us his gospel & promise, saying: fear not little flock, for it is your fathers pleasure to give you a kingdom, &c.

11 Sin cannot condemn us: for our satisfaction is made in Christ which died for us, fol. 4.

The place of this Article gathered out of the Revelation. is this: Sin hath no power over us, neither can condemn us for our satisfaction is made in Christ, which died for us that were wicked, and naturally the children of wrath. But God which is rich in mercy, through the great love wherewith he loved us, even whē we were dead through sin, hath quickened us with Christ, & with him hath raised us up, & with him hath made us sit in heavenly things through Jesus Christ, for to show in times to come, the exceeding riches of his grace in kindness towards us through Christ Jesus: for by grace are ye saved through faith, and that not of our selves, for it is the gift of God, and cometh not of works, least any man should boast himself, &c.

12 I will show thee an evident argument and reason, that thou mayst know without doubt, who is Antichrist. All they that do pursue, are Antichrists. The Pope, Bishops, Cardinals, and their adherents do pursue: therefore the Pope, Bishops, and Cardinals, and their adherents, are Antichrists, I ween our Sillogismus be well made, fol. 9.

The place of this Article gathered out of the Reuela. is this: I will show thee an evident reason, that thou mayst know without doubting which is the very Antichrist: and this argument may be grounded of their furious persecution which Paul doth confirm writing to the Galathiās. We (dear brethren) are the children o • promise as Isaac was (not the sons of the bond woman as Ishmael:) but as he that was borne a • ter the flesh did persecute him that was borne after y ^e spirit, even so is it now. Mark Paul's reason. By Isaac are signified the elect, and by Ishmael the reprobate. Isaac did not persecute Ishmael, but contrary, Ishmael did persecute Isaac. Now let us make our reasō.

Bar - All they that do persecute are Ishmael, be reprobates and Antichrists.

ba - But all the popes, Cardinals, bishops, and their adherents do persecute:

ra. Therefore all the popes, cardinals, bishops, & their adherents be Ishmael, reprobates and Antichrists.

I ween our Sillogismus is well made, and in the first figure.

Read the place and see how he proveth the partes of this argument more at large.

13 I think verily that so long as the successors of the Apostles were persecuted and martyred, there were good Christian men and no longer. fol. 10.

The Bishops of Rome in the primitive Church were under persecution the space welneare of 300. years, under y ^e which persecution, as good as 30. of them and moe died martyrs. Since that time have succeeded 204. popes which have lived in great wealth and abundance, amongst whom if the book of Revelation think that there is not 4. to be found good christen men, I think no less but that he may so think without any heresy?

14 It is impossible that the word of the Cross should be without affliction and persecution. fol. 10.

S. Paul saith: who soever will live virtuously in Christ Jesus, shall suffer persecution. And how then cā this be true in Paul, and in this man heresy?

15 That the Apostles did curse ever any man, truly we cannot read in scripture: for Christ commanded them to bless those that cursed them. fol. 11.

Upon what good ground of the Reuelatiō this heresy is wroung out, let the place be conferred, which is written in these words following: They are as merciful as the Woolfe is on his pray. They were ordained to bless men, but they curse as the devil were in them. Paul saith, that he hath power to edify, and not to destroy. But I wot not of whom these bloody beasts have their authority, which do so much rejoice in cursing & destruction. We read how Paul did excommunicate the Corinthian (and y ^t for a great transgressiō) to the intent that he might be ashamed of his iniquity, and desired again the Corinthians to receive him with all charity: but that the Apostles did curse any man, truly we cannot read in scripture, for Christ commanded them to bless those that cursed them, and to pray for those that persecuted them. &c.

16 By works, superstitions, and ceremonies, we decay from the faith, which alone doth truly justify and make holy fol. 15.

Note here (good reader) how perversely & corruply this article is drawn. For where the place of this book, which is written, fol. 15. expressly speaketh of trusting to works, meaning that we should put no confidence in works, but only in faith in Christ Jesus, this article to make it appear more infamous and heretical, leaveth out the false trust, and speaketh simply, as though works should decay faith. Read the place which is written in these words following: Daniel calleth not this word, Peschaim, any manner of sin, but those special and chief sins, which resist and fight against the truth and the faith: as at the trusting in works, superstitions, and ceremonies, by y ^e which we decay from the faith. &c.

17 The abusion of the Mass with all his solemnityes, with vigils, year minds, foundations burials, and all the business that is done for the dead, is but a face and a cloke of godliness and deceiving of the people: as they were good works, rather for the dead then for the quick. fol. 24.

True godliness consisteth in faith, that is, in the true knowledge of the son of God whom he hath sent, and in y ^e observation of God's commandments. All their rites & additions instituted by man, are no part of true godliness. And who so putteth trust and confidence therein, as being things meritorious for the dead, is deceived. Suche funerals S. Agustine calleth rather refreshinges of the living, then releuinges and helps of the dead.

18 To keep and observe one day to fast, another to abstain, to forbear such a meat upon the fasting day to deserve heaven thereby, is a wicked face and cloke, & against Paul. fol. 29.

The truth of this article is manifest enough, to be void of all error and heresy, unless it be heresy, to believe and hold w ^t the scripture, s. Paul saith, if heaven & our righteousness come by the law, then Christ died in vain. Gal. 2.

19 The multiplication of holy-days, of feasts of Corpus Christi, of the visitation of our Lady, &c. is a wicked face and color, and in deed foolish, unprofitable and vain, fol 30.

This Article likewise needeth no declaration, containing in it a true and necessary complaint of such superfluous holy-days of the Popes making. Which as they bring with them much occasion of wickedness, idleness, drunkenness, and vanity, so having also joined unto them opinion of religion, and meritorious devotion and God's service, they gender superstition, & nourish the people in the same.

