Acts and Monuments Volume 2 Part 1

*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.

The schism that arose in Scotland for the Pater noster.

AFter that Richard Mershal Doctor of Divinity and Prior of the black Friers at the new Castle in England, had declared in his preachings of S. Andrew's in Scotland, that the Lord's Prayer (commonly called the Pater noster ) should be done only to God & not to Saints▪ neither to any other creature: the Doctors of the University of S. Andrew's together with the Gray Friers, who had long ago taught the people to pray the Pater noster to Saints, had great indignatiō that their old doctrine should be repugned, & stirred up a Gray Frier called Frier Toittis, to preach again to the people that they should & might pray the Pater noster to Saints. Who finding no part of the Scripture to found his purpose upon, yet came to the Pulpit, the first of November, being the Feast of All hallowes, an. 1551. and took the text of the Gospel for that day read in their Mass, written in the 5. of Matthew, containing these words: Blessed are the poor in spirit, for to them pertaineth the kingdom of heaven.

This feeble foundation being laid, the Frier began to reason most impertinently, that the Lord's Prayer might be offered to Saints: because every petition thereof appertain to them. For if we meet an old mā in y ^e street (said he) we will say to him: good day father, and therefore much more may we call the Saints our fathers: and because we grant also that they be in heaven, we may say to everyone of them: Our father which art in heaven. Father, God hath made their names holy, and therefore ought we as followers of God to hold their names holy, and so we may say to any of the Saints: Our father which art in heaven, hallowed be thy name. And for the same cause, said the Frier, as they are in the kingdom of heaven, so that kingdom is theirs by possession: and so praying for the kingdom of heaven, we may say to them and everyone of them: Thy kingdom come. And except their will had been the very will of God, they had never come to that kingdom, and therefore seeing their will is God's will, we may say to everyone of them: Thy will be done.

But when the Frier came to the fourth petitiō touching our daily bread, he began to be astonished and ashamed, so that he did sweat abundantly, partly because his sophistry began to fail him, not findyng such a color for that part as for the other which went before: and partly because he spake against his own knowledge and conscience and so was compelled to confess that it was not in the Saints power to give us our daily bread, but that they should pray to God for us (said he) that we may obtain our daily bread by their intercession, and so glosed he the rest to the ende. Not standing yet content with this detestable doctrine, he affirmed most blasphemously, that S. Paul's napkyn and S. Peters shadow did miracles, and that the virtue of Eliseus cloke divided the waters, attributing nothing to the power of God: with many other errors of the Papists, horrible to be heard.

Upon this, followed incontinent a dangerous schism in the Church of Scotland: for not only the Clergy, but the whole people were divided among themselves, one defending the truth, and another the Papistry, in such sort, that there rose a Proverb: To whom say you youre Pater noster? And although the Papists had the upper hand as then, whose words were almost hold̄ for law (so great was the blindness of that age) yet God so inspired y ^e harts of the common people, that so many as could get the understanding of the bare words of the Lord's prayer in english (which was then said in Latin) utterly detested that opiniō, holding that it should in no wise be said to Saints: So that the crafts men and their servants in their boothes, when the Frier came, exploded him with shame enough, crying, Frier Pater noster, Frier Pater noster, who at the last being convict in his own conscience, and ashamed of his former Sermon, was compelled to leave the Town of S. Andrew's.

In the mean time of this brute, there were two Pasquils set on the Abbay Church, the one in Latin beatyng these words.

• Doctors nostri de Collegio▪
• Concludunt idem cum Lucifero,
• Quod Sancti sunt similes altissimo:
• Et se tuentur grauatorio
• De mandato Officialis,
• Ad instantiam fiscalis,
• G • w & • eruey non varij
• In premissis connotarij.

The other in English, bearing these words.

Shortly, the Christians were so 〈◊〉 offended, and the Papists on the other side so proud and willful, that necessary it was, to eschew greater inconveniences, that y ^e Clergy at least should be assembled to dispute and conclude the whole matter, that y ^e lay people might be put out of doubt. Which being done, and the University agreed, whosoever had been present might have heard much subtle sophistry. For some of the popish Doctors affirmed that it should be said to God formaliter, and to Saints, materialiter, Others vltimate, & non vltimate. Others said it should be said to God principaliter, and to saints minus principaliter. Others, that it should be said to GOD primary, and to saints secundarie, Others that it would be said to GOD capiendo strict, & to saints capiendo large. Which vain distinctions being heard and considered by the people they y ^t were simple, remained in greater doubtfulness thē they were in before: so that a well aged man, and servant to y ^e Suppriour of S. Andrew's called y ^e Suppriours Thome being demanded to whom he said his Pater noster : he answered, to God only. Then they asked again what should be said to the saints, he answered, give them Aues and Credes enough in the devils name, for that may suffice them well enough: albeit they do spoil God of his right. Others making their vauntes of the Doctors, said, that because Christ (who made the Pater noster ) never came into the I will of Britain, & so understood not the English tongue therefore it was that the Doctors concluded it should be said in Latin.

This perturbation and open slander yet depending it was thought good to call a principal Council to decide the matter. Which being assembled at Edenbrough, the Papists being destitute of reason, defended their partes with lies, alleging, that the University of Paris had concluded that the Lord's Prayer should be said to Saints. But because that could not be proved, and that they could not prevail by reason, they used their will in place of reason, & sometime dispitefull and injurious talk. As Friar Scot being asked of one to whō he should say the Pater noster, he answered, saying: say it to the devil, knave. So the Council perceiving they could profit nothing by reasoning, they were compelled to pass voting.

But then incontinent they that were called Churchmē, were found divided and repugnaunt, among themselves. For some Bishop with the Doctors and Friers, consented that the Pater noster should be said to saints: but the Bishops of S. Andrew's, Caitnesse and Atheins, with other moe learned men, refused utterly to subscribe to the same. Finally, with consent of both the parties, Commission was given by the holy church to Dane John Winrame, then Suppriour of S. Andrew's, to declare to the people how and after what manner they should pray the Lord's prayer. Who accepting to the commission, declared that it should be said to God, with some other restrictions which are not necessary to be put in memory. And so by little and little, the brute and tumulte ceased, Ex testimonio e Scotia allato.

*The martyrdom of the blessed servant of God, Walter Mille.

AMong the rest of the Martyrs of Scotland, y ^e marvelous constancy of Walter Mille is not to be passed over w ^t silence. Out of whose ashes sprang thousands of his opinion and religion in Scotland, who altogether choose rather to die then to be any longer ouertroden by the tyranny of the foresaid cruel, ignorant, and beastly bishops Abbots, Monks, and Friars, and so began the congregation of Scotland, to debate the true Religion of Christ against the Frenchmen and Papists, who sought always to depress and keep down the same: for it began soon after the Martyrdom of Walter Mille, of the which y ^e form here after followeth.

