Acts and Monuments Volume 2 Part 1
Then they had spied Mayster Coxe the Lawyer, and called him in, and said: Here is a Lawyer can tell you are bound by the law to answer: and he said, as they had said.
Do ye not believe that after the consecration of the blessed Sacrament of the Aultar there remaineth no substance of bread, but the substance of Jesus Christ both God and man.
Mayster Commissarye, I know not by any law why ye should ask me that question, more then any other man here. And after a little talk, my Lord of Dover asked me this question: Doest thou not believe after y e consecration, that it is the body of Christ? And I said, No, I do not so believe: for the Scriptures do not teach me, y t there should remain the flesh of Christ, to eat as a man should eat man's flesh?
Then master Glasier said, that was the opinion of y e Capernaites: there is no man here of that opinion, and spake long of cutting of Christ's body, as men cut flesh in the shambles.
Then Mayster Doctor Faucet said: Mayster Bland, for as much as you and I were brought up both in one house, and borne both in one Parish, I would be as glad as any man alive, to do you good: but ye may not thus stand against the Church. For Christ saith: Ye must humble yourself, and take up his Cross, and follow him. And to humble yourself in this place, is to be content, and not stick to your own judgment, but to humble yourself to the holy Church, which hath determined, y t after the consecration, there remaineth no bread, but the natural body and blood of Christ.
Mayster Doctor, if ye take humbling of our self in that place, to admit the determination of the Church, then must we know by the Scriptures, that the same Church determined nothing but according to the Scriptures, as this is not: and therefore I do not believe any such transubstantiation, nor never will, god willing. Thē (quoth he I have done with you: I will no more prey for you then for a dog.
Then said M. Glasier: how think ye? Did Paul when he said: Is not the bread that we break a partaking of the body of Christ? Did he say Bakers bread?
Though he did not mean bakers bread, that doth not prove that he brake natural and real flesh.
No by saint Mary, we say not soe, but we say, it is the natural body glorified, under the forms of bread and wyne.
Then the apostles had it not as we have: or else his glorified body was crucified for us.
Tush, ye do not understand the Scriptures. For Christ's body was ever glorified, in that it was so marvelously united to the Godhead: yea, and he shown his body diverse times glorified, as in the Mount Thabor. And when he walked on the water, we see he was light, and had no weight in him. Was not that then a glorified body?
Then belike Peters body was glorified: walking on the water was the dead of a glorified body: and the iron that Elisha made to swim upon the water.
Tush, quoth my Lord of Dover, that was done by prayer. But they made such a noise with laughing, that I heard no more what my Lord said.
Maysters, I know that it availeth us nothing to reason with you, no more then it booted you in the time of the Gospel. For then neither the reason of Eckius, Coclaeus, not yet of detection of the Deuilles sophistrye of my Lord Chauncellours doing, could take any place. And it is known to some that be here, that something I can say in them.
No, you know Oecolampadius, Zwingli, and such other.
In deed my Lord, I have seen parte of their doings.
That is seen by thee today.
I was glad when I heard you say ye believed the catholic Church: and now go you from it?
Ye know that Christ saith: If thy brother have offended thee, go and reconcile him, between thee and him. If he hear thee not, take two or three with thee, that in the mouth of two or three witnesses, all things may be established. If he hear not then. Dic Ecclesiae: If he hear not the Church, take him as an heathen. I pray you, where could ye have found this church of yours fifty years ago?
Then my Lord cried: No more, I command you to hold your peace. Have him away, and bring in another.
Ye shall come again on Monday, at nine of the clock, and in the mean time ye shall have whom ye will to confer withal, your friend D. Faucet, or M. Glasier, if ye desire them.
I will refuse to talk with no man: as for any conference of your part, it is but weak laws, established as they are. But when there was no law, I did desire conference. And so for that time I departed.
The Monday after we were brought forth to the same place again: And then M. Collins began to speak to me: but after what manner, it is clean out of my mind: but the end was, that I would reform myself. But as I did before, I demanded what they had to lay to my charge, & to see the law, which they said before, I should see.
What needs that? we hau • enough against you. For ye denied to me the Transubstantiation in the Sacrament.
I did refuse to answer, till ye promised that I should see the Law, whereby ye may compel me to answer.
My Lord took the Scribes book, and read the answer that I made to D. Faucets reason, which I knew not that they had written.
My Lord, I made you no such answer when ye asked me. I take M. Collins and M. Glasier to witness. Then they brought forth a Decretal, a book of the bishop of Rome's law, to bind me to answer, which my heart abhorred to look upon. The effect was, that the Ordinary had authority to examine, and that they so examined, must needs answer. But I said, that it meaned of such as were justly suspect, as I was not. And here we had much communication. For I charged them with unjust imprisonment, which they could not avoid.