20 Keeping of virginity and chastity of religion is a devilish thing, fol. 30.

The place cited in the book of the Revelation of Antichrist, doth sufficiently open it self, speaking and meaning only of those Monkishe vows, which by the canonical constitution of the Pope, are violently forced upon Priests and Monks, the coaction whereof S. Paul doth rightly call the doctrine of devils. And here note by y ^e way another trick of a Popish caviller. For where the words of the book speak plainly of the chastity of the religious, fraudulently turning it to an universality saith, the chastity of Religion, whereby it might seem to the simple reader more odious & heretical. The words of the place be these.

Keeping of virginity & chastity of the religious, seemeth to be a godly and a heavenly thing: but it is a devilish thing. Of the which it is spoken in the fourth of the first epistle to Tim. Forbidding to marry, &c. where as again our most reverend father maketh that thing necessary, that Christ would have free, whereof Daniel in the 11. chapter speaketh: He shall not be desirous of women. Here Daniel meaneth that he shall refuse and abstain from marriage, for a cloke of godliness, and not for love of chastity.

21 Worshipping of Relics is a proper thing, and a cloke of advantage against the precept of God, and nothing but the affection of men, fol. 30.31.

These be the words in the Revel. This (the worshipping of relics he meaneth) is a proper & most fruitful cloke of advantage. Out of this were invented innumerable pilgrimages, with y ^e which the foolish & unlearned people might loose their labor, monie & time, nothing in y ^e mean season regarding their houses, wives & children, contrary to the commandment of God: when as they might do much better deeds to their neighbors, which is the precept, &c.

22 There is but one special office that pertaineth to thine orders, and that is to pre • ch the word of God, fol. 36.

Of this matter sufficient hath been said before in the 22. article alleged out of the book of Obedience.

23 The Temple of God is not stones and wood, neither in the time of Paul was there any house which was called the temple of God, fol. 37.

The place of this article is this: Which is an adversary (the Pope he meaneth) and is exalted above all that is called God or that is worshipped: so that he shall sit in y ^e temple of God & show himself as God. Doth not he sit in the Temple of God, which saith and professeth himself to be the master in the whole Church? what is the Temple of God? Is it stones and wood? Doth not Paul say: The Temple of God is holy, which temple are ye? Neither in the time of Paul was there any house, which was called the temple of God, as we now cal them. What meaneth this sitting, but reigning, teaching, and judging? Who since the beginning of the Church, durst presume to call himself the master of the whole Church, but only the Pope? &c.

24 He that fasteth no day, that saith no Matins, and doth none of the precepts of the Pope, sinneth not, if he think that he doth not sin, fol. 43.

The place in the Revel. is this: Because he feareth the consciences under the title & pretence of Christ's name, he maketh of those things which in themselves are no sins very grievous offenses. For he that believeth that he doth sin if he eat flesh on the Apostles evē, or say not Mattēs and Prime in the morning, or else leave undone any of the Popes precepts, no doubt he sinneth: not because the deed which he doth is sin, but because he believeth it is sin, and that against this foolish belief & conscience he offendeth. Of the which foolish conscience only the Pope is head author. For another doing the same deed, thinking that he doth not sin, truly offendeth not. And this is the cause that the spirit of Paul complaineth that many shall depart frō the faith. And for this foolish conscience men's traditions be pernicious & noisome, y ^e snares of souls hurting the faith & the liberty of the Gospel. If it were not for this cause, they should do no hurt. Therefore the devil through the Pope abuseth these consciences to stablish the laws of his tyranny, to suppress the faith and liberty, and to replenish the world with error, sin and perdition, &c.

25 Christ ordained the Sacrament of the alter, only to nourish the faith of them that live: but the Pope maketh it a good work, and a sacrifice to be applied both to quick and dead, fol. 48.

The place is this: Satan hated the Sacrament, and knew no way how to suppress & disannul it: Therefore he found this craft, that the sacrament which Christ did only ordain to nourish and stablish the faith of them that live, should be counted for a good work and sacrifice, & bought and sold: And so faith is suppressed, and this wholesome ministry is applied, not to the quick, but unto the dead, that is to say, neither to the quick, neither yet to the dead. O the incredible fury of God, &c.

26 These signs (he speaketh of miracles and visions or apparitions) are not to the increase of the faith and Gospel, for they are rather against the faith and Gospel, and they are the operation of Satan, and lying signs, fol. 49.

The place is as followeth: Who is able to number the monstrous maruels only of them that are departed? Good Lord, what a sea of lies hath invaded us, of apparitions, coniurings, and answers of spirits? By the which it is brought to pass, that the Pope is also made the king of thē that are dead, and reigneth in Purgatory, to the great profit of his Priests, which have all their living, riches, and pomp out of Purgatory: howbeit, they should have less, if they did so well teache the faith of them that live, as they do ridelesse them that are dead. Neither was there sith the beginning of the world, any work found of so little labor and great advantage. For truly to this purpose were gathered almost the possessions of all Princes and rich men. And through these riches sprang up all pleasures and idleness, and of idleness came very Babilone and Sodoma, &c.

Neither are these signs to the increase of the faith and Gospel (for they are rather against the faith and Gospel) but they are done to stablishe the Tirannie of these faces and reedeles, and to set up & confirm the trust in works. Among these illusions are those miracles to be reputed, which are shown in visions, pilgrimages, and worshippings of Saints as there are plenty nowadays, which the Pope confirmeth by his Bulls, yea and sometime doth canonize Saints that he knoweth not. Now behold what is the operation of Satan in lying signs, &c.