In the year of our Lord. 1558. in the time of Mary Duches of Longawayll Queen Regent of Scotland, & the said John Hamelton being bishop of S. Andrew's, and Primate of Scotland, this Walter Mille (who in his youth had been a papist) after that he had been in Almaine, & had heard the doctrine of the Gospel, he returned again into Scotland, and setting aside all papistry and compelled chastity, married a wife, which thing made him unto the Bishops of Scotland to be suspected of heresy: and after long watching of him he was taken by 2. Popish Priests one called sir George S • raqwhen, and the other sir Hugh Turry servants to the said bishop for the time, within the town of Dysart in Fi •• e, and brought to s. Andrew's and imprisoned in the castle thereof. He being in prison, the Papists earnestly trauay • ed and labored to have seduced him, and threatened him with death and corporal torments, to the intent they would cause him to recant and forsake the truth. But seeing they could profit nothing thereby, and that he remained still firm and constant, they labored to persuade him by fair promises, and offered unto him a Monks portion for all the days of his life, in the Abbay of Dunfermeling, so that he would deny the things he had taught, and grant that they were heresy: but he continuing in the truth even unto the end, despised their threatenings and fair promises.

Then assembled together the Bishops of S. Andrew's, Murray, Brechin, Caitnes, and Atheins, the Abbots of Dunfermeling, Landors, Balindrinot, & Towper, with Doctors of Theology of S. Andrew's, as John Greson black Frier, and Dane John Uymame, suppriour of S. Andrew's, William Trāston Prouost of y ^e old College, with diverse others, as sundry Friers black & gray. These being assembled, and having consulted together, he was taken out of prison, & brought to y ^e Metropolitan Church, where he was put in a Pulpit tofore the Bishops to be acused, the 20. day of April. Being brought unto y ^e Church, and climbing up to the Pulpit, they seeing him so weak & feeble of person, partly by age and travail, & partly by evil intreatment, that without help he could not clime up, they were in despair not to have heard him for weakness of voice. But when he began to speak, he made the Church to ring and sound again, with so great courage & stoutness, that the Christians which were present, were no less rejoiced, then the adversaries were confounded and ashamed. He being in the Pulpit, and on his knees at Prayer, sir Andrew Oliphant, one of the Bishops Priests, commanded him to arise and to answer to his Articles, saying on this manner: Sir Walter Mille, arise and answer to the Articles, for you hold my Lord here over long. To whom Walter after he had finished his prayer, answered saying: We ought to obey God more then men, I serve one more mighty, even the omnipotent Lord: and where you call me sir Walter, they call me Walter and not sir Walter, I have been ouerlong one of the Popes Knightes. Now say what thou hast to say.

These were the Articles whereof he was accused, with his answers unto the same.

These things rehearsed they of purpose, with other light trifles, to augment their final accusation, and then sir Andrew Oliphant pronounced sentence against him, that he should be delivered to the temporal judge, and punished as an heretic, which was to be burnt. Notwithstanding his boldness and constancy moved so the hearts of many, that the Bishops Stuard of his regalitie, Prouost of the town called Patrick Learmond, refused to be his temporal judge: to whom it appertained if the cause had been just. Also the Bishops chamberlaine being therewith charged, would in no wise take upon him so ungodly an office. Yea the whole town was so offended with his unjust cōdamnation, that the Bishops servants could not get for their money so much as one cord to tie him to y ^e stake, or a tarre barrel to burn him, but were constrained to cut the cords of their masters own pauilion to serve their turn.

Nevertheless one servant of the Bishops more ignorant and cruel then the rest, called Alexander Symmerwayll, enterprising the office of a temporal judge in that part, conveyed him to the fire, where against all natural reason of man, his boldness and hardines did more and more increase: so that the spirit of God working miraculously in him, made it manifest to the people that his cause and Articles were just, and he innocently put down.

Now when all things were ready for his death, and he conveyed with armed men to the fire, Oliphant had him pass to the stake: and he said, nay, but wilt thou put me up with thy hand and take part of my death, thou shalt see me pass up gladly, for by y ^e law of God I am forbid̄ to put hands upon myself. Thē Oliphant put him up with his hand, and he ascended gladly, saying: Introibo ad altare Dei, and desired that he might have place to speak to y ^e people, the which Oliphant and other of the burners denied, saying that he had spoken over much, for the Bishops were altogether offended that y ^e matter was so long continued. Then some of the young men committed both the burners, and the Bishops their masters to the Devil, saying, that they believed that they should lament that day, and desired the said Walter to speak what he pleased.

And so after he had made his humble supplicatiō to God on his knees, he arose, and standing upon the coals said on this wise. Deare friends, the cause why I suffer this day, is not for any crime laid to my charge (albeit I be a miserable sinner before God) but only for the defense of y ^e faith of Jesus Christ, set forth in the new and Old Testament unto us, for which, that as the faithful Martyrs have offered themselves gladly before, being assured after the death of their bodies of eternal felicity, so this day I praise God, that he hath called me of his mercy among the rest of his servants, to seal up his truth with my life: which as I have received it of him, so willingly I offer it

to his glory. Therefore as you will escape the eternal death, be no more seduced with the lies of Priests, Monks, Friers, Priours, Abbots, Bishops, and the rest of the sect of Antichrist, but depend only upon Jesus Christ and his mercy, that ye may be delivered from condemnation. All that while there was great mourning and lamentation of the multitude, for they perceiving his patience, stoutenes, and boldness, constancy, and hardines, were not only moved and stirred up, but their harts also were so inflamed, that he was the last Martyr that died in Scotland for the Religion. After his prayer, he was hoysed up on the stake, and being in the fire, he said: Lord have mercy on me: Pray people while there is time, and so constantly departed.

After this, by the just judgment of God, in the same place where Walter Mille was burnt, the Images of the great Church of the Abbey, which passed both in number and costlines, were burnt in time of reformation. Ex fideli testimonio e Scotia misso.

And thus much concerning such matters as happened, and such Martyrs as suffered in the Realm of Scotland for the faith of Christ Jesus, and testimony of his truth.

Persecution in Kent.

IN reuoluing the Registers of William Warrham, Archbyshop of Canterbury, I find moreover besides these above comprehended, in the time and reign of king Henry, the names of diverse other, whereof some suffered Martyrdom for the like testimony of God's word, and some recanted, which albeit here do come a little out of order, and should have been placed before in the beginning of King Henries reign: yet rather then they should utterly be omitted, I thought here to give them a place, though somewhat out of time, yet not altogether I trust without fruit unto the Reader, being no less worthy to be Registred and preserved from oblivion, then other of their fellows before them.

A Table of certain true servants of God and Martyrs omitted, which were burned in the Dioces of Cant. under William Warrham Archbyshop of Canterbury, with the names of their persecutors and accusers. an. 1511.