But M. Oxenden would have helped them, and said, the Justices put me in prison for a sermon sediously spokē, and for troubling a priest at mass.
That is not true. For after I had been 10. weeks in prison, I was bayled, till I was cast in again, (and as the Justice said) for the disobeying mine Ordinary, which I never did.
Will ye be content to confer with some? It will be better for you: now we offer it you, because ye would not desire it.
As I did not refuse before, no more will I now. But I did not perceive before, but that one might have come without any leave asking, to confer the scriptures: and therefore I looked that D. Faucet would have come to me without desiring, if any commodity to me had been in conference: for though I was never able to do him good, yet once I was his tutor.
A • e ye content to come to his Chamber at after noon?
Syr, I am a Prisoner, and therefore it is meet that I obey, and come whither you will, and so departed. At this time we were three. But they took another to appear before them the Tewesday seuennight after. And when he came, I knew not what was done, but that I hear, they excommunicated him, and let him go. His name was Myller, a Clothyer.
Here followeth a certain confutation of M. Bland. against false and manifest absurdities, granted by M. Mylles, priest of Christ's Church in Canterbury.
We say, that Christ is in or under the sacrament really and corporally, which are the forms of bread & wyne, and that there is his body contained invisibly, and the qualities which we do see, as whiteness and roūdnes. be there without substance by God's power, as quantitye and weight be there also by invisible measure.
This is your own Divinity, to make accidences the Sacrament, and Christ's real body invisibly contained in them, and so to destroy the Sacrament. And yet the Doctors say: Materia Sacramenti est panis & vinum. And GOD by his power woorkerh no miracles with Hoc est Corpus meum, so to change the substance of bread and wine into his body and blood, in that he maketh accidences to be without their substance by invisible measure. I am ashamed to see you so destroy Christ's Sacrament, contrary to your own Doctors, and trifle so with God's work.
To Christ is given all power in heaven and in earth, so that by his omnipotent power of his Godhead he may be, and is where he listeth, and is in the Sacrament really and corporally without occupying of place: for a glorified body occupyeth on place.
Mark your own reason. All power is given to Christ, both in heaven and earth: by the omnipotent power of his Godhead he may be where he list, Ergo, he is in the sacrament really and corporally, without occupying of place, I deny your argument: for it followeth neither of your Major nor Minor. And first I would learn of you, howe you know that Christ listeth to be present at every Priests list. For if the Priest list not to say your Mass, thē Christ listeth not to be there.
Agayne ye say, all power is given unto Christ both in heaven and in earth, so that that is the cause by your reason, that by the omnipotent power of his Godhead, he may be where he list: and by that reason he had not the power of his Godhead, till he had his human body, and then he was not equal with the father in divinity: for all power was not given to Christ, before the humanity and the Godhead were knit together, neither was he Filius. Here is more danger then ye are ware of: if ye would stand to it with just Judges.
We eat Christ's flesh and blood spiritually when we receive it with faith and charitye. And we also do eat it corporally in the Sacrament: ane the body that we so receive hath life. For the Godhead is annexed thereto. Which although it be received with the body of Christ, yet it is not invisible after a gross sort, and the flesh of Christ that we receive is lively, for it hath the spirit of God joined to it. And if a man be drunken, it is not by receiuinge of the blood of Christ, for it is contrary to the nature of Christ's blood. If he be drunken, it is by the qualities and quātities, without substance of blood.
I am glad that you are so much against all men, to say that Christ's body is alive in the Sacrament: it may fortune to bring you to the truth in time to come. Me think it is evil to keep Christ's body alive in the Pixe, or else must ye grant that he is alive in receiving, & dead in the Pixe. And ye say truth that it is not the natural receiving of Christ's blood that maketh a man drunken: for it is the nature of wine that doth that, which ye deny not.
And a more truth ye confess then ye did think, when ye said: If a man be drunken, it is by the qualities and quantities, without the substance of blood: for in deed blood hath no such qualities with it: which is evident that there is no natural blood. If a man be drunken with wine consecrated, it must be a miracle, as I think you will have it, that the said accidences should be without their natural substance, and work all the operations of both substance and accidences: and so it followeth that a man may be drunken by miracle. The body that ye receive, ye say, is alive, because it is annexed to the Godhead, and the flesh that ye receive is lively, because it hath the spirit of God joined to it.
This division is of your new inventions to divide the body and the flesh, the one alive by the Godhead, the other lively by God's spirit, and both one Sacrament: ye make of it a thing so fantastical, that ye imagine a body without flesh, and flesh without a body, as ye do qualities & quantities without substance, and a living body without qualities and quantities.