27 The people of Christ doth nothing because it is commanded, but because it is pleasant and acceptable unto them, fol. 63.

The words out of the which this Article is gathered, are these. They are the people of Christ, which willingly do hear and follow him, not for any fear of the law, but only enticed and lead with a gracious liberty and faithful love: not doing anything because it is commanded, but because it is pleasant and acceptable unto them though it were not commanded: for they that would do otherwise, should be counted the people of the law & Synagogue, &c.

28 In the whole new law is no urgent precept, nor grievous, but only exhortations to observe things necessary for soul health, fol. 63.

The place of this Article gathered out of the Revelation. is this: A Christian should work nothing by compulsion of the law, but all through the spirit of liberty, as Paul saith in the 2. of the first epistle to Tim. The law is not given to a righteous man. For whatsoever is done by compulsion of the law, is sin: for it is not done with a glad and willing spirit, but with a contrary will, and rebelling against the law, and this truly is sin. Therefore in the fourth of the second Epistle to the Cor. He calleth the preachers of the New Testament, the Ministers of the spirit, and not of the letter, because they teach grace and not the law. Wherefore in the whole new testament are there no urgent or grievous precepts, but only exhortations to observe those things which are necessary to our health. Neither did Christ and his Apostles at any time compel any man. And the holy Ghost was for that cause called Paracletus, that is to say, an exhorter and comforter, &c.

29 All things necessary are declared in the New Testament, but no man is compelled, but to do according to their own will. Therefore Christ teacheth. Math. 28. that a rebel should not be killed, but avoided, fol. 63.66.

The words in the Revelation. are these. In the New Testament are all things declared, which we ought to do and leave undone: what reward is ordained for them that do & leave undone: and of whom to seek, find, and obtain help to do and leave undone: But no man is compelled, but suffered to do according to their own will. Therefore in the 18. of Math. he teacheth that a rebel should not be killed, but avoided & put out of company like a Gentile, &c.

30 Christ forbad that one place should be taken as holy, and another profane: but would that all places should be indifferent, fol. 65.

The place is this, Christ taking away the difference of all places, will be worshipped in every place. Neither is thee in his kingdom one place holy & another profane: but a • places are indifferent, neither canst thou more heartily & better believe, trust, and love God in the temple at the altar, in the churchyard, then in thy • arne, vineyard: kitchine, or bed. And to be short, the martyrs of Christ have honored him in dark dungeons and prisons. &c.

31 He rayleth against all the rites and ceremonies of the Mass, as he were mad fol 68.

The place out of the which this article is collected, is as followeth. If a Nun touch the superaltare or the Corpores (as they call it) it is a sin. To touche the Chalice, is a great transgression. To say Mass with an vnhalowto Chalice, is a grievous offense. To do sacrifice in vestimentes which are not consecrated, is a heinous crime. It is reputed for a sin if in ministering any Sacrament, the Priest do lack any ornament that pertaineth thereunto, If he call a child, or speak in the words of the Canon, it is a sin. He offendeth also that doth stut or stamber in the words of the Canon. He sinneth that toucheth the holy Relics of Saints. He that toucheth the Sacrament of the alter either with hand or finger, though it be for necessity to pluck it from the roufe of his mouth, committeth such villanous iniquity, that they will scrape & shave of the quick flesh from the part which, did touch it. I think at length they will sley the tongue, the roufe of the mouth, y ^e throat, and the belly, because they touch the sacrament. But to hurt thy neighbor, or privily to convey away any of his goods, or not to help him in his need, is in a manner counted for no sin, nor yet regarded. &c.

32 No labor is now a days more tedious then saying of Mass Matins. &c. Which before God are nothing but grievous sins fol, 70.

33 The sins of Manasseh and other wicked kings sacrificing their own children, are but light and childish offenses to those. The cursed sacrifices of the Gentiles may not be compared to ours, we are seven times worse Gentiles then we were before we knew Christ. fol. 70.

The words out of the which these two Articles are gathered are these. They are so oppressed (those he meaneth which are under the servitude of the Popes laws & decrees) that they fulfill them only with the outward work: for their willes are clean contrary, as we see by experience in troublesome business of Uigilles, Masses, & Houres, which both must be said and song. In the which they labor with such weariness, that now a days no labor is more tedious. Yet nevertheless the cruel exactors of these moste hard works, compel men to work such things without ceasing, which before God are nothing but grievous sins: although before men they be good works and counted for the service of God. Here are invented the intisementes of the senses through organs, music and diversity of songs: but these are nothing to the spirit, which rather is extinct through these wantō trifles. Ah Christ, with what violence, with what power are they driven headlong to sin, & perish through this abomination?

It is horrible to look into these cruel wherlepoles of consciences, which perish with so great pains and labor what light offenses to these are the sins wherein Manasseh and other wicked kings sinned by doing sacrifice with their own children and progeny? Truly the cursed sacrifices of the most rude gentiles, no not of the Lestrigones may be compared unto ours. The saying of Christ may be verified in us: seven more wicked spirits make the ende worse then the beginning. For I say that we Gentiles are worse 7. times then we were before we knew Christ. &c.

34 It were better to receive neither of the partes of the sacrament of the altar, then the one alone. fol. 73.

The words be these. Playnely I think that y ^e whole is takē away, since I see manifestly the one part gone (for y ^e bread & the wine is but one sacrament) the other is left only for a laughing stock. For he that in one part offendeth against god, is gilty in all. Therefore it were better to receive neither of the partes, then the one alone: for so we might y ^e more su • ely eschew the transgression of that which Christ did institute. &c.

35. The law of the Pope that commandeth every man to communicate together upon one day, is a most cruel law constrayning men to their own destruction. fol. 73.