Persecutors and Judges.	Accusers and witnesses.	The Martyrs.
Wyllyam Warrham Archbishop of Canterbury. D. Cutbert Tonstall, Doctor of both laws, and Chancelor of the Archbyshop. D. Sylvester, Lawyer. D. Wellys. Doctor Clement. Brown. Doctor John Collet, Dean of Paul's. Doctor Wodyngton.	Willyam Rich of Benynden. Agnes Iue, of Canterbury. Robert Hilles, of Tenterden. Stephen Castelyn of Tenterden. Io. Grebill of Tenterden, husband to Agnes Grebill the Martyr. Christopher Grebill the natural son of Agnes Grebill the Martyr. Io. Grebill the younger, the natural son of Agnes Grebill the Martyr. Will. Oldbert of Godmersham. Laur. Cheterdē. Tho. Harwood of Rowenden. Joan Harwood his wife. Phill. Hardwod. Williā Baker of Cramebroke. Edw. Walker. Robert Reinold, of Benynden.	Williem Carder, of Tenderden, weauer. Agnes Grebill, of Tenterden, wife of John Grebill the elder, and mother to John and Christoph. Grebill, who with her own husband accused hir to death, being of threscore year of age. Rob. Harrison of Halden, of the age of lx. years. John Brown, of Ashford. Edward Walker of Maidstone, Cutler.

The Articles whereupon these five blessed Martyrs were accused and condemned by the foresaid Judges and witnesses, were these as follow.

FIrst, for holdinge that the sacrament of the altar was not the very true body o • Christ, but only material bread in substance.

2. That auricular confessiō was not to be made to a priest.

3. That no power is given of God to Priests of minystring sacraments, saying Mass, or other Divine service, more then to lay men.

4. That the solemnisation of Matrimony is not necessary to salvation of soul, neither was instituted of God (for a Sacrament they meant)

5. That the sacrament of extreme unction is not available, nor necessary to souls health.

6. That the Images of the cross, of the crucifix of y ^e blessed virgin and other Saints, are not to be worshipped: & that they which worship them, do commit Idolatry.

7. That pilgrimages to holy places and holy Relics be not necessary, nor meritorious to souls health.

8. That invocation is not to be made to saints, but only to God, and that he only heareth their prayers.

9. That holy bread and holy water have no more virtue after their consecration, then before.

10. That they have believed, taught & holden all and every of the same damnable opinions before: as they did at that present.

11. That where they now have confessed their errors, they would not have so done, but only for fear of manifest proofs brought against them, either else but for fear to be convicted by them, they would never have confessed y ^e same of their own accord.

12. That they have commoned and talked of the said damnable errors heretofore with diverse other persons and have had books concerning the same.

The order and form of process used against these five Martyrs aforesaid, and first of William Carder. Anno. 1511.

WIlliam Carder being conuēted before William Warrhā Archbishop, and his Chancellor Cutbert Tonstal, Doctor Sylvester, Doctor Welles, Clement Browē with other moe, the Notaries being William Potkyng and David Cooper, the Articles and interrogatoryes aaboue specified were laid unto him. Which articles he there and then denied, affirming that he never did, nor doth hold any such opinions, otherwise then becometh that every Christian man should do, ready to conform himself in all points to their doctrine: & therefore to clear himself y ^e better gaynst those Interrogatories objected against them he stood in denya • l of the same. The like also did every of the other four martyrs after him.

All which notwithstanding, the uncharitable Archbyshop seeking all advantage against him that he might, & more then right law would ge • e, brought in against him such witnesses, as before were abjured, whom he knew for fear of relapse, durst do none other but disclose whatsoever they knew, to wit, Christopher Grebyll, William Rich Agnes Iue, John Grebill, Robert Hills, & Stephen Castelyn. Whose depositions being taken, and the said Carder being asked what he could lay for himself, he had nothing, he said, to produce against their attestations, but submitted him unto their mercy, saying moreover, that if he had ever any misbelief of the sacrament of the Church, contrary to the common holding of the Catholics, he now was sory, & repented him thereof. Which being done, y ^e archb. this his submission notw ^t standing, & notwithstanding that y ^e Register maketh no mention of any relapse, contrary to good law, at least contrary to all Christian charity proceeded to the reading of his blind sentence, and so condemned him: who neither stood stubbernely to that which he did hold, neither yet did hold any thing contrary to the mind of holy scripture, to the execution of burning.

Then after him was called for Agnes Grebill, and examined of the said xii. articles above recited, which she in like manner denied, as the other had done before, putting her adversaries to there proof. Then the archbishop calling for John Grebyll her husband, and Christopher and John. Grebyll her two sons (who before had been abjured) caused them upon their oath to depose against their own natural mother, and so they did.

First John Grebell the elder her husband, examined by virtue of his oath, to say how Agnes his wife hath and doth believe of the sacrament of the alter, of going in pilgrimage, offerings, and worshipping of Saints, Images &c. and how long she hath so hold̄, thus deposed: that first about the end of king Edward's days the fourth, in his house, by the teaching of John Iue, she was brought to that belief, and so forth from thence daily, till this time of detection, she hath continued.

And besides that (said he) when my children Christofer and John, being about seven years of age, were then taught of me in my house the said error of the Sacrament of the alter, and by the said Agnes my wife diverse times, she was always of one mind in the said misbelief against the Sacrament of the alter, that it was not Christ's body, flesh and blood, but only bread. Furthermore, being examined how he knew that she was steadfast in the said error, he said that she always without contradiction affirmed this teaching, and said, the said opinion was good, and was well contented that her children aforesaid, were of the same opinions against the Sacrament of the alter, &c. Ex verbis Registri.

The Bishop with his Catholic Doctors, not yet contented with this, to set the husband against the wife, proceeding further in their Catholic zeal, caused her two children Christofer and John to be produced, one of the age of xxij. the other of xix. against their own natural mother. Who likewise being pressed with their oath, witnessed and said, that the foresaid Agnes their mother held, believed, taught, and defended, that the Sacrament of the alter was but bread, and not the very body of Christ, flesh, and blood: That Baptism was no better in the Fount, then out of the Fount: That confirmation was of no effect: That the solemnisation of Matrimony was no sacrament: That confession to God alone was sufficient: Also that going in pilgrimage and worshipping of Saints and Images was of none effect, &c. Item, that their father and the said Agnes their mother held, taught, and communed of the said errors within their house diverse times, by the space of those three years past, as well on holy days, as working days, affirming and teaching that the said opinions were good and lawful, and to be holden and maintained, and agreemente was made amongst them, that none of them should discover or bewray either of these beliefes in any wise. Finally, that they never heard their said father and mother, holding nor reaching any other opinions, then be the said errors against the Sacrament of the altar, and pilgrimages, offerings, worshipping of Saints and Images, as far as they could remember, &c. Ex verbis Regist.

Here hast thou (Christian reader) before thine eyes, an horrible spectacle of a singular, yea of a double impiety, first of an unnatural husband, witnessing against his own wife: and of as unnatural children, accusing and witnessing against their own natural mother. Which although they had so done, the cause being of it self just and true (as it was not) yet had they done more then nature would have led them to do. Now the case being such, as which by God's word standeth firm, sound, and perfect, what impiety were it for men to accuse a poor innocent in case of heresy, which is no heresy? Now besides all this, the husband to come in against his own wife, and the children to bring in the knife wherewith to cut the throat of their own natural mother that bare them, that nourished thē, that brought them up, what is this, but impiety upon impiety, prodigious and horrible for all Christian ears to hear? And yet the greatest impiety of all resteth in these pretensed Catholics and Clergiemen, which wear the authors and causers of all this mischief.

