Acts and Monuments Volume 2 Part 1
Of this malycious and perverse dealing of these men contrary to all truth & honesty, in defaming them for heretics, which in deed are none, & with opprobrious railing to slander their cause, which is nothing else but the simple truth of Christ's gospel, who so listeth to search further (if these examples hitherto recited do not suffice) let him read the story of Merindol, & Angrogne, pag. 945.955. Let him consider the furious Bull of Pope Martin. pag. 625. The like slanderous Bull also of Pope Leo x. with the • dict of Charles the Emperor against Luther. Also let him survey the railing stories of Surius the Monk of Colen, the book of Osius, of Lindus, the Chronology of Genebrardus, the story of Cochleus against the Hussites and the Lutherans, with the Preface of Conradus Brunus the Lawyer prefixed before the same, wherein he most falsely and untruly railing against these Protestants, whom he calleth heretics, chargeth them to be blasphemers of God, contemners of God and men, Church robbers cruel, false liars, crafty deceivers, unfaithful, promise breakers, disturbers of public peace and tranquility, corrupters and subuerters of commō weals, and all else that naught is.
In much like • ort was Socrates accused of his countrymen for a corrupter of the youth, whō Plato notwithstanding defendeth. Aristides the just lacked not his unjust accusers. Was it not objected unto S. Paul that he was a subuerter of the law of Moses, and that we might do evil that good might come thereof? How was it laid to the Christian Martyrs in the primitive Church for worshiping an Asses head, and for sacrificing of Infantes. pag. 54? And to come more nere to these our latter days, you heard likewise how falsely the Christian congregation of french. men gathered together in the night at Paris, to celebrate y e holy communion, were accused of filthy commixion of mē and women together, and the king the same time Henry 2. was made to believe that beds with pillows and mats were found there in the floor where they lay together: whereupon the same time diverse were condemned to the fire and burned pag. 862. Finally what innocence is so pure, or truth so perfect, which can be void of these sclaunders or crimynatiōs, whē also our Savior Christ himself was noted for a wine drinker, & a common haunter of the Publican's? &c.
Even so likewise it pleaseth our Lord and Savior Christ, to keep under and to exercise his church under the like kind of adversaries now reigning in the church, who under the name of the church will needs maintain a portly state and kingdom in this world, and because they cannot uphold their cause by plain scripture and the word of God, they bear it ou • with facing, railing, and slandering, making Princes and the simple people believe, that all be heretics, schismatics, blasphemers, rebels & subuerters of all authority & commō weals, whosoever dare reply with any scripture against their doings.
It is writ̄ of Nero, that when he himself had burnt the Citty of Rome six days and seven nights, he made open proclamations that the innocent Christians had set the City on fire, to stir the people against them, whereby he might burn and destroy them, as rebels and traitors.
Not much unlike seemeth the dealing of these religious Catholics, who when they be the true heretics themselves, and have burnt and destroyed the Church of Christ, make out their exclamatiōs, Bulls, briefes, articles books, censures, letters and Edicts against the poor Lutherans, to make the people believe, that they be the heretics, schismatics, disturbers of the whole world. Who if they could prove them as they reprove them to be heretics, they were worthy to be heard. But now they cry out upon them heretics, and can prove no heresy: they accuse them of error: and can prove no error: they call them schismatics, and what Church since the world stood, hath been the mother of so many schisms as the mother Church of Rome? They charge them with dissention and rebellion. And what dissention can be greater, then to dissēt from the scripture, and word of God? or what rebellion is like, as to rebel against the son of God, & against the will of his eternal Testament? They are disturbers (they say) of peace and of public authority: Which is as true, as that the Christians set the Citty of Rome on fire. What doctrine did ever attribute so much to public authority of Magistrates, as do the protestants, or whoever attributed less to magistrates, or deposed moe dukes, kings, and Emperors, thē the Papists? They that say, that the Bishop of Rome is no more but the Bishoppe of Rome, and ought to wear no crown, is not by and by a rebel against his king and Magistrates, but rather a maynteyner of their authority: which in deed the Bishop of Rome cannot abide. Briefly, wilt thou see whether be the greater heretics, the Protestants or the Papists? Let us try it by a measure, and let this measure be the glory only of the son of God, which cannot fail. Now judge I beseech thee, whosoever knowest the doctrine of them both, whether of these two do ascribe more or less to the Maiestye of Christ Jesus our king and Lord: the Protestants which admit none other head of the Church nor justifier of our souls, nor forgeuer of our sins, nor Advocate to his father but him alone: Or else the papists which can abide none of all these articles, but condemn the same for heresy. Which being so (as they themselves will not deny) now judge (good reader) who hath set the Citty of Rome on fire. Nero, or else the Christians.
But to return again to the purpose of our former matter, which was to show forth the proclamation of the Bishops for the abolishing of English books above rehearsed, as being corrupt and full of heresy, which not withstanding we have declared to contain no heresy, but sound and wholesome doctrine, according to the perfect word and Scripture of God.
Here now when the Prelates of the Popes side had procured this Edict & proclamation aforesaid, for the condemnation of all such English books printed or vnprinted which made against their advantage, they triumphed not a little, wening they had made a great hand against y e Gospel forever to rise again, & that they had established their kingdom forever, as in deed to all mans thinking it might seme no less. For who would have thought, after so strayt so precise, and so solemn a proclamation set forth & armed with the kings terrible authority: also after the cruel execution of Anne Askewe, Lacels, and the rest: Item after the busy search moreover and names taking of many other, of whom some were chased away, some apprehended and laid up, diverse in present peril, & expectation of their attachment: who would have thought (I say) otherwise possible, but that y e gospel must needs have an overthrow, seeing what sure work the papists here had made, in setting up their side, and throwing down the contrary.
But it is no new thing in the Lord, to show his power against man's presumption, that when he counteth himself most sure, then is he furthest of, and when he supposeth to have done all, then is he new to begin again. So was it in the primitive Church before Constantine time, that when Nero, Domitianus, Maxentius, Decius, and other Emperors impugning the gospel & profession of Christ, did not only constitute laws and proclamations against the Christians, but also did ingraue the same laws in tables of brass, minding to make all things firm forever and a day: yet we see, how with a little turning of God's hand, all their puissant devises, & brazen laws turned all to wind and dust. So little doth it avail for man to wrestle against the Lord and his procedinges. Howe so ever man's building is mortal and ruinous, of brickle brick, and mouldering stones, the Lord never taketh in hand to build, that either time can waste, or man can pluck down. What God setteth up, there is neither power nor striving to the contrary. What he intendeth, standeth: what he blesseth, that prevaileth. And yet man's unquiet presumption will not cease still to erect up towers of Babel against the Lord, which the higher they are built up, fall with the great ruin. For what can stand, that standeth not with the Lord? Which thing as in example of all ages is to be seen: so in this late proclamation devised by the bishops, is in like manner exemplified.
The which proclamation, though it was sore & terrible for the time, yet not long after, by reason of the kings death (whō the Lord shortly thereupon took to his mercy) it made at length but a castle come down. So that where the prelates thought to make their Jubilee, it turned them to the Threnes of Jeremiah. Such be the admirable workings of the Lord of hosts, whose name be sanctified forever.
This I do not infer for any other purpose, but only for the works of the Lord to be seen: premonishing thee (good Reader) withal that as touching the king (who in this Proclamation had nothing but the name only) here is nothing spoken but to his laude and praise. Who of his own nature & disposition, was so inclinable and forward in all things virtuous and commendable, that the like enterprise of redress of religion, hath not lightly been seen in any other Prince christened: As in abolishing the stout and almost invincible authority of the Pope, in suppressing monasteries, in repressing custom of Idolatry & pilgrimage &c. Which enterprises, as never king of England did accomplish (though some began to attempt them) before him: so yet to this day we see but few in other Realms dare follow the same.
If Princes have always their Counsel about them, that is but a common thing. If some time they have evil counsel ministered that I take to be the fault rather of such as are about them, then of princes themselves. So long as Queen Anne, Tho. Cromwell, B. Cranmer, M. Denny, D. Buts, with such like were about him, & could prevail with him, what organe of Christ's glory did more good in the Church then he? as is apparent by such monuments, instruments and acts set forth by him, in setting up the Bible in the church, in exploding the pope with his vile pardons, in removing diverse superstitious ceremonies in bringing into order y e inordinate orders of friers & sects, in putting chantry priests to their pensions: in permitting white meat in Lent: in destroying Pilgrimage worship: in abrogating idle & superfluous holy days, both by act public, and also by private letters sent to Boner, tending after this effect.
By the king.
RIght reverend father in God, right trusty and well-beloved, we greet you well. And whereas considering the manifold inconveniences which have ensued, and daily do ensue to our subjects by the great superfluity of holy days, we have by the assentes and consentes of all you the Bishops, and other notable personages of the Clergy of this our Realm, in full congregation and assembly had for that purpose, abrogated and abolished such as be neither Canonical, ne meet to be suffered in a common wealth, for the manifold inconveniences which do ensue of the same, as is rehearsed: and to the intent our determination therein may be duly observed and accomplished, we have thought convenient, to command you immediately upon the receipt hereof, to address your commandments in our name to all the curates, religious houses, and colleges within your diocese, with a copy of the act made for the abrogation of the holy days aforesaid, a transumpt whereof ye shall receive herewith, commanding thē and every of them in no wise, either in the Church or otherwise, to indict or speak of any of the said days and feasts abolished, whereby the people might take occasion either to murmur, or to contemn the order taken therein, and to continue in their accustomed idleness, the same notwithstanding: but to pass over the same with such secret silence, as they may have like abrogation by disuse, as they have already by our authority in convocation. And forasmuch as the time of harvest now approacheth, our pleasure is, ye shall with such diligence and dexterity, put this matter in execution, as it may immediately take place, for the benefit of our subjects, at this time accordingly without failing, as ye will answer unto us for the contrary. Geuen under our Signet, at our Monastery of Chertesey, the 11. day of August.
Thus while good Counsel was about him, and could be heard, he did much good. So again when sinister and wicked Counsel, under subtle and crafty pretences had gotten once the foot in, thrusting truth & verity out of the Princes ears, how much Religion and all good things went prosperously forward before, so much on the contrary side all revolted backward again. Wherupō proceeded this Proclamation above mentioned, concerning the abolishing and burning of English books. Which proclamation bearing the name of the kings majesty, but being y e very deed of the bishops, no doubt had done much hurt in the church among the godly sort, bringing thē either into great danger, or else keeping thē in much blindness, had not the shortness of the kings days stopped the malignant purposes of the foresaid Prelates, causing the king to leave that by death unto y e people, which by his life he would not grant. For within 4. months after, the proclamatiō coming out in August, he deceased in the beginning of January, in the 38. year of his reign. an· 1547. leaving behind him three children, who succeeded him in his kingdom, K. Edward, Queen Mary, and Queen Elizabeth: of whom it remaineth now to prosecute (by the permission and sufferance of Christ our high Lord and Prince) in the process of this history, according as the order of their succession, and Acts done by them in the church shall require, after that first I shall have prosecuted certain other matters by the way, according to my promise, here to be inserted.
The History touching the persecution in Scotland, with the names and causes of such blessed Martyrs, which in the same country suffered for the truth after the time of Patrick Hamelton.
THus having finished the time and rase of king Henry the eight, it remaineth now according to my promise made before, here to place & adjoin so much as hath come to our hands, touching the persecution of Scotland, and of the blessed Martyrs of Christ, which in that country likewise suffered for the true religion of Christ, & testimony of their faith.
To proceed therefore in the history of these Scotland matters, next after the mention of David Straton and M. Nicholas Gurlay, with whom we ended before. pag. 956. the order of time would require next to infer the memory of syr John Borthwike Knight, commonly called Captayn Borthwike. Who being accused of heresy (as the papists call it) and cited therefore. an. 1540. and not appearing, and escaping out into other countries, was condemned for the same, being absent, by the sentence of David Beaton Archbishop of S. Andrew's, and other Prelates of Scotland, and all his goods confiscate, and his picture at last burned in the open market place. Whose story with his articles objected against him, and his confutations of the same here ensueth in process under expressed, as followeth.
*The Act or Processe or certain Articles against Syr John Borthwike Knight in Scotland with the answer and confutation of the said Borthwike, whose preface to the reader here followeth.
BY the help of a certain friend of mine, there came certain articles unto my hand for the which the Scottish Cardinal and such other like of his sect and affinity did condemn me as an heretic. And for so much as this condemnation should not lack his cloke or defense, they gathered together a great number of witnesses, where as besides the bare names of the witnesses they alleged none other proof at all. Wherefore I thought good to bestow some labor in refelling these articles which they could not prove partly that I might take away from all true Christians, the occasion of all evil suspicion, as though that I being vanquished or overthrown by their threatenings would deny Christ: and partly that their errors being thereby made manifest they should even for very shame repent, or else hereafter y e less abuse y e furor or madness of such witnesses to shed blood. Therefore I will first confirm by evident testimonies of the Scriptures those things which in times past I have taught, and afterward I will refell their vain Sophistication, whereby they go about to subvert the truth of God.
SYr John Borthwike knight commonly called Captain Borthwike being accused suspected, slandered and convicte by witness, without all doubt of greater estimation then he himself, in the year of our Lord. 1540. the 28. day of May, in the cloister of S. Andrew's in the presence of the most reverent Fathers, Gawine Archbishop of Glasquene Chancellor of Scotland, William Bishop of Aburdin, Henry of Candicatia, John Bishop of Brecknock and William of Dumbar Bishops, Andrew of Mellrowes, George of Dunerueling, John of Paslet, John of Lōdorse, Rob. of Rillos & Will. of Rulrose Abbots, Mācolalyne of Quiterne and John of Pettin vaim Pryors, Mayster Alexander Kalfour Uicar of Kitman Rector of Law official of Sayncte Andrew's, John Winton Suppriour, John Anand and Thomas Eminghame, Canons of Saint Andrew's, John Thompson with university of Saint Andrew's, and Mayster John Major and Peter Capelland Batchelers of Divinity and doctors, Martin Ballfour Batcheller of Diuinitye and of his fellow Pryour of the Friars Augustynes of the same City, John Tulidaffe Warden of the Friars Mynors and John Paterson of the same Convent, and also in the presence of the most noble mighty and honorable Lord's, George of Huntelo, James of Arrain, William Marshal, William of Monnetros, Erles, Malcolme Lord of Flemming, Chamberlain of Scotland, John Lord of Linsey, John L. of Erskine, George L. of Seton, James Hamelton of Finwart, Water L. of S. John, M. James of Colinton Clarke to the Kings Register, with diverse other Lord's, Barons, and honest persons, being called & desired together for witness, that he did hold, publish, and openly teach these errors following.
The first Article.
That our holy father the Pope as Christ's vicar, hath not, neither can exercise greater authority over Christians here on earth, then any other bishop or prelate.
Borthwike.
These holy ones do magnify their Lord by like title, as common thieves and robbers are accustomed to prefer the captains and ringleaders of their robberies and mischiefs, calling them in every place the most honest, & good men, where as likewise it is evident, y t in the whole world there is no man more given to riot, which more greedily doth seek after all kind of delicatenes and wantonness, and finally aboundeth with all kind of vice: as treason, murder, rapine, and all kind of such evils. Furthermore, where as they affirm him to be the vicar of Christ here in earth, it shall be easily convinced when as it shall be made manifest, that he hath not, nor cannot exercise more power or authority over Christians, then any other bishop or prelate. For unto that office of being vicar, they refer that great authority the which they do so greatly boast and brag of, which being taken away, the office of vicar doth also fall and decay. But now to attempt the matter, I will first demand of the mainteiners of this preeminence and authority, whereupon they will ground the same. I know that they will answer unto me that Peter had power & authority over the other Apostles, and consequently over the universal church, the which power by succession, is translated unto the bishops of Rome. But how vnshamefastly they do lie herein, any may easily perceive which hath but any small spark of judgment in him. When as he shall hear the testimonies of the scriptures, which we will allege to confirm this our opinion. For Peter in the xv. of the Acts. In the counsel doth declare what is to be done, and admonisheth us what of necessity we ought to do. And he there did also hear other speak, and did not only give them place to say their minds, but also permit and receive their judgment: and where as they decreed, he followed and obeyed the same. Is this then to have power over others? Furthermore, where as in his first epistle he writeth unto bishops and pastors, he doth not command them as a superior or head over them, by power and authority, but maketh them his fellow companions, and gently exhorteth thē as is accustomed to be done between equals of degree: for these are his words: I beseech and desire the bishops and pastors which are amongst you, for so much as I myself am also a bishop, and a witness of the afflictions of Christ, and also a partaker of the glory which shall be revealed, that they do diligently feed the flock of Christ which is committed unto them. Why then do they so challenge unto them the authority of Peter, which he never acknowledged in himself. Truly I do not dout, but if that Peter were here present, he would with like severity rebuke their folly and madness, as Moses in times past did unto Joshua, which burned with too earnest a zeal towards him. I doubt not but that many in this feigned authority of Peter do seek out more vain helps to maintain and uphold the tyranny of Popes, rather then to make him ruler and governor over all other. For where as in the 8. chapiter of the Acts he is commanded by his fellows, to go with John into Samaria, he did not refuse so to do. In so much then, as the apostles do send him, they declare thereby, that they do not count him as their hed and superior, and in that he doth obey them, & taketh upon him the office or ministry committed unto him, he confesseth thereby that he hath a society and fellowship w t them, but no rule nor impery over them, as he writeth in his epistle. But if none of these examples were evident or manifest, the only epistle to the Galatians were sufficient to put us out of all doubt: where as S. Paul almost throughout two whole chapters, doth nothing else but declare and affirm himself to be equal unto Peter, in the honor or dignity of the Apostleship. For first of all he reherseth how he went up to Jerusalem unto Peter, not to the intent to profess any homage and subjection unto him but only to witness with a common consent and agreement unto all men, the doctrine which they taught, & that Peter did require no such things at his hand, but gave unto him the right side or upper hand of the fellowship, that they might jointly together labor in the vineyard of the Lord. Moreover, that he had no less favor and grace amongst the Gentiles, then Peter had amongst the Jews: and finally, when as Peter did not faithfully execute his office and ministry, he was by him rebuked, & Peter became obedient unto his correction. All these things do evidently prove, that there was equality between Paul and Peter, and also that Peter had no more power over the residue of the Apostles, then he had over Paul. The which thing S. Paul even of purpose doth entreat of, lest that any man should prefer Peter or John before him, in the office of Apostleship, which were but his companions, & not Lord's over one a other. Wherupō, the •• places of scripture work this effect, y t I cannot acknowledge Peter to be superior or hed over other Apostles, neither y e Pope over other bishops. But I acknowledge & confess Christ to be the only head of the church, the foundation and high priest thereof, the which with one only oblation, hath made perfect for evermore all those which are sanctified. And I boldly do affirm and say with S. Gregory, that whosoever calleth himself, or desireth to be named or called, the head or universal priest or bishop, in that his pride, he is the forerider or predecessor of Antichrist: for so much as thorough his pride he doth exalt himself above all others. Furthermore, where as they allege out of the old law, the high priesthood and the supreme judgment, which God did institute and ordain at Jerusalem: I answer thereunto, that Christ was that high bishop, unto whom the right and title of priesthood is now transported and referred. Neither is there any man so impudent, which will take upon him to succeed in the place or degree of his honor. For so much as this priesthood doth not consist only in learning, but in the propitiation and mercy of God, which Christ hath fulfilled by his death, and in the intercession, by the which he doth n • w entreat for us unto his father.
Whereas also they do allege out of the 16. chapter of Matthew, thou art Peter, and upon this rock, &c. If they do think that this was particularly spoken unto Peter, S. Cyprian, and S. Augustine shall sufficiently answer them that Christ did it not for this purpose, to prefer one man above all the residue, but that thereby he might commend and set forth the unity of the church: for so • ayth S. Cyprian in the person of one man, God gave unto him all the kayes, that he might thereby signify the unity of thē all. For even as Peter was, even the very same were all the residue, being endued with like fellowship of honor and dignity. But it was convenient that it should take his original of one, that the church of God might be manifested to be one only. Saint Augustine's words are these, if the mistery of the church were not in Peter, the Lord would not have said unto him, I will give unto thee y e kaies of the kingdom of heaven. If this were spoken unto Peter, the church hath them not. If the Church have them: Then Peter, when he received the kayes, did figurate the whole church. Agayne, when as they were all demanded and asked, only Peter answered. Thou art Christ. Then was it said unto him, I will give unto thee the kaies, as though that he alone had received the power of binding and loosing, for like as he alone spake that for them all, so he as it were bearing the person of that unity, received the same with them all. Therefore one for them all, because he is united unto them all. Another argument they do gather upon the words which Christ spake unto Peter. Thou art Peter, and upon this rock will I build my church. The which words are not found to be spoken unto any other of the apostles. The which argument shall easily be dissolved, if we did understand & know why Christ did give Peter that name, which otherwise was called Simon. In the first chapter of John, Christ speaketh thus unto him. Thou shalt be called Cephas, the which by interpretation signifieth Peter, in that point having respect unto the constant confession of Christ which he had made, like as God changed the name of Abraham, who at the first was called Abram, because he should be a father of many nations, then even as Abraham took his name of y e multitude, which should come forth of his seed: so likewise Peter took his name of the constant confession of Christ, which in deed is the true rock whereupon y e church is built, and not Peter himself. No otherwise then Abraham, which was not the multitude it self, whereof he took his name. Besides this, the church should be stayed or built upon over weak a foundation if it should have Peter for the ground or foundation thereof, who being amazed and overcome with the words of a little wench, did so constantly deny Christ. Now therefore I think there is no man but that doth understand how these Romish builders do wrest the scriptures hither and thither, & like unto the rule or squire, do apply them according to their wills, to what end and use they thenselves think good. Furthermore in that they do allege out of the xx. chapiter of John, feed my sheep, it is over childish and argument: for to sheep is not to bear rule and dominion over the whole Church, besides all this as Peter had received commandment of the Lord, so doth he exhort all other Bishops to feed their flock in his first Epistle and v. chapter. Hereby a man may gather by these words of Christ y e either there was no authority given unto Peter more then unto others, or else that Peter did equally communicate that right and authority which he had received unto others and did not reserve it unto himself after his death, to be transported unto the Bishops of Rome. As for such reasons as they do allege, which are not gathered or taken out of holy scriptures, I pass them over, least I might seem to contend with shadows.
The second Article.
That Indulgences and pardons granted by our supreme head the pope, are of no force, strength, or effect, but tend only to the abuse of the people and the deceiuyng of their souls.
Borthwike.