The place is this. He (the Pope he meaneth) setting a most cruel and deadly snare to tangle the consciences, suffereth not the use of this Sacrament to be free, but cōpelleth all together on one certain day once in the year to communicate. Here I pray thee Christ̄ brother, how many doest thou think do communicate only by the compulsion of this precept, which truly in their heart had leuer not to communicate? And all these sin (for they do not communicate in spirit, that is to say, neither in faith nor will, but by the compulsion of this letter and law (since that this bread requireth a hungry and not a full heart, & much less a disdaining & hateful mind. And of all these sins, the Pope is author, constrayning all men by his most cruel law to their own destruction, where as he ought to leave this communion free to every man, and only call & exhort them, and not compel and drive them unto it. &c.

36 The spirit would that nothing should be done, but that which is expressly rehearsed in scripture· fol. 81.

In things appertaining to God's worship and service, true it is that he is not to be worshipped, but only according to that which he hath revealed & expressed unto us in his own word. And this is the meaning of the author, as by his words doth plainly appear.

37 Saint Thomas de Aquino sauoreth nothing of the spirit of God. fol. 83.

The doctrine of Thomas Aquine referreth the greatest or a very great part of our righteousness to opus operatū, and unto merits. The spirit of God referreth all our righteousness before God, only to our faith in Christ. Now how these savor together, let any indifferent reader judge.

38 The Pope did condemn the truth of the word of God openly at Constance in Io. Hus, persevering unto this day in the same stubbernnes. fol. 86.

Touching the condemnation of John Hus, & the manner of his handling & the cause of his death, read his story before beginning pag. 602. and consider moreover his prophecy of the hundredth years after him expyred pag. 770. how truly the sequel did follow in M. Luther, & thē judge of his cause, good reader, as the truth of God's word shall lead thee. And thus much concerning these slaūderous articles.

*Here follow other heresies and errors, collected by the Bishops out of the book named the Sum of the Scripture, with the places of the book annexed to the same.

THe water of the fount hath no more virtue in it then hath any other water. fol. 1.

2 The water of Baptism lieth not in hallowed water or in other outward thing, but only in faith. fol. 6.

The place of these two articles gathered out of y ^e sum of the Scripture is this. The water of Baptism taketh not away our sin: for then were it a precious water, and then it behooved us daily to wash our selves therein. Neither hath the water of the Fount more virtue in it self, thē the water that runneth in the river of Rhene. Whē Philip baptized the Eunuch, the servant of Candace, the Queen of Ethiope, there was then no hallowed water, nor candle, nor salt nor cream, neither white habit: but he baptized him in the first water they came to vpō y ^e way. Here mayst thou perceive that the virtue of Baptism lieth not in hallowed water, or in the outward things that we have at y ^e Fount, but in the faith only. &c. Christ hath healed us (saith S. Paul by the bath of regeneration and renovation of the holy Ghost.

3 Godfathers and Godmothers be bound to help their childrē that they be put to school, that they may understand the Gospel, and the Epistles of S. Paul. fol. 15.

The place of this article gathered out of the said book is this: The Godfathers and Godmothers be bound to help the children that they be put to school, to the intent, y ^t they may understand the Gospel, the joyful message of God, with the Epistles of S. Paul, God hath commanded to publish, & to show the Gospel, not only to priests but to every creature. Go ye (saith Christ unto his Disciples) into the universal world and preach the Gospel to every creature. For we be all equally bound to know the Gospel and the doctrine of the new testament. &c· And S. Paul writing to the Corinthi. confesseth that he sendeth hs Epistles to all the Church, that is to say, to all the assemble of Christian men, & to all them that call • n the name of Jesus. &c.

4 We think when we believe that God is God, & can our creed, that we have the faith that a Christian man is bound to have: but so doth the devil believe. fol. 17.

5 To believe that the Father, the Son & the holy Ghost be one God, is not the principal that we must believe: our faith doth not lie principally in that, for so believeth the devil. fol. 18.

This place out of the which these two articles are collected, is this: We think, when we believe that God is God, and can our Creed, that we have the faith which a Christian is bound to have. The devil believeth also that there is a God and life everlasting, and a hell, but he is never the better for it: and he trembleth always for this faith, as saith Saint James, The devils believe, and they tremble. A man might ask: what shall I then believe? Thou shalt believe plainly and undoubtedly that the father, the son and the holy Ghost is one only God. &c. But this likewise believe the wicked spirits, and are nothing the better therefore. There is yet another faith which Christ so much requireth of us in the Gospel, and whereunto S. Paul almost in all his Epistle so strongly exhorteth us, that is, that we believe the Gospel, when our Lord began first to preach, he said (as rehearseth S. Mark) repent and believe the Gospel. Of this faith, read before in the first Article gathered out of the wicked Mammon, and in the ix. and x. of the Revelation of Antichrist.

6 If we believe that God hath promised everlasting life, it is impossible that we should perish. fol. 20.

Lo here good Reader, another manifest example of the dishonest dealing and false cogging of these mē. For where the place of the author, speaketh expressly of putting our trust in God & his promises, the article pretily leaveth out our trusting in gods promise, & faith only: if we believe y ^t god hath promised. Read the place and confer it with the article & then judge whether there be no difference between trusting in the promise y ^t God hath made of everlasting life and believing only that God hath made the promise of everlasting life. The place here followeth as it is there, written.

When with a perfect courage we put all our trust in god and in his promises, it is impossible that we should perish for he hath promised us life everlasting. And for as much as he is almighty, he may well perform that that he hath promised: and in that he is merciful and true, he will perform his promise made unto us, if we can believe it steadfastly, and put all our trust in him.