The cause why this good woman so stood (as she did) in the denial of these foresaid articles objected, was this, for that she never thought that her husband and her own children, who only were privy of her Religion, would testify against her. Whom notwithstanding after she perceived to come in, and to depose this against her, denying still as she did before) that she did ever hold such manner of errors, and being now destitute of all friends and comfort, brast out in these words openly (as the register reporteth) that she repented the time that ever she bare those children of her body. And thus the Archb. with his Doctors having now the thing that they sought for, albeit she was ready to deny all errors, and to conform her self to their religion, yet notwithstanding, they refusing her readiness and conformity, proceeded to their sentence, and so condemned her to death.

After whose condemnation, next was brought to examination Rob. Harrison, whom in like manner, because, he stood in his denial, contrary witnesses against him were produced: to wit, Christofer Grebyll. W. Rich, W. Olberd Agnes Iue, who a little before had been abjured, and therefore were so much the more apt and appliable to serve the Bishops humor for danger of relapse. After the deposition & conviction of which witnesses, although he submitted himself to repentance and conformity, yet notwithstanding it would not be received, but sentence was read & he condemned with the other two aforesaid, unto y ^e fire.

And thus these three were condemned and burned, & certificate given up of them together to the king frō Warrham the Archbishop upon the same. An. 1511. Maij. 2. Ex Regist. Cant.

Ouer and besides these three godly martyrs above recited. I find in the foresaid Registers of W. Warrham, ii. other godly like martyrs also in the same year, and for the same xii. articles above specified, to be condemned upon y ^e depositions of certain witnesses brought in against thē, to wit. Tho. Harwod, Phillip Harwod, Stephen Castelyn, W. Baker, Rob. Reynold, John. Bāpton, Rob. Bright W. Rich. &c. whereupon they were adjudged likewise for heretics to be burned, the year aforesaid. 1511. y ^e names of which two martyrs were John Brown, and Edward Walker. Ex Regist. W. Warrh. fol. 179.

Now as you have heard the names of these blessed Martyrs, with their articles recited, let us also hear the tenor of the Bishops sentence, by the which they were condemned one after another. Their sentence containeth one uniform manner of words in form as followeth.

*The tenor of the sentence.

IN nomine Dei. Amen. Nos Wilhelmus permissione diuina Cantuariensis Archiepis. totius Angliae primas & Apostolicae sedis Legatus, in quodam negotio hereticae prauitatis contra te Willielmum Carder de Tenterden nostrae Cant. Dioceseos laicum ac nostro imperio notorie subditum & subiectum coram nobis in iudicio personaliter comparentem nobis super heretica prauitate huiusmodi detectum & delatum, ac per nostram Diocesim Cantuariae antedictae notorie & publice in ea parte apud bonos & graves diffamatum, ex officio mero rite & canonice precedentes, auditis & intellectis, visis & cognitis, rimatis{que} ac matura deliberatione discussis & ponderatis dicti negotij meritis, seruatisque in omnibus & per omnia in eodem negotio de iure seruandis, ac quomodo libet requisitis pro tribunali sedentes, Christi nomine inuocato & solum Deum prae oculis habentes: Quia per acta actitata, deducta, probata & exhibita coram nobis in eodem negocio inuenimus te per probationes legitimas coram nobis in hac parte iudicialiter factas, nonnullos & varios errores, heresies, & damnatas opiniones, iuri diuino & ecclesiastico obuiantes, contrarios, & repugnantes, contra fidem orthodoxam, determinatam & obseruatam, tenuisse, credidisse, affirmasse, predicasse, & dogmatizasse, & presertim contra Sacramenta altaris, seu eucharistiae, poenitentiae, ordinis, & alia Sacramenta, & sanctae matris Ecclesiae dogmata: Et quamuis nos Christi vestigijs inhaerendo, qui non vult mortem peccatoris, sed magis vt conuertatur & viuat, sepenumero conati fuimus te corrigere ac vijs & modis licitis, & canonicis quibus potuimus aut sciuimus, ad fidem orthodoxam per vniuersalem Catholicam & Apostolicam Ecclesiam, determinatam & obseruatam, ac ad vnitatem eiusdem sanctae matris Ecclesiae reducere, tamen inuenimus te adeo durae ceruicis quod tuos errores & heresies huiusmodi nolueris sponte & incontinenti confiteri, nec ad fidem Catholicam & vnitatem sanctae matris Ecclesiae antedictas debite reuerti & redire, sed tanquam iniquitatis & tenebrarum filius in tantum indurasti cor tuum, vt non velis intelligere vocem tui pastoris tibi paterno compacientis affectu, nec velis pijs & paternis monitionibus allici, nec salubribus reduci blanditijs: Nos vero nolentes quod t • qui iniquus es fias nequior, & gregem dominicum in futurum tuae hereticae prauitatis labe (de quo plurimum timemus) inficias, idcirco de consilio Iurisperitorum nobis in hac parte assistentium cum quibus communicauimus in hac parte, te Willielmum Carder predictum de meritis atque culpis per tuam damnabilem pertinatiam aggrauatis, de & super huiusmodi detestabili hereticae prauitatis reatu conuictum, & ad Ecclesiae vnitatem poenitentialiter redire nolentem, haereticum haereticisque credentem ac eorum fautorem & receptatorem praetextu praemissorem fuisse & esse, cum dolore & amaritudine cordis iudicamus & declaramus finaliter & diffinitiue in his scriptis, relinquentes te ex nunc tanquam haereticum iudicio sieve curiae seculari, teque Willielmum Carder praedictum (vt praefertur) hereticum nihilominus in maioris excommunicationis, sententiam occasion praemissorum incidisse & incurrisse, nec non excommunicatum fuisse & esse pronuntiamus, decernimus, & declaramus etiam in his scriptis.

Moreover, besides these fine blessed Saints of God, whom they so cruelly by their sentence did condemn to death, we find also in the same Registers of William Warrham, a great number of other, whom they for the same doctrine and like Articles caused to be apprehended and put to open recantation: the names of which persons in the Catalogue here following, be these.

Here followeth a Table containing the names of them which were abjured the same time under William Warham Archbishop, in the Dioces of Canterbury. An. 1511.

• John Grebyll, the elder of Benynden.
• Christopher Grebyll, his son.
• John. Grebill, son of John the elder of Benynden.
• W. Rich of Beninden.
• W. Olbert, the elder of Godmersham.
• Agnes Iue of Canterbury.
• Agnes Chytenden of Canterbury.
• Thomas Manning of Beninden.
• Joan Colyn of Tenterden.
• Rob. Hilles of Tenterden.
• Alice Hilles his wife.
• Tho. Harwood. of Rowendē
• Joan Harwood. his wife. of Rowendē
• Phil. Harwood. of Rowendē.
• Stephen Castelin of Tenderden.
• W. Baker of Cranbroke.
• Margeret Baker his wife.
• W. Olbert the younger, of Godmersham.
• Rob. Reygnolde of Godmersham.
• Agnes Reygnold of Cranbroke.
• Thomas Fielde, of Boxley.
• Joan Olbert, wife to W. Olbert the elder, of Godmersham.
• Elizabeth White of Canterbury.
• Thomas Church of great Charte.
• Vincent Linche, of Halden.
• John Ryche of Wyttysham.
• Joan Lynche of Tenterden.
• Thom. Brown of Crambroke.
• John Franke of Tenterden.
• Ioyce Bampton, Wyfe of John Bampton, of Berstede.
• Rich. Bampton of Boxley.
• Robert Bright of Maydstone.
• William Lorkyn of Eastforley.
• John Banns of Boxley. 1512.
• John Buckherst of Stapleherst.
• Joan Dodde, wife of John Dodde.
• John Bennet, of Stapleherst.
• Rebecka Bennet his Wife.
• Joan Lowes, Wyfe of Tho. Lowes of Crambroke.
• Julian Hilles Wyfe of Robert Hilles of Tenterden.
• Robert Francke of Tenterden.