If case so require, and there be a Godlye intent in the Minister to consecrate, after the consecration thereof there is present the body and blood of Christ, and no other substance, but accidents without substance to a true beleuer.
Ye grant three absurdities, that in a Tunne of wine consecrate is nothing but accidences, and to increase it withal, ye have brought in two inconveniences: first that it is not the word of God that doth consecrate, but the intent of the Priest must help to it: and if that lack, ye seem to grant no consecration, though the Priest speak the word: and yet your Dotours say, that the wickedness of the Prieste minisheth not the sacrament.
And to an vnbeleuer ye seem to say, that it is not the same that it is to the true beleuer: and then must the beleuer have something to do in the consecration. Incidit in scyllam qui vult vitare charibdim.
The substance of Christ's body doth not fill the Mouses belly. For although he doth receive the outward forms of bread and wine, yet he doeth not receive the substance inwardly, but without violation. And a Mouse doth not eat the body of Christ, to speak properly: for it doth not feed him spirituallye or corporallye as it doeth man, because he doth not receive it to any inducemente of immortality to the flesh.
Ye make not your doctrine plain to be understand: we must know howe a Mouse can recieue the substance inwardly and outwardly. Ye say he doth not receive the substance inwardly: but without violation: Ergo, with violation he receiveth the substance inwardly. Ye say, that the Mouse cannot violate Christ's body. But he violateth the substance that he eateth. And this your proper speech doth import as much, as that the Mouse should eat the sacrament to as great effect▪ and the same thing, as doth the unworthy receiver. For if that be the cause that she properly eateth not the body of Christ, because she doth not feed upon it spiritually nor corporally, nor receiveth it to any inducement of immortality, as ye say: then it followeth, that the vnbeleuer and the Mouse receiveth both one thing. And yet it cannot be denied but the Mouse will live with consecrated bread, & then ye must grant the absurdity, that a substance is nourished and fed only with accidences.
Men's bodies be fed with Christ's body, as with immortal meat, by reason of the Godhead annexed to eternal life: but men's bodies be corporally nourished with qualities and forms of bread and wine: and we deny, that by the sacramental eating any gross humor turned into blood, is made myraculously in the body.
Where it cannot be denied that a man may live, and naturally be nourished in his natural body with the Sacramental bread & wine consecrated: ye cannot avoid that: but then ye turn to the spiritual worshipping of of man's body, by Christ's body and Godhead annexed which is nothing to put away the absurdity, that either a man's natural body should be fed naturally with accidences, or else to have them changed into gross humors. But ye say, men's bodies be corporally noureshed with qualities and fourmes of bread and wyne: and thē must ye needs grant that qualities and quantities must be made substance in man. For ex eisdem sunt & nutriuntur mixta, or else is all that is the nutriment in man, acciden • es and no substance.
If the forms of bread & wine be burned, or worms engendered, it is no derogation to the body of Christ, because the presence of his body ceaseth to be there, and no substance cometh again,
Ye grant here that a substance may be made of accidences, as ashes or woormes: but I think you will have it by your miracles, and this I count more absurdity then y e other, that Christ's body should cease to be there and no substance to come again: for no word in all the whole Bible seems to serve you for the ceasing of his presence, though we granted you which we do not, that it were there.
God almighty open your heart, if it be his will & pleasure, to see the truth. And if I thought not my death to be at hand, I would answer you to all the rest, in these and all other my doings.
I submit myself to our saueour Jesus Christ and his holy word, desiring you in the bowels of Christ to do the same.
Your Orator in the Lord, John Bland.
The last appearance and examination of Mayster Bland.
HItherto you have heard the troublesome handelyng of this faithful and blessed servant of God, I. Bland, toste to and fro, from prison to prison, from Session to Session. At last he was brought before the Bishop of Dover, the Commissarye, and the Archdeacon at Canterbury, the thirteenth day of June. The name of this Bishop was Richard Thorneton. The Commissary was Robert Collins: whom the Cardinal by his letters patent had substitute to his factor, before his coming over to England. The Archdeacon was Nicholas Harpsfield. Under these a great sort of innocent Lambes of Christ were cruelly entreated and slain at Canterbury, amongst whom this foresaid Mayster Bland was one of the first: who as it is said, being brought before the said Bishop and Colleagues, which were John Frankeshe, Nicholas Sheterden, Thomas Thacker. Umfrey Middleton, William Coker, was examined of articles. To whom it was objected by the Commissarye, whether he believe that Christ is really in the sacrament, or no. &c. To this he answered, and said: that he believed that Christ is in the sacrament, as he is in all other good bodies: so that he judged not Christ to be really in the sacrament▪
Wherupon the day being Monday, he was bid to appear again upon Wednesday next, and from thence he was deferred again to monday following, being the xx. June in the same Chapterhouse, then to hear further what should be done, in case he would not relent to their mind.