7 If thou canst surely and steadfastly believe in God, he will hold his promise. For he hath bound himself to us, and by his promise he oweth us heaven: in case that we believe him. fol. 21.

Seeing all our hope standeth only upon the promise of God, what heresy then is in this doctrine, to say that God oweth us heaven by his promise, which is no other to mean but that God cannot break promise. And now judge thou good reader whether is more heresy to say, that God oweth us heaven by his promise, as we say: or this, that God oweth us heaven by the condignity & congruity of our works as the Papists say?

8 All Christ's glory is ours. fol. 27.

9 We need not to labor for to be Christ's heirs and sons of God, and to have heaven: for we have all these things already fol. 24.

The words out of the which these two heresies are gathered, be these: We be made his heirs, and all his glory is ours, as S. Paul largely declareth. This hath God given us without our deserving and we need not to labor for all these things, for these we have already. &c.

They which note these articles for heresy, by the same judgment they may make heresy of S. John's gospel, & of Paul's epistles, and of all together. S. John saith, the glory which thou gavest me, I have given thē that they may be one, as we also are one. As many as received him, to thē gave he power to be the sons of God. S. Paul saith: The same spirit certifieth our spirit, that we are the sons of God. If we be sons, then are we also heirs, y ^e heirs I mean of God, and heirs annexed with Christ.

10 We need not to labor by our good works to get everlasting life: for we have it already: we be all justified, we be all the childrē of God. fol. 28.

11 All that thinketh that good works help or profit anything to get the gift of salvation, they blaspheme against God and rob God of his honor. fol. 28.

12 If we be circumcised, that is to say, if we put any trust in works, Christ shall not help us. fol. 18.

13 We deserve nothing of God. fol. 30.

14 We deserve not everlasting life by our good works, for God hath promised it unto us, before that we began to do good. fol. 40.

15 Every Christian man must keep God's commandments by love, and not by hope, to get for his service everlasting life. fol. 42.

16 The Jews kept the commandments, and the law of God: yet they could not come to heaven. fol. 43.

17 Men trusting in their good works, are like to the thief on the left side, and are such men as cometh to the Church daily, keepeth holy-days and fasting days, and heareth masses, & these people be soonest damned: for this is one of the greatest errors in Christendom, to think that thy good works shall help to thy salvation. fol. 47.

If these articles be made heresy, which refer the benefit of our inheritance of life and salvation to God's gift, & not to our labors: to grace and not to merits: to faith and not to the law of works, thē let us shut up clean the new testament, & away with God's word, and set up a new d • uinity of the Popes making: yea let us leave Christ with his heretical gospel, and in his stead set up the Bishop of Rome with his Talmud, and become the Disciples 〈◊〉 his decretals. And certes, except christen princes begin betime to sake some zeal of God unto them, & look more seriously upon the matter, the proceedings of these men seme to tend to little better, then to drive us at length from true Christianity, to another kind and form of religion of their own invention, if they have not brought it well near to pass already.

18 To serve God in a tediousness, or for fear of hell, or for the joys of heavē, is but shadows of good works, and such service doth not please God. fol. 41.

The place is this: Works done in faith, be alonely pleasant unto God, and worthy to be called good works: for they be the works of the holy ghost that dwelleth in us by this faith. But they that are done by tediousness and evil will, for fear of hell, or for desire of heaven, be nothing else but shadows of works, making hypocrites. The end of our good works is only to please god, knowledging that if we do never so much, we can never do our duty: for they that for fear of hell, or for the joys of heaven do serve god do a constrained service, which God will not have. Such people do not serve God because he is their God and their father, but to have their reward and to avoid his punishments, and such people are hired men and waged servants, & are not children. But the children of God serve their father for love. &c.

19 We must love death, & more desire to die, then to fear death fol. 36.

Although our nature be frail & full of imperfectiō, so that we do not as we should, yet doing as we ought & as we are lead by the Scriptures to do, we should not dread, but desire rather to die and to be with Christ, as the place it self doth well declare, which is this:

We must love death, and more desire to die and to be w ^t god, as did S. Paul, then to fear death. For Jesus Christ died for us, to the intent that we should not fear to die, and he hath slain death, and destroyed the sting of death, as writeth S. Paul, saying: O death where is thy sting? death is swallowed up in victory. And to the Philippians: Christ is to me life, and death is to me advantage.

20 God made us his children and his heirs, while we were his enemies, and before we knew him. fol. 44.

I marvel what the Papists mean in the Registers to condemn this article as an heresy, unless their purpose be utterly to impugn & gainstand the scripture, & the writings of S. Paul, who in the fifth chapter to the Rom. & other his Epistles, importeth even the same doctrine in all respects, declaring in formal words that we be made the children and heirs of God, and that we were reconciled unto him when we were his enemies.

21 It were better never to have done good work, and ask mercy therefore, then to do good works, and think that for thē god is bound to a man by promise. fol. 48.

22 We can show no more honor to God, then faith and trust in him. fol. 48.

The place out of the which these two articles are gathered, is this: It were better for thee a thowsande fold that thou haddest been a sinner, and never had done good deed, & to acknowledge thine offenses & evil life unto God, asking mercy with a good heart, lamenting thy sins, then to have done good works & in them to put thy trust, thinking that therefore God were bound to thee. There is nothing, which (after the manner of speaking) bindeth God, but fyrme and steadfast faith and trust in him & his promises. &c. For we can show unto God no greater honor, then to have faith and trust in him: For whosoever doth that, he confesseth that God is true, good, mighty & merciful. &c.