The Articles laid to these abiurers, appear in the Registers to be the same which before were objected to the other v· Martyrs aforesaid: which was, for believing and defending.

1. FIrst that the sacrament of the alter was not the very body of Christ, but material bread.

2. That cōfessiō of sins ought not to be made to a priest.

3. That there is no more power given of God to a priest, then to a lay man.

4. That the solemnization of Matrimony is not necessary for the weal of man's soul.

5. That the sacrament of externe unction, called aneyling, is not profitable nor necessary for man's soul.

6. That Pilgrimages to holy and devout places be not necessary nor meritorious for man's soul.

7. That Images of Saints, or of the Crucifix, or of our Lady, are not to be worshipped.

8. That a man should pray to no saint, but only to God.

9. That holy water and holy bread is not better after the benediction made by the Priest. Ex verbis Regist. W. Warrhā. Fol. 176. an. 1511.

By these articles & abrueations of the forenamed persons, thou hast to understand Christian Reader, what doctrine of religion was here stirring in this our Realm of England before the time that the name of Martin Luther was ever heard of here amongst us.

*Three diverse sortes of judgments amongst the Papists, against heretics, as they call them.

AS touching the penance & penalty enjoined to these aforesaid, as also to all other such like, first here is to be noted, that the Catholic fathers in their processes of heretical pravity, have three diverse and distinct kinds of judgments and proceedings.

For some they judge to be burned, to the intent that other being brought into terror by them, they might therefore more quietly hold up their kingdom, & reign as they list. And thus condemned they these v. aforesaid, & notwithstanding they were willing to submit themselves to y ^e bosom of the mother Church, yet could they not be received as by the words of the Register, and by the tenor of their sentence above specified, may well appear.

And this sort of persons thus by them condemned, consisteth either in such as have been before abjured, and fall̄ again into relapse: or else such as stand constantly in their doctrine, and refuse to abjure, either else such as they intend to make a terror and example to all other, notwithstanding that they be willing and ready to submit themselves, and yet cannot be received. And of this last sort were these v. Martyrs last named. So was also John Lambert, who submitting himself to the king, could not be accepted: So was likewise Richard Mekins the seely lad, pag. 1174. and the three women of Gernesey, whose submission would not serve to save their lives, with many other in like case. Agaynst this sort of persons, the process which the papists use, is this. First after they begin once to be suspected by some Promotor, they are denounced and cited: then by virtue of Inquisition they are taken and clapt fast in Irons and prison: from thence they are brought forth at last to examination, if they be not before kilde by famine, cold, or strayghtnesse of the prison. Then be articles drawn or rather wrested out of their writings or preachings, & they put to their oath to answer truly to every point and circumstance articulated against them. Which Articles if they seem to deny, or to salve by true expounding, thē are witnesses called in and admitted, what witnesses soever they are, be they never so much infamous, userers, ribaldes, women, yea and common harlots. Or if no other witnesses can be found, then is the husband brought in and forced to swear against the wife, or the wife against the husband, or the children against the natural mother, as in this example of Agnes Grebyll. Or if no such witness at all can be found, then are they strayned upon the rack, or by other bitter torments forced to confess their knowledge, and to peach other. Neither must any be suffered to come to them, what need so ever they have. Neither must any public or quiet audience be given them to speak for themselves: till at last sentence be readde against them, to give them up to the secular arm, or to degrade thē, if they be Priests, and so to burn them. Ex hist. Cochlaei contra Hussitas.

And yet the malignity of these Aduersaryes doth not here cease. For after that the fire hath consumed their bodies, then they fall upon their books and condemn them in like manner to be burned, & no man so hardy to read thē, or keep them, under pain of heresy. But before they have abolished these books, first they gather articles out of thē, such as they list themselves, & so perversely wrast & wringe them after their own purpose, falsely, & contrary to y ^e right meaning of the author, as may seem after their putting down, to be most heretical, & execrable. Which being done, & the books then abolished, that no man may confer them with their articles to espy their falsehood: thē they diuulge and set abroad those articles in such sort as princes & people may see what heretics they were. And this is the rigor of their process and proceeding against these persons, whom thus they purpose to condemn and burn.

To the second order belongeth that sort of heretics whom these Papists do not condemn to death, but assign them unto Monasteries there to continue, and to fast all their life, In pane doloris & aqua angustiae, that is, with bread of sorrow, and water of afflictiō: and that they should not remove one mile out of the precinct of the said Monastery, so long as they lived, without they were otherwise by the archbishop himself or his successors dispensed with all. Albeit many times the said persons were so dispensed withal, that their penance of bread and water, was turned for them to wollward Wednesdays and fridayes every week, or some other like punishment. &c.

The third kind of heretics were those whom these Prelates did judge not to perpetual prison, but only enjoined them penance either to stand before the preacher, or else to bear a fagot about the market, or in processiō: or else to wear the picture of a fagotte bordered on their left sleeves, without any cloke or gown upon the same: or else to kneel at the saying of certain masses, or to say so many Pater nosters, Aues, and Creedes to such or such a Saynct: or to go in pilgrimage to such or such a place: or else to bear a Fagot to the burning of some heretic: either else to fast certain Fridays bread & water: Or if it were a woman to wear no smocke on Fridays, but to go wolward. &c, as appeareth Regist. fol. 159.

And thus much by the way out of the Register of William Warrham aforesaid, like as also out of other bishops registers many mo such like matters and examples might be collected, if either leisure would serve me to search, or if the largeness of this Uolume would suffer all to be inserted that might be found. Howbeit, amongst many other things omitted, the story and Martyrdom of Lancelot, and his fellows, is not to be forgottē. The story of whō with their names is this.

The Martyrdom of Lancelot one of the kings garde, John a Paynter, and Giles Germane.

ABout the year of our Lord. 1539. one John a Paynter, and Giles German were accused of heresy, and whilst they were in examination at London, before the Bishop and other Judges, by chance there came in one of the kings servants named Lancelot, a very tall man, and of no less godly mind and disposition, then strong & tall of body.

This man standing by, seemed by his countenance & gesture to favor both the cause & the poor men his friends. Wherupon he being apprehended, was examined and condemned together with them, and the next day at v. of the clock in the morning, was carried with thē into S. Giles in the field, and there burned, being but a small concourse or company of people at their death.