It shall be evidently declared, that indulgences and pardons are of none effect, after that I have first of all taught what they do call Indulgences or pardons. They say they are the treasure of the church, that is to say, the merits of Christ, of the Saints, Apostles and Martyrs, which they impudently affirm to have performed and merited more at God's hand, at the time of their death, then was necessary or needful for them: & that of the abundance of their merits, there did so much superabound which was not only sufficient for themselves, but also might redound to the help of others. And because so great a goodness should not be superfluous or in vain, they affirm and teach that their blood was mixed and joined with y e blood of Christ: and of them both the treasure of the church was compoūd and made for the remission and satisfactiō of sins. How cunning and notable cookes these are, which can make a confection of so many sundry herbs. Furthermore, they do fain the custody and keeping of this treasure to be committed wholly unto the bishop of Rome, in whose power consisteth the dispensation of so great treasures, that he either by himself may give or grant, or otherwise give power unto other to give the same. And hereupon riseth the plenary, Indulgences and pardons granted by the Pope for certain years, by cardinals for 100. days, by bishops for 40. days. This is the judgment and opinion which they hold of the Indulgences. But I pray you, who taught those saints to work or deserve for other, but only Satan, who would utterly have y e merits of Christ extinguished and blotted out, which he knoweth to be the only remedy of salvation? For if the Scripture do teache us that no man of himself can deserve or work their salvation, how did the saints then work or merit for others. It is manifest that Christ saith in the xvij. of Luke, when we have done all that which is commanded you for to do, yet saith he, we are unprofitable servants. Besides this, all that which may be deserved or merited in the righteousness of man, in the 64. chapter of Isaiah, they are compared unto the garment menstruous & defiled, to be cast out.
There are almost infinite places in y e scripture, wherein man's power is so extenuate, and the corruption & frowardness of our nature so made manifest, that even in the best and most perfect works, there lacketh not imperfection. Notwithstanding the parable of the x. virgins written in the 25. chapter of Matthew, ought to put us out of all controversy and doubt. There Christ describeth two kinds of men, the one kind of holy men which observe and keep the inward righteousness of the heart, as the oil of faith, the other sort is of such, which having no mind of their oil, are answered by them which are wise no, least that there be not sufficient for you and for us, but go you rather to them which do sell and buy for yourselves: in the which place it is manifestly declared how vainly the second sort of men doth fly to the patronage of the elect, by whose merits they think to be saved.
Now let us way and consider upon what places of scripture they build or establish their feigned invention of pardons: they allege the saying of S. Paul to the Colossians. I supply or fulfill the afflictions of Christ, which were wanting in my flesh, for his body which is y e church. But Paul in this place doth not refer that defect or supplement to any work of redemption, expiation or satisfaction, but to those afflictions, by the which the members of Christ, that is to say, all faithful, should be afflicted, so long as they live in the flesh, wherefore he saith, that this doth yet remain of the passions of Christ, that those afflictions which once he suffered in his own body, he now daily suffereth in his members. For Christ hath vouchsaved to honor us with this honor, that he doth impute and call our afflictions to be his. And where as S. Paul doth add this word for the church, he doth not understand thereby for the redemption, reconciliation, satisfaction▪ or expiation of the church. But for the edi •• eng and profit • ng of the same, as in the ii. epistle to Timothy, he saith: That for the elect sake he suffered all these things, y t they might obtain salvation, but to the intent no man should think that salvation to depend upon those things which he himself had suffered, he added further, the which is in Christ Jesus. As touching the reason that the blood of the Martyrs is not shed in vain without fruit or profit, & therefore ought to be conferred to the common utility and profit of the church. I answer, that the profit and fruit thereof is abundant to glorify God by their death, to subscribe and bear witness unto the truth by their blood, and by the contempt of this present life, to witness, that he doth seek after a better life, by his constancy and steadfastness, to confirm and establish the faith of the church, and subdue and vanquish the enemy.
The third Article.
That the Pope is an open vser of Simony, daily selling the gifts of the spiritualties, and that it is lawful for all bishops to be coupled and joined in matrimony.
Borthwike.
This article hath his several partes, for those things which we have spoken or answered unto the article before written, doth sufficiently declare, that the Pope is not only a vser of Simony, but also a notable deceiver, which selleth such kind of merchandise, as can in no place help or prevail. For so much as his pardons are nothing less then such as he feigneth them to be. Doth he not then show himself a manifest deceiver, when as he maketh fairs and markets of them, but to the intent I will not seem in this behalf vainly to labor or travail, I will pass unto the second part, where as I do say, that it is not only done against the word of God, but also against equity and justice to forbid priests to marry, for so much as it is not lawful for any man by any means to forbid y t thing, which the Lord hath left at liberty. For S. Paul in the xiii. chapter unto the Hebrews, declareth, that matrimony is lawful for all men, saying that marriage and the undefiled bed or chamber is honorable amongst all men: and in the first to the Corinthians and vii. chapiter. He saith, for avoiding of whoredom, Let every man have a wife of his own: but I know what these obstinate and stiff necked will answer unto me, that the same is spoken and meant of others, and not of priests. But what will they answer unto me as touching that which is written in the first to Timothy, and iii. chapter. A Bishop ought to be without rebuke, the husband of one wife, and by and by after he saith, Deacons ought to be the husbands of one wife, the which should rule and govern their children and family uprightly. Unto these Paul affirmeth matrimony to be meet and necessary, let them say what they can unto the contrary. What could be more vehemently spoken against their wicked tyranny, then that which by the holy Ghost he declareth in the iv. chapter of the same Epistle, that in the latter days there should come wicked men which should forbid matrimonye, and calleth them not only deceivers, but also wicked spirits attending unto the doctrine of wicked spirits: but these men think that they have very well escaped, whē as they wrest this sentence to those old ancient heretics the Tatianes, they say (these men) did only condemn matrimonye, we do not condemn it, but only forbid Church men to marry. Unto whom we think matrimonye is not convenient. As though that albeit this prophesy were first of all complete and fulfilled in the Tationes, that it did not also redound unto them, or as though this their subtle sophistication, were worthy to be regarded that they do not deny or prohibit matrimony, because they do not forbid it unto all men generally. Lyke as if a tyrant would contend and affirm his law to be good, by the extremity and violence whereof only one part of the city is oppressed, but now let us hear the reasons of the contrary part, it behooveth say they, a Priest to differ from the common sort of the people by some notable mark or token. But read Saint Paul, where as he describeth the perfect Image of a good Bishop, did he not reckon and account marriage amongst the other good gifts which he required to be in them. But I know very well howe these men interpret Paul? Verily that a Bishop ought not to be chosen, which hath married his second wife. But also it appeareth openly by the text, that this interpretation is false, for so much as he doth by and by declare & show what manner of women the wives of Bishops & deacons ought for to be. Wherefore Saint Paul nūbereth matrimony amongst the principal virtues pertaining unto a Bishop. And these men do teache it to be an intolerable vice amongst the orders of the Church, and not being content with that general reproach or slander, they call it in the Canons, the vncleanlinesse, pollutyng and defilyng of the flesh. Now let every man consider with himself, out of what shop this stuff is taken. God instituted matrimony, Christ sanctified it with his presence, by turning water into wyne, and vouchsafed so to honor it, that he would have it the Image or figure of his love and friendship with the Church: What can be more famous or notably spoken to the commendation and praise of wedlock. But these unshamefast faces do call it a filthy and unclean thing, alleging the Levitical priests, which as often as they came unto the office of ministration, were bounden to lie a part from their wives, whereby they being clean and undefiled, might handle the holy things: and our sacraments, for so much as they are much more noble and excellent then theirs, and daily used, it would be a very uncomely thing that they should be handled by married men. As though that the office of the ministry of the Gospel were all one with the Levitical priesthood. For they as figures did represent Christ, which being mediator between God and man, by his singular and absolute purity and cleanness, should reconcile the father unto us, for so much as on no part sinners could exhibit or show forth any tipe or form of his sanctity or holiness, yet to the intent they might shadow him out, with certain similitudes or lineamentes, they were commanded that when so ever they should come unto the sanctuary or holy place, they should purify themselves: above all men's order or fashion, for then did they most nere and properly figurate Christ which appeared in the Tabernacle, as peacemakers to reconcile the people unto God. This Image or personage, forsomuch as our Ecclesiastical pastors at this day do not take upon them or execute, in vain are they compared unto them: Wherefore the Apostle without all exception upon a sure & good ground, doth pronounce and say, that marriage is honorable amongst all men, and that whoremongers and adulterers do abide the judgment of God. Besides all this, the Apostles themselves by their examples do prove that matrimony is not unworthy of any office or function, be it never so excellent, for S. Paul himself is witness, that they did not only keep their wives, but also carried them about with them.
The 4. Article.
That all those heresies commonly called the heresies of England, or at the least, the greater or most part of them to be now presently understand and known by the English men to be of themselves good and just, and to be observed of all faithful Christians as most true and conformable unto the law of God, and that he hath persuaded many persons, to embrace the said heresies.
Borthwike.
Saint John in his xi. chapter, declareth how Caiaphas hy • Bishop of Jerusalem did prophesy that Jesus should die for the people, which thing he spake being utterly ignorant. The like Image of blindness we have now presently in our luxurious Cardinal of S. Andrew's, and his adherents, which accused religion of heresy, which in the year of our Lord, 1540. was had in estimation in England, at the which time they proclaimed me an Archheretike, although they esteem the same religion for most Christian, for what religion at that time was used in England, the like the whole realm of Scotland did embrace, in this point only the English men differed from the Scots, that they had cast of the yoke of Antichrist, the other not. Idols were worshipped of both nations, y e profauatyng of the Supper and Baptism, was like unto them both, wicked superstition reigned on both partes, and true worship was deformed and defaced with detestable hypocrisy.
Truly it is most false that they do affirm and say, that I had subscribed unto such kind of heresies, as though they had been conformable unto the law of God, when as nothing is more adverse or repugnaunt thereunto: for even now of late, God of his goodness and mercy had opened my da • elyng eyes, and hath drawn me out of the filthy slow of Idolatry and superstition, in the which amongst others I have so long time wallowed and tumbled. Neither is it any less absurd, that they affirm me to have allured many to embrace the same, except peradventure they do understand that I have oftentimes wished, that the yoke of Antichrist should be shaken and cast off from the necks of the Scots, as it is from the English men: which thing with a sincere and upright heart, and with an earnest mind, I do now also wish and desire.
The 5. Article.
That the Scottish nation and their Clergy be altogether blinded, whom he did also say and affirm that they had not the true Catholic faith. And this he did openly teach and preached also, that his faith was much better & more excellent, then the faith of all the clergy in the realm of Scotland.
Borthwike.
No man will deny that people to be blinded, which neither heareth Christ nor his Apostles. Such is the people of Scotland, I speak of those unto whom the verity and truth of Christ hath not yet opened or manifested it self. There is no cause therefore, why they should accuse me of heresy. Furthermore, how far of the nation and people of Scotland be from the hearing of Christ, albeit the premisses do sufficiently declare, in that they do challenge unto the Romish Antichrist, the authority which Christ and his Apostles do declare, Christ himself to be endued with all, and that contrary to the word of GOD they forbid priests to marry. I will add something more unto it, where by the matter may be more evident. Christ calleth himself the door, whereby all men ought to enter in at John the x. chapter. Contrariwise, the Scots do say and affirm, that we must enter in by the virgins Mary, and Saint Peter. Christ in the fourth of John saith: The time shall come when as the true worshippers shall worship the father in spirit and truth, the Scots build themselves hye temples and chapels for Idols, in the which even as Israel in times past they commit fornication: Paul in his Epistle to the Hebrews, and x. chapter, saith: That Christ by one only oblation hath made perfect all those for evermore, which are sanctified, which saying confirmeth also the words of Christ hanging upon the Cross, saying (it is finished) signifying that by his death there was a final ende set unto all sacrifices, which are offered up for sins. But the Scottish church men, as they are blasphemers in deed, so do they brag and boast that they daily offer up Christ for the sins both of the quick and of the dead. God commandeth us that we shall not worship any graven Image. The Scots do not only fall down flat before Images, but also offer up incense unto them. Saint Paul teacheth us that Christ is made our wisdom, righteousness, satisfaction, and redemption. The Scots being wise men in their own conceits, prefer and embrace traditions feigned & invented out by man's head before the law of God, they stablish righteousness in their own works, sanctification in holy water and other external things, redemption in pieces of lead, which they do buy of their great Antichrist, who then will quarrel with me that I do lie that the people of Scotland are blind? and that my faith which doth only behold the word of God to be much more better and excellent then theirs.
The 6. Article.
Agreeably to the ancient errors of John Wycliffe and John Hus Archheretikes condemned in the Council of Constance, he hath affirmed and preached that the clergy ought not to possess or have any temporal possessions, neither to have any jurisdiction or authority in temporalties, even over their own subjects, but that all these things ought to be taken from them, as it is at this present in England.
Borthwike.
The Lord in the xviij. chapter of the book of Numbers said thus unto Aaron, thou shalt possess nothing in their land, neither shalt thou have any portion amongst them, I am thy portion and inheritage amongst the children of Israel for unto the sons of Leuy, I have given all the tithes of Israel, that they should possess them for their ministry which they do execute in the tent of ordinaries. Albeit I do not doubt, but that the order of the Levites and of our clergy, is far different and variable. For the administration of their sacred and holy things, after their death, passed unto their posterity, as it were by right of inheritance: which happeneth not unto the posterity of our clergy in these days. Furthermore, if any heritage be provided or gotten for them, I do not gaynesay but that they shall possess it. But still I do affirm that all temporal jurisdiction should be taken from them, for when as twice there rose a contention amongst the Disciples, which of them should be thought the greatest Christ, answered: The kings of nations have dominion over them, and such which have power over them, are called beneficial, you shall not do so. For he which is greatest amongst you, shall be made equal unto the youngest or lest, and he which is the prince or ruler amongst you, shall be made equal unto him which both minister, mynding thereby, and willing utterly to debar the ministers of his word, from all terrene and civil dominion and Empire. For by these points he doth not only declare that the office of a pastor is distinct and divided from the office of a prince and ruler: but that they are in effect so much different and separate, that they cannot agree or join together in one man. Neither is it to be thought that Christ did set or ordain an harder law then he himself before did take upon him. Forsomuch as in the 12. of Luke, certain of the company said unto him: Master, command my brother that he devide his inheritance with me. He answered: Man, who made me a Judge or deuider amongst you? We see therefore that Christ even simply did reject and refuse the office of a Judge, the which thing he would not have done, if it had been agreeable unto his office or duty. The like thing also he did in the 8. chapter of John. When as he refused to give judgment upon the woman taken in adulterye, which was brought before him. Whereas they do allege that Moses did supply both offices at once, I answer that it was done by a rare miracle. Furthermore, that it continued but for a time until things were brought unto a better state. Besides that, there was a certain form and rule prescribed him of the Lord, then took he upon him the civil governance and the priesthood, he was commanded to resign unto his brother, & that not w t out good cause, for it is against nature, that one man should suffice both charges: wherefore it was diligently foreseen and provided for in all ages. Neither was there any Bishop, so long as any true face or show of the Church did continue, who once thought to usurp the right and title of the sword. Whereupon in the time of Saint Ambrose, this Proverb took his original: that Emperors did rather wish or desire the office of priesthood, then Priests any Empire. For it was all men's opinions at that time, that sumptuous palaces did pertain unto Emperors, and Churches unto Priests. Saint Bernard also writeth many things which are agreeable unto this our opinion, as is this his saying: Peter could not give that which he had not, but he gave unto his successors that which he had, that is to say, carefulness over the congregation, for when as the Lord & Master saith, that he is not constitute or ordained Judge between two, the servant or Disciple ought not to take it scornfully, if that he may not judge all men: and lest that he might seme in that place to speak of the spiritual judgment, he straight way annexeth: Therefore saith he, Your power and authority shall be in offense and transgression, not in possessions. For this purpose and not for the other, have you received the keys of the kingdom of heaven. Why then do you invade other men's bounds or borders: The rest I will pass over for brevities cause.
The 7. Article.
Falsly, and against the honor, state, and reverence of the sacred majesty of the king of Scots, he hath said, holden, and affirmed, that our most noble king of Scots, defender of the Christian faith, would appropriate unto him self all the possessions, lands and rentes of the Church, given and granted by his predecessors, and also by himself, and convert them unto his own private use. And for this ende and purpose, as he hath many times written unto him, so hath he with his whole endeavor persuaded our said noble Lord and king thereunto.
Borthwike.
It is no marvel though these mad dogs do so bark against me, whom they think to have counseled y e kings Majesty (I would to God I had also thoroughly persuaded him) that he should take away from these unjust sacrilegious possessors, the riches wherewithal they are fatted and engreased like Swyne. For this is the nature of dogs, that if any man go about to take away the boane out of their mouth, by and by to snatche at him and tear him with their teeth. It is out of all controversy unto such which have any wit at all, that such were very childish, that is to say, ignorant of all learning and judgment, which did so fat and feed with their possessions these belly beasts. For who would not judge it more then childish, to bestow the kings vitayles or meat upon the bellies of the Prophets of Baal and Jezebel? But all they which at this present do endue such filthy sinks (I will not call them deus of thieves) with such revenues they do follow the steps of Jezebel, for what other thing do they, when as daily they are bleating and bowing before their Images, burning of incense, and fall flat down before their altars, but y t which in times past y e prophets of Baal did when as they transported the worship of God unto an Idol? Wherefore, if Daniel and Helias were spotted with heresy when they would have destroyed the Priests of Baal, I grant that I also must be an heretic. But forsomuch as then he did nothing but which was commanded him of the Lord, that was able to kill the Prophet which had allured the people to follow strange gods, he could not truly and justly be accused of heresy: so neither can my adversaries spot me therewithal, except peradventure they will condemn in me, that where as Elias dealt more rigorously with the Prophets of Baal, for he cast them into the broke Kidron. I required or desired no more, but that the riches which was wickedly bestowed upon them, and their possessions might be taken frō them.
The 8. Article.
He willed and desired, and oftentimes with his whole heart prayed that the church of Scotland might come and be brought to the same point and state, and to like ruin as the church of England was already come unto.
Borthwike.
If the church of Israel decayed, when as in the time of Zorobabell, N • emias, and other holy men, it was released and set at liberty out of Babylon: I grant also, that it was a ruin unto the Englishmen to have departed and gone away out of Babylon, the mother of all whoredom: upon whose rotten and filthy paps and breasts, they have a long time depended and hanged, being made drunk with the wyne of her whoredom and vnshamefastnesse. They had rather cause to give me thanks, which with so sincere and good a heart, wished unto them so happy a fall. But these unthankful persons thought it not enough w t slander and reproach to tear me asunder, but that now also as blind rage and madness hath taken away all sincerity and uprightness of mind and judgment to lie in wait, and lay snares for my life.
The 9. Article.
He hath openly holden, said, and affirmed, preached, and taught, that the laws of the Church, that is to say, the sacred Canons approved and allowed by the holy Catholic and Apostolic church to be of • o force, strength, or effect, alleging therefore, and affirming that they are made and invented, contrary to the law of God.
Borthwike.
God forbid that I should say, that those things which are approved and allowed by the holy Catholic Church, should be of no effect or value. For well I know that the holy Apostolic church hath never allowed, ordained, or taught any thing which she hath not learned of the Lord, the apostles are witnesses thereof, Peter and Paul, whereof the one of thē dareth not freely utter or speak of any of those things, which Christ hath not wrought by himself for the obedience of the Gentiles.
The other exhorteth that if any man speak, he should speak the praises of God, but I condemn those laws, which the bishops of Rome have made according to their own will and mind, and say that they are spiritual, pertaining unto the soul, and necessary unto everlasting life.
For so much as the writings of the Apostles do evidently declare, that there was no authority known amongst them to make or ordain any ordinances or laws.
Furthermore the Scriptures do manifestly show the same, how oftentimes even by the Lord's own mouth, this foresaid authority is taken from the Ministers of the Church: so that no excuse for them remaineth, but that they be plain rebels against the word of GOD, how many so ever do presume or take upon them to appoint or set any new laws upon the people of GOD, which thing is more manifest and evident, then the light it self in many places of the Scripture. For in the 23. chapter of Joshua, it is written you shall observe, and do all that is written in the law of Moses, neither shall you swerve from that, either to the right hand, either to the left hand. But that which is written in the twelfth chapter of Deuteronomium, ought to move them somewhat the more.
Whatsoever I command saith the Lord, that you shall observe and do: thereunto you shall add nothing, neither shall you take any thing from it. The like he had said before in the fourth chapter of the same book. And again Moses in the xxx. chapiter of the same book doth witness, that he did put forth life, and blessing unto Israel, when as he gave them that law which he had received of the Lord. How can they then excuse themselves of perjury, which ordain new laws to live by? But let us proceed further, and see what authority the Priests of Leuies stock had to make laws. I do not deny but that God in the xvij. chapter of Deuteronomy, ordained under a great penalty, that the authority of the Priests should not be contemned, but had in reverence. But in the ii. of Malachi. He also declareth under what condition they are to be heard, where as he saith: he hath made a covenant with Leuy, that the law of truth should be in his mouth, and by and by after he added: the lips of the Priest shall keep and maintain wisdom, and the law they shall require at his mouth, which is the messenger of the Lord of hosts. Therefore it is fit and necessary that if a Priest will be heard, that he do show himself the messenger of God, that is to say, faithfully to report and declare the commandments which he hath received of the Lord. For where as Malachi speaketh of hearing of them, he putteth this specially that they do answer according to the law of the Lord. Therefore like as the Levitical Priests did break their covenant made with GOD, if they do teache any other law then that which they had received of him: So likewise these men must either acknowledge themselves to be covenant breakers, or else they may not bind the consciences of men with no new law.
Furthermore, what power the Prophets had universally, it is very lively described in Ezekiel in his xxxiij. chapter.
Thou son of man saith the Lord, I have made thee a guide unto the house of Israel, thou shalt hear the word out of mine own mouth, and declare it unto them from me. He then which is commanded to hear of the mouth of the Lord, is he not forbidden to rehearse or speak anything of himself? For what other thing is it to speak from the Lord, but so to speak, that he may boldly affirm and say, that it is not his word, but the word of the Lord, which he speaketh.
Further, God by his Prophet Jeremiah calleth it chaff, what so ever doth not proceed from himself. Wherefore, none of the Prophets have opened their mouths at any time to speak, but being premonished before by the word of GOD. Whereupon it happeneth, that these words are so often pronounced by them, The word of the Lord, The charge or burden of the Lord, The vision of the Lord, Thus saith the Lord, The mouth of the Lord hath spoken it.
Now that we may also confirm that which is before spoken, by the examples of the Apostles, that they have taught nothing but that which they have learned of the Lord, the law which Christ prescribed unto them, when as he endowed them with the dignity and honor of the Apostleship, is somewhat more profoundly to be repeated. In the last chapiter of Matthew, he commandeth them to go forth and teach, not such things as they themselves did rashly invent or devise, but those things which he had commanded them.