23 Faith without good works, is no little or no feeble faith, but it is no faith. fol. 50.

24 Every man doth as much as he believeth. fol. 50.

The place out of the which the two Articles be gathered, is this: If thy faith induce thee not to do good works thē hast thou not y ^e right faith, thou doest but only think that thou hast it. For S. James saith, that faith without works is dead in it self. He saith not that it is little or feeble, but that it is dead and that is dead, is not. Therefore whē thou art not moved by faith unto the love of god and by the love of god unto good works, thou hast no faith but faith is dead in thee, for the spirit of God that by faith cometh in to our hearts to stir up love, cannot be idle. Everyone doth as much as he believeth, & loveth as much as he hopeth, as writeth S. John. He that hath this hope that he is the son of god, purifieth himself, as he is pure. He saith not, he that purifieth himself hath this hope, for the hope must come before, proceeding from the faith, as it behooveth that the tree must first be good which must bring forth good fruit.

25 We cannot be without motions of evil desires: but we must mortify them in resisting them. fol. 52

They which note this article of heresy, may note them selves rather to be like the Pharisy. Luke. 18. who foolishly flattering himself in the false opinion of his own righteousness, was not subdued to the righteousness, which standeth before God, by faith, and therefore went home to his house less justified then the publican. If the scriptures condemn the heart of man to be crooked even from his youth Gene. 6. and also condemneth all the righteousness of man to be like a filed cloth, & if S. Paul could find in his flesh no good thing dwelling, but showeth, a continual resistance between the old man and the new, then must it follow, that these phariseis which condemn this article of heresy, either carry no flesh, nor no old man about them to be resisted or verily, say what they will, they cannot choose but be combred with evil motions for the inward man continually to fight against. The place of the author sufficiently defendeth it self, as followeth.

S. Paul byddeth us mortify all our evil desires and carnal lusts, as uncleanness, covetousness, wrath, blasphemy, detractation, pride, and other like vices. And unto the Rom. 6. he saith: let no sin reign in your mortal bodies. That is to say, albeit that we cannot live without the motion of such evil desires, yet we shall not suffer them to rule in us, but shall mortify them in resisting them. &c.

26 All true Christianity lieth in love of our neighbors for God, and not in fasting, keeping of holy days, watching, praying, and singing long prayers daily and all day long, hearing Mass, running on pilgrimage. &c. fol. 52.

The place of this article is this: Thou hast always occasion to mortify thine evil desires to serve thine neighbor, to comfort him, and to help him with word and deed, with counsel and exhortation and other semblable means. In such love towards our neighbor for the love of God, lieth all the law and the prophets (as saith Christ) yea and all christianity: and not in fasting, keeping of holy-days, watching, singing, and long prayers daily and all day long, hearing of masses, setting up of candles, running on pilgrimages and such other things, which as well the hypocrites, proud people, envious and subject to all wicked affections, do. &c.

27 Many Doctors in divinity, and not only common people believeth that it is the part of Christian faith only to believe that Jesus Christ hath lived here in earth. fol. 53.54.

The place is this: We believe that Jesus Christ hath here lived-on earth, and that he hath preached, and that he died for us, and did many other things. When we believe these things after the story, we believe that this is our christen faith. This not only the simple people believeth, but also Doctors in divinity, which are takē for wise men. Yea the devil hath also this faith, as saith S. James: The devils believe, and they tremble. For as we have said before, the devil believeth that God is God, and that Jesus Christ hath here preached, that he died, was buried, and rose again▪ Thus must we also beloue, but this is not the faith whereof speaketh the Gospel and S. Paul. &c.

Of this faith and what it is, read before in the place of the 4 and 5. articles of this book, and of the 1. Article gathered out of the wicked Mammon, and the 9. and 10. article of the Revelation of Antichrist.

28 He that doth good against his will, he doth evil. fol. 56.

The place is this: A • good deeds which are not done by love and good will, are sin before God as saith S. Augustine. He that doth good against his will, doth evil, albeit that he doth, be good. For that I do against my will, I hate and whē I hate the commandment, I hate also him that hath commanded it. &c.

29 No man doth more then he is bound to do, and therefore no man may make other partakers of their good works fol. 59▪

The words be these: The Prophet Isaiah saith: we are all as an unclean thing, and all our justice is as it were a filthy cloth and therefore I can never marvel enough, that many of the religious persons would make other partakers of their good works, seeing that Christ saith in the Gospel: when ye have done all those things which are commanded you: say, we are unprofitable servants we have done but that which was our duty to do. For none can do to much. None doth more then he is bound to do, but only Jesus Christ (which only as saith S. Peter never did sin, neither was there deceit found in his mouth) hath done that he was not bound to do: and as the Prophet Isaiah saith, hath taken upon him our infirmities, and borne our sorrows, he was wounded for our offenses, & smitten for our wickedness, & by his stripes are we made whole. &c.

30 Christ hath gotten heaven by his passion, but that right hath he no need of, but hath granted it to all them that believe in his promises. fol. 59,

Read the place: Jesus Christ possesseth the kingdom of heavē by double right. First because he is the son of god and very inheritor of his kingdom. Secondly because he hath got̄ it by dis passion and death. Of his second right he hath no need, and therefore he giveth it to all them that believe and trust in him and in his promises.

31 If God had promised us heaven for our good works, we should ever be unsure of our salvation fol. 59.

32 Be our sins never so great, that it seemeth impossible to us to be saved, yet without any doubt we must believe to be saved. fol. 59.

The words out of the which these two articles be gathered are these: If God had promised heaven unto us because of our works, we should ever then be unsure of our salvation. For we should never know how much, nor how long we should labor to be saved, & should ever be in fear that we had done to little, and so we should never die joyfully. But God would assure us of heaven by his promise, to the intent we should be certain and sure, for he is the truth and cannot lie: and also to the intent that we should have trust and hope in him. And notwithstanding that after the greatness & multitude of our sins, it seem to us a thing impossible, yet always we must believe it without any doubt, because of his sure promise. And who soever doth this, he may joyfully die and abide the judgment of god, which else▪ were intolerable. Read more hereof before in the xi. article taken out of the wicked Mammon.