In the company and fellowship of these blessed Saints and Martyrs of Christ, which innocently suffered within y ^e time of K. Henryes reign, for the testimony of God's word and truth, another good man also cometh to mind not to be excluded out of this number, who was with like cruelty oppressed and burned in Smithfield, about the latter end of Cuth. Tonstals time Bishop of Londō: whose name was called Style, as is credibly reported unto us by a worthy & ancient Knight, named Syr Robert Outred, who was the same time present himself at his burning, and witness of the same. With him there was burned also a book of the Apocalypse, which belike he was wont to read upon. This book when he saw fastened unto the stake to be burned with him, lifting up his voice, O blessed Apocalypse (said he) how happy am I, that shall be burned with thee? And so this good man, and the blessed Apocalypse were both together in the fire consumed.

ANd thus (through the gracious supportatiō of Christ our Lord) we have run over these 37. laborious years of king Henries race. Under whose time and governance, such acts and records, troubles, persecutions, recantations, practices, alterations and reformations as thē happened in the church, we have here discoursed, with such statutes, injunctions and proclamations, as by him were set forth in causes & matters to the said church appertaining: Albeit not cōprehending all things so fully as might be, yet pretermitting so few things as we could, of such matters as came to our hands: save only, that certain instruments with a few other occurrentes somewhat pertaining to the course of this kings history, have past our hands, as the false lying bul of pope Leo x. against M. Luther: with the form also of the said M. Luther's appeal from the Pope unto a general counsel. All which, w ^t other matters moe besides omitted, we have deferred by themselves hereafter to be exhibited and declared in the sequel of this present story, as in his due place shall appear.

In the mean season, amongst other omissions here overpast, forsomuch as a certain instrument of the popes sentence definitive against K. Henries first deuorse w ^t Lady Katherine Dowager, hath of late come to our hands, containing matter neither impertinent nor unmeet to be committed to history, I thought here presently to place the same, to the intent that the Reader seeing the arrogant and impudent presumption of the Pope in the said sentence, going about by force & authority so to constrayne & compel kings and princes against their willes, & against right & scripture to apply to his imperious purpose, may the better understand thereby, what was the true cause & ground why the king first began to take stomach against the pope and to send him clean packing out of this realm. But before I shall produce this foresaid sentence of the Pope definitive, to make the matter more plain to y ^e reader, it shall not be amiss, first to discipher & rip up the original of such occasions as shall induce the reader to the better understanding of this falling out between the king and the Pope.

For so I find by the letters of D. Stephen Gardener written to Cardinal Wolsey frō Rome, (at what time he & Fox were sent Ambassadors by the king to Pope Clement the 7. about the expedition of the kings divorce. Ann. 1632.) that the said Pope Clement with the counsel of the Cardinal Sanctorum quatuor and other Cardinals, at first was well willing, and very inclinable to the accomplishment and satisfaction of the kings desire in that behalf and that for diverse respects.

As first, for the great benefits received, and the singular devotion of the king toward the sea Apostolic, in taking war for the Churches cause, in surceasing war at the Popes desire, and especially in procuring the Popes deliverance, whereby the Pope then thought himself with his whole Sea, much obliged to the king mail respects, to pass by his authority whatsoeue • reasonable might be granted in gratifiyng the kings so ample merits and deserts.

Secondly, for the evident reasons and substantial arguments in the kings book contained, which seemed well to satisfy the Popes liking, and to remove away all scruples.

Thirdly, for the good opinion & confidence that y ^e pope had in the excellent wisdom, profound learning, and mature judgment of the king, which the Pope (as he said in formal words) would sooner lean unto, then to any other learned man's mind or sentence, so that the kings reasons (he said) must needs be of great efficacy and strength of himself to order and direct this matter.

The fourth cause moving the Pope to savor the kings, request, was for the quiet and tranquility of his conscience which otherwise in that unlawful Marriage with his brothers wife could not be settled.

The fifth cause was for the consideration of the perils & dangers, which otherwise might happen to the realm by the pretensed titles of the king of Scots, & other, without an heir male to establish the kings succession: for the avoiding of which perils and also for the other causes above rehearsed, the pope shown himself at that time propense and forward to promote and set forward the kings desired purpose in that behalf.

And thus much touching this by matter I thought here to suggest, & repeat to the reader, albeit the same is also sufficiently expressed before, pag. 1057. and 1058. to the end that the studious Reader pondering these first proceedings of the Pope, & comparing them with this sentence definitive, which under followeth, may y ^e better understand what inconstant lenity, what false dealing, what crafty packing, and what contrariety in it self, is in this Popes holy Sea of Rome: as by this case of the Pope may well appear, who in short time after all this, was so clean altered from that he was, that whereas before he pretended to esteem so gratefully the kings travel and benefits exhibited to the sea Apostolic, in his defense against the Emperor and the Spaniards, now he joineth utterly with the Cesarians against the king. And where before he so greatly magnified the kings profound learning, & mature judgment, esteming his mind & Sentence above all other learned mē, to be as a judge sufficient in the directiō of this case: now turning head to the tail, he utterly refuseth to bring the matter in iudiciū orbis, but will needs detain it at home. Agayne, where before he pretended a tender provision for the state of this Realm: now he setteth all other realms against it. And finally where he before seemed to respect the quiet & tranquility of the kings conscience: now he goeth about to command & compel the king against his will and conscience to do clean contrary to that, which he himself before in his judgment had allowed, thinking to have the king at his beck, and to do and undo what he lifted and commanded: as by the tenor and true copy of this his Sentence definitive, ye may understand. Which as it came newly to our hands, I thought here to exhibit unto the world, that all mē might see what just cause the king had, being so presūptuously provoked by the pope to shake of his proud authority, & utterly to exile him out of his realm. Mark, I pray thee, the manner of the popes proud Sentence how presumptuously it proceedeth.

The effect in English.

Now as you have heard the presumptuous and arrogant Sentence of Pope Clement, wherein he taketh upon him, contrary to the ordinance of God in his Levitical law (as before is shown pag. 1025.) and contrary to y ^e best learned judgments of Christendom, to command and compel the king against his conscience, to retain in Matrimony his brothers wife: here followeth in like order to be inferred, according to my promise, another like wicked, blasphemous, and sclaūderous Bull of Pope Leo against Martin Luther, with the just Appellation also of the said Martin Luther, from the Pope to a general Counsel. Wherein may appear to all men the lying spirit of the pope, both in teaching most heretical doctrine, derogating from the blood of Christ, and also falsely depraving & perverting the sound doctrine of Luther, falsely and untruly charging him with heresy, when he is the greater heretic himself. For what heretic would ever say that the church of Rome was consecrate and sanctified by the blood of Peter, but only the Pope? Or who would cal this heresy, to refer all our salvation and sanctification only and totally to the blood of the son of God, unless he were an heretic of all heretics himself?