Furthermore, Paul in the second to the Collossians, denieth that he hath any dominion or rule over the faith of the Corinthians, albeit he was ordained by the Lord to be their Apostle. If you require and desire a further reason of the moderation of Saint Paul, read the tenth chapter of his Epistle to the Romaines, where as he teacheth, That faith cometh by hearing, it cometh not by the dreams of the Bishop of Rome, or by any other Bishop, but only by the word of God, neither ought any man to think it strange, that neither Christ restrained his Apostles by the law, that they should not teache any thing but that which they had learned of the mouthe of the Lord. He set the same law upon himself because it should not be lawful for any man to refuse it.
My doctrine saith Christ is not mine, but his which sent me, my fathers: he which hath been the only and eternal counselor of the father, which also is ordained by the Father, the Lord and Master over all, for so much yet as he doth the office and part of a Minister, he doth by his example prescribe unto all Ministers, what rule and order they ought to follow in teaching, wherefor the power of the Church is not such, that it may at his own will and discretion, teach new doctrines, either as they term it, frame new Articles of faith, either establish new laws: but is subject unto the word of the Lord, and as it were included in the same. But now let us behold what defense they do bring for their constitutions. The Apostles say they, and the Elders of the Primitive Church established a decree, besides the commandment of Christ, whereby they did command all people to abstain from all things offered unto Idols, suffocation, and blood. If that were lawful for them so to do, why is it not lawful for their successor, as often as necessity shall require to imitate and follow them in doing the like.
But I deny that the Apostles in that behalf, did make any new decree or ordinance, for so much as Peter in the same counsel pronounceth God to be tempted, if any yoke be laid upon the necks of the Disciples: Even he himself doth subvert and overthrow his own sentence, if they consent to lay any yoke upon them. But a yoke is laid upon them if the Apostles by their own authority do decree to prohibit the Gentiles not to touch any thing offered unto Idols or strangled, but you will say, they do write that they should abstain from those things. I grant that they do so write. But what doth S. James declare? That the Gentiles which are converted unto God are not to be troubled and vexed in such externe decrees and outward elements as these be. And the Apostle sufficiently declareth that he goeth about nothing less thē to restrain the liberty of the Gentiles, but only to admonish and warn them how they should moderate and rule themselves amongst their brethren, lest they should abuse their liberty to the offense of the others.
They allege furthermore, that which is written in the 23. of Matthew, the Scribes and Pharisees have si • ten in the chair of Moses, therefore all things what so ever they command you to observe and keep, the same observe and do, but do you not as they do. I answer, the Lord in this place doth inuey against the manners of the Pharisees simply instructing his hearers, which before he had taught, that albeit they could perceive or see nothing in their life which they should follow, yet for all that they should not refuse to do those things which they did teach by the word, I say by the word, and not of their own head.
The 10. Article.
Divers and many ways he hath said, holden, and also affirmed, and openly taught that there is no religion to be observed or kept, but simply to be abolished and destroyed: as it is now in England, and despising all religion, affirming, that it is but abusing of the people, he hath taught that their habits and vestures are deformed, and very monstrous, having in them no manner of utility or holiness, inducyng and alluryng as much as in him lay, all the adherents of his opinion, that all religion in the kingdom of Scotland should be subverted and utterly taken away, to the great offense of the Catholic Church, and the diminishing and detrimen of the Christian Religion.
Borthwike.
The Prophet Isaiah in his fifth chapter, crieth out, saying. Woe be unto you which call evil good, and good evil, darkness, light, and light, darkness, sower, sweet, and sweet sower. And followeth in the same place, in the said Prophets, Woe, saith he, to you that be wise and Sapient in your own eyes, and prudent in your own estimation. No man can deny but that the Cardinal of Scotland and his adherents to be under this most heavy and grievous curse, when as they do so generally confound the Christian religion and their wicked Monkery, that they do entitle them both by one name of holiness, I trust I will make it appear more manifest then the day, that they do it by a sacrilegious audacity or boldness, unto such as setting a parte all preposterous affection, will embrace the truth, when as she doth manifestly show her self.
But before I enter into the matter, I will all men to understand, that I do not touche that kind of Monkery, which Saint Augustine and other so often make mention of: As in which the Monks being gathered together utterly, contemnyng and despising the vanities of this world, did lead a most chaste and godly life, living in prayer, reading, and disputations, not puffed up with pride, nor contentious with frowardness, neither full of envy, no man possessed anything of his own, no man was chargeable or burdenous unto others, they wrought with their hands to get that which might sustain the body, the spirit and mind not let and hindered from God. Whatsoever did superabound more then was necessary for their sustentation, as by the restraint of their delicious and delicate fare, much did redound of the labors of their hands, it was with such diligence distributed unto y e poor and needy, as it was not with greater diligence gotten by them which did give the same.
For they by no means went about to have abundance lyeng by them, but sought all means possible that nothing should remain by them more then sufficient, besides this, no man was forced to any extremity, which he could not bear or suffer, no man had any thing laid upon him, which he refused, neither was he condemned of the rest, which confessed himself unable to imitate or follow: they had always in their mind how commendable a thing love and charity was, they remembered that all things are clean unto them which are clean. Therefore they did not refuse or reject any kynds of meat as polluted or defiled: but all their whole industry and labor was applied to subdue lust and concupiscence, and to retain love amongst brethren. Many of them did drink no wine, yet notwithstanding they thought not themselves defiled therewithal. For unto such as were sick and diseased, who could not recover the health of their body without the same, they did most gently permit it. And where as many foolishly refused the same, they brotherly admonished them to take heed that they became not rather the weaker▪ then the hollier, thorough their vain superstition.
Hitherto I have repeated that which Saint Augustine writeth of the Monks in his time whereby I would as it were paint out in a table, what manner of Monkery there was in the old time, that all men might understand how great difference there is between that and the monkery in these our latter days. For he would have all extreme compulsion to be taken away in such things as by the word of God are left to us at liberty. But now a days there is nothing more severely and cruelly exacted. For they say it is a remediless offense if any do but never so little swerve from their prescript order in color or kind of garment, or in any kind of meat or in any other frivolous or vain ceremony.
Saint Augustine doth straightly affirm that it is not lawful for Monks to live idle upon other men's labor, he plainly denieth that in his time there was any such example of any well ordered Monastery: but our Monks do constitute the principal part of holiness in idleness, which they call a contemplative life, wherefor the state of Monkery of the old time, and of these our days, is in all points so diverse, that scarce can anything be more unlike, I will not say utterly contrary: for our Monks not content with that godliness to the study and desire, whereof Christ commandeth all his continually to be intentiue, they imagine a new kind of godliness, I know not what, by the meditation whereof they are more perfect, then all other. But it is a most pestilent error (which all godly men ought to abhor) to fain any other rule of perfection, then that common rule delivered unto the whole universal Church, which we suppose to be sufficiently approved in the refutation of the article before passed. Now I also pass over with silence the great blasphemy, whereby they compare their monastical confession unto Baptism. I also hold my peace that they do dissipate and devide the Communion of the Church, when as they do separate themselves from the lawful society and fellowship of the faithful, and claim unto themselves a peculiar ministry and private administration of the Sacraments, but as Saint Augustine witnesseth, it was so far of, that the Monks in times past, had any several church or administration of the Sacraments with others, and were a part and portion of the common people. Albeit that they dwelt asunder.
But if that a man may touch the manner of these our Monks, what shall I call the cloisters in these our dais, otherwise then brothell houses, swine sties, and dens of discord. Besides that, I will pass over their fairs and markets, which in these latter days they do make of their relics of Martyrs, to build up Sodom again. Wherefore I conclude, that this their kind of life which they claim unto themselves, is utterly wicked and naughte, the which is not established or grounded upon any certain calling of God, neither allowed by him, wherefore I may be bold to say, that it is unlawful, because their conscience hath nothing whereby to sustain it self before god, and whatsoever is not of faith, is sin.
And furthermore, so long as they do entangle & bind themselves with so many and so perverse, and wicked kind of worshiping, as the Monkery now a days doth contain in it, I may well say that they are not consecrated unto God, but unto the devil. For why? was it lawful for the Prophets, to say, that Israelites did offer their children unto wicked spirits, and not unto God only, for this cause that they did corrupt and violate the true worshiping of God with profane ceremonies. Is it not lawful then to speak the like of our Monks which together with their cowles have put on a thousand snares of most wicked superstitions? Let every man now weigh and consider with himself, if I have done wickedly to wish such religions as is this our Monkery, to be utterly extinguished and rooted out. Moreover, all Christian princes should rightly and truly do their office, if as in times past Josiah pulled down and overthrew the high places which his elders the kings of Judah had built, so they would abolish and drive away these kind of Monks.
It is plainly manifest by lawful proves, that the said John Borthwike had and presently hath, diverse books suspected of heresy, condemned as well by the papal, as also Regal and ordinary authority, and prohibited by the law, that is to say, specially the new Testament commonly printed in English, Oecolampadius, Melanchthon, and diverse treatises of Erasmus, and other condemned heretics, also a Book entitled, vnio dissidentium, the which containeth most manifest and great errors, and heretical assumptions, and hath red and studied the same as well openly as privately, and hath presented and communicated them unto others, and also hath instructed and taught many Christians in the same, to the ende and purpose, to divert and turn them away from the true Christian and catholic faith.
Borthwike.
O good God, who can suffer so great a blasphemy? with what a filthy cankered stomach do these Romish swine note the new testament of heresy? who would not judge it a most venomous tongue, which dare pronounce or utter such contumelious words against the holy Gospel of our Savior Christ? Truly as the Jews which put Christ to death, of all other murderers, even so these men (how so ever they do pronounce me an Archheretike) do fill up the measure of all other heretics: I will not say blasphemies, how then shall these serpentes and stock of Uipers escape and fly the judgment of everlasting fire? I do not greatly stand or stay that they do suspect Oecolampadius, Melancthon, or Erasmus, neither am I so mad to plead their cause who as they are men of singular learning and eloquence, so do their writings manifestly declare, how falsely and wickedly these Sicophants impute this crime & slander of heresy unto them.
It is manifest that the said John Borthwike was so obstinate in all the foresaid error and heresies, and so maintained and taught them with such an indurate heart and mind, that he would not by no means be persuaded from them by his friends and diverse other persons, which did dearly love and favor him, but chose rather obstinately to persevere in his said errors.
Borthwike.
I am willingly contented to be reduced to the Catholic faith, but if that Satan raise up any storms or tempest against that, those I do some thing resist, wherefore they most shamefully lie which do otherwise jest or talk of me, for I know not by what reason they call them my friends which so greatly labored to convert me, neither will more esteem them, then the Midianites, which in times past called the children of Israel to do sacrifice unto their Idols. And furthermore, I desire the most high and mighty God, that he will never suffer me to swerve or turn away from this so holy, godly, and Christian obstinacy and stubbornness. The man is blest that hath set his whole hope and confidence upon the Lord, and hath not regarded or looked upon the proud, or those which follow after lies.
The sentence of condemnation against Sir John Borthwike Knight, by the Cardinal, Bishops, and Abbots in Scotland. An. 1540.
OF all which the premisses and many other errors by him, holden, spoken, published, affirmed, preached, & taught, the common fame and report is, that the said Sir John Borthwike is holden, reputed, and accounted of very many, is an heretic, and principal heretic which holdeth evil opinion of the catholic faith.
Wherefore we David by the title of S. Stephen in mount Celio, Prelate and Cardinal of the holy church of Rome, Archbishop of S. Andrew's, primate of the whole kingdō of Scotland, & borne Legate of the Apostolic Sea, sitting after the manner of Judges in our tribunal seat, the most holy Gospels of God being laid before us, that our judgment might proceed from the face of God, and our eyes might behold and look upon equity and justice, having only God, the verity and truth of the Catholic faith before our eyes, his holy name being first of all called upon, having as is beforesayde hereuppon holden a counsel of wise men, as well deuines as lawyers, we pronounce, declare, decree, determine, and give sentence, that the said Sir John Borthwike called captain Borthwike, being suspected, infamed, and accused of the errors and heresies before said, and wicked doctrines manifoldly condēpned, as is aforesaid, & by lawful proves against him, in every of the premisses had, being convict and lawfully cited and called, not appearing but as a fugitive, run away, and absent, even as though he were present, to be an heretic, and is, and hath been convict as an heretic. And as a convict heretic and heresiarche to be punished and chastened with due punishment, and afterward to be delivered and left unto the secular power. Moreover, we confiscate and make forfette, and by these presents declare and decree to be confiscated and made forfette, all and singular his goods, mooueables and vnmooueables, howe so ever, and by what so ever title they be gotten, and in what place or party so ever they be, and all his offices what so ever he hath hitherto had, reserving notwithstanding the dowrye and such part and portion o • his goods, as by the law, custom and right of this Realm unto parsones confiscate, ought to appertain. Also we decree that the picture of the said John Borthwike being formed, made, and painted to his likeness, be carried thorough this our city to our Cathedral church, and afterward to the market cross of the same city, and there in token of maledictiō and curse, and to the terror and example of others, and for a perpetual remembrance of his obstinacy, and condemnation to be burned. Likewise we declare and Decree, that notwithstanding, if the said I. Borthwike be here after apprehended or takē, y t he shall suffer such like punishment due by order of law unto heretics, without any hope of grace or mercy to be obtained in that behalf. Also we plainly admonish and warn by the tenor of these presents, all & singular faithful Christians, both men and women of what dignity, state, degree, order, condition, or preeminence so ever they be, or with what so ever dignity, or honor ecclesiastical or temporal they be honored with all, that from this day forward they do not receive or harbor the said sir John Borthwike, commonly called captain Borthwike, being accused, convict, and declared an heretic, and Archeheretike into their houses, hospitals, castels, Cities, Towns, villages or other cottages what so ever they be, or by any manner of means admit him thereunto, either by helping him with meat, drink or victualles, or any other thing what so ever it be, they do show unto him any manner of humanity, help, comfort, or solace, under the pain and penalty of greater and further excommunication, confiscation and forfeitures, and if it happen that they be found culpable or fautie in the premisses, that they shall be accused therefore as the favorers, receivers, defenders, maintainers and abettors of heretics, and shall be punished therefore according to the order of law, and with such pain and punishment as shall be due unto men in such behalf.
And now to prosecute such other as followed, beginning first in order with Thom. Forret and his fellows. Their story is this.
My joy Dean Thomas, I am enfourmed that you preach the Epistle or Gospel every Sunday to your Parishners, and that you take not the kowe, nor the vpmoste cloth from your Parishners, which thing is very prejudicial to the church men: and therefore my joy Dean Thomas, I would you took your kow and your vpmost cloth as other church men do, or else it is too much to preach every Sunday, for in so doing you may make the people think that we should preach likewise. But it is enough for you, when you find any good Epistle, or any good gospel, that setteth forth the liberty of the holy church, to preach that, and let the rest be.
Thomas answered: My Lord, I think that none of my parishners will complain that I take not the kowe nor the uppermost cloth, but will gladly give me the same together with any other thing that they have, and I will give and communicate with them any thing that I have, and so my Lord we agree right well, and there is no discord among us.
And where your Lordship saith, it is too much to preach every Sunday: in deed I think it is too little, and also would wish that your Lordship did the like. Nay, nay, Dean Thomas (saith my Lord) let that be, for we are not ordained to preach. Then said Thomas, when your Lordship biddeth me preach, when I find any good Epistle, or a good Gospel, truly my Lord, I have read the new Testament and the old, and all the Epistles and the Gospels, and among them all I could never find any evil Epistle, or any evil Gospel: but if your Lordship will show me the good Epistle and the good Gospel, and the evil Epistle and the evil Gospel, then I shall preach the good, and omit the evil.
Then spake my Lord stoutly, and said, I thank God that I never knew what the old and new Testament was, (and of these words rose a Proverb which is common in Scotland: Ye are like the Bishop of Dunkeldene that knew neither new nor old law:) therefore Dean Thomas, I will know nothing but my Portous and my Pontifical. Go your way, and let be all these fantasies: for if you persevere in these erroneous opinions, ye will repent it when you may not mende it.
Thomas said, I trust my cause be just in the presence of God, and therefore I pass not much what do follow thereupon, and so my Lord and he departed at that time. And soon after a Summons was directed from the Cardinal of S. Andrew's, and the said Bishop of Dunkelden upon the said Dean Thomas Forret, upon 2. black Friers, called frier John Kelowe, and another called Benarage, and upon one priest of Striueling called Duncane Simpson, and one Gentleman called Robert Foster in Striuelyng, with other three or four, with them of the town of Striuelyng: who at the day of their appearance after their summoning, were condemned to the death without any place of recantation, because (as was alleged) they were heresiarkes or chief heretics and teachers of heresies, and especially because many of them were at the bridal and marriage of a Priest, who was vicar of Twybodye beside Striuelynge, and did eat flesh in Lent at the said bridal, and so they were altogether burnt upon the castle hill of Edenbrough, where they that were first bound to the stake, godly and marvelously did comfort them that came behind.
Here followeth the manner of persecution used by the Cardinal of Scotland, against certain persons in Perth.
At this time there was a Sermon made by Friar Spense, in saint Johnston, alias called Perth, affirmynge prayer made • o saints to be so necessary, that without it there could be no hope of salvation to man. Whyche blasphemous doctrine a Burgess of the said town called Robert Lamb, could not abide, but accused him in open audience, of erroneous doctrine, and adjured him in God's name to utter the truth. The which the Frier being stricken with fear, promised to do, but the trouble, tumulte, and stir of the people increased so, that the Frier could have no audience, and yet the said Roberte with great danger of his life escaped the hands of the multitude, namely of the women, who contrary to nature, addressed them to extreme cruelty against him.
At this time in the year of our Lord 1543. the enemies of the truth procured John Chartuous, who favored the truth, and was Prouost of the said city & town, of Perth, to be deposed from his office by the said Governors authority, and a Papist called Master Alexander Marbecke to be chosen in his room, y t they might bring the more easily their wicked enterprise to an ende.
After the deposing of the former Prouost, and election of the other, in the month of January the yere aforesaid, on saint Paul's day, came to sainte Johnston, the Governor, the Cardinal, the Earl of Argile Justice, sir John Campbell of Lunde knight, and Justice De • orte, the Lord Borthwyke, the Bishop of Dumblane, and Orkeney, with certain other of the Nobility. And although there were many accused for the crime of heresy (as they term it) yet these persons were only apprehended upon the said sainte Paul's day, Robert Lamb, William Anderson, James Hunter, James Raueleson, James Founleson, and Hellen Stirke his wife, and cast that night in the Spay tower of the said City, the morrow to abide judgment.
Uppon the morrow, when they appeared and were brought forth to judgment in the town, was said in general to all their charge, the violating of the Acte of Parliament before expressed, and their conference and assemblies in hearing and expoundinge of scripture against the tenor of the said Acte. Robert Lamb was accused in special for interrupting of the Frier in the pulpit: which he not only confessed, but also affirmed constantly, that it was the duty of no man, which understood and knew the truth, to hear the same impugned without contradiction, and therefore sundry which there were present in judgment, who hid the knowledge of the truth, should bear their burden in God's presence for consenting to the same.
The said Robert also with William Anderson, and James Raueleson were accused for hanging up the image of S. Francis in a cord, nailing of Rammes horns to his head, and a Cowes rump to his tail, and for eatinge of a goose on Alhalow even.
James Hunter being a simple man and without learning, and a Fletcher by occupation, so that he could be charged with no great knowledge in Doctrine, yet because he often used the suspect company of the rest, he was accused.
The woman Hellen Stirke was accused, for that in her childbed she was not accustomed to cal upon the name of the virgins Mary, being exhorted thereto by her neighbors, but only upon God, for Jesus Christ's sake, and because she said in like manner, that if she her self had been in the time of the virgin Mary, God might have looked to her humility and base estate, as he did to the virgins, in making her the mother of Christ, thereby meaning, that there was no merits in the virgins, which procured her that honor, to be made the mother of Christ, and to be preferred before other women, but God's only free mercy exalted her to that estate. Which words were counted moste execrable in the face of the Clergy and whole multitude.
James Raueleson aforesaid building a house, set upon the round of his fourth stair, the 3. crowned diademe of Peter carved of tree, which the cardinal took as done in mockage of his Cardinals hat, and this procured no favor to the said James at their hands.
These forenamed persons upon the morrow aft •• sainte Paul's day were condemned and judged to death, and that by an Assise, for violatinge (as was alleged) the Acte of Parliament, in reasoning and conferrynge upon Scriptures, for eating flesh upon days forbidden, for interrupting the holy frier in the pulpitte, for dishonouryng of Images, and blaspheming of the virgins Mary, as they alleged.
After sentence given, their hands were bound, and the men cruelly entreated. Which thing the woman beholding, desired likewise to be bound by the sergeantes with her husband for Christ's sake.
There was great intercession made by the Town in the mean season for the lif • of these persons aforenamed, to the Governor, who of himself was willing so to have done, that they might have been delivered. But the Governor was so subject to the appetite of the cruel priests, that he could not do that which he would. Yea, they manaced to assist his enemies, and to depose him, except he assisted their cruelty.
There were certain priests in the City, who did eat and drink before in these honest men's houses, to whō the priests were much bounden. These priests were earnestly desired to entreat for their hostesse, at the Cardinals hands: but they altogether refused, desiring rather their death, then preservation. So cruel are these beasts from the lowest to the highest.
Then after, they were carried by a great band of armed men (for they feared rebellion in the town, except they had their men of war) to the place of execution, which was common to all thieves, & that to make their cause appear more odious to the people.
Robert Lamb at the gallows foot made his exhortation to the people, desiring them to fear God, and leave the leaven of Papistical abominations, & manifestly there prophesied of the ruin and plague which came upon the Cardinal thereafter. So everyone comforting another, and assuring them selves to sup together in the kingdom of heaven, that night commended themselves to God, and died constantly in the Lord.
The woman desired earnestly to die with her husband, but she was not suffered: yet following him to the place of execution, she gave him comfort, exhorting him to perseueraunce and patience for Christ's sake, and parting from him with a kiss, said on this manner: Husband, rejoice, for we have lived together many joyful days: but this day, in which we must die, ought to be most joyful to us both, because we must have joy forever. Therefore I will not bid you good night, for we shall suddenly meet with joy in the kingdom of heaven.
The woman after was taken to a place to be drowned, and albeit she had a child sucking on her breast, yet this moved nothing the unmerciful hearts of the enemies. So after she had commended her children to the neighbors of the town for God's sake, and the sucking barn was given to the nurse, she sealed up the truth by her death. Ex Registris & instrumentis à Scotia missis.
*The condemnation of M. George Wiseheart, Gentleman, who suffered Martyrdom for the faith of Christ Jesus, at saint Andrew's in Scotland, An. 1546. Marche 1. with the Articles objected against him, and his answers to the same.