33. If thou love thy wife because she is thy wife, that is no love before God: but thou shalt love her because she is thy sister in God. fol. 83.

The words be these: Our Savior Christ hath commanded nothing so straightly as to love another: yea to love our enemies also. Then how much more should the man & wise love together. But there be but few that know how to love the one the other as they ought to do. If thou love thy wife only because she is thy wife, and because she serveth and pleaseth thee after the flesh, for beauty, birth, riches, and such like this is no love before god. Of such love speaketh not S. Paul. For such love is among harlots, yea among brute beasts: but thou shalt love her because she is thy sister in the christen faith, and because she is inheritor together with thee in the glory of God, & because ye serve together one God, because ye have received together one baptism &c. Thou shalt also love her for her virtues, as shamefastness, chastity and diligence, sadness, patience, temperance, secrecy obedience, and other godly virtues &c.

34. It is nothing but all incredulity to run in pilgrimage and seek God in one certain places, which is like mighty in all places. fol. 62.

The matter of this article is evident to all indifferent & learned judgments to be void of all doubt of heresy.

35. Men should see that their children come to Church to hear the sermon. fol. 89.

The place of this article is this: On the Festival days thou shalt bring thy children to the church to hear the sermon, and when thou shalt come home, thou shalt ask them what they have kept in memory of the sermon. Thou shalt teach thē the Christian faith. Thou shalt admonish thē to live well, and to put all their hope and trust in God, and rather to die, then to do anything that is against the will of God. And principally thou shalt learn them the contents of the prayer of our Savior Christ, called y ^e Pater noster, that is to say how they have another father in heaven, of whom thy must seek for all goodness, and without whom they can have no good thing: & how that they may seek nothing in all their works, and in all their intents, but the honor of their heavenly father: And how they must desire that this father would govern all that they do, or desire: And how that they must submit all to his holy will, which cannot be but good. &c. Thou shalt buy them wholesome books, as the holy Gospel, the epistles of the holy Apostles, yea both the new & the Old Testament, that they may understand and drink of the sweet fountain & waters of life.

36 Thou shalt not vex or grieve by justice or otherwise the pore that oweth unto thee: for thou mayest not do it withou sin. fol 97.

The place is this: Thou shalt not vex or grieve by justice. &c. as Christ saith: resist not evil, but whosoever striketh thee on the right cheek, turn to him the other also. &c. S, Paul saith: Render not evil for evil, and if it be possible as much as is in you, live in peace with all men, not reuēging yourselves my well-beloved, but give place to wrath for •• is written: to me the vengeance, and I will render it, saith the Lord God.

37. Some texts of Canon law suffereth war, but the teaching of Christ forbid • h all wars. Nevertheless when a City is besieged, or a country invaded, the Lord of the country is bound to put his life in jeopardy for his subjects. fol. 119.

38 So a Lord may use horrible war charitably and Christianly: fol. 119.

As touching war, to be moved or stirred first of our parts against any people or country upon any rash cause, as ambi • ion, malice, or revenge, the gospel of Christ giveth us no such sword to fight withal. Notwithstanding for defense of country and subjects, the magistrate being invaded or provoked by other, may lawfully, and is bound to do his best, as the city of Mar • urgh did well in defending it self against the Emperor. &c.

39. The gospel maketh all true Christian men servants to all the world. fol. 79.

He that compiled this article craftily to make y ^e matter to appear more heinous, leaveth out y ^e latter, part which should expound the other, that is, by the rule of charity: for that the author addeth withal. By which rule of charitye, and not of office and duty, every christen man is bound one to help another, as Christ himself being Lord of all, yet of charity was a servant to every man, to do him good, read the place of the sum of the scripture in the page as in the article it is assigned.

40. The Gospel is written for all persons, estates, Prince, Duke, Pope, Emperor. fol. 112.

They which noted this article for an heresy, I suppose could little tell either what GOD, or what the Scripture meaneth.

41. When judges have hope that an evil doer will amend they must be always merciful, as Christ was to the woman taken in aduou • ry. The temporal law must obey the Gospel and thē that we may attend by warning, we shall not correct by justice. fol. 113.

The purpose of the book whence this article is wrasted being well understood, intendeth not to bind temporal judges and magistrates, from due executiō of good laws, but putteth both them, and especial spiritual judges, in remembrance by the example of Christ to discern who be penitent offenders, and who be otherwise, and where they see evident hope of earnest repentance and amendment, if they be ecclesiastical judges, to spare them: if they be civil magistrates, yet to temper the rigor of the law (as much as they conveniently may) with merciful moderation, which the Greeks do call 〈 in non-Latin alphabet 〉 .