After the like dealing we read .3. Reg. 18. of wicked king Ahab, who being only the disturber of Israel himself, crieth out upon Elias, for troubling Israel. So here in semblablewise Pope Leo, with what heap of tragical words and exclamations doth he fare and rage against y ^e true servant of God poor Luther, for disturbing y ^e church of God, when it is the Pope only & his fathers house that troubleth, and long hath troubled the true Church of the Lord, as by his doings all the world may see enough & to much. In the mean time read, I beseech thee, with judgment this impudent & false slanderous Bull of the Pope, with the appeal also of Luther again from the said pope. The copy whereof because they be rare to be gotten, & hath not been hitherto commonly seen, being before omitted I thought to commit here to history, as I had it out of certain Registers: the manner & tenor whereof is this as followeth.

Although it was somewhat long before this Bull aforesaid of Pope Leo, being sent & dispersed through all other places abroad, could come to the hands of Luther, yet so soon as he by means of his friends, might get a sight thereof, he shaped again an answer to the same: in such sort, as I am sure, the Pope himself will say, that his Bull was never so baited, and so welfauoredly shaken in all his days, as by the handling of the matter, and reading of his answer may evidently appear. The contents & copy of the which answer, I thought here next after the said Bull immediately to exhibit to the Christian reader, that who so is disposed to confer the one with the other, having thē both at hand, may judge the better of the whole matter & cause, and also may see the true Image of the Pope out of his painted visour appear in his own perfect colors. The answer now to the Bull here followeth.

In storying the life of Luther, before pag. 849. it was declared, how the said Luther in the beginning, first being rejected of the Cardinal Caietanus, appealed from y ^e cardinal unto the Pope. When that would not serve, neither could not any tolerable submission of Luther to y ^e pope be received, but that the P. with his Cardinals, contrary to all equity and conscience, would needs proceed against him, and against the express truth of God's word, thinking by mere authority to bear down the verity as he had used before to do. Luther following the iustnes of his cause, was then compelled to appeal from the Pope to the next general council, and so did, as before you may read, pag. 812. Which was 2. years before the Popes Bull against Luther came out. The tenor of which appellation before omitted, I thought here to exhibit, whereby the reader considering the great change of religion and state of the church which since hath ensued, may also perceive y ^e true original cause and occasion, howe it first began, by what order & degrees it after increased, what humility and submission first on Luther's part was shown, and again what insolency, wrong, and violence on the Popes part was declared. And further, where Pope Leo in his Bull above prefixed, seemeth to pretend certain conditions of favor, charity, and money offered to Luther in the beginning, how false & vain that is, by this present appeal may appear. The copy whereof, as it was drawn by the public notarie and exhibited, is this as in form here followeth.

The Article.

It is an heretical sentence, and also common to say, that Sacraments of the new law do give grace to them, which have no obstacle in themselves to the contrary.

The Answer.

I acknowledge this Article to be mine, and I ask of you good masters Respectiuistes, which make these Articles respectively, some to be heretical, some erroneous, some slanderous, &c. whether respecteth this article I pray you? To heresy, to error, to slander and offense? Or else whether respected you in condemning the same? To the holy scripture? to the holy fathers? to faith? to y ^e church? To which of these I beseech you tell me. Neither do I here put you to the labor of proving, but only require you to show your judgment what you think, that I may know wherein I say amiss. Will you that I should tell you (you babish in • antes and noddies) whether this Article respecteth? I will. This article hath ii. respects. Whereof the one respecteth the Papists the condemners hereof, amongst whom it respecteth some to be mules, some to be horses, which have no understanding and be void of all sense, and yet notwithstanding they will needs condemn all things. An other respect it hath to the holy Scripture, which saith. Rom. 14. What so ever is not of faith, is sin. Whereupon consequently it followeth that the Sacraments or the new law can give no grace to the unbelievers (for so much as the sin of infidelity is the greatest obstacle) but only to the believers. For only faith putteth no obstacle: all other things be obstacles, although they put not the same obstacles which the Sophisters understand, meaning only of the actual purpose of external sin. I confess therefore this article not only to be mine, but also to be the article of the Catholic and Christian verity: and the Bull which confesseth the same, to be twice heretical, impious, and blasphemous, with all them which follow the same. Who little regarding the sin of incredulity, foolishly and madly do hold that the obstacle is taken away, if a man cease from suming, although the vnbeleuer can think no good thing. But these things I have discussed more at large in my books, and will more discuss if those prating Romanists dare at any time prove their opinion and confute mine.

The 2. Article.

To deny that sin remaineth in a child after his Baptism, is as much as to tread down Christ & Paul together under foot.

The Answer.

I would also require of them to show the cause why this article is condemned, if they were not so blinded in their fantastical respects, that they are not able to perceive why they would have this article condemned. And yet I cannot tell whether it be heretical or erroneous. And no marvel, when as the condemners themselves cannot tell me. I hold therefore this article also by the Apostle. Rom. 7. I myself in my mind do serve the law of God, and in my flesh the law of sin. Here the Apostle confesseth plainly of himself, that in his flesh he serveth sin. And also 1. Cor. 1. Christ is made to us of God our righteousness, our wisdom, sanctification and redemption. And how then doeth he sanctified them that be sanctified already, unless it be as the Apoc. saith: He that is holy, let him be holy still? To be sanctified, is as much as to be purged frō sin. But what have these our Respectiuists to do with the apostle Paul, seeing they are the whole universal Church, by whose authority Paul either standeth or falleth, being but a member only and a parte of the church. The Lord rebuke thee Satan, and these thy Sathanicall papists.

The 3. Article.

The original root of sin, although no actual sin do follow, stoppeth the soul departing out of the body, from entrance into heaven.

The Answer.

As touching this matter, I never defined anything hitherto, but largely & probably I have disputed hereof, neither yet to this day am I fully certain what is done w ^t such a • oule. But our papists more blind then bussardes, when they are nothing able to perceive what cause this Article hath worthily to be condemned, yet dare they take upon thē to pronounce that which the whole universal church is ignorant of. I yet notw ^t standing contemning this foolish and fond condemnation aforsaid, do hold this article probably to be true. For seeing this original root which I speak of, is truly sin, as I have proved. Rom. 7. & Gal. 5. and seeing that sin letteth a man from entering into heaven, as it is written: No polluted thing shall enter: I suppose therefore that original sin wythholdeth a man from entering into heaven. Nether do I anything at all esteem the fantastical dreams of them, whereby they extenuating original sin, do call it only the pain of sin, and imperfections, plainly against the manifest scriptures, which call it sin and teach the same to be cured by grace, which is the medicine of true, and not of feigned sin.

The 4. Article.

The imperfect charity of a man departing, necessarily carrieth with it great fear, which of it self is enough to make the pain of Purgatory, and letteth the entrance into the kingdom of heaven.

The Answer.

This followeth of the other going before, which in like manner I did not determinately affirm, although very probably I do yet hold the same, asking before a dispensation after mine own arbitrement, even in defiance of the Bul, which is not able to bring forth any other probation but this: We are the highest powers in the Church, yea we are the church it self. Ergo, we are the best learned, most holiest, full of the holy Ghost which cannot err, although we stink like a filthy puddle to the whole world, polluted with all kind of sins, and drowned in ignorance. But all these reasons prevail nothing with me: peradventure they may w ^t them, which fear least if my sentence should prevail, then purgatory should be taken out of the Popes hands, & then priests and religious men having lost their gainful offices of vexing (of releasing I would have said) of the dead, should be pinched by the bellies and brought to penurye. It was time therefore for their greedy avarice here to wake & look about, and not to suffer these their frivolous opinions, but yet very gainful, to be overcome with truth, and so to be overthrown.