WIth most tender affection and unfeigned heart consider (gentle Reader) the uncharitable manner of y e accusation of M. George Wiseheart, made by y e bloody enemies of Christ's faith. Note also the articles whereof he was accused, by order digested, and his meek answers, so far as he had leave and leisure to speak. Finally, ponder with no dissembling spirit the furious rage, and tragical cruelnes of the malignant Church, in persecuting of this blessed man of God: and of the contrary, his humble, patient, and most godly answers, made to them suddenly without all fear, not having respect to their glorious manasings and boisterous threats, but charitably and without stop answering: not moving his countenance, nor changing his visage, as in his accusation hereafter following manifestly shall appear.
But before I enter into his Articles, I thought it not impertinent, somewhat to touche concerning the life and conversation of this godly man, according as of late came to my hands, certified in writing by a certain scholar of his, sometime named Emerey Tylney, whose words of testimonial as he wrote them to me, here follow.
Aboute the year of our Lord a thousand, five hundredth, forty and three, there was in the university of Cambridge one master George Wiseheart, commonly called master George of Bennettes College, who was a man of talle stature, polled headed, and on the same a round French cap of the best. Iudged of Melancholye complexion by his Phisiognomie, black heared, long • earded comelye of personnage, well spoken after his country of Scotland, courteous, lowly, lovely, glad to teach, desirous to learn, & was well traueled, having on him for his habit or clothing, never but a mantell friese gown to the shows, a black Millian fustian dowblet, and plain black hosen, course new canuesse for his Shirtes, and white fallinge Bandes and Cuffes at the hands. All the which Apparel he gave to the poor, some weekelye, some monthly, some quarterlye as he liked, saving his French cap which he kept the whole year of my being with him.
He was a man modest, temperate, fearinge God, hatinge Covetousness: For his Charity had never ende, night, noon, nor day, he forbare one meal in three, one day in four for the moste parte, except something to comfort nature. He lay hard upon a pouffe of straw: course new canuesse Sheetes, which when he changed, he gave away, he had commonly by his beds side a tub of water. In the which, (his people being in hedde, the candell pu • te out, and all quiet) he used to bathe himself, as I being very young, being assured often heard him, and in one light night discerned him, he loved me tenderly, and I him, for my age as effectually. He taught with great modesty and gravity, so that some of his people thought him severe, and would have slain him, but the Lord was his defense. And he after due correction for their malice by good exhortation amended them, and he went his way! O that the Lord had left him to me his poor boy, that he might have finished that he had begun: For in his Religion he was as you see here in the rest of his life, when he went into Scotland with diverse of the Nobility, that came for a treaty to king Henry the eighte. Hys learning no less sufficient, then his desire always pressed and ready to do good, in that he was able both in the house privately, and in the School publicly, professing and reading diners authors.
If I should declare his love to me and all men, his Charity to the poor, in giving, relieuinge, caringe, helpinge, prouidinge, yea infinitelye studyinge howe to do good unto all, and hurt to none, I should sooner want words then just cause to commend.
All this I testify with my whole heart and truth of this Godly man. He that made all, governeth all, and shall judge all, knoweth I speak the trothe, that the simple may be satisfied, the arrogante confounded, the hypocrite disclosed.
〈 in non-Latin alphabet 〉 . Emery Tylney.
Dogmata eiusdem Georgij.
To the said master George being in Captivity in the Castle of Sainte Andrew's, th • Dean of the same Town, was sent by the commandment of the Cardinal, and his wicked Counsaile, and there summoned the said master George, that he should upon the morning following, appear before the Judge, then and there to give account of his seditious and heretical doctrine.
To whom M. George answered, what needeth (said he) my Lord Cardinal to summon me to answer for my doctrine, openly before him, under whose power and dominion I am thus straitly bound in irons? May not my Lord compel me to answer of his extorte power? Or believeth he that I am unprovided to render a count of my doctrine? To manifest yourselves what men ye are, it is well done that ye keep your old ceremonies and constitutions made by men.
Upon the next morning, the Lord Cardinal caused his servants to address them selves in their moste warlike arraye, with Jack, Knapskal, Splente, Spear, and axe, more seeming for the war, then for the preaching of the true word of God.
And when these armed chāpions marching in warlike order had conveyed y e bishops into y e abbey Church, incontinently they sent for M. George, who was conveyed into the said Church by the Captayne of the Castle, accompanied with an hundred men addressed in manner aforesaid. Like a lamb lead they him to sacrifice.
As he entered into the Abbey Church door, there was a poor man lying, vexed with great infirmities, asking of his alms: to whom he flang his purse. And when he came before the Lord Cardinal, by and by the Suppriour of the Abbey, called Dane John Winryme, stood up in the pulpite, and made a sermon to all the congregation there thē assembled, taking his matter out of the xiii. chapter of Matthew, Whose sermon was divided into four principal partes.
The first part was a brief and short declaration of the Evangelist.
The second part, of the interpretation of the good seed. And because he called the word of God the good seed, and heresy the evil seed, he declared what heresy was, and how it should be known: which he defined on this manner. Heresy is a false opinion defended with pertinancy, clearly repugning the word of God.
The third part of his sermon, was the cause of heresy within that Realm, and all other Realms. The cause of heresy (quoth he) is the ignorance of them which have the cures of men's souls, to whom it necessarily belongeth to have the true understanding of the word of God, that they may be able to win again the false Doctors of heresies with the sword of the spirit, which is y e word of God, and not only to win again, but also to overcome them, as saith Paul: A Bishop must be faultless, as it becometh the minister of God, not stubborn, nor angry, no drunkard, no fighter, not given to filthy lucre, but barbarous, one that loveth goodness, sober minded, righteous, holy, temperate and such as cleaveth unto the true word of doctrine, that he may be able to exhort with wholesome learning, and to improve that which they say against him.
The fourth part of his sermon was how heresies should be known: Heresies (quoth he) be known on this manner as the Goldsmith knoweth the fine gold from the imperfect, by the touchstone: so likewise may we know heresy by the undoubted touchstone: that is, the true, sincere, and undefiled word of God. At the last he added, that heretics should be put down in this present life. To which proposition the gospel appeared to repugn, which he entreated of: Let them grow unto the harvest : the harvest is the end of the world, Nevertheless, he affirmed that they should be put down by the civil magistrate and law. And when he ended his sermon, incontinently they caused master George to ascend into the pulpit, there to hear his accusation and articles. And right against him stood by, one of the fed flock, a monster, John La • der, laden full of cursinges, written in paper. Of the which he took out a roll, both long and also full of cursinges▪ threats, maledictions and words of devilish spite and malice, saying to the innocent M. George, so many cruel and abhominable words, and hit him so spitefully with the popes thunder, that the ignorant people dreaded least the 〈◊〉 then would have swallowed him up quick. Notwithstanding he stood still with great patience, hearing their sayings, not once moving or changing his countenance.
When that this fed s • w had read throughout all his lying manasinges, his face running down with sweat, and frothing at his mouth like a boar, he spit at M. Georges face, saying: What aunswerest thou to these sayings, thou runagate traitor, thief, which we have duly proved by sufficient witness against the? M. George • earing this, kneeled down upon his knees in the Pulpit, making his prayer to God. When he had ended his prayer, sweetly and Christianly he answered to them all in this manner.
Mayster George his answer.
MAny and horrible sayings unto me, a Christian man, many words abhominable for to hear, ye have spoken here this day. Which not only to receive, but also once to think, I thought ever great abomination. Wherefore I pray your discretions quietly to hear me, that ye may know what were my sayings, & the manner of my doctrine. This my petition (my Lord) I desire to be heard for three causes.
The first is, because thorough preaching of the word of God, his glory is made manifest. It is reasonable therefore, for the advancing of the glory of God, that ye hear me teaching truly the pure word of God without any dissimulation.
The second reason is, because that your health springeth of the word of God: or he worketh all thing by his word. It were therefore an unrighteous thing, if ye should stop your ears from me, teaching truly the word of God.
The third reason is, because your doctrine uttereth many blasphemous and abominable words, not coming of the inspiration of God, but of the devil, with no less peril then of my life. It is just therefore and reasonable your discretions to know what my words and doctrine are, and what I have ever taught in my time in this realm, that I pearish not unjustly, to the great pearill of your souls. Wherefore both for the glory and honor of God, your own health, and safeguard of my life, I beseech your discretions to hear me, and in the mean time I shall recite my doctrine without any color.
First & chiefly, since the time I came into this realm, I taught nothing but the 10. commandments of God, the 12. Articles of the faith, and the prayer of the Lord in the mother tongue. Moreover, in Dundie I taught the Epistle of S. Paul to the Romans. And I shall show your discretions faithfully what fashion and manner I used when I taught, without any human dread, so that your discretions give me your ears beneuolent and attent.
Sodenly then with all high voice cried the accuser, the fed sow: thou heretic, runagate, traitor, and thief, it was not lawful for thee to preach. Thou haste taken the power at thine own hand, without any authority of the church. We forethinke y t thou hast been a preacher so long. Then all the whole congregation of y e prelates with their complices, said these words: If we give him license to preach, he is so crafty, and in the holy scripture so exercised, that he will persuade the people is his opinion, and raise them against us.
Master George seeing their malicious and wicked intent, appealed from the Lord Cardinal to the Lord governor, as to an indifferent and equal Judge. To whom the accuser John Lauder aforesaid, with hoggish voice answered, Is not my Lord Cardinal the second person w t in this realm, Chancelor of Scotland, Archb. of S. Andrew's, bishop of Meropois, Commendator of Aberbrothoke, Legatus natus, Legatus à Latere. And so retiring as many titles of his unworthy honors, as would have loden a ship, much sooner an asse, is not he, quoth John Lauder, an equal Judge apparently unto thee? Whom other desirest thou to be thy Judge?
To whom this humble man answered, saying, I refuse not my Lord Cardinal, but I desire the word of God to be my judge, and the temporal estate, with some of your lordships mine auditors, because I am here my Lord Governors prisoner. Whereupon the pridefull & scornful people that stood by, mocked him, saying: Suche man such judge, speaking seditious & reproachful words against the governor and other the Nobles, meaning them also to be heretics. And incontinent without all delay they would have given sentence upon M. George, and that without farther process, had not certain men there counseled the Cardinal to read again the articles, and to hear his answers thereupon, that the people might not complain of his wrongful condemnation.
And shortly to declare, these were the articles following, with his answers, as far as they would give him leave to speak. For when he entēded to mitigate their • ea • ings, and show the manner of his doctrine▪ by and by they stopped his mouth with another article.
1 THou false heretic, runagate, traitor and thief, deceiver of the people, thou despisest the holy Church, and in like case contemnest my Lord governors authority. And this we know for surety, that when thou preachedst in Du • dy, and wast charged by my Lord Governors authority to desist: nevertheless thou wouldest not obey, but perseueredst in the same: and therefore the Bishop of Brothen cursed thee, and delivered thee into the devils hands, and gave thee in commandment that thou shouldest preach no more. That notwithstanding thou diddest continue obstinately.
My Lord's, I have read in the Acts of the apostles, that it is not lawful to desist from the preaching of the gospel, for the threats and manases of men. Therefore it is written: We shall rather obey God then men. I have also read in the Prophet Malachi • : I shall curse your blessings, & bless your cursings, believing firmly, that the Lord will turn your cursings into blessings.
2 Thou falls heretic diddest say, that the priest standing at the altar saying Mass, was like a Fox wagging his tail in July.
My Lord's, I said not so. These were my sayings: The moving of the body outward, without the inward moving of the heart, is naught else, but the playinge of an Ape, and not the true serving of God: For God is a secrete searcher of men's hearts. Therefore who will truly adore and honor God, he must in spirit and verity honor him. Then the accuser stopped his mouth with another article.
3 Thou false heretic preachedst against the sacraments, saying, that there were not 7. sacraments.
My Lord's, and if it be your pleasures, I never taught of the number of the sacraments, whether they were seven or eleven. So many as are instituted by Christ, and are shown to us by the Evangel, I profess openly. Except it be the word of God I dare affirm nothing.
4 Thou false heretic hast openly taught, that auriculare confession is not a blessed sacrament. And thou sayest that we should only confess us to God, and to no priest.
My Lord's, I say, that auricular confession, seeing that it hath no promise of the Evangel, therefore it cannot be a Sacrament. Of the confession to be made to God, there are many testimonies in scripture, as when David saith: I thought I would knowledge mine iniquity against myself unto the Lord, and he forgave the punishment of my sin. Psal. 32 Here confession signifieth the secreate knowledging of our sins before God. Whē I exhorted the people in this manner, I reproved no manner of confession. And farther S. James saith: Knowledge your faults one to another, and pray one for another, that you may be healed. When that he had said these words, the Bishops and their complices cried and grinned with their teeth, saying: Se ye not what colors he hath in his speaking, that he may beguile us and seduce us to his opinion▪
5 Thou heretic didst say openly, that it was necessary to every man, to know and understand his Baptism, and what it was, contrary to general Councils, and the states of holy Church.
My Lord's, I believe there be none so unwise here, that will make merchandise with a French man, or any other unknown stranger, except he know and understand first the condition or promise made by the French man or stranger. So likewise I would that we understood what thing we promise in the name of y e infant unto God in Baptism. For this cause I believe ye have confirmation. Then said master Bleiter chapleine, that he had the devil within him, and the spirit of error. Then answered him a child, saying: The devil cannot speak such words as yonder man doth speak.
6 Thou heretic, traitor, and thief, thou saidest that the Sacrament of the altar was but a piece of bread baken upon the ashes and no other thing else, and all that is there done, is but a superstitious rite against the commandment of God.
Oh Lord God, so manifest lies and blasphemies the Scripture doeth not teache you. As concerning the sacrament of the altar (my Lord's) I never taught anything against the Scripture, the which I shall (by God's grace) make manifest this day, I being ready therefore to suffer death.
The lawful use of this Sacrament is most acceptable unto God: but the great abuse of it is very detestable unto him. But what occasion they have to say such words of me, I shall shortly show your Lordships. I once chanced to meet with a Jew, when I was sailing upon the water of Rhene. I did inquire of him what was the cause of his pertinancy, that he did not believe that the true Messias was come, considering that they had seen all the Prophecies which were spoken of him, to be fulfilled. Moreover, the Prophecies taken away, and the Scepter of Judah, by many other testimonies of the scripture, I vanquished him, that Messias was come, y t which they called Jesus of Nazareth. Thys Jew answered again unto me, when Messias cometh, he shall restore all things, and he shall not abrogate the law, which was given to our forefathers, as ye do. For why▪ we see the poor almost perish through hunger amongst you: yet you are not moved with pity towards them: but among us Jews (though we be poor) there are no beggars found.
Secondarily, it is forbidden by the law, to fain any kind of imagery of things in heaven above, or in the earth beneath, or in the sea under the earth: but one God only to honor: but your Sanctuaries and Churches are full of Idolles.
Thirdly, a piece of bread baken upon the ashes, ye adore and worship, and say, that it is your God. I have rehearsed here but the sayings of the Jew, which I never affirmed to be true. Then the bishops shook their heads, and spitted on the earth, and what they meant in this matter further they would not hear.
7 Thou false heretic diddest say, that extreme unction was not a sacrament.
My Lord's, forsooth I never taught any thing of extreme unction in my doctrine, whether it were a Sacrament or no.
8 Thou false heretic saidest, that holy water is not so good as wash, and such like. Thou condemnest conjuring, and sayest that holy Churches cursings avail not.
My Lord's, as for holy water, what strength it is of, I taught never in my doctrine. Coniuringes and Exorcismes, if they were conformable to the word of God, I would commend them: but in so much as they are not conformable to the commandment and word of God, I reprove them.
9 Thou false heretic and runagate hast said, that every lay man is a priest, and such like. Thou sayest, that the Pope hath no more power, then any other man.
My Lord's, I taught nothing but the word of God, I remember that I have read in some places in S. John and S. Peter, of the which one saith: He hath made us kings and priests. The other saith: He hath made us a kingly priesthood. Wherefore I have affirmed that any man being cunning in the word of God, & the true faith of Jesus Christ, hath his power given him from God, and not by the power or violence of men, but by the virtue of the word of God, the which word is called the power of God, as witnesseth S. Paul evidently enough. And again, I say that any unlearned man, not exercised in the word of God, nor yet constant in his faith, what so ever estate or order he be of, I say, he hath no power to bind or loose, seeing he wanteth the instrument, by the which he bindeth or looseth, that is to say, the word of God.
After that he had said these words, all the Bishops laughed, & mocked him. When that he beheld their laughing, Laugh ye (saith he) my Lord's? Though that these sayings appear scornful and worthy of derision to your Lordships, nevertheless they are very weighty to me, and of a great value, because they stand not only upon my life, but also the honor and glory of God. In the mean time many godly men beholding the woodnes and great crudelitie of the Bishops, and the invincible patience of master George, did greatly mourn and lament.
10 Thou false heretic saidest, that a man hath no free will. But is like to the Stoics, which say, that it is not in man's will to do anything, but that all concupiscence & desire cometh of God, whatsoever kind it be of.
My Lord's, I said not so, truly, I say, that as many as believe in Christ firmly, unto them is given liberty, conformable to the saying of S. John: If the son make you free, then shall ye verily be free. Of the contrary, as many as believe not in Christ Jesus, they are bond servants of sin: He that sinneth, is bond to sin.
11 Thou false heretic sayest, it is as lawful to eat flesh upon the friday, as on Sunday.
Pleaseth it your Lordship’s, I have read in the Epistles of S. Paul, that who is clean, unto him all things are clean. Of the contrary, to the filthy men all things are unclean. A faithful man clean and holy, sanctifieth by the word, the creature of God. But the creature maketh no man acceptable unto God. So that a creature may not sanctify any impure and unfaithful man. But to the faithful man, all things are sanctified by the prayer of the word of God. After these sayings of master George, then said all the Bishops with their complices: what needeth us any witness against him? hath he not openly here spoken blasphemy?
12 Thou false heretic doest say, that we should not pray to Saints, but to God only. Say whether thou hast said this, or no: say shortly.
For the weakness and the infirmity of the hearers, he said without doubt plainly, that Saints should not be honored. My Lord's (said he) there are two things worthy of note. The one is certain, the other uncertain. It is found plainly and certain in Scripture, that we should worship and honor one God, according to the saying of the first Commandment: Thou shalt only worship and honor thy Lord God, with all thy heart. But as for praying to, and honoring of Saints, there is great doubt among many, whether they hear or no, invocation made unto thē. Therefore I exhorted all men equally in my doctrine, that they should leave the unsure way, and follow that way, which was taught us by our master Christ. He is our only mediator, and maketh intercession for us to God his father. He is the door by the which we must enter in. He that entereth not in by this door, but climeth another way, is a thief and murderer. He is the verity and life. He that goeth out of this way, there is no doubt but he shall fall into the mire: yea verily, is fallen into it already. This is the fashion of my doctrine, the which I have ever followed. Verily that which I have heard and read in the word of God; I taught openly, and in no corners. And now ye shall witness the same, if your Lordships will hear me. Except it stand by the word of God, I dare not be so bold to affirm any thing. These sayings he rehearsed diverse times.
13 Thou false heretic haste preached plainly, saying that there is no Purgatory, and that it is a feigned thing, any man after this life to be punished in Purgatory.
My Lord's, as I have oftentimes said heretofore, without express witness and testimony of the Scripture, I dare affirm nothing. I have often and diverse times read over the Bible, and yet such a term found I never, nor yet any place of Scripture applicable thereunto. Therefore I was ashamed ever to teache of that thing, which I could not find in the Scripture. Then said he to master John Lauder his accuser: If you have any testimony of the Scripture, by the which ye may prove any such place, show it now before this auditory. But this dolt had not a word to say for him self, but was as dumb as a beetle in that matter.
14 Thou false heretic hast taught plainly against the vows of Monks, Friers, Nuns, and Priests, saying: that whosoever was bound to such like vows, they vowed themselves to the estate of damnation: Moreover, that it was lawful for priests to marry wives, and not to live sole.
Of soothe (my Lord's) I have read in the Evangel, that there are three kinds of chaste men. Some are gelded from their mothers womb: some are gelded by men: and some have gelded themselves, for the kingdom of heaven sake. Uerelye I say, these men are blessed by the Scripture of God. But as many as have not the gift of chastity, nor yet for the Evangel, have not overcome the concupiscence of the flesh, and have vowed chastity: ye have experience, although I should hold my peace, to what inconvenience they have vowed them selves.
When he had said these words, they were all dumb, thinking better to have ten Concubines, then one married wife.
15 Thou false heretic and runagate sayest, thou wilt not obey our General, nor Provincial Councils.
My Lord's, what your general Councils are, I know not, I was never exercised in them: but to the pure word of God I gave my labors. Read here your general Councils, or else give me a book wherein they are contained, that I may read them. If they agree with the word of God, I will not disagree. Then the ravening wolves turned into woodnes, & said. Wherefore let we him speak any further? Read forth the rest of the articles, & stay not vpō them. Among these cruel tygers, there was one false hypocrite, a seducer of the people, called John. Graifind Scot, standing behind John. Lauders back, hasting him to read the rest of y e articles, & not to tarry vpō his witty and godly answers: For we may not abide them, quoth he, no more then the devil may abide the sign of the Cross, when it is named.
16 Thou heretic sayest, that it is vain to build to the honor of God, costly Churches, seeing that God remaineth not in the Churches made with men's hands, nor yet God can be in so little space, as betwixt the priests hands.
My Lord's, Solomon saith: If that the heaven of heavens cannot comprehend thee, howe much less this house, that I have built? And Job consenteth to y e same sentence: Seeing that he is higher then the heavens, therefore what canst thou build unto him? He is deper then hell, then how shalt thou know him? He is longer then y e earth, and broader then the sea. So that God cannot be comprehended into one place, because that he is infinite. These sayings notwithstanding, I said never that Churches should be destroyed. But of the contrary I affirmed ever, that Churches should be sustained and upholden, that the people should be congregated into them, there to hear of God. And moreover, wheresoever is true preaching of the word of God, and the lawful use of the Sacraments, undoubtedly there is God himself. So that both these sayings are true together: God cannot be comprehended into any place, and where soever are two or three gathered in his name, there is he present in the midst of them. Then said he to his accuser, If you think any otherwise then I say, show forth your reasons before this auditory. Then he without all reason being dumb, and not answering one word, proceeded forth in his articles.
17 Thou false heretic contemnest fasting, and sayest, thou shouldest not fast.
My Lord's, I find that fasting is commended in the Scrypture: therefore I were a sclaunderer of the Gospel, if I contemned fasting. And not so only, but I have learned by experience, that fasting is good for the health of the body: but God knoweth who fasteth the true fast.
18 Thou false heretic haste preached openly, saying that the soul of man shall sleep to the latter day of judgment, and shall not obtain life immortal until that day.
God full of mercy and goodness forgive them that say such things of me. I wote and know surely by the word of God, that he which hath begun to have the faith of Jesus Christ, and believeth firmly in him, I know surely that the soul of that man shall never sleep, but ever shall live an immortal life. The which life from day today is renewed in grace and augmented: nor yet shall ever perish, or have an ende, but ever immortal shall live with Christ. To the which life all that believe in him shall come, and rest in eternal glory. Amen.