And thus much hitherto of these heresies and Articles collected by the bishops, & inserted in their own registers one of the books ab •• e specified. The names of y ^e bishops and collectors were these: Syr Tho. More, L. Chancelor Will. Warham Archb. of Cant. Tunstall bish. of London. Ste. Gardener, G. of Wint. Rich. Sampson Dean of the chapel, Rich. Wolman M. of Requestes, John Bell, D. Wilson, with a great number moe, as in the registers doth appear. Ex Regist. Cant & Londinensi,

I shall not need I trust (gentle reader) further here to tarry thee with reciting mo places: whē these already rehearsed may suffice for a taste & a trial for thee sufficient to note and consider how falsely & most slanderously these catholickes have depraved, and misreported the books and writings of good men, who might almost gather heresies as well of S. John's gospel, & S. Paul's epistles, as out of these places. Thus may we see, what cannot malice do, being set on mischief? or what cannot the spirit of spite and cau • lling find out, being inflamed with hatred, & blown with the bellows of ambition and iniquity? And as they have done with these, the like partes they have and do practice still against all other: whosoever in defense of truth, dare touch never so little either the Popes crown, or the bellies of his clergy: for these ii. sores in no case they can abide to be touched. And hereof only cometh all this crying out, heresy, heresy, blasphemy, error & schism. Although the doctrine be never so sound and perfect after the scripture, yet if the writer be not such in all pointes (especially in these two above touched) as will sing after their tune, and dance after their pipe (he is by & by an) heretic, by virtue of their Inquisition. So did they with the Articles of the learned Earl Johannes Picus Mirandula. So did they with John. Rencline or Cap •• ion. So did they also with good John Colet here in England. Also with the like spirit of lying & cavilling, the catholic faculties of Leuven, Spain and Paris condemned the works and writings of Erasmus & many mo. So full they are of censures, articles, suspicious, offenses, inquisitions, so captions they be in taking, so rash in judging, so slanderous of report, so practiced in depraving, misconstruing and wrasting true meaninges into wrong purposes, briefly so pregnant they be in finding heresies where none are, that either a man must say nothing, or serve their deuotiō, or else he shall procure their displeasure, that is, shall be demed for an heretic. Yea & though no just cause of any heresy be ministered, yet where they once take disliking, they will not stick sometimes with false accusations to press him w ^t matter, which he never spake nor thought. If Luther had not stirred against the Popes pardons and authority, he had remained still a white sonne of the mother Catholic church, and all had been well done whatsoever he did. But because he adventured to touche once y ^e triple crown, what floods of heresies, blasphemies and articles were cast out against him, enough to drown a whole world? what lies and forged crimes were invented against him?

Here now cometh Staphylus and furious Surius, w ^t their fraternity, and say, that he learned his Divinity of the devil. The followeth another certain Chronographer who in his lying story reporteth most falsely, that Luther died of drunkenness. With like malice the said Chronographer writeth also of M. Bucer, falsely affirming upon his information, that he should deny at his death, Christ our Messias to be come. When not only D. Redman which preached at his burial, but also all English men, which knew the name of Bucer, did know it to be contrary.

So was it laid against one Singleton Chapplein some time to Queen Anne Boleyn, that he was the murderer of Packington, and afterward, that he was a styrrer up of sedition & commotion: who also suffered as a traitor for the same: Where in very deed the true cause was for nothing else, but for preaching the Gospel unto the people, whose purpose was ever so far of from stirring sedition, that he never once dreamed of any such matter, as he himself declared and protested to one R. Lante his scholar, who is yet alive and can testify the truth hereof. But this is no new practice amongst the Romish Bishops: whereof enough hath been said before in the story of Syr John. Oldcastle, and Syr Roger Acton. &c.

An other like practice of such malicious slander we find also in one Meriall a Brickleyer, whose name w ^t his abjuration remaineth yet in the Registers of the Bishop of London.

The story is this, and not unworthy to be remembered. In the year of our Lord. 1534. which was about the first beginning of Queen Anne Boleyn, at what time Purgatory and such trompery began to grow in contempt. Stokesly Bishop of London made a sermon in the Shroudes upon the Sunday before May day: Where he preaching in the commendation and virtue of Masses, declared to the people that for a little cost, if they procured Masses to be said, wives might deliver their husbands, and husbands their wives out of the bitter pains of purgatory. At this sermon, besides many other, was Thomas Meriall, a zealous favorer of God's word: who being on the watch on May even, made relation of these words of the Bishop unto the company about him, amongst whom then was one John Twyford, a furious papist, and who had y ^e same time the setting up of the stakes in Smithfield, whereat the good Saints of God were burned.

This Twyford which then kept a Tavern and had an old grudge against y ^e said Meriall for striking his boy hearing these words: allured home to his house certain persons, to the number of x. Whose names were these: Blackwell, Laurence Wilson, Thomas Clarke, John Duffild, W. Kenningham, Thomas Hosier, Worm a cutler, Alen Ryse, with another which was the tenth. Besides these he procured also secretly M. Chābers Clerke whose name was Bright. And when he had craftily overcome them w ^t wyne, & made them to report what wor • es he listed, and which they knew not thenselves, the Clerks by and by received y ^e same in writing. Wherupō this article was gathered against Meriall, that he should hold and affirm, that y ^e passion of Christ doth not help thē which came after him but only them which were in Limbo before: & also that he should say y ^t his wife was as good as our Lady. Upō this writing of the Notary, he was immediately brought to bishop Stokesly, and thereby y ^t depositiō of these x. false witnesses wrongfully accused, and also for the same should have be condemned, had not Doct. Barret the same time, bid him speak one word (which he knew not) as the sentence was in reading, whereby y ^e condemnation was stayed and he put to do open penance and to bear a Fagotte. Notwithstanding the said Meriall sware before the Bishop that he never spake nor meant any such words as there was said unto him, but only recited the words of the bishops sermō, reporting the same in the person of the bishop, and not his own. Which also was testified to be true by the oaths of 3. other, to wit, W. Tōson▪ Gregory Newman▪ and W. Wit, who being in the foresaid watch the same time, did take upon their oth before the Bishop: that his words were no other, but as is above declared. Which 3. witnesses at the second edition hereof were also living, w ^t the wife of the foresaid Meriall, who would then also be sworn that the same is true. Whereas contrary the other x. persons be all gone, and none of them all remaining. Of whom moreover the most of all the said x. came to a miserable end where as the other 3. which testified the truth w