The 5. article.

Where they say penance standeth of three partes, to wit, contrition, confession, and satisfaction it is not founded in holy scripture, nor in ancient, holy, and Christian Doctors.

The answer.

This article, in what respect it is condemed, I do right well perceive: For the respect thereof is to greedye covetousness, and therefore I know that the probation thereof hath the like respect, which is this: if this article wer true then men would give nothing for satisfactiō and indulgences, neither should we have anymore wherewith to vex them with confessions, cases reserved, restricted, or ampliated for our gain, and so should we become beggars, and gods service should be minished in Uigils and Masses. But it is wicked that God's service should be minished: therefore Luther is an heretic: This consequent holdeth a respectu Bullae ad Papistas. 1. From the Bull to the papists and contrariwise.

I beseech thee by the Lord Jesus, whatsoever grave & learned reader shalt read these things, that thou wilt pardon this my levity, and (as it may seem) my childishness. For thou seest how I have to do with such mē as be twice children, and yet do brag themselves to be peers and principal pillars of all men. I assure you, I know it most certainly to be true, that there be many and great governors of people, which this so ridiculous and foolish reason above recited, hath moved to y ^e condemnation of my books. Unless I perceived (with tears I speak it) the anger of God sharp and fierce against us, in bringing us under subjection of such effeminate children, and such dregs of the earth, and vile refuse of all other people of the whole world it would make • e to burst for very grief and sorrow.

My sentence is, and hath been this, that that satisfaction which the keys are able to dispence withal, standeth not by the law of God. For if it did, then could it not be dispensed with all by the keys. If these Bull founders do charge me with any other thing besides in this article, they do nothing else but as they are wont to do. For what matter or marvel is it if Antichrist do lie?

The 6. article.

Contrition which is gotten by examining, remembering and detesting our sins, whereby a man calleth to mind his years past in the bitterness of his soul, in pondring the greatness, the multitude and filthiness of his sins, the loosing of eternal bliss, and purchasing of eternal damnation: this contrition maketh an hypocrite, yea rather a man to be more a sinner.

The Answer.

O the incredible blindness and brutishnes of these Romish bulls. This Article is truly mine, & very Christian, which I will not suffer to be wreasted from me, for all the Popes and papists in the world. For this I meant by that doctrine, that repentance is of no force, unless it be done in faith and charity, which thing they also teache them selves, but that they do not know nor teach, neither what faith nor charity is. And therefore in condemning my doctrine, they condemn also their own, foolishly repugnyng against themselves in their own contradiction. I say therefore that he which teacheth repentance in such wise & manner, that he hath not a greater regard to the promised mercy of God and faith in the same, then to this afflicting and vexing of the mind, he teacheth the repentance of Judas Iscarioth, he is pestilent, a devil to men's souls, and a tormentor of consciences. Read the books of those sophisters, where they write of repentance, and thou shalt see there no mention made either of promise or faith. For these lively parts of reap̄tance, they clean omit, & only do vex mē with these dead contritions. But hereof we have, and will hereafter entreat more at large.

But what should I here stand upon every Article, seeing my books be abroad, wherein I have given a reason of all sufficiently, and more would have done, if mine adversaries also had brought to light theirs. For what folishnesse is this, that they think to answer me with this one saying, that they count all my sayings as damned, whereas I did write to this ende only, that they should acknowledge their errors, wherewith they have so long bewitched the people of God. Neither did I look that I should be condemned, which understanding & knowing the same right well, have justified those things which they have condemned before with sufficient authority, both of scripture and reason. Neither looked I that they should tell me what they thought (for I knew all that well enough) but that I sought of them was to know whether they thought right therein or not. Here looked I to be taught, and behold, none of them all durst once put forth his head. Wherefore I see these asses nothing to understand either the things that I say, or yet themselves. But they be such blind bussardes, that they perceive not what it is that I seek in my books. For they dream that I have such an opinion of them, as though they had the truth of their side, when there is nothing that I less think to be true. For I foreseeing that they had condemned all these things before, came forth and shown myself, as one not to be condemned, but as already condemned of them, to accuse their condemnation to be wicked, heretical, and blasphemous, and so openly to denounce them as heretics and erroneous, unless they shown some better reason and ground of their doings & doctrine: where as they on the other side, like foolish minstrels harping all on one string, have nothing else in their mouths, but we condemn that we have condemned, proving after a new kind of Logike, the same thing by it self. O most idiote huddypeaks, and blockish condemners, where is the saying of Peter? Be always ready to render a count of that faith and hope which is in you.

Wherefore seeing these ignorant Papists, being thus confounded, do so fly away, from the face of the manifest verity, that they dare not once open their mouths in defense of themselves, or of their cause, and have blasted out with much ado this timorous Bul of theirs: I being comforted with the flight of these mine adversaries, do account this their dastardly damnation in stead of full allowing and justifying of my cause, and so rebounde again their own damnation upon their own heads, for howe could they more condemn themselves, then whiles they, (fearing to be found themselves culpable of heresy, if they should be driven to give account of their doctrine) do fly to this miserable and desperate refuge, willingly to shut their eyes and stop their ears, and to say, I will not, I damn thee, I hear thee not, I allow thee not. If I should have plaid any such mad part, how would they (I pray you) have triumphed against me? This dastardly fear declareth what cowardes they are.

Wherefore, not to burden the reader with any tedious prolixity of matter in prosecutinge every Article, I here protest in these presents, that I confess all these things here condemned by this miserable Bull, for pure, clear and Catholic doctrine: whereof I have sufficiently given accompt in my books which be extant abroad.

Furthermore, I will also that the said my books being extant abroad, shall be taken as a public accusation against these wicked Sophisters & seducers of the people of God: so that unless they shall give a count of their doctrine, and shall convict me with good ground of Scripture, I do here as much as in me lieth, denounce thē as guilty of error, heresy, and sacrilege, admonishing, desiring, and in the Lord exhorting all them which truly confess Christ, that they will beware and take heed of their pestiferous doctrine, and not to dout, but that the true Antichrist reigneth by them in the world amongst us.

And if any shall contemn this my brotherly admonition, let him know that I am pure and clean from his blood, & excused frō the last judgment of Christ. For I have left nothing undone, which Christian charity did bind me to do.

Finally, if there be no other way whereby I may resist these babbling and trifling condemners, the uttermost and last which I have, I will give and bestow in the quarrel, that is, this life and blood of mine. For better it were for me a thousand times to be slain, then to revoke one syllable of these Articles which they have condemned. And now as they do curse and excommunicate me for their damnable heresy, so I again likewise do curse and excommunicate them for the holy verity of God. Christ which is only the Judge of all, judge and determine this matter between us, whether of these two excommunications, his or mine shall stand and prevail before him. Amen.