Acts and Monuments Volume 2 Part 1

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.

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.

*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.

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.