The which day and place, he appearing, as before, was required to say his mind plainly and fully to the foresaid articles, being again repeated to him. Which articles commonly and in course they use to object to their Examinates which he wrought before them, as here now followeth, and need not much hereafter, specially for that Country of Kent, to be repeated.
Articles ministered by Richard Bishop of Dover, to master Bland, and likewise to the rest following after him.
1. FIrste, that thou art of the Dioces of Canterbury, and so subject to the jurisdiction of the Archbyshop there.
2. Item, that thou art a Christian man, and doest profess the laws of God, and faith of Christ's Catholic Church, and the determination of the same.
3. Item, that all Parsons which teach, preach, believe, affirm, hold, maintain, or say within the Dioces of Caunterburye, otherwise then our holy mother y e church doth, are excommunicate persons and heretics, and as excommunicate and heretics ought to be named, reputed, and taken.
4. Item, that thou, contrary to the Catholic faith and determination of our mother holy Church, within the Dioces of Canterbury, hast openly spokē, maintained, holden, affirmed, and believed, and yet doest hold, maintain, affirm, and believe, that in the blessed Sacrament of the alter, under the fourmes of bread and wyne, there is not the very body and blood of our Sauioure Jesus Christ in substance, but only a token, sign and remembrance thereof, and that the very body and blood of christ is only in heaven, and nowhere else.
5. Item, that thou contrary to the Catholic faith, and determination of our mother holy Church, hast within this Dioces of Canterbury openly spoken, said, maintained, holden, affirmed, and believed, and yet doest hold, maintain, affirm, and believe, that it is against God's word, that the sacrament of Christ's Church should be ministered in an unknown tongue: and that no man safely and with a safe conscience, or without peril of sin, receiveth any sacrament ministered in any tongue that he understandeth not.
6. Item, that thou, contrary to the Catholic faith of our mother holy Church, hast, and yet doest hold opinion, and say: that is against God's word, that the sacrament of the alter should be ministered in one kind: and that no man may with a safe conscience so receive it.
7, Item, that the premisses be true, and that there is a common fame upon them within the Dyoces of Canterbury.
The answers of Mayster Bland to the foresaid Articles.
1. TO these articles M. Bland aunswearing again in order as they were objected to him, saith to the first granting the same, that he was a priest, and of the Dyoces of Canterbury.
2. To the second also he answered affirmatively.
3. Item, to third he answereth, that the Article is true, meaning the Catholic Church to be Christ's Church.
4. Item, in the fourth Article, as touching the first parte of the Article, he doth confess, that he hath preached and taught it, as it is contained in the same. And as touching the seconde parte of the article, he doth confess, that he doth now also hold and say, as he preached and taught before.
5. Item, to the fifth article he granteth.
6. To the sixth, he hath preached held and doth hold, as it is contained in the article.
7. Item, to the last article he granteth the same. &c.
This done, and his answers and confession taken, respite was given him yet a few days to deliberate with himself. So the xxv. day of the said month of June he making his appearing again in the said Chapterhouse, there openly and boldly withstood the authority of the Pope, whereupon his sentence was read, and so he condemned and committed to the secular power. Touching the form and tenor of the sentence, because all their sentences, of course agree in one, read before in y e history of Master Rogers.
The prayer of Master Bland before his death.
THe Lord Jesus, for whose love I do willingly leave this life, and desire rather the bitter death of this cross, with the loss of all earthly things, then to abide the blasphemy of thy holy name, or else to obey man in breaking thy Commandments, thou seest, Oh Lord, that where as I might live in worldly wealth to worship false God's, and honor thy enemy, I chose rather the torments of this body, and loss of this my life, and have counted all things but vile, dust, and dung, that I might win thee: Which death is more dear unto me, then thousands of gold and silver. Such love, Oh Lord hast thou laid up in my breast, that I hunger for thee, as the Deere that is wounded desireth the soil. Send thy holy comfort, O Lord, to aid, comfort, and strengthen this weak piece of earth, which is void of all strength of it self. Thou rememberest, O Lord, that I am but dust and not able to do anything that is good. Therefore, O Lord as thou of thy accustomed goodness hast bidden me to this banket, and counted me worthy to drink of thine own cup amongst thine elect: give me strength against this element, that as it is to my sight most •• kesome and terrible, so to my mind it may be at thy commandment, as an obedient servant, sweet and pleasant: and through the strength of thy holy spirit, I may pass through the strength of this fire into thy bosom, according unto thy promise, and for this mortality, to receive immortality, and for this corruptible, to put on incorruptible. Accept this burnt offering and sacrifice, O Lord, not for the sacrifice it self, but for thy dear sons sake my Savior: for whose testimony I offer this free will offering with all my heart and with all my soul. O heavenly father, forgive me my sins, as I forgive the whole world. O sweet Savior, spread thy wings over me. O God, grant me thy holy Ghost, through whose merciful inspiration I am come hither. Conducte me unto everlasting life. Lord into thy hands I commend my spirit: Lord Jesus receive my soul. So be it.
The history of John Frankesh, Humfrey Middleton, Nicholas Sheterden.
HAuyng now passed over the examinations of Master Bland, let us further proceed to the rest of his fellows concaptiues, being joined the same time with him both in the like cause, and like affliction. The names of whom were John Frankesh, Nicholas Sheterden, Humfrey Middleton, Thacker, and Cocker: of whom Thacker only gave back. The rest constantly standing to the truth, were altogether condemned by the Suffragan of Caunterburye, the 25. day of June, the year above expressed. Touching whose examinations, I shall not need long to stand, for so much as the articles ministered against them, were all one: so in their answers they little or nothing disagreed, as hereafter (by the Lord's help) you shall hear. In the mean time, because Nicholas Sheterden in his examinations had a little more large talk with the Archdeacon and the Commissary, I will first begin with the same.
The first examination or reasoning of Nicholas Sheterden with M. Harpsfield Archdeacon, and M. Collins the Commissary, for the which they sent him to prison.
FIrst the Archdeacon and Commissary affirmed that the very words of Christ, when he said: This is my body, did change the substance, without any other interpretation or spiritual meaning of the words.
Then belike when Christ said: This cup is my blood, the substance of his Cup was changed into his blood, without any other meaning, and so the cup was changed, and not the wine.
Not so: for when Christ said: This cup is my blood, be meant not the cup, but the wine in the cup.
If Christ spake one thing, and meant another, then the bare words did not change the substance: but there must be a meaning sought as well of the bread, as of the cup.
There must be a meaning sought of the cup otherwise then the words stand. But of the bread it must be understand only as it standeth, without any other meaning.
Then do ye make one half of Christ's institution a figure, or borrowed speech, and the other half a plain speech, and so ye devide Christ's supper.
Christ meant the wyne, and not the cup, though he said: This cup is my blood.
Then show me whether the words which the priests do speak over the cup, do change the substance, or whether the mind of the priest doth it?
The mind of the priest doth it, and not the words.
If the mind of the priest doth it, and not y e words, if the Priest then do mind his harlot, or any other vain thing, that thing so minded was there made, and so the people do worship the priests harlot instead of Christ's blood: and again, none of the people can tell when it is Christ's blood, or when it is not, seeing the matter standeth in the mind of the Priest. For no man can tell what the priest meaneth, but himself: and so are they ever in danger of committing idolatry.
Then was the Archdeacon somewhat moved, & sat him down, and said to the Commissarye? I pray you master Commissary speak you to him another while, for they are unreasonable and perverse answers, as ever I heard of. Then stood up the Commissary, and said.
Your arguments is much against yourself: for ye grant that the bread is a figure of Christ's body▪ but the Cup can be no figure of his blood, nor yet his very blood: and therefore Christ did not mean the cup, but the wine in the cup.
My argument is not against me at all: for I do not speak it to prove that the cup is his blood, nor the figure of his blood, but to prove that the bare words being spoken of the priest, do not change the substance no more of the bread then they do change the cup into blood.
It could not be spoken of the Cup, when he said: This Cup is my blood, but he meant the wyne in the cup.
Then it remaineth for you to answer my question to the Archdeacon, that is, whether the mind of the priest when he speaketh over the cup, doth change it into blood or the bare words.
Both together doth it, the words and y e mind of the priest together: yea the intent and the words together doth it.
If the words and intents together do change the substance, yet must the cup be his blood, and not the wyne, for as much as the words are, This cup is my blood, and the intent, ye say, was the wyne: or else the words take none effect, but the intent only.
After, the Commissary in his chamber said, it was the intent of the priest before he went to mass, without the words: for the Priest did intend to do as holy Church had ordained, then the intent made the sacrament to take effect.
If the Sacraments take effect of the intent of the Priest, and not of God's word, then many Parishes having a Priest that intendeth not well, are utterly deceived, both in Baptising, and also worshipping that thing to be God, which is but bread, because for lack of the priests intent, the words do take none effect in it: so that by this, it is ever doubtful whether they worship Christ, or bread, because it is doubtful what the Priests do intend.
Then the Commissary would prove to me, that Christ's Manhood was in two places at one time, by these words of Christ in John. the third Chapiter, where he saith, No man ascendeth up to heaven, but he that came down from heaven, that is to say, the son of man which is in heaven. By this he would prove, that Christ was then in heaven, and in earth also, naturally and bodily.
This place and other must needs be understand for the unity of persons, in that Christ was God & man, and yet the matter must be referred to the Godhead, or else ye must fall into great error.
That is not so: for it was spoken of the manhood of Christ, for as much as he saith, the son of man which is in heaven.
If ye will needs understand it to be spoken of Christ's manhood, then must ye fall into the error of the Anabaptists, which deny that Christ took flesh of y e virgin Mary: for if there be nobody ascended up, but that which came down, where is then his incarnation? for then he brought his body down with him.
Loe how ye seek an error in me, and yet see not how ye err yourself. For it cannot be spoken of the Godhead, except ye grant that God is passable, for God cannot come down because he is not passable.
If that were a good argument that God could not come down because he is not passable: then it might be said by the like argument, that God could not sit, and then heaven is not his seat, and then say as some do, that God hath no right hand for Christ to sit at.
Then the Commissary affirmed plainly, that it was true, God hath no right hand in deed.
Oh what a spoil of Christ's Religion will this be, that because we cannot tell howe God came down, therefore we shall say, that he came not down at all, and because we cannot tell what manner of hand he hath, to say, that he hath no hand at all: and then he cannot reach the utmost part of the sea. O misery: at length it will come to pass, that God cannot sit, and then howe can heaven be his seat, and if heaven be not his seat, then there is no heaven: and then at length I doubt ye will say there is no God, or else no other God, but such as the heathens God's are, which cannot go nor feel.
Why, doth not the scripture say, that God is a spirit, and what hand can a spirit have?
Truth it is, God is a spirit, and therefore is worshipped in spirit and truth, and as he is a spirit, so hath he a spiritual power, so hath he a spiritual seat, a spiritual hand, and a spiritual sword: which we shall feel if we go this way to work, as we begin. Because we know not what hand God hath: therefore if we say he hath none then it may as well be said, there is no Christ.
Then the Commissary said, he would talk no more w t me, & so departed: and also the Commissarye was compelled to grant, that Christ's testament was broken, and his institution was changed from that he left it: but he said, they had power so to do.
*My first aunswearing, after their law was stablished.
BEcause I know ye will desire to hear from me some certainty o • my estate, I was called before the Suffragā and seven or eight of the chief priests, & examined of certain Articles, and then I required to see their Cōmission.
They shown it to me, and said, There it is, and the Kinge and Queens letters, also. Then I desired to have it read: and so in reading I perceived, that on some notable suspicion he might examine upon two articles: whether Christ's real presence were in the Sacrament, and whether the church of England be of Christ's Catholic Church.
To that I answered, that I had been a prisoner 3. quarters of a year, and as I thought wrongfully: reason would therefore that I should answer to those things wherefore I was prisoner.
The Suffragan said, his Commission was I must answer directly, yea or nay.
This Commission (said I) was not general to examine whom he will, but on just suspicion.
He said: I was suspected, and presented to him.
Then I required that the accusation might be shown.
He said: he was not bound to show it, but he commanded me in the king and Queens name, to answer directly.
And I as a subject do require of you justice for that I have done: I ask no favor.
He said I was suspected.
I bad him prove that suspicion, or what cause he had to suspect.
Thou was cast into prison for that cause.
That was a pretty suspicion, because I had suffered imprisonment contrary to God's law and the realm, that therefore I must now for a mendes be examined of suspicion without cause, to hyde all the wrong done to me before. For when I was cast into prison, there was no law but I might speak as I did: therefore in that point I could be no more suspect, then you which preached y e same yourself not long before.
That was no matter to thee what I preached.
Well, yet in the king and Queens name I must answer directly: and therefore I require as a subject, y t ye do not extend beyond your Commission, but prove me suspect, more then you yourself.
Then said M. Milles, I had written to my mother and he did see the letter, wherein I persuaded my mother to my opinions.
In that I did but my duty, to certify her I was not prison for any evil. And that was before the law also, and therefore no more suspicion was in me, then was in them which taught the like.
Well, ye are required here to answer directlye, yea, or no.
First then I require of you to prove this suspicion: and thus we tossed to and fro. At last the bishop said, he himself did suspect me. I asked whereby?
W • ll said he, I myself did suspect thee, and it is no matter whereby.
But your Commission doth not serve you so to do without just suspicion.
Well, yet did I suspect you.
It is not meet for you to be my accuser, and my Judge also, for that was too much for one man. And thus many words were multiplied, and they were much grieved.
If you were a Christian man you would not be ashamed of your faith being required.
I am not ashamed in deed, I thank God, & if any man do come to me, either to teache or to learn I would declare it, but for as much as I perceive you come neither to to teache nor to learn, I hold it best to answer you.
If you will not, then will we certify the kings Council.
I am therewith content that you should certify y t I had suffered thr • e quarters, prison wrongullye, and therefore I desire to be justified or condemned, first for that I suffered such imprisonment: and then I will not refuse to answer your articles, though there were a bushel of them. But to say that I would answer, whereby you should heal all your wrong done to me against the law of God and the realm, I will not.
Here much ado there was to prove that he had no wrong, and again, y t it was not they that did it. But he said the Commissary was one of them, he answereth no it was the Archdeacon. He said, you sat with him, and he asked youre counsel in it, and yet if it were he, it was your Church, except the archdeacon and you be divided one from another. Well said they: will ye now deny that ye said then, and promise here to submit yourself henceforth, and ye shall be delivered?
I am not to much bound to you to grant, any such promise: and again you shall well know that I would not promise to go cross the street for you: but if I did at any time offend your law, let me have the punishment, I ask no favor.
Then said they that it was obstinacy in him that he would not answer, and a token that his faith was naught, seeing he was ashamed to utter it.
Nay said he, ye shall well know I am not ashamed of my faith: but because you do so greedely seek blood, I will answer only to that you have against me.
Nay, you shall answer to the articles, or else be condemned upon suspicion.
I am content with that, yet all men shall know that as ye suspect and can prove no cause, so shall ye condemn me without a matter, and then shall all men know ye seek blood, and not justice.
No we seek not thy blood, but thy conversion.
That we shall see. For then shall you prove my perversion first, before you condemn me on your own suspicion without proof of the same: and by that I shall know whether you seek blood or no. Many other words were between them.
At last stepped up one Louels a Lawyer, which would prove his prisonment not to be wrong, but right, by old statutes of Edward the fourth, and Henry. &c. but at last he was compelled to forsake those statutes from Michaelmas to Christmas, and then he said it was no wrong.
To this Nicholas said, if he could prove that men might wrongfully imprison before a law, and in y e mean while make laws, and thē under that hide the first wrong then he said true, or else not.
Thus he kept the Bandogs at staves ende, not as thinking to escape them: but that I would see (said he) the Foxes leap above the ground for my blood if they can reach it (so it be the will of God:) yet we shall see them gape, and leap for it.
From Westgate in hast.
By yours Nicholas Sheterden.
Notes of Nicholas Sheterden against the false worship and oblation of the Sacrament.
THe holy sign in steed of the thing signified, is serui • e servitude as S. Augustine termeth it, when the bread in the sacrament is by common and solemn error worshipped in stead of the flesh assumpted of the word of God.
There was no mension of worshipping the creatures at the feast or first supper that Christ did celebrate: therefore the saying of Christ concerning divorce, may well be applied to them: it was not so from the beginning, nor shall be to the end.
The once made oblation of Christ's is hereby derogate, when this sacramental oblation and offering of thanksgiving is believed to be propiciatory, and that it purgeth the soul, as well of the living as of the dead, against this saying to the Hebrews: With one only oblation he hath made perfect forever those that are sanctified. Agayne, Where is remission, there is no more oblation for sins, making us clean by him.
This word (by himself) hath a vehemencye and pyth, that driveth all Priests frō authority to enterprise such oblation, where as what he himself doth by himself, he leaveth not for other to do. So seemeth our Purgatorye already past and done, not to come and remaining to be done.
His examination before the Bishop of Winchester then Lord Chancellor.
I Was called into a Chamber before the L. Chancellor the Suffragā, and other, Priests I think for the moste part. He standing to the table called me to him, & because I saw the Cardinal was not there, I bowed myself and stood near.
Then said he, I have sent for you, because I hear you are indyted of heresy: and being called before y e Commissioners ye will nor answer not submit yourself.
I said, if it like you, I did not refuse to answer: but I did plainly answer, that I had been in prison long time, and reason it was that I should be charged or discharged for y t , & not to be examined of articles to hide my wrong imprisonment, neither did I know any inditemēt against me. If there were any, it could not be just, for I was not abroad since the law was made.
Well, yet if such suspicion be of you, if you be a Christian ye will declare that it is not true, and so purge yourself.
I thought it sufficient to answer to mine offenses. &c. trusting that they would lay no such burden upon me, whereby the wrong done to me might be covered, but I would be proved to have wrong or right.
He said, if thou wilt declare thyself to y e Church to be a Christian, thou shalt go, and then have a writ of wrong imprisonment. &c.
I said I was not minded to sue now, but require to have right justice: but to make a promise I will not: but if I offend the law, then punish accordingly. For it might be that my conscience was not persuaded, nor would be in prison, seeing those things which I have learned, were by God's law openly taught and received by authority of the Realm. And he said, it was never received that I might speak against the sacrament. I said against some opinion of the sacrament it was openly taught.
By no law, and that was notable to consider, y t all that while God preserved that, so that no law could pass against it.
I said their law did not only persuade me, but this most: when they preached unto us, they took pain to set out the word of God in our tongue, so that we may read & judge whether they say true or no, but now they take the light from us, and would have us believe it, because they say so, which is to me a great persuasion.
It was not a few that could be your guide in understanding, but the Doctors and all the whole Church: Now whom wouldest thou believe? either the few, or the many?
I did not believe for the few, nor for the many, but only for that he bringeth the word, and showeth it to me to be so according to the process thereof. &c.
Well said he, then if the Arian come to thee with scripture, thou wilt believe him, if he show this text: My father is greater then I.
I answered, no my Lord, he must bring me also the contrary places and prove them both true, where he saith: My father and I am one.
Yea, said he, that is by charity, as we be one with him.
I said, that gloss would not stand with the rest of the scripture, where he said: I am the very same, that I say to you : He said the truth, and the truth was God. &c. with much such like. And here he made many words (but very gently) of the Sacrament: Likewise Christ said (quoth he) it was his body: yea that is to say) a figure of his body & how men did not consider the word was god, and God the word, and so provoked me with such temptation: but I let him alone, and said nothing.
So after many words he came to the Churches faith and comely orders of ceremonies and images. And then I joined to him again with the Commaundementes.
He said that was done that no false thing should be made, as the heathen would worship a Cat because she killed Myse.
I said that it was plain that the law forbad not only such, but even to make an image of God to any manner of likeness.
Where find ye that?
Forsoothe in the law where God gave them y e commandments, for he said: Ye saw no shape, but heard a voice only : and added a reason why: least they should after make images and mar themselves, so that God would not show his shape, because they should have no image of him which was the true God. &c.
He said I made a goodly interpretation.
I said no, it was the text.
Then was the Bible called for, and when it came, he bad find it, and I should straight be confounded with mine own words: so that if there wer • any grace with me: I would trust mine own wit no more: & when I looked, it was Latin.
Why said he, ye can ye read 〈…〉 ▪
No. then was the English Bi •• e brought. He bad me find it: and so I read it aloud, and then h • said loe here thou mayst see: this is no more to forbid the image of God, then of any other beast, foul or fish (the place was Deut. .4.) I said it did plainly forbid to make any of these to the Image of God, because no man might know what shape he was of. Therefore might no man say of any Image, which is an image of God,
Well yet by your leave, so much as was seen we may, that is of Christ, of the holy ghost: and the father appeared to Daniel, like an old man. &c.
That is no proof that we may make Images contrary to the commandment: for though the holy Ghost appeared like a Dove, yet was he not like in shape, but in certain qualities, and therefore when I saw the Dove which is God's creature, in deed I might remember the spirit to be simple and loving. &c. And with y t he was somewhat moved, and said I had learned my lesson, and asked who taught me: with many words: and he said he would prove howe good and profitable Images were to teache the unlearned. &c.
At the last I said my Lord, although I were able to make never so good a gloss upon the commandments yet obedience is better then all our good intents, & much ado we had, at last he saw, he said, what I was, and how he had sent for me for charity sake to talk with me, but now he would not medle, and said my wrong imprisonment could not excuse me, but I must clear myself.
I said that was easy for me to do. For I had not offended.
He said I could not scape so: there I was deceived.
Well, then I am under the law &c?
The archdeacon was there called in for me, and he laid to me, that with such arrogancy and stoutness as never was heard, I behaved myself before him, whereas he was minded with such mercy towarnes me &c. and many lies he laid to me, that I was sent home til another time: and I would not be contented but went out of y e Church with such an outcry as was notable.
I declared, that he falsely herein reported me, & brought in the laws then in the Realm, and y e Queens Proclamation, that none of her subjects should be compelled till the law were to compel, and that I rehearsed y e same in the Court for me, and I did use him then (said I) as I use your grace now, and no otherwise.
He said, that I did not use myself very well now.
I said, I had offered myself to be bayled, and to confer with them, when and where they would.
He said, I should not confer, but be obedient▪ I said let me go and I will not desire to confer neither: & when I offended, let them punish me, and so departed.
By your brother, Nicholas Sheterden prisoner for the truth in Wes • ga • e.
*The last examination with the condemnation of Mayster