When the Bishops with their complices had accused this innocent man in manner and form aforesaid, incontinently they condemned him to be burnt as an heretic, not having respect to his godly answers and true reasons which he alleged, nor yet to their own consciences, thinking verily that they should do to God good sacrifice, conformable to the sayings of S. John: They shall excommunicate you: yea, and the time shall come, that he which killeth you, shall think that he hath done to God good service.
The prayer of master George.
O Immortal God, how long shalt thou suffer the woodnes & great crudelitie of the ungodly to exercise their fury upon thy servants which do further thy word in this world, seeing they desire to be contrary, y t is to choke and destroy thy true doctrine & verity, by the which thou hast shown thyself unto the world, which was all drowned in blindness and misknowledge of thy name. O Lord we know surely that thy true servants must needs suffer for thy names sake, persecution, affliction, and troubles in this present life, which is but a shadow, as thou haste shown to us by thy Prophets and Apostles. But yet we desire thee heartily, that thou conserve, defend, and help thy congregation, which thou haste chosen before the beginning of the world, and give them thy grace to hear thy word, and to be thy true servants in this present life.
Then by & by they caused the common people to void away, whose desire was always to hear that innocente man to speak. Then the sons of darkness pronounced their sentence definitive, not having respect to the judgment of God. When all this was done and said, the Cardinal caused his warders to pass again with the meek Lamb into the Castle, until such time as the fire was made ready. When he was come into the Castle, then there came two Gray feendes, frier Scot and his mate, saying, Sir, ye must make your confession unto us. He answered, and said, I will make no confession unto you. Go fetch me yōder man that preached this day, and I will make my confession unto him. Then they sent for the Suppriour of the Abbey, who came to him withal diligence. But what he said in this confession I cannot show.
When the fire was made ready, and the gallows at the West part of the Castle near to the Priorie, the Lord Cardinal dreading that master George should have been taken away by his friends, commanded to bend all the Ordinance of the Castle right against that parte, and commanded all his gunners to be ready and stand beside their gunnes, unto such time as he were burned. All this being done, they bound Master Georges hands behind his back, and led him forth with their soldiers from the Castle, to the place of their wicked execution. As he came forth of the Castle gate, there met him certain beggars asking his alms for God's sake. To whom he answered, I want my hands wherewith I should give you alms: but the merciful Lord, of his benignity and abundance of grace, that feedeth all men, vouchsafe to give you necessaries both unto your bodies and souls. Then afterward met him two false fiendes, I should say Friars, saying: Master George, pray to our Lady, that she may be mediatrix for you to her son. To whom he answered meekly: Cease, tempt me not my brethren. After this he was lead to the fire with a roape about his neck, and a chain of iron about his middle.
When that he came to the fire, he sat down upon his knees, and rose again, and thrice he said these words: O thou Savior of the world have mercy on me. Father of heaven, I commend my spirit into thy holy hands. When he had made this prayer, he turned him to the people and said these words.
I beseech you Christian brethren and sisters, that ye be not offended in the word of God for the affliction and torments, which ye see already prepared for me. But I exhort you that ye love the word of God, and suffer patiently and with a comfortable heart for the words sake, which is your undoubted salvation and everlasting comfort.
Moreover, I pray you show my brethren and sisters, which have heard me often before, that they cease not, nor leave of the word of God, which I taught unto them, after the grace givē unto me, for no persecutions or troubles in this world, which lasteth not: and show unto them, that my doctrine was no wives fables after the constitutions made by men. And if I had taught men's doctrine, I had gotten great thanks by men. But for the words sake and true Evangel, which was given to me by the grace of God, I suffer this day by men, not sorowfully, but with a glad heart and mind. For this cause I was sent, that I should suffer this fire for Christ's sake. Consider and behold my visage, ye shall not see me change my color. Thys grim fire I fear not. And so I pray you for to do, if that any persecution come unto you for the words sake, & not to fear them that slay the body, and afterward have no power to slay the soul. Some have said of me, that I taught, that the soul of man should sleep until y e last day. But I know surely, & my faith is such, that my soul shall sup w t my savior Christ this night, ere it be 6. hours: for whom I suffer this. Then he prayed for them which accused him, saying: I beseech thee (father of heaven) to forgive them that have of any ignorance, or else of any evil mind, forged any lies upon me. I forgive them with all my heart. I beseech Christ to forgive them that have condemned me to death this day ignorantly.
And last of all he said to the people on this manner: I beseech you brethren and sisters, to exhort your Prelates to the learning of the word of God, that they at the last may be ashamed to do evil, and learn to do good. And if they will not convert themselves from their wicked error, there shall hastly come upon them the wrath of God, which they shall not eschew. Many faithful words said he in the mean time, taking no heed or care of the cruel torments which were then prepared for him.
And last of all, the hangman that was his tormentor, sat down upon his knees, and said: Syr I pray you forgive me, for I am not guilty of your death. To whom he answered: come hither to me. When that he was come to him, he kissed his cheek, and said: Loe here is a token that I forgive thee▪ My heart do thine office: and by and by, he was put upon the gibbet and hanged, and there burnt to powder. When that the people beheld the great tormēting, they might not withhold from pitious mourning & complaining of this innocent Lambes slaughter.
A note of the just punishment of God upon the cruel Cardinal Archbishop of S. Andrew's, named Beaton.
IT was not long after the martyrdom of the blessed man of God M. George Wisehart aforesaid, who was put to death by David Beaton, the bloody Archbishop and Cardinal of Scotland, as is above specified, an. 1546. the first day of March, but the said David Beaton Archbyshop of S. Andrew's, by the just revenge of God's mighty judgment, was slain within his own Castle of S. Andrew's by y e hands of one Lech & other Gentlemē, who by the Lord stirred up, brake in suddenly into his Castle upon him, and in his bed murdered him the same year, the last day of May, crying out: Alas, alas, sley me not, I am a Prieste. And so like a butcher he lived, and like a butcher he died, & lay 7. months and more unburied, & at last like a carrion buried in a dunghill. an. 1546. Maij vlt. Ex histor. impressa.
After this David Beaton, succeeded John Hamelton Archbishop of S. Andrew's. an. 1549. who to the intent that he would in no ways appear inferior to his predecessor, in augmenting the number of the holy Martyrs of God, in the next year following called a certain poor man to judgment, whose name was Adam Wallace. The order and manner of whose story here followeth.
The story and Martyrdom of Adam Wallace in Scotland.
THere was set upon a scaffold made hard to the Chauncelary wall of y e black Friers Church in Edinbrough on seats made thereupon, the L. Governor. Above him at his back sat M. Gawin Hamelton Dean of Glasgue, representing the Metropolitan Pastor thereof. Upon a seat on his right hand sat the Archb. of S. Andrew's. At his back, and aside somewhat stood the Officiall Lowthaine. Next to the Bishop of S. Andrew's, the Bishop of Dunblane, the Bishop of Murray, the Abbot of Dunfermeling, the Abbot of Glen • uce, with other Churchmen of lower estimation, as the Officiall of S. Andrew's, & other Doctors of that nest and City. And at the other ende of the seat sat master Uchiltrie. On his left hand sat the Earl of Argyle Justice, with his Deputye Syr John Campbell of Lundy under his feet. Next him the Earl of Huntley. Then the Earl of Anguish, the Bishop of Gallaway, the Prior of S. Andrew's, the Bish. of Orkenay, the L. Forbes, Dane John Wynrime Suppriour of S. Andrew's, and behind the seats stood the whole senate, the Clarke of the Register, &c.
At the further end of the Chauncelary wall in the pulpit was placed M. John Lauder parson of Marbottle accuser, clad in a Surplice, and a red hood, and a great Congregation of the whole people in y e body of the church, standing on the ground. After that, Syr John Ker, Prebendary of S. Giles Church was accused, convicted, and condemned, for the false making and giving forth of a sentence of divorce, and thereby falsely divorced and parted a man and his lawful wife in the name of the Dean of Roscalrige and certain other Judges appointed by the holy Father the Pope. He granted the falsehood, and that never any such thing was done in deed, nor yet meant nor moved by the foresad Judges, and was agreed to be banished the realms of Scotland and England for his life time, and to lose his right hand, if he were found or apprehended therein hereafter, and in the mean time to leave his benefices forever, and they to be vacant.
After that was brought in Adā Wallace, a simple poor man in appearance, conveyed by John of Cunnoke servant to the B. of S. Andrew's, and set in the midst of y e scaffold, who was commanded to look to the accuser: who asked him what was his name. He answered, Adam Wallace. The accuser said, he had another name, which he granted, and said he was commonly called Feane. Then asked he where he was borne? Within two mile of Fayle (said he) in Kyle. Then said the accuser, I repent that ever such a poor man as you should put these noble Lord's to so great encombrance this day by your vain speaking, And I must speak (said he) as God giveth me grace, and I believe I have said no evil to hurt anybody. Would God (said the accuser) ye had never spokē, but you are brought forth for so horrible crimes of heresy, as never was imagined in this country of before, and shall be sufficiently proved, that ye cannot deny it: and I forethinke that it should be heard, for hurting of weak consciences. Now I will yea thee no more, & thou shalt hear the points that thou art accused of.
Adam Wallace, alias Feane, thou art openly delated and accused for preaching, saying, and teaching of the blasphemies and abominable heresies vnderwritten. In the first, thou hast said and taught, that the bread and wine on the altar, after the words of consecration, are not the body and blood of Jesus Christ. He turned to the Lord Governor, and Lord's aforesaid, saying: I said never, nor taught nothing, but that I found in this book and writ (having there a Bible at his belte, in French, Dutch, and English) which is the word of God, and if you will be content that the Lord God and his word be Judge to me and this his holy writ, here it is, and where I have said wrong, I shall take what punishment you will put to me: for I never said nothing concerning this that I am accused of, but that which I found in this writ.
What diddest thou say, said the accuser? I said (quoth he) that after our Lord Jesus Christ had eaten the Paschal Lamb in his latter Supper with his Apostles, and fulfilled the ceremonies of the old law, he instituted a new Sacrament in remembrance of his death then to come. He took bread, he blessed, and brake it, and gave it to his Disciples, and said: Take ye, eat ye, this is my body, which shall be broken and given for you: And likewise the cup, blessed, and bad them drink all thereof, for that was the cup of the new testament, which should be shed for the forgeuing of many. How oft ye do this, do it in my remembrance.
Then said the B. of S. Andrew's, and the Officiall of Lowthaine, with the Dean of Glasgue, and many other Prelates: we know this well enough. The earle of Hūtly said: thou aunswerest not to that which is laid to thee: say either nay or yea thereto. He answered, if ye will admit God & his word spoken by the mouth of his blessed son Jesus Christ our Lord and Savior, ye will admit that I have said: for I have said or taught nothing, but that the word, which is the trial and touchstone saith, which ought to be Judge to me, and to all the world.
Why (quoth the Earl of Huntley) hast thou not a Judge good enough? and trowest thou that we know not God and his word? Aunswere to that is spoken to thee: and then they made the accuser speak the same thing over again. Thou saidest (quoth the accuser) and hast taught, that the bread and wine in the Sacrament of the alter, after the words of the consecration, are not the body and blood of our Savior Jesus Christ.
He answered: I said never more then the write saith, nor yet more then I have said before. For I know well by S. Paul when he saith: Whosoever eateth this bread, and drinketh of this cup vnwoorthely, receiveth to himself damnation. And therefore when I taught (which was but seldom, and to them only which required and desired me) I said, that if the Sacrament of the alter were truly ministered, and used as the son of the living God did institute it, where that was done, there was God himself by his divine power, by the which he is over all.
The Bishop of Orkney asked him: Beleeuest thou not (said he) that the bread and wine in the sacrament of the alter, after the words of the consecration, is the very body of God, flesh, blood, and bone?
He answered: I wot not what that word consecration meaneth. I have not much latin, but I believe that the son of God was conceived of the holy Ghost, and borne of the Virgin Mary, & hath a natural body with hands feet, and other members, and in the same body he walked up & down in the world, preached, and taught, he suffered death under Pontius Pilate, was crucified, dead and buried, and that by his godly power he raised that same body again the third day: and the same body ascended in to heaven, and sitteth on the right hand of the father, which shall come again to judge both the quick and y e dead. And that this body is a natural body with hands & feet and cannot be in two places at once, he showeth well him self: For the which everlasting thanks be to him that maketh this matter clear. When the woman brake the ointment on him, answering to some of his Disciples which grudged thereat, he said: The poor shall you have always with you, but me shall you not have always, meaning of his natural body. And likewise at his Ascension said he to the same Disciples that were fleshly, and would ever have had him remaining with them corporally: It is needful for you that I pass away, for if I pass not away, the comforter the holy Ghost shall not come to you (meaning that his natural body behooved to be taken away frō thē) But be stout and be of good cheare, for am with you unto the worlds end.
And that the eating of his very flesh profiteth not, may well be known by his words which he spake in the 6. of John, where after that he had said: Except ye eat my flesh and drink my blood, ye shall not have life in you: they murmuring thereat, he reproved them for their gross & fleshly taking of his words, and said: What will ye think when ye se the son of man ascend to the place that he came frō? It is the spirit that quickeneth, the flesh profiteth nothing, to be eaten as they took it, and even so take ye it.
It is an horrible heresy, said the Bishop of Orknay. When he began to speak again, and bad the Lord Governor judge if he had righte by the write, the accuser cried Ad secundam. Nunc ad secundam, answered the Archbishop of S. Andrew's.
Then was he bidden to hear the accuser, who propounded the second Article, and said: Thou saidest likewise, and openly diddest teach, that the Mass is very Idolatry, and abhominable in the sight of God.
He answered and said: I have read the Bible and word of God in three tongues, and have understand them so far as God gave me grace, and yet read I never that word Mass in it all: but I found (said he) that the thing that was highest and most in estimation amongst men, and not in the word of God, was Idolatry, and abhominable in the sight of God. And I say the Mass is holden greatly in estimation, and high amongst men, and is not founded in the word, therefore I said it was Idolatry and abhominable in the sight of God. But if any man will find it in the Scripture, and prove it by God's word, I will grant mine error, and that I have failed: otherwise not, and in that case I will submit me to all lawful correction and punishment. Ad tertiam, said the Archbyshop.
Then said the accuser: Thou hast said and openly taught that the God which we worship, is but bread, sown of corn, growing of the earth, baked of mens hands, and nothing else.
He answered, I worship the father, the son, and the holy Ghost, three persons in one Godhead, which made & fashioned the heaven and earth, and all that is therein of naught, but I know not which God you worship: and if you will show me whom you worship, I shall show you what he is, as I can by my judgment.
Beleeuest thou not (said the accuser) that the sacrament of the alter, after the words of the consecration betwixt the Priests hands, is the very body and blood of the son of God, and God himself? What the body of God is, said he, and what kind of body he hath, I have shown you, so far as I have found in scripture.
Then said the accuser, thou hast preached, said, and openly taught diverse & sundry other great errors and abhominable heresies against all the vii. sacraments, which for shortness of time I pretermit and overpass. Whether doest thou grant thy foresaid Articles that thou art accused of, or no, and thou shalt hear them shortly? and then repeated the accuser the three Articles aforesaid shortly over, and asked him whether he granted or denied them.
He answered that before he had said of his answers, and that he said nothing, but agreeing to the holy word as he understood, so God judge him, and his own conscience accuse him, and thereby would he abide unto the time he were better instructed by scripture, and the contrary proved, even to the death: and said to the Lord Governor and other Lord's: if you condemn me for holding by God's word, my innocent blood shall be required at your hands, when ye shall be brought before the judgment seat of Christ, who is mighty to defend my innocent cause, before whom ye shall not deny it, nor yet be able to resist his wrath: to whom I refer the vengeance, as it is written: Vengeance is mine, and I will reward.
Then gave they forth sentence, and condemned him by the laws, and so left him to the secular power, in the hands of Sir John Campbell Justice deputy, who delivered him to the Prouost of Edenbrough to be burnt on the Castle hill, who incontinent made him to be put in the uppermost house in the town with irons about his legs and neck, and gave charge to Sir Hugh Terry to keep the key of the said house, an ignorant Minister and imp of Satan, and of the Bishops, who by direction, sent to the poor man two Gray Friers to instruct him, with whom he would enter into no communing. Soone after that was sent in two black Friers, an English Frier, and another subtle sophister, called Arbirtromy, with the which English Frier he would have reasoned and declared his faith by the scriptures. Who answered, he had no commission to enter in disputation with him, and so departed and left him.
Then was sent to him a worldly wise man, and not ungodly in the understanding of the truth, the Dean of Roscalrige, who gave him Christian consolatiō, amongst the which he exhorted him to believe the realtie of the sacrament after the consecration. But he would consent to nothing that had not evidence in the holy scripture, & so passed over that night in singing, & landing God to the ears of diverse hearers, having learned the psalter of David w t out book, to his consolation: For before they had spoiled him of his Bible, which always til after he was condemned, was w t him where ever he went. After y t , sir Hugh knew that he had certain books to read & comfort his spirit, who came in a rage & took y e same frō him, leaving him desolat (to his power) of all cōsolatiō, and gave diverse ungodly & injurious prouocatiōs by his devilish venom, to have perverted him a poor innocent, frō the patience & hope he had in Christ his savior: but God suffered him not to be moved therewith, as plainly appeared to the hearers and seers for the time.
So all the next morning abode this poor man in irons, and provision was commanded to be made for his burning against the next day. Which day the Lord Governor, and all the principal both spiritual and temporal Lord's departed from Edenbrough to their other business.
After they were departed, came y e Dean of Roscalrige to him again & reasoned with him after his wit. Who answered as before, he would say nothing concerning his faith but as the scripture testifieth, yea though an Angel came from heaven to persuade him to the same: saving that he confessed himself to have received good consolation of the said Dean in other behalfes as becometh a Christian.
Then after came in the said Terry again & examined him after his old manner, and said, he would garre devils to come forth of him ere even. To whom he answered: you should be a godly man to give me rather consolation in my case. When I knew you were come, I prayed God I might resist your temptations, which I thank him, he hath made me able to do: therefore I pray you let me alone in peace. Then he asked of one of the Officers that stood by, is your fire making ready? Who told him it was. He answered, as it pleaseth God: I am ready soon or late as it shall please him: & then he spake to one faithful in that company, & bad him commend him to all the faithful, being sure to meet together with thē in heaven. From that time to his forth coming to the fire, spake no man with him.
At his forth coming, the Prouost with great manasing words forbad him to speak to any mā, or any to him, as belike he had commandment of his superiors. Comming from the town to the Castell hill, the commō people said, God have mercy upon him. And on you to (said he.) Being beside y e fire, he lifted up his eyen to heavē twice or thrice, and said to the people: Let it not offend you, that I suffer the death this day, for the truths sake, for the Disciple is not above his master. Then was y e Prouost angry that he spake. Then looked he to heaven again, and said: They will not let me speak. The cord being about his neck, the fire was lighted, and so departed he to God constantly, and with good countenance to our sightes, Ex testimonijs & literis e Scotia petitis. an. 1550.
The schism that arose in Scotland for the Pater noster.
AFter that Richard Mershal Doctor of Divinity and Prior of the black Friers at the new Castle in England, had declared in his preachings of S. Andrew's in Scotland, that the Lord's Prayer (commonly called the Pater noster ) should be done only to God & not to Saints▪ neither to any other creature: the Doctors of the University of S. Andrew's together with the Gray Friers, who had long ago taught the people to pray the Pater noster to Saints, had great indignatiō that their old doctrine should be repugned, & stirred up a Gray Frier called Frier Toittis, to preach again to the people that they should & might pray the Pater noster to Saints. Who finding no part of the Scripture to found his purpose upon, yet came to the Pulpit, the first of November, being the Feast of All hallowes, an. 1551. and took the text of the Gospel for that day read in their Mass, written in the 5. of Matthew, containing these words: Blessed are the poor in spirit, for to them pertaineth the kingdom of heaven.
This feeble foundation being laid, the Frier began to reason most impertinently, that the Lord's Prayer might be offered to Saints: because every petition thereof appertain to them. For if we meet an old mā in y e street (said he) we will say to him: good day father, and therefore much more may we call the Saints our fathers: and because we grant also that they be in heaven, we may say to everyone of them: Our father which art in heaven. Father, God hath made their names holy, and therefore ought we as followers of God to hold their names holy, and so we may say to any of the Saints: Our father which art in heaven, hallowed be thy name. And for the same cause, said the Frier, as they are in the kingdom of heaven, so that kingdom is theirs by possession: and so praying for the kingdom of heaven, we may say to them and everyone of them: Thy kingdom come. And except their will had been the very will of God, they had never come to that kingdom, and therefore seeing their will is God's will, we may say to everyone of them: Thy will be done.
But when the Frier came to the fourth petitiō touching our daily bread, he began to be astonished and ashamed, so that he did sweat abundantly, partly because his sophistry began to fail him, not findyng such a color for that part as for the other which went before: and partly because he spake against his own knowledge and conscience and so was compelled to confess that it was not in the Saints power to give us our daily bread, but that they should pray to God for us (said he) that we may obtain our daily bread by their intercession, and so glosed he the rest to the ende. Not standing yet content with this detestable doctrine, he affirmed most blasphemously, that S. Paul's napkyn and S. Peters shadow did miracles, and that the virtue of Eliseus cloke divided the waters, attributing nothing to the power of God: with many other errors of the Papists, horrible to be heard.
Upon this, followed incontinent a dangerous schism in the Church of Scotland: for not only the Clergy, but the whole people were divided among themselves, one defending the truth, and another the Papistry, in such sort, that there rose a Proverb: To whom say you youre Pater noster? And although the Papists had the upper hand as then, whose words were almost hold̄ for law (so great was the blindness of that age) yet God so inspired y e harts of the common people, that so many as could get the understanding of the bare words of the Lord's prayer in english (which was then said in Latin) utterly detested that opiniō, holding that it should in no wise be said to Saints: So that the crafts men and their servants in their boothes, when the Frier came, exploded him with shame enough, crying, Frier Pater noster, Frier Pater noster, who at the last being convict in his own conscience, and ashamed of his former Sermon, was compelled to leave the Town of S. Andrew's.
In the mean time of this brute, there were two Pasquils set on the Abbay Church, the one in Latin beatyng these words.
- Doctors nostri de Collegio▪
- Concludunt idem cum Lucifero,
- Quod Sancti sunt similes altissimo:
- Et se tuentur grauatorio
- De mandato Officialis,
- Ad instantiam fiscalis,
- G • w & • eruey non varij
- In premissis connotarij.
The other in English, bearing these words.
Shortly, the Christians were so 〈◊〉 offended, and the Papists on the other side so proud and willful, that necessary it was, to eschew greater inconveniences, that y e Clergy at least should be assembled to dispute and conclude the whole matter, that y e lay people might be put out of doubt. Which being done, and the University agreed, whosoever had been present might have heard much subtle sophistry. For some of the popish Doctors affirmed that it should be said to God formaliter, and to Saints, materialiter, Others vltimate, & non vltimate. Others said it should be said to God principaliter, and to saints minus principaliter. Others, that it should be said to GOD primary, and to saints secundarie, Others that it would be said to GOD capiendo strict, & to saints capiendo large. Which vain distinctions being heard and considered by the people they y t were simple, remained in greater doubtfulness thē they were in before: so that a well aged man, and servant to y e Suppriour of S. Andrew's called y e Suppriours Thome being demanded to whom he said his Pater noster : he answered, to God only. Then they asked again what should be said to the saints, he answered, give them Aues and Credes enough in the devils name, for that may suffice them well enough: albeit they do spoil God of his right. Others making their vauntes of the Doctors, said, that because Christ (who made the Pater noster ) never came into the I will of Britain, & so understood not the English tongue therefore it was that the Doctors concluded it should be said in Latin.
This perturbation and open slander yet depending it was thought good to call a principal Council to decide the matter. Which being assembled at Edenbrough, the Papists being destitute of reason, defended their partes with lies, alleging, that the University of Paris had concluded that the Lord's Prayer should be said to Saints. But because that could not be proved, and that they could not prevail by reason, they used their will in place of reason, & sometime dispitefull and injurious talk. As Friar Scot being asked of one to whō he should say the Pater noster, he answered, saying: say it to the devil, knave. So the Council perceiving they could profit nothing by reasoning, they were compelled to pass voting.
But then incontinent they that were called Churchmē, were found divided and repugnaunt, among themselves. For some Bishop with the Doctors and Friers, consented that the Pater noster should be said to saints: but the Bishops of S. Andrew's, Caitnesse and Atheins, with other moe learned men, refused utterly to subscribe to the same. Finally, with consent of both the parties, Commission was given by the holy church to Dane John Winrame, then Suppriour of S. Andrew's, to declare to the people how and after what manner they should pray the Lord's prayer. Who accepting to the commission, declared that it should be said to God, with some other restrictions which are not necessary to be put in memory. And so by little and little, the brute and tumulte ceased, Ex testimonio e Scotia allato.
*The martyrdom of the blessed servant of God, Walter Mille.
AMong the rest of the Martyrs of Scotland, y e marvelous constancy of Walter Mille is not to be passed over w t silence. Out of whose ashes sprang thousands of his opinion and religion in Scotland, who altogether choose rather to die then to be any longer ouertroden by the tyranny of the foresaid cruel, ignorant, and beastly bishops Abbots, Monks, and Friars, and so began the congregation of Scotland, to debate the true Religion of Christ against the Frenchmen and Papists, who sought always to depress and keep down the same: for it began soon after the Martyrdom of Walter Mille, of the which y e form here after followeth.
In the year of our Lord. 1558. in the time of Mary Duches of Longawayll Queen Regent of Scotland, & the said John Hamelton being bishop of S. Andrew's, and Primate of Scotland, this Walter Mille (who in his youth had been a papist) after that he had been in Almaine, & had heard the doctrine of the Gospel, he returned again into Scotland, and setting aside all papistry and compelled chastity, married a wife, which thing made him unto the Bishops of Scotland to be suspected of heresy: and after long watching of him he was taken by 2. Popish Priests one called sir George S • raqwhen, and the other sir Hugh Turry servants to the said bishop for the time, within the town of Dysart in Fi •• e, and brought to s. Andrew's and imprisoned in the castle thereof. He being in prison, the Papists earnestly trauay • ed and labored to have seduced him, and threatened him with death and corporal torments, to the intent they would cause him to recant and forsake the truth. But seeing they could profit nothing thereby, and that he remained still firm and constant, they labored to persuade him by fair promises, and offered unto him a Monks portion for all the days of his life, in the Abbay of Dunfermeling, so that he would deny the things he had taught, and grant that they were heresy: but he continuing in the truth even unto the end, despised their threatenings and fair promises.
Then assembled together the Bishops of S. Andrew's, Murray, Brechin, Caitnes, and Atheins, the Abbots of Dunfermeling, Landors, Balindrinot, & Towper, with Doctors of Theology of S. Andrew's, as John Greson black Frier, and Dane John Uymame, suppriour of S. Andrew's, William Trāston Prouost of y e old College, with diverse others, as sundry Friers black & gray. These being assembled, and having consulted together, he was taken out of prison, & brought to y e Metropolitan Church, where he was put in a Pulpit tofore the Bishops to be acused, the 20. day of April. Being brought unto y e Church, and climbing up to the Pulpit, they seeing him so weak & feeble of person, partly by age and travail, & partly by evil intreatment, that without help he could not clime up, they were in despair not to have heard him for weakness of voice. But when he began to speak, he made the Church to ring and sound again, with so great courage & stoutness, that the Christians which were present, were no less rejoiced, then the adversaries were confounded and ashamed. He being in the Pulpit, and on his knees at Prayer, sir Andrew Oliphant, one of the Bishops Priests, commanded him to arise and to answer to his Articles, saying on this manner: Sir Walter Mille, arise and answer to the Articles, for you hold my Lord here over long. To whom Walter after he had finished his prayer, answered saying: We ought to obey God more then men, I serve one more mighty, even the omnipotent Lord: and where you call me sir Walter, they call me Walter and not sir Walter, I have been ouerlong one of the Popes Knightes. Now say what thou hast to say.
These were the Articles whereof he was accused, with his answers unto the same.
What think you of Priests marriage?
I hold it a blessed band, for Christ himself maintained it, and approved the same, and also made it free to all men: but ye think it not free to you: ye abhor it, and in y e mean time take other men's wives and daughters, & will not keep the band that God hath made. Ye vow chastity, & break the same. S. Paul had rather marry then burn: the which I have done, for God forbad never marriage to any man, of what state or degree so ever he were.
Geue me the Lord's supper and Baptism, and take you the rest, & part them among you: For if there be vii. why have you omitted one of them, to wit, marriage, and give yourselves to sclaunderous and ungodly whoredom.
Thou art against the blessed sacrament of the alter, and sayest, that the Mass is wrong, and is Idolatry.
A Lord or a King sendeth & calleth many to a diner, and when the diner is in readiness, he causeth to ring a bell, and the men come to the hall, and sit down to be partakers of the diner, but the Lord turning his back unto them, eateth all himself, and mocked them: so do ye.
Thou deniest the sacrament of the alter to be the very body of Christ really in flesh and blood.
The scripture of God is not to be taken carnally but spiritually, and standeth in faith only: & as for the Mass, it is wrong, for Christ was once offered on the Cross for man's trespass, and will never be offered again, for then he ended all sacrifice.
Thou deniest the office of a Bishop.
I affirm that they whom ye call Bishops, do no Bishops works, nor use the offices of Bishops, (as Paul biddeth writing to Timothy) but live after their own sensual pleasure, and take no care of the flock, nor yet regard they the word of God, but desire to be honored and called, my Lord's.
I affirm that, and say that it is not commanded in the scripture, and that there is no greater whoredom in no places, then at your pilgrimages, except it be in common brothels.
Thou preachedst quietly and privately in houses, and openly in the fields.
Yea man, and on the sea also sailing in ship.
Wilt thou not recant thine erroneous opinions? and if thou wilt not, I will pronounce sentence against thee.
I am accused of my life: I know I must die once, & therefore as Christ said to Judas: Quod facis, fac citius. Ye shall know that I will not recant the truth, for I am corn, I am no chaff, I will not be blown away with the wind nor burst with the flail, but I will abide both.
These things rehearsed they of purpose, with other light trifles, to augment their final accusation, and then sir Andrew Oliphant pronounced sentence against him, that he should be delivered to the temporal judge, and punished as an heretic, which was to be burnt. Notwithstanding his boldness and constancy moved so the hearts of many, that the Bishops Stuard of his regalitie, Prouost of the town called Patrick Learmond, refused to be his temporal judge: to whom it appertained if the cause had been just. Also the Bishops chamberlaine being therewith charged, would in no wise take upon him so ungodly an office. Yea the whole town was so offended with his unjust cōdamnation, that the Bishops servants could not get for their money so much as one cord to tie him to y e stake, or a tarre barrel to burn him, but were constrained to cut the cords of their masters own pauilion to serve their turn.
Nevertheless one servant of the Bishops more ignorant and cruel then the rest, called Alexander Symmerwayll, enterprising the office of a temporal judge in that part, conveyed him to the fire, where against all natural reason of man, his boldness and hardines did more and more increase: so that the spirit of God working miraculously in him, made it manifest to the people that his cause and Articles were just, and he innocently put down.
Now when all things were ready for his death, and he conveyed with armed men to the fire, Oliphant had him pass to the stake: and he said, nay, but wilt thou put me up with thy hand and take part of my death, thou shalt see me pass up gladly, for by y e law of God I am forbid̄ to put hands upon myself. Thē Oliphant put him up with his hand, and he ascended gladly, saying: Introibo ad altare Dei, and desired that he might have place to speak to y e people, the which Oliphant and other of the burners denied, saying that he had spoken over much, for the Bishops were altogether offended that y e matter was so long continued. Then some of the young men committed both the burners, and the Bishops their masters to the Devil, saying, that they believed that they should lament that day, and desired the said Walter to speak what he pleased.
And so after he had made his humble supplicatiō to God on his knees, he arose, and standing upon the coals said on this wise. Deare friends, the cause why I suffer this day, is not for any crime laid to my charge (albeit I be a miserable sinner before God) but only for the defense of y e faith of Jesus Christ, set forth in the new and Old Testament unto us, for which, that as the faithful Martyrs have offered themselves gladly before, being assured after the death of their bodies of eternal felicity, so this day I praise God, that he hath called me of his mercy among the rest of his servants, to seal up his truth with my life: which as I have received it of him, so willingly I offer it
After this, by the just judgment of God, in the same place where Walter Mille was burnt, the Images of the great Church of the Abbey, which passed both in number and costlines, were burnt in time of reformation. Ex fideli testimonio e Scotia misso.
And thus much concerning such matters as happened, and such Martyrs as suffered in the Realm of Scotland for the faith of Christ Jesus, and testimony of his truth.
Persecution in Kent.
IN reuoluing the Registers of William Warrham, Archbyshop of Canterbury, I find moreover besides these above comprehended, in the time and reign of king Henry, the names of diverse other, whereof some suffered Martyrdom for the like testimony of God's word, and some recanted, which albeit here do come a little out of order, and should have been placed before in the beginning of King Henries reign: yet rather then they should utterly be omitted, I thought here to give them a place, though somewhat out of time, yet not altogether I trust without fruit unto the Reader, being no less worthy to be Registred and preserved from oblivion, then other of their fellows before them.
A Table of certain true servants of God and Martyrs omitted, which were burned in the Dioces of Cant. under William Warrham Archbyshop of Canterbury, with the names of their persecutors and accusers. an. 1511.
The Articles whereupon these five blessed Martyrs were accused and condemned by the foresaid Judges and witnesses, were these as follow.
FIrst, for holdinge that the sacrament of the altar was not the very true body o • Christ, but only material bread in substance.
2. That auricular confessiō was not to be made to a priest.
3. That no power is given of God to Priests of minystring sacraments, saying Mass, or other Divine service, more then to lay men.
4. That the solemnisation of Matrimony is not necessary to salvation of soul, neither was instituted of God (for a Sacrament they meant)
5. That the sacrament of extreme unction is not available, nor necessary to souls health.
6. That the Images of the cross, of the crucifix of y e blessed virgin and other Saints, are not to be worshipped: & that they which worship them, do commit Idolatry.
7. That pilgrimages to holy places and holy Relics be not necessary, nor meritorious to souls health.
8. That invocation is not to be made to saints, but only to God, and that he only heareth their prayers.
9. That holy bread and holy water have no more virtue after their consecration, then before.
10. That they have believed, taught & holden all and every of the same damnable opinions before: as they did at that present.
11. That where they now have confessed their errors, they would not have so done, but only for fear of manifest proofs brought against them, either else but for fear to be convicted by them, they would never have confessed y e same of their own accord.
12. That they have commoned and talked of the said damnable errors heretofore with diverse other persons and have had books concerning the same.
The order and form of process used against these five Martyrs aforesaid, and first of William Carder. Anno. 1511.
WIlliam Carder being conuēted before William Warrhā Archbishop, and his Chancellor Cutbert Tonstal, Doctor Sylvester, Doctor Welles, Clement Browē with other moe, the Notaries being William Potkyng and David Cooper, the Articles and interrogatoryes aaboue specified were laid unto him. Which articles he there and then denied, affirming that he never did, nor doth hold any such opinions, otherwise then becometh that every Christian man should do, ready to conform himself in all points to their doctrine: & therefore to clear himself y e better gaynst those Interrogatories objected against them he stood in denya • l of the same. The like also did every of the other four martyrs after him.
All which notwithstanding, the uncharitable Archbyshop seeking all advantage against him that he might, & more then right law would ge • e, brought in against him such witnesses, as before were abjured, whom he knew for fear of relapse, durst do none other but disclose whatsoever they knew, to wit, Christopher Grebyll, William Rich Agnes Iue, John Grebill, Robert Hills, & Stephen Castelyn. Whose depositions being taken, and the said Carder being asked what he could lay for himself, he had nothing, he said, to produce against their attestations, but submitted him unto their mercy, saying moreover, that if he had ever any misbelief of the sacrament of the Church, contrary to the common holding of the Catholics, he now was sory, & repented him thereof. Which being done, y e archb. this his submission notw t standing, & notwithstanding that y e Register maketh no mention of any relapse, contrary to good law, at least contrary to all Christian charity proceeded to the reading of his blind sentence, and so condemned him: who neither stood stubbernely to that which he did hold, neither yet did hold any thing contrary to the mind of holy scripture, to the execution of burning.
Then after him was called for Agnes Grebill, and examined of the said xii. articles above recited, which she in like manner denied, as the other had done before, putting her adversaries to there proof. Then the archbishop calling for John Grebyll her husband, and Christopher and John. Grebyll her two sons (who before had been abjured) caused them upon their oath to depose against their own natural mother, and so they did.
First John Grebell the elder her husband, examined by virtue of his oath, to say how Agnes his wife hath and doth believe of the sacrament of the alter, of going in pilgrimage, offerings, and worshipping of Saints, Images &c. and how long she hath so hold̄, thus deposed: that first about the end of king Edward's days the fourth, in his house, by the teaching of John Iue, she was brought to that belief, and so forth from thence daily, till this time of detection, she hath continued.
And besides that (said he) when my children Christofer and John, being about seven years of age, were then taught of me in my house the said error of the Sacrament of the alter, and by the said Agnes my wife diverse times, she was always of one mind in the said misbelief against the Sacrament of the alter, that it was not Christ's body, flesh and blood, but only bread. Furthermore, being examined how he knew that she was steadfast in the said error, he said that she always without contradiction affirmed this teaching, and said, the said opinion was good, and was well contented that her children aforesaid, were of the same opinions against the Sacrament of the alter, &c. Ex verbis Registri.
The Bishop with his Catholic Doctors, not yet contented with this, to set the husband against the wife, proceeding further in their Catholic zeal, caused her two children Christofer and John to be produced, one of the age of xxij. the other of xix. against their own natural mother. Who likewise being pressed with their oath, witnessed and said, that the foresaid Agnes their mother held, believed, taught, and defended, that the Sacrament of the alter was but bread, and not the very body of Christ, flesh, and blood: That Baptism was no better in the Fount, then out of the Fount: That confirmation was of no effect: That the solemnisation of Matrimony was no sacrament: That confession to God alone was sufficient: Also that going in pilgrimage and worshipping of Saints and Images was of none effect, &c. Item, that their father and the said Agnes their mother held, taught, and communed of the said errors within their house diverse times, by the space of those three years past, as well on holy days, as working days, affirming and teaching that the said opinions were good and lawful, and to be holden and maintained, and agreemente was made amongst them, that none of them should discover or bewray either of these beliefes in any wise. Finally, that they never heard their said father and mother, holding nor reaching any other opinions, then be the said errors against the Sacrament of the altar, and pilgrimages, offerings, worshipping of Saints and Images, as far as they could remember, &c. Ex verbis Regist.
Here hast thou (Christian reader) before thine eyes, an horrible spectacle of a singular, yea of a double impiety, first of an unnatural husband, witnessing against his own wife: and of as unnatural children, accusing and witnessing against their own natural mother. Which although they had so done, the cause being of it self just and true (as it was not) yet had they done more then nature would have led them to do. Now the case being such, as which by God's word standeth firm, sound, and perfect, what impiety were it for men to accuse a poor innocent in case of heresy, which is no heresy? Now besides all this, the husband to come in against his own wife, and the children to bring in the knife wherewith to cut the throat of their own natural mother that bare them, that nourished thē, that brought them up, what is this, but impiety upon impiety, prodigious and horrible for all Christian ears to hear? And yet the greatest impiety of all resteth in these pretensed Catholics and Clergiemen, which wear the authors and causers of all this mischief.
The cause why this good woman so stood (as she did) in the denial of these foresaid articles objected, was this, for that she never thought that her husband and her own children, who only were privy of her Religion, would testify against her. Whom notwithstanding after she perceived to come in, and to depose this against her, denying still as she did before) that she did ever hold such manner of errors, and being now destitute of all friends and comfort, brast out in these words openly (as the register reporteth) that she repented the time that ever she bare those children of her body. And thus the Archb. with his Doctors having now the thing that they sought for, albeit she was ready to deny all errors, and to conform her self to their religion, yet notwithstanding, they refusing her readiness and conformity, proceeded to their sentence, and so condemned her to death.
After whose condemnation, next was brought to examination Rob. Harrison, whom in like manner, because, he stood in his denial, contrary witnesses against him were produced: to wit, Christofer Grebyll. W. Rich, W. Olberd Agnes Iue, who a little before had been abjured, and therefore were so much the more apt and appliable to serve the Bishops humor for danger of relapse. After the deposition & conviction of which witnesses, although he submitted himself to repentance and conformity, yet notwithstanding it would not be received, but sentence was read & he condemned with the other two aforesaid, unto y e fire.
And thus these three were condemned and burned, & certificate given up of them together to the king frō Warrham the Archbishop upon the same. An. 1511. Maij. 2. Ex Regist. Cant.
Ouer and besides these three godly martyrs above recited. I find in the foresaid Registers of W. Warrham, ii. other godly like martyrs also in the same year, and for the same xii. articles above specified, to be condemned upon y e depositions of certain witnesses brought in against thē, to wit. Tho. Harwod, Phillip Harwod, Stephen Castelyn, W. Baker, Rob. Reynold, John. Bāpton, Rob. Bright W. Rich. &c. whereupon they were adjudged likewise for heretics to be burned, the year aforesaid. 1511. y e names of which two martyrs were John Brown, and Edward Walker. Ex Regist. W. Warrh. fol. 179.
Now as you have heard the names of these blessed Martyrs, with their articles recited, let us also hear the tenor of the Bishops sentence, by the which they were condemned one after another. Their sentence containeth one uniform manner of words in form as followeth.
*The tenor of the sentence.
IN nomine Dei. Amen. Nos Wilhelmus permissione diuina Cantuariensis Archiepis. totius Angliae primas & Apostolicae sedis Legatus, in quodam negotio hereticae prauitatis contra te Willielmum Carder de Tenterden nostrae Cant. Dioceseos laicum ac nostro imperio notorie subditum & subiectum coram nobis in iudicio personaliter comparentem nobis super heretica prauitate huiusmodi detectum & delatum, ac per nostram Diocesim Cantuariae antedictae notorie & publice in ea parte apud bonos & graves diffamatum, ex officio mero rite & canonice precedentes, auditis & intellectis, visis & cognitis, rimatis{que} ac matura deliberatione discussis & ponderatis dicti negotij meritis, seruatisque in omnibus & per omnia in eodem negotio de iure seruandis, ac quomodo libet requisitis pro tribunali sedentes, Christi nomine inuocato & solum Deum prae oculis habentes: Quia per acta actitata, deducta, probata & exhibita coram nobis in eodem negocio inuenimus te per probationes legitimas coram nobis in hac parte iudicialiter factas, nonnullos & varios errores, heresies, & damnatas opiniones, iuri diuino & ecclesiastico obuiantes, contrarios, & repugnantes, contra fidem orthodoxam, determinatam & obseruatam, tenuisse, credidisse, affirmasse, predicasse, & dogmatizasse, & presertim contra Sacramenta altaris, seu eucharistiae, poenitentiae, ordinis, & alia Sacramenta, & sanctae matris Ecclesiae dogmata: Et quamuis nos Christi vestigijs inhaerendo, qui non vult mortem peccatoris, sed magis vt conuertatur & viuat, sepenumero conati fuimus te corrigere ac vijs & modis licitis, & canonicis quibus potuimus aut sciuimus, ad fidem orthodoxam per vniuersalem Catholicam & Apostolicam Ecclesiam, determinatam & obseruatam, ac ad vnitatem eiusdem sanctae matris Ecclesiae reducere, tamen inuenimus te adeo durae ceruicis quod tuos errores & heresies huiusmodi nolueris sponte & incontinenti confiteri, nec ad fidem Catholicam & vnitatem sanctae matris Ecclesiae antedictas debite reuerti & redire, sed tanquam iniquitatis & tenebrarum filius in tantum indurasti cor tuum, vt non velis intelligere vocem tui pastoris tibi paterno compacientis affectu, nec velis pijs & paternis monitionibus allici, nec salubribus reduci blanditijs: Nos vero nolentes quod t • qui iniquus es fias nequior, & gregem dominicum in futurum tuae hereticae prauitatis labe (de quo plurimum timemus) inficias, idcirco de consilio Iurisperitorum nobis in hac parte assistentium cum quibus communicauimus in hac parte, te Willielmum Carder predictum de meritis atque culpis per tuam damnabilem pertinatiam aggrauatis, de & super huiusmodi detestabili hereticae prauitatis reatu conuictum, & ad Ecclesiae vnitatem poenitentialiter redire nolentem, haereticum haereticisque credentem ac eorum fautorem & receptatorem praetextu praemissorem fuisse & esse, cum dolore & amaritudine cordis iudicamus & declaramus finaliter & diffinitiue in his scriptis, relinquentes te ex nunc tanquam haereticum iudicio sieve curiae seculari, teque Willielmum Carder praedictum (vt praefertur) hereticum nihilominus in maioris excommunicationis, sententiam occasion praemissorum incidisse & incurrisse, nec non excommunicatum fuisse & esse pronuntiamus, decernimus, & declaramus etiam in his scriptis.
Moreover, besides these fine blessed Saints of God, whom they so cruelly by their sentence did condemn to death, we find also in the same Registers of William Warrham, a great number of other, whom they for the same doctrine and like Articles caused to be apprehended and put to open recantation: the names of which persons in the Catalogue here following, be these.
Here followeth a Table containing the names of them which were abjured the same time under William Warham Archbishop, in the Dioces of Canterbury. An. 1511.
- John Grebyll, the elder of Benynden.
- Christopher Grebyll, his son.
- John. Grebill, son of John the elder of Benynden.
- W. Rich of Beninden.
- W. Olbert, the elder of Godmersham.
- Agnes Iue of Canterbury.
- Agnes Chytenden of Canterbury.
- Thomas Manning of Beninden.
- Joan Colyn of Tenterden.
- Rob. Hilles of Tenterden.
- Alice Hilles his wife.
- Tho. Harwood. of Rowendē
- Joan Harwood. his wife. of Rowendē
- Phil. Harwood. of Rowendē.
- Stephen Castelin of Tenderden.
- W. Baker of Cranbroke.
- Margeret Baker his wife.
- W. Olbert the younger, of Godmersham.
- Rob. Reygnolde of Godmersham.
- Agnes Reygnold of Cranbroke.
- Thomas Fielde, of Boxley.
- Joan Olbert, wife to W. Olbert the elder, of Godmersham.
- Elizabeth White of Canterbury.
- Thomas Church of great Charte.
- Vincent Linche, of Halden.
- John Ryche of Wyttysham.
- Joan Lynche of Tenterden.
- Thom. Brown of Crambroke.
- John Franke of Tenterden.
- Ioyce Bampton, Wyfe of John Bampton, of Berstede.
- Rich. Bampton of Boxley.
- Robert Bright of Maydstone.
- William Lorkyn of Eastforley.
- John Banns of Boxley. 1512.
- John Buckherst of Stapleherst.
- Joan Dodde, wife of John Dodde.
- John Bennet, of Stapleherst.
- Rebecka Bennet his Wife.
- Joan Lowes, Wyfe of Tho. Lowes of Crambroke.
- Julian Hilles Wyfe of Robert Hilles of Tenterden.
- Robert Francke of Tenterden.
The Articles laid to these abiurers, appear in the Registers to be the same which before were objected to the other v· Martyrs aforesaid: which was, for believing and defending.
1. FIrst that the sacrament of the alter was not the very body of Christ, but material bread.
2. That cōfessiō of sins ought not to be made to a priest.
3. That there is no more power given of God to a priest, then to a lay man.
4. That the solemnization of Matrimony is not necessary for the weal of man's soul.
5. That the sacrament of externe unction, called aneyling, is not profitable nor necessary for man's soul.
6. That Pilgrimages to holy and devout places be not necessary nor meritorious for man's soul.
7. That Images of Saints, or of the Crucifix, or of our Lady, are not to be worshipped.
8. That a man should pray to no saint, but only to God.
9. That holy water and holy bread is not better after the benediction made by the Priest. Ex verbis Regist. W. Warrhā. Fol. 176. an. 1511.
By these articles & abrueations of the forenamed persons, thou hast to understand Christian Reader, what doctrine of religion was here stirring in this our Realm of England before the time that the name of Martin Luther was ever heard of here amongst us.
*Three diverse sortes of judgments amongst the Papists, against heretics, as they call them.
AS touching the penance & penalty enjoined to these aforesaid, as also to all other such like, first here is to be noted, that the Catholic fathers in their processes of heretical pravity, have three diverse and distinct kinds of judgments and proceedings.
For some they judge to be burned, to the intent that other being brought into terror by them, they might therefore more quietly hold up their kingdom, & reign as they list. And thus condemned they these v. aforesaid, & notwithstanding they were willing to submit themselves to y e bosom of the mother Church, yet could they not be received as by the words of the Register, and by the tenor of their sentence above specified, may well appear.
And this sort of persons thus by them condemned, consisteth either in such as have been before abjured, and fall̄ again into relapse: or else such as stand constantly in their doctrine, and refuse to abjure, either else such as they intend to make a terror and example to all other, notwithstanding that they be willing and ready to submit themselves, and yet cannot be received. And of this last sort were these v. Martyrs last named. So was also John Lambert, who submitting himself to the king, could not be accepted: So was likewise Richard Mekins the seely lad, pag. 1174. and the three women of Gernesey, whose submission would not serve to save their lives, with many other in like case. Agaynst this sort of persons, the process which the papists use, is this. First after they begin once to be suspected by some Promotor, they are denounced and cited: then by virtue of Inquisition they are taken and clapt fast in Irons and prison: from thence they are brought forth at last to examination, if they be not before kilde by famine, cold, or strayghtnesse of the prison. Then be articles drawn or rather wrested out of their writings or preachings, & they put to their oath to answer truly to every point and circumstance articulated against them. Which Articles if they seem to deny, or to salve by true expounding, thē are witnesses called in and admitted, what witnesses soever they are, be they never so much infamous, userers, ribaldes, women, yea and common harlots. Or if no other witnesses can be found, then is the husband brought in and forced to swear against the wife, or the wife against the husband, or the children against the natural mother, as in this example of Agnes Grebyll. Or if no such witness at all can be found, then are they strayned upon the rack, or by other bitter torments forced to confess their knowledge, and to peach other. Neither must any be suffered to come to them, what need so ever they have. Neither must any public or quiet audience be given them to speak for themselves: till at last sentence be readde against them, to give them up to the secular arm, or to degrade thē, if they be Priests, and so to burn them. Ex hist. Cochlaei contra Hussitas.
And yet the malignity of these Aduersaryes doth not here cease. For after that the fire hath consumed their bodies, then they fall upon their books and condemn them in like manner to be burned, & no man so hardy to read thē, or keep them, under pain of heresy. But before they have abolished these books, first they gather articles out of thē, such as they list themselves, & so perversely wrast & wringe them after their own purpose, falsely, & contrary to y e right meaning of the author, as may seem after their putting down, to be most heretical, & execrable. Which being done, & the books then abolished, that no man may confer them with their articles to espy their falsehood: thē they diuulge and set abroad those articles in such sort as princes & people may see what heretics they were. And this is the rigor of their process and proceeding against these persons, whom thus they purpose to condemn and burn.
To the second order belongeth that sort of heretics whom these Papists do not condemn to death, but assign them unto Monasteries there to continue, and to fast all their life, In pane doloris & aqua angustiae, that is, with bread of sorrow, and water of afflictiō: and that they should not remove one mile out of the precinct of the said Monastery, so long as they lived, without they were otherwise by the archbishop himself or his successors dispensed with all. Albeit many times the said persons were so dispensed withal, that their penance of bread and water, was turned for them to wollward Wednesdays and fridayes every week, or some other like punishment. &c.
The third kind of heretics were those whom these Prelates did judge not to perpetual prison, but only enjoined them penance either to stand before the preacher, or else to bear a fagot about the market, or in processiō: or else to wear the picture of a fagotte bordered on their left sleeves, without any cloke or gown upon the same: or else to kneel at the saying of certain masses, or to say so many Pater nosters, Aues, and Creedes to such or such a Saynct: or to go in pilgrimage to such or such a place: or else to bear a Fagot to the burning of some heretic: either else to fast certain Fridays bread & water: Or if it were a woman to wear no smocke on Fridays, but to go wolward. &c, as appeareth Regist. fol. 159.
And thus much by the way out of the Register of William Warrham aforesaid, like as also out of other bishops registers many mo such like matters and examples might be collected, if either leisure would serve me to search, or if the largeness of this Uolume would suffer all to be inserted that might be found. Howbeit, amongst many other things omitted, the story and Martyrdom of Lancelot, and his fellows, is not to be forgottē. The story of whō with their names is this.
The Martyrdom of Lancelot one of the kings garde, John a Paynter, and Giles Germane.
ABout the year of our Lord. 1539. one John a Paynter, and Giles German were accused of heresy, and whilst they were in examination at London, before the Bishop and other Judges, by chance there came in one of the kings servants named Lancelot, a very tall man, and of no less godly mind and disposition, then strong & tall of body.
This man standing by, seemed by his countenance & gesture to favor both the cause & the poor men his friends. Wherupon he being apprehended, was examined and condemned together with them, and the next day at v. of the clock in the morning, was carried with thē into S. Giles in the field, and there burned, being but a small concourse or company of people at their death.
In the company and fellowship of these blessed Saints and Martyrs of Christ, which innocently suffered within y e time of K. Henryes reign, for the testimony of God's word and truth, another good man also cometh to mind not to be excluded out of this number, who was with like cruelty oppressed and burned in Smithfield, about the latter end of Cuth. Tonstals time Bishop of Londō: whose name was called Style, as is credibly reported unto us by a worthy & ancient Knight, named Syr Robert Outred, who was the same time present himself at his burning, and witness of the same. With him there was burned also a book of the Apocalypse, which belike he was wont to read upon. This book when he saw fastened unto the stake to be burned with him, lifting up his voice, O blessed Apocalypse (said he) how happy am I, that shall be burned with thee? And so this good man, and the blessed Apocalypse were both together in the fire consumed.
ANd thus (through the gracious supportatiō of Christ our Lord) we have run over these 37. laborious years of king Henries race. Under whose time and governance, such acts and records, troubles, persecutions, recantations, practices, alterations and reformations as thē happened in the church, we have here discoursed, with such statutes, injunctions and proclamations, as by him were set forth in causes & matters to the said church appertaining: Albeit not cōprehending all things so fully as might be, yet pretermitting so few things as we could, of such matters as came to our hands: save only, that certain instruments with a few other occurrentes somewhat pertaining to the course of this kings history, have past our hands, as the false lying bul of pope Leo x. against M. Luther: with the form also of the said M. Luther's appeal from the Pope unto a general counsel. All which, w t other matters moe besides omitted, we have deferred by themselves hereafter to be exhibited and declared in the sequel of this present story, as in his due place shall appear.
In the mean season, amongst other omissions here overpast, forsomuch as a certain instrument of the popes sentence definitive against K. Henries first deuorse w t Lady Katherine Dowager, hath of late come to our hands, containing matter neither impertinent nor unmeet to be committed to history, I thought here presently to place the same, to the intent that the Reader seeing the arrogant and impudent presumption of the Pope in the said sentence, going about by force & authority so to constrayne & compel kings and princes against their willes, & against right & scripture to apply to his imperious purpose, may the better understand thereby, what was the true cause & ground why the king first began to take stomach against the pope and to send him clean packing out of this realm. But before I shall produce this foresaid sentence of the Pope definitive, to make the matter more plain to y e reader, it shall not be amiss, first to discipher & rip up the original of such occasions as shall induce the reader to the better understanding of this falling out between the king and the Pope.
For so I find by the letters of D. Stephen Gardener written to Cardinal Wolsey frō Rome, (at what time he & Fox were sent Ambassadors by the king to Pope Clement the 7. about the expedition of the kings divorce. Ann. 1632.) that the said Pope Clement with the counsel of the Cardinal Sanctorum quatuor and other Cardinals, at first was well willing, and very inclinable to the accomplishment and satisfaction of the kings desire in that behalf and that for diverse respects.
As first, for the great benefits received, and the singular devotion of the king toward the sea Apostolic, in taking war for the Churches cause, in surceasing war at the Popes desire, and especially in procuring the Popes deliverance, whereby the Pope then thought himself with his whole Sea, much obliged to the king mail respects, to pass by his authority whatsoeue • reasonable might be granted in gratifiyng the kings so ample merits and deserts.
Secondly, for the evident reasons and substantial arguments in the kings book contained, which seemed well to satisfy the Popes liking, and to remove away all scruples.
Thirdly, for the good opinion & confidence that y e pope had in the excellent wisdom, profound learning, and mature judgment of the king, which the Pope (as he said in formal words) would sooner lean unto, then to any other learned man's mind or sentence, so that the kings reasons (he said) must needs be of great efficacy and strength of himself to order and direct this matter.
The fourth cause moving the Pope to savor the kings, request, was for the quiet and tranquility of his conscience which otherwise in that unlawful Marriage with his brothers wife could not be settled.
The fifth cause was for the consideration of the perils & dangers, which otherwise might happen to the realm by the pretensed titles of the king of Scots, & other, without an heir male to establish the kings succession: for the avoiding of which perils and also for the other causes above rehearsed, the pope shown himself at that time propense and forward to promote and set forward the kings desired purpose in that behalf.
And thus much touching this by matter I thought here to suggest, & repeat to the reader, albeit the same is also sufficiently expressed before, pag. 1057. and 1058. to the end that the studious Reader pondering these first proceedings of the Pope, & comparing them with this sentence definitive, which under followeth, may y e better understand what inconstant lenity, what false dealing, what crafty packing, and what contrariety in it self, is in this Popes holy Sea of Rome: as by this case of the Pope may well appear, who in short time after all this, was so clean altered from that he was, that whereas before he pretended to esteem so gratefully the kings travel and benefits exhibited to the sea Apostolic, in his defense against the Emperor and the Spaniards, now he joineth utterly with the Cesarians against the king. And where before he so greatly magnified the kings profound learning, & mature judgment, esteming his mind & Sentence above all other learned mē, to be as a judge sufficient in the directiō of this case: now turning head to the tail, he utterly refuseth to bring the matter in iudiciū orbis, but will needs detain it at home. Agayne, where before he pretended a tender provision for the state of this Realm: now he setteth all other realms against it. And finally where he before seemed to respect the quiet & tranquility of the kings conscience: now he goeth about to command & compel the king against his will and conscience to do clean contrary to that, which he himself before in his judgment had allowed, thinking to have the king at his beck, and to do and undo what he lifted and commanded: as by the tenor and true copy of this his Sentence definitive, ye may understand. Which as it came newly to our hands, I thought here to exhibit unto the world, that all mē might see what just cause the king had, being so presūptuously provoked by the pope to shake of his proud authority, & utterly to exile him out of his realm. Mark, I pray thee, the manner of the popes proud Sentence how presumptuously it proceedeth.
Anglici Matrimonij. Sententia diffinitiua.
Lata per Sanctissimum Dominum nostrum D. Clementem Papam vii. in sacro Consistorio, de Reuerendissimorum. S. R. E. Cardinalium consilio, super validitate Matrimonij inter Serenissimos Henricum VIII. & Catherinam Angliae Reges contracti.
PRO
Eadem Serenissima Catherina Angliae Regina.
CONTRA
Serenissimum Henricum VIII. Angliae Regem.
Clemens Papa. 7.
CHRISTI nomine inuocato in Throno iustitiae pro tribunali sedentes & solum Deum prae oculis habentes, per hanc nostram diffinitiuam sententiam quam de Venerabilium Fratrū nostrorum Sanctae Ro. Ec. Car. Consistorialiter coram nobis cōgregatorū Consilio & assensu ferimus in his scriptis, pronunciamus, de • ernimus, & declaramus in causa & causis ad nos & Sedem Apostolicam per appellationem, per charissimam in Christo Filiā Catherinam Angliae Reginam Illustrem a nostris & Sedis Apostolicae Legatis in Regno Angliae deputatis interpositā legitime deuolutis, & aduocatis, inter praedictā Catherinam Reginam, & Charissimum in Christo Filium Henricum VIII. Angliae Regē Illustrem, super Validitate & Inualiditate Matrimonij inter eosdem Reges contracti & consummati rebus{que} alijs inactis, causae & causarum huiusmodi latius deductis, & dilecto filio Paulo Capissucho causarū sacri palatij tunc decano, & propter ipsius Pauli absentiam venerabili fratri nostro Iacobo Simonetae Episcopo Pisau • ien. vnius ex dicti palatij causaurū Auditoribus locū tenēti, audiēdis instruēdis, & in Consistorio nostro Secreto referendis cómissis, & pereos nobis, & eiusdē Cardinalibus Relatis, & mature discussis, corā nobis pēdētibus, matrimoniū inter predictā Catherinā, & Hēricū Angliae Reges cōtractū, & inde secuta quaecū{que} fuisse & esse validū & canonicū valida{que} & Canonica, suos{que} debitos debuisse & debere sortiri effectus, prolē{que} exinde susceptam & suscipiēdā fuisse & fore legitimā, & praefatū Hēricum Angliae Regē teneri, & obligatū fuisse & fore ad cohabitandū cū dict • Catherina Regina eius legitima cōiuge illā{que} maritali affectione & Regio honor tractādū, & eūdē Hēricū Angliae Regem ad praemissa omnia & singula cū effectu adimplendū, condēdandū omnibus{que} iuris remedijs cogendū & cōpellendū fore, prout condēnamus, cogimus, & compellimus, molestationes{que} & denegationes per eundē Henricū Regē eidē Catherinae Reginae super inualiditate ac foedere dicti matrimonij quomodo libet factas & praest • tas, fuisse & esse illicitas & iniustas, & eidē Hērico Regi super illis ac inualiditate matrimonij huiusmodi perpetuū silētium imponēdū fore, & imponim{us}, eundē{que} Henricū Angliae Regē in expensis in huiusmodi causa pro parte dictae Catherinae Reginae coram nobis, & dictis omnibus legitime factis cōdēnandū fore, & condēnamus, quarū expensarum taxationem nobis imposterū reseruamus.
Ita pronuntiamus. I. Lata fuit Romae in Palatio Apostolico publice in Consistorio die .xxiii. Martij M.D.XXXIIII.
Blosius.
The effect in English.
THe effect of this Sentence is as much to mean in english: That Pope Clement the vii. with the consent of his other brethrē the Cardinals assembled together in his Consistory, sitting there in the throne of (A) Justice, calling upon the name (B) of Christ, and having God only before his (C) eyes, doth pronounce, define, & declare in the cause & causes between his dere daughter Katherine Queen of England appealing to the sea Apostolic, & his beloved (D) son Henry the eight, king of England, concerning y e validity & inualidity of the Matrimony heretofore contracted between thē, and yet depending in the Consistory court of the said pope Clement: that the said Matrimony always hath (E) and still doth stand firm & Canonical, & that the issue proceeding, or which shall proceed of the same, standeth, and shall stand lawful and legitimate: and that the foresaid Henry king of England, is and shall be bound and obstrict to the Matrimoniall society and cohabitatiō with the said Lady Katherine his lawful wi • e & Queen, to hold and maintain her with such love and princely honor, as becometh a loving husband, and his kingly honor to do.
Also that the said Henry king of England, if he shall refuse so to perform and accomplish all and singular the premisses, in all effectual manner, is to be condemned and compelled hereunto by all remedies of the law, & enforced, according as we do condemn, compel and enforce him so to do, providing that all molestations and refusals whatsoever, made by the said king Henry against the said Queen Katherine, upon the inualidity of the said Marriage, to have been and to be judged unlawful and unjust: and the said king frō henceforth forever to hold his peace, and not to be heard in any Court hereafter to speak touching the inualidity of the said matrimony: like as we also do here will and charge him to hold his peace, and do put him to perpetual silence herein: Willing moreover & adiudging the said king henry to be condemned and presently here do condemn him in the expenses on the said Queen Katherines behalf here in our Court, exposed & employed in traversing the foresaid cause, the valuation of which expenses, we reserve to our selves to be limited and taxed, as we shall judge meet hereafter.
We do so pronounce. I. At Rome in our Apostolical palace publicly in our Consistory. 23. Mart. M.D.XXXIIII.
Blosius.
Now as you have heard the presumptuous and arrogant Sentence of Pope Clement, wherein he taketh upon him, contrary to the ordinance of God in his Levitical law (as before is shown pag. 1025.) and contrary to y e best learned judgments of Christendom, to command and compel the king against his conscience, to retain in Matrimony his brothers wife: here followeth in like order to be inferred, according to my promise, another like wicked, blasphemous, and sclaūderous Bull of Pope Leo against Martin Luther, with the just Appellation also of the said Martin Luther, from the Pope to a general Counsel. Wherein may appear to all men the lying spirit of the pope, both in teaching most heretical doctrine, derogating from the blood of Christ, and also falsely depraving & perverting the sound doctrine of Luther, falsely and untruly charging him with heresy, when he is the greater heretic himself. For what heretic would ever say that the church of Rome was consecrate and sanctified by the blood of Peter, but only the Pope? Or who would cal this heresy, to refer all our salvation and sanctification only and totally to the blood of the son of God, unless he were an heretic of all heretics himself?
After the like dealing we read .3. Reg. 18. of wicked king Ahab, who being only the disturber of Israel himself, crieth out upon Elias, for troubling Israel. So here in semblablewise Pope Leo, with what heap of tragical words and exclamations doth he fare and rage against y e true servant of God poor Luther, for disturbing y e church of God, when it is the Pope only & his fathers house that troubleth, and long hath troubled the true Church of the Lord, as by his doings all the world may see enough & to much. In the mean time read, I beseech thee, with judgment this impudent & false slanderous Bull of the Pope, with the appeal also of Luther again from the said pope. The copy whereof because they be rare to be gotten, & hath not been hitherto commonly seen, being before omitted I thought to commit here to history, as I had it out of certain Registers: the manner & tenor whereof is this as followeth.
A copy of the Bull of Pope Leo x. no less sclaunderous then barbarous, against Martin Luther and his doctrine. Leo Papa .x.
LEo Episcopus seruus seruorum Dei ad perpetuam rei memoriam: Exurge Domine & iudica causam tuam. Memor esto impropriorum eorum quae ab insipientibus fiunt tota die. Inclina aurem tuam ad preces nostras, quoniam surrexerunt vulpes querentes demoliri veneam, cuius tu torcular solus calcasti, & ascensurus ad patrem, eius curam, regimē, & administrationem Petro tanquam capiti, & tuo vicario eius{que} successoribus instar triumphantis Ecclesiae commisisti. &c.
The said sclaunderous and barbarous Bull of Pope Leo the x. against Luther, in English, with the answer of Luther joined to the same.
LEo Bishop, servant of the servants of God, for a perpetual memory hereof. Rise up O Lord, & judge thy cause: Remember the rebukes wherewith we are scorned all the day long of foolish rebukers. Incline thy ear to our prayers: for Foxes are risen up, seeking to destroy thy vineyard, the vinepresse whereof thou only hast trodē, and ascending up to thy Father, hast committed the charge and regiment thereof unto Peter as chief head, and to thy Vicar and his successors. The wild Bore out of the wood seeketh to exterminate and root up thy Vineyard. Rise up Peter, and for this thy pastoral charge committed to thee from above intend to the cause of the holy Church of Rome the mother of all churches, and of our faith, which thou by the commandment of God didst consecrate with thine own blood: against which (as thou hast foretold us) false liars have risen up, bringing in sects of perdition, to their own spedy destruction. Whose tongue is like fire, full of unquietness, and replenished with deadly poysō: who having a wicked zeal, and nourishing contentions in their harts do brag and lie against the verity.
Rise up Paul also, we pray thee, which hast illuminate the same Church with thy doctrine and like martyrdom. For now is sprong up a new Porphecy, who, as they said Porphyry then unjustly did slander the holy Apostles, so semblably doth this man now slander, revile, rebuke, byte, and barcke against the holy Bishops our predecessors, not in beseeching them, but in rebuking them. And where he distrusteth his cause, there he falleth to opprobrious checks & rebukes, after the wonted use of heretics, whose uttermost refuge is this (as Jerome saith) y t whē they see their cause go to wrack, then like Serpentes they cast out their venom with their tongue, and when they see themselves, near to be overcome, they fall to railing. For though heresies (as thou sayest) must needs be, for the exercise of the faithful: yet least these heresies should further increase and these Foxes gather strength against us, it is needful that by thy means and help, they be suppressed and extinguished at the beginning.
Finally let all the whole universal Church of God's Saynts and Doctors rise up, whose true expounding of holy Scripture being rejected, certain persons (whose hearts the father of lies hath blinded) and wise in their own conceits (as the manner of heretics is) do expound the scriptures otherwise then the holy Ghost doth require following only their own sense of ambition and vain-glory: yea rather do wrast and adulterate the Scriptures: so that as Jerome saith, now they make it not the gospel of Christ, but of man, or which is worse of the devil.
Let all the holy church I say, rise up, & wi • h the blessed Apostles together make intercessiō to almighty God, that the errors of all schismatics being rooted & stocked up, his holy Church may be conserved in peace and unity.
For of late (which for sorrow we cannot express) by credible information and also by public fame it hath come to our ears, yea we have seen also & read with our eyes, diverse and sundry errors, of which some have been condemned by counsels and constitutions of our predecessors containing expressly y e heresies of the Greeks & of the Bohemians: some again respectively, either heretical or false, or sclaunderous, or offensive to good ears, or such as may seduce simple minds: newly to be raised up, by certain false pretensed Gospellers: who by curious pride seeking worldly glory against the doctrine of the apostle, would be more wise then becometh them, whose babbling (as S. Jerome calleth it) without authority of the Scriptures, should find no credit, unless they should seme to cōfirm their false doctrine even with testimonies of the scripture, but yet falsely interpreted. Which worketh us so much the more grief, for y t those heresies be sprong in y e noble nation of the Germans, unto the which natiō we with our predecessors, have always borne special favor and affection. For after the Empire was first translated by the Church of Rome, from the Greeks unto the Germans, the said our predecessors and we, have always had them as special fautors & defenders of this our Church, and they have always shown themselves as most earnest suppressors of heresies: as witness whereof remain yet those laudable constitutions of the Germane Emperors, set forth and confirmed by our predecessors, for the liberty of the Church, and for expulsing heretics out of all Germany, and that under grievous penalty and loss of all their goods and lands. Which constitutions, if they were observed this present day both we and they should now be free from this disturbance.
Furthermore, the heresy of the Hussites, Wicleuistes, & of Jerome of Prague, being condemned and punished in the Coūcel of Constance, doth witness y e same. Moreover doth witness the same, so much blood of y e Germans spilled fighting against the Bohemians. To conclude, the same also is confirmed & witnessed by the learned & true confutatiō, reprobation and condemnation set forth by the Universities of Colene and Leuven in Germany against the foresaid errors. Many other witnesses also we might allege, which here, least we should seme to write a story, we preterm •• .
Wherefore we for the charge of our Pastoral office committed unto us, can no longer forbear or wink at the pestiferous poison of the foresaid errors: of the which errors we thought here good to recite certain. The tenor of which is this, as followeth.
It is an old heresy to say, that the Sacraments of the new 〈◊〉 doth give grace to them, qui non ponunt obicem. i. which have in themselves to the contrary, no let.
In a child after his Baptism, to deny that sin remaineth, is to tread down Paul and Christ under foot.
The origene of sin, although no actual sin do follow • fter, doth stay the soul leaving the body, from the entrance into heaven.
Vnperfite charity of a mā departing, must needs bring with it great fear, which of it self is enough to deserve the pain of Purgatory, and stoppeth the entrance into the kingdom of heaven.
To say that penance standeth of three partes, to wit, contrition, confession, and satisfaction, is not founded in holy Scripture nor in ancient, holy and Christian Doctors.
Contritiō, which a man stirreth up in himself, by discussing, remembering, and detestinge his sins, in reuoluing his former years in bitterness of soul, and in pondering the weight, number and filthiness of his sins, the leesing of eternal bliss, and getting of eternal damnation: this contrition maketh a man an hypocrite and a great sinner.
It is an old proverb, & to be preferred before the doctrine of all that have written hitherto of contrition: from henceforth to transgress no more. The chiefest and the best penance is a new life.
Neither presume to confess the venial sins, nor yet all thy mortal sins, for it is impossible to remember all the mortal sins that thou hast committed, and therefore in the primitive Church they confessed the mortal sins, which only were manifest.
While we seek to number up all our sins sincerely unto the priest, we mean nothing else herein, but that we will leave nothing to the mercy of God, to be forgiven.
In confession no man hath his sins forgiven, except he believe, whē the priest forgiveth, the same to be remitted: yea otherwise his sin remaineth vnforgeuē, unless he believe the same to be forgiven. For else remission of the priest, and giving of grace doth not suffice, except belief come on his part that is remitted.
Think not thy sin to be assoiled, for the worthiness of thy contrition, but for the word of Christ: Whatsoever thou losest. &c. When thou art absolved of the priest, trust confidently upon these words, and believe firmly thyself to be absolved, & then art thou truly remitted.
Admit the party that is confessed were not contrite (which is impossible, or that the priest pronounced the words of losing, not in earnest, but in jest: yet if the party believe that he is absolved, he is truly absolved in deed.
In the sacrament of penance and absolution, the Pope or bishop do no more, then any inferior priest can do. Yea and where a priest is not to be had, there every Christian man, yea or Christian woman standeth in as good stead.
None ought to say to the priest, that he is contrite, neither ought the priest to ask any such matter.
It is a great error of them which come to the holy housel trusting upon this, that they are confessed, that their conscience grudgeth them of no deadly sin, that they have said their prayers, and done such other preparatives before: all those do eat & drink to their own judgment▪ But if they believe there to obtain God's grace, this faith maketh them pure and worthy.
It were good that the church should determine in a general council, lay men to communicate under both kinds: & the Bohemians so doing, be therein neither heretics, nor schismatics.
The treasures out of which the Pope doth grant his Indulgences, are not the merits of Christ, nor of the Saints.
Indulgences and pardons be a devout seducing of the faithful, and hindrance to good works: and are in the number of thē which be things lawful, but not expedient.
Pardons and Indulgences to them which have them, avail not to remission of the punishment due before God, for actual sins committed.
They which think that Indulgences are wholesome and cōducible to the fruit of the spirit, are deceived.
Indulgences are only necessary for public transgressions, & are only granted to them that are obstinate and impacient.
Indulgences and pardons are unprofitable to 6. sortes of persons. 1. to them that be dead, or lie in dying. 2. to thē that be we •• and infirm. 3. to such as have lawful impedimentes. 4. to thē that have not offended. 5. to such as have offended▪ but not publicly. 6. to those that amend and do well.
Excommunications be only outward punishments, and do not deprive a man of the public spiritual prayers of the Church.
Christians are to be taught rather to love excommunication, then to dread it.
The bish. of Rome, successor of Peter, is not the vicar of Christ, ordained by Christ and S. Peter, to have authority over all the churches in the world.
The words of Christ to Peter, Whatsoever thou loosest, &c. Math 16. extend no further, but only to those things, which be bound of Peter himself.
It is not in the hands either of the church, or of the Pope, to make articles of the faith, yea, or laws either of manners, or good works.
Albeit the Pope with a great part of the church, teaching so or so, did not err therein: yet is it no sin nor heresy for a man to hold contrary to them, namely in such things, which are not necessary to salvation, so long as it is not otherwise condemned or approved by a general Council.
We have a way made plain unto us, to infringe the authority of Councils, and freely to gainestand their doings, and to judge upon their Decrees, and boldly to speak our knowledge whatsoever we judge to be true, whether the same be approved or reproved by any general Council.
Some of the articles of John Hus condemned in the Council of Constance, are Christian, most true and Evangelical, whom the universal Church cannot condemn.
In every good work the just man sinneth.
Every good work of ours, when it is best done, it is a venial sin.
To burn heretics, is against the will of the spirit.
To fight against the Turks, is to repugn against God, visiting our iniquities by them.
Freewill after sin, is a title and name only of a thing, and while a man doth that which lieth in him, he sinneth deadly.
Purgatory cannot be proved out of holy scripture, which is Canonical.
Souls in Purgatory be not certain of their safety, at lest not all, neither is it proved by reasons or by scriptures, that they be utterly out of the state to deserve, or increase charity.
Souls in Purgatory do sin without intermission, so long as they seek rest, and dread punishment.
The souls being delivered out of Purgatory by the prayers of the living, be less blessed, then if they had satisfied for themselves.
Ecclesiastical prelates & worldly princes should not do amiss, if they would scour away all the bags of begging Friers.
All which errors there is no man in his right wits, but he knoweth the same in their several respects, how pestilent they be, how pernicious, how much they seduce godly and simple minds, and finally how much they be against all charity, and against the reverence of the holy Church of Rome, the mother of all faithful, and maistreesse of the faith it self, and against the sinews and strength of ecclesiastical discipline, which is obedience, the fountain and wellspring of all virtues, and without the which every mā is to be convinced easily to be an Infidel.
We therefore desiring to proceed in the premisses more earnestly, as behooveth in things of most importance and meaning, to cut of the course of this pestiferous and cankered disease, lest it should spread it self further in y e Lord's field, like hurtful brambles or briars, and using upon the said errors, and every of them diligent trial, debatyng strait examination, ripe deliberation. And further, weighing and thoroughly sifting all and every of the same together w t our reverend brethrē, the cardinals of the church of Rome, the priors of the orders regular, or ministers general, also with diverse other professors and masters of Divinity, & of both the laws, and those the best learned: do find the foresaid errors or articles respectively, as is aforesaid, not to be the catholic, nor to be taught as Catholic, but to be against the doctrine or tradition of the catholic Church, a • d against the true interpretation of holy Scripture, received by the same: to whose author Augustine thought we ought so much to lean, that he would not (as he said) have believed the Gospel, if the authority of the Church had not thereto moved him.
For by these errors, or at least by some of them it followeth consequently, that the same Church which is guided by the holy Ghost, now doth, & ever hath erred, which is utterly against that which Christ at the time of his ascension (as we read in the holy Gospel of Matthew) promised to his Disciples, saying: I am with you until the ende of the world, &c. and also against the determination of the holy Fathers, against the express ordinances or Canons of Councils and head bishops, whom not to obey, hath always been the cause and nurse of all heresies and schisms, as Cyprian doth witness.
Wherefore by the counsel and assent of the said our reverend brethren, upon due consideration of all and singular the premisses, by the authority of almighty God, & of the blessed Apostles of Peter and Paul, and our own, we do condemn, reprove, and utterly reject all and singular the Articles or errors aforesaid respectively, as some to be heretical, some to be slanderous, some offensive to godly ears, or else seducing simple minds, and repugnant to the catholic truth, and by the tenor hereof, we here decree and declare that they ought of all christen people both men and women, to be taken as damned, reproved, and rejected. And therefore forbidding here under pain of the greater curse and excommunication, loosing of their dignities, whether they be Ecclesiastical or temporal, and to be deprived and made incapable of all regular orders & privileges, given and granted by the Sea Apostolic, of what condition so ever they be: also of loosing their liberties to hold general schools, to read and profess any science and faculty: of loosing also their tenures and feo • ements, and of inhabilitie forever to recover the same again, or any other: moreover, under pain of secludyng from Christian burial, yea and of treason also, and incurring such pains and punishments expressed in the law, as are due for all heretics and fautors of the same: we charge and command all and singular Christian people, both men and women, as well of the laity, as of the Clergy, both secular & also regular, of what order so ever they be, and brieflye all other persons, of what degree or condition so ever they be, or in what dignity so ever they are placed, either ecclesiastical or temporal: as first y e cardinals of the holy church of Rome, Patriarchs, Primates Archbishops, Bishops, with the prelates and heads of the churches Patriarchal, Metropolitan, or other cathedral Collegiate, and other small and inferior churches: to all clerks and other persons ecclesiastical, as Abbots, Priors, or ministers general or particular, brethren or religious men, exempt and not exempt: also Universities of schools, and all other, as well secular priests, as regular, and religious persons of all orders, yea of the begging friers also. Item, kings, Electors of the Imperial crown, princes, Dukes, Marquesses, Barons, captains, conductors and seruitures, and all Officers, Judges, Notaries, whether they be ecclesiastical or secular: comminalties, universities, dominions, cities, castles, lordships, and places, with the inhabiters of the same: and finally all other persons whatsoever, ecclesiastical or regular, dispersed in whatsoever places through the whole universal world, or which shall be hereafter dispersed, but especially in high Almany, that they shall not presume publicly or privately under any manner of pretence or color, colourably or expressly, or how else soever, to hold, maintain, defend, preach, or favor the foresaid errors or any of them, or any such perverse doctrine.
Ouer and besides, for so much as the foresaid errors, and many other are contained in the books or writings of the foresaid Martin Luther, therefore we condemn, reprove, and utterly reject, and hold for utterly condemned, reproved, and rejected the foresaid books, and all the writings of the said Martin, with his preachings, in what tongue so ever they are found, wherein the said errors or any of them is contained willing and commanding under the virtue of holy obedience, and incurring the penalties aforesaid, to all and singular christen people, both men and women above rehearsed, that they presume not by any manner of ways, directly, or indirectly, colourably or expressly, privily or apertly, either in their houses, or in other public or private places, to read, hold, preach, print, publish, or defend, either by themselves or by others, but straight ways after the publishing hereof, they do burn or cause to be burned the said errors, by their Ordinaries diligently being searched out, and solemnly presented in the sight of the whole Clergy of the people, under all and singular the penalties aforesaid.
Now as touching the said Martin, O good lord, what have we left undone? what have we left unattempted? what fatherly charity have we not shown, whereby to have reduced him from these errors? For after that we did cite him, thinking to proceed with him more favorably, we invited and exhorted him as well by diverse tractations had with our Legate, as by our own letters, that he would relinquish the foresaid errors, or else having safe conduct offered to him, with money necessary for his journey, to come to us without any fear or dread, which perfect charity ought to cast out, and so after the example of our savior, and his Apostle S. Paul, he would speak, not in corners and in secret, but openly to our face. Which if he had done, of truth we think no less, but that reformyng himself, he would have recognised his errors, neither should have found so many faults in y e court of Rome which he being seduced with the rumors of malicious people, more thē he ought, doth so much reprehend. Where we would have taught him to see more clearly then the light day, that the holy fathers of Rome our predecessors (whom he without all modesty, most injuriously doth rail upon) did never err in their Canons and constitutions (which he so much depraveth.) For as saith the prophet: Neither is there Rosine or Physician lacking in Galaao. But he hath always shown himself disobedient, and refused at our Citation to appear, and yet to this present day continuing still in his stubborn mind and heart indurate, hath remained now more then a year under our curse, yea & moreover, adding mischief to mischief (which is worst of all) he hearing of this our Citation, burst out into a presumptuous appellation from us, unto the next general Council, against the constitution both of Pope Pius the second, and Pope Julius the second, our predecessors, which so decreed, that all they which so did appeal, should be punished as heretics.
In vain also he seeketh refuge to the general Council, which professeth himself not greatly to regard such councils. So that now we might lawfully proceed against him, as against one notoriously suspected of his faith, yea a very heretic in deed, without any further citation or delay, to the condemnation of him, as of an heretic, and to the severity of all and singular pains and censures afore written. Yet we notwithstanding by the counsel of our brethren aforesaid, following the clemency of almighty God, which will not the death of a sinner, but rather that he should convert and live, and forgetting all injuries heretofore done unto us and to the See apostolic, have thoght good to use all favorable means toward him that we might, and so to work (as much as in us lieth) that he by this way of mansuetude, might be brought to reformation: so that he forsaking his former errors, might be received as the lost child, and return home again into the lap of his mother the Church.
Wherefore in most hearty wise we exhort and beseech the said Martin and all his adherents, receivers, and fautors by the bowels of the mercy of our God, and by the sprinklyng of the blood of our Lord Jesus Christ, in whom, and by whom, is made the redemption of mankind, and the edification of holy mother church, that they will cease to disturb the peace, unity, and verity of the said Church, for the which our savior so instantly prayed to his father, and that they will abstain from such pernicious errors aforesaid. Who in so doing shall find with us (if they shall obey, or shall certify us by lawful witnesses, to have obeyed effectually herein) the affection of fatherly charity, and a full fountain opened of all mercy and clemency: willing and charging the said Martin notwithstanding, from henceforth that he utterly desist in the mean time from all preaching and office of preaching. Or else if the love of Justice and virtue shall not restrain the said Martin from sin, neither the hope of our pardon shall reduce him to repentance: to the intent that the terror of punishment and of discipline may bridle him, we require and admonish y e said Martin and his adherents, abbettors, fautors, and receyuers, by the tenor hereof, in the verity of holy obedience, & under incurring all the penalties aforesaid, districtly charging and commanding that within forty days (whereof twenty we assign for the first twenty, for the second, and the other twenty for the third & peremptory term) immediately following after the setting up of these present letters, that the said Martin, his abettors, fautors, adherēts and receivers aforesaid, do surcease from the foresaid errors, and from the preching, publishing, maintaining and defending of the same: also from setting out of book or scriptures upon the said errors or any of them: & furthermore, that they burn, or cause to be burned all and singular such books and scriptures as contain the foresaid errors or any of them by any manner of way.
Also that the said Martin do utterly revoke those errors and assertions, and so to certify us of the reuokyng thereof by public testimony in due form of law, signed by the hands of two prelates, to be sent unto us within the term of other like xl. days, or else to be brought by him unto us, if he himself will come (which would please us much rather) with a full safeconduct above mentioned, which from henceforth we are content to offer unto him, to the intent that no scruple of doubt touching his true obedience, should hereafter remain.
Contrarywise, if the said Martin (which God defend) his abettors, fautors, adherents, and mainteiners aforesaid, shall otherwise do, or shall not fulfill to every effect and purpose, all and singular the premisses within the term aforesaid, we thē following the doctrine of the apostle, which teacheth us to avoid an heretical person, after the first and second correction, as well now as before, and as well before as now, declaring by our authority the said Martin, his abettors, fautors, adherents, mainteiners, and receyuere▪ as withered branches not remaining in Christ, but teaching and preaching contrary doctrine, repugnaunt to the Catholic faith, slanderous and damnable, to the great offense of God's majesty, to the detriment and slander of the universal church and catholic faith, and despising the keys of the church: to be, and to have been notorious and obstinate heretics, do condemn the same for such by the tenor hereof, willing and commanding them to be holden and taken for such of all christen people aforesaid.
Ouer and besides, we forbid under the incurring of all and singular the penalties afore expressed, in so doing, that no man presume by any manner of way, directly or indirectly, secretly or expressly, privily or apertly, to read, hold, preach, praise, print, publish or defend, either by thenselves, or by any other the said books and writings, not only those wherein the errors aforesaid are contained, but also all others whatsoever have been or shall be set forth, written, or made by the said Martin, vehemently suspected as a pernicious enemy of the Catholic faith, to the intent y t his memory may utterly be rooted out from the fellowship of all Christian people, or rather with fire to consume them as is afore declared.
We admonish moreover, all and singular Christ's faithful people, under the said pain of the great curse, to avoid or cause to be avoided so much as in them doth lie, the foresaid heretics not obedient to our commandments, and to have no fellowship or any conversation or communion with them or with any of them, neither to minister to thē things necessary.
And moreover, to the more confusion of the said Martin, with his abettors, adherents, and retainers aforesaid, thus being declared and condemned as heretics, after the expiring of the term aforesaid, we command all and singular Christ's faithful people, both men and women, as Patriarchs, Archbishops, Prelates of Churches, either Patriarchal, Metropolitan, and other Cathedral, Collegiate, and other inferior Churches, to Deans & Chapters, and other Ecclesiastical persons secular, and of all other orders, even of the begging Friers also, namely, of that congregation, where the said Martin is professed, or hath his abode: also to regular, exempt, and not exempt. Item, to all and singular Princes, what dignity or calling so ever, either Ecclesiastical or Temporal they be of: to Kings, Princes, Electors, Dukes, Marquesses, Earls, Barons, Captains, Conductors, Seruitours, Comminalties, Universities, Dominions, Cities, Lands, Castles and places, or the Citizens and inhabitauntes thereof: and briefly, to all and singular other aforesaid, through the Uniuersall world dispersed, specially in Almany, that they and every of them, under all and singular penalties aforesaid, do personally apprehend the said Martin, his abettors, adherents, receyuers, and fautours, and to retain them being apprehended, at our instance, and to send them unto us (who in so doing, for their good work shall receive of us and the Sea Apostolic, condign reward and recompense) or at least, that they utterly drive them, and everyone of them, out of their Metropolitan, cathedral, Collegiate, and other Churches, Houses, Monasteries, Conuents, Cities, Dominions, Universities, Comminalties, Castles, Lands, and places respectively, as well the Clergy men, as the regular and lay men, all and singular aforesaid.
Those cities, dominions, lands, castles, villages, comminalties, holds, towns, and places where so ever they be situate respectively, Metropolitan, Cathedral, Collegiate, and other Churches, Monasteries also, Priories, Couents, and religious and devout places, or what order so ever (as is aforesaid) unto the which it shall chance the said Martin to come, so long as he or they shall there remain, and three days after their departing from thence, we here give over to the Ecclesiastical interdiction.
And that the premisses may be known to all men, we command moreover all Patriarchs, Archbishops, Bishops, Prelates of Patriarchal, Metropolitan, & other cathedral & collegiate churches, to Deans and Chapters, and other persons ecclesiastical, & of what order else soever aforesaid, to regular brethren, religious monks, exempt & not exempt aforesaid, wheresoever they dwell, and especially within Almany, that they and every of thē under like censures and pains, do publicly denounce, & cause and command to be denounced of others, the said Martin w t all and singular his foresaid adherents, which shall not obey our commandments and monitions, within y e term aforesaid, upon every Sunday, and other Festival days, within their churches, when as the greatest concourse of people shall resort to divine service, to be declared and condemned for heretics, and that all Christ's faithful people shall avoid them under the said censures and penalties, as be afore expressed, and that they do set up these presents, or cause to be set up, or the transcript of them made under the form hereafter ensuing, in their churches, Monasteries, houses, Conuents, and other places there openly to be seen and read.
Item, we do excommunicate and curse, all and singular persons, of whatsoever state, degree, condition, preeminence, dignity, or excellency they be, which shall procure or cause to be procured by themselves or other, privily, or apertly, directly or indirectly, secretly or expressly, whereby these presents, or the copies transcript, or the examples of them cannot be read, set up, and published in their lands and dominions, &c.
Let no man therefore be so bold to dare, to infringe, or with rash presumption, to contrary this writing of our damnation, reprobation, rejection, decree, declaration, inhibition, will, commandment, exhortation, beseching, request, admonition, assignation, grant, condemnatiō, subjection, excommunication & curse. And if any person & persons dare presume to attempt the same, let him know and be sure, that he shall incur the indignation of almighty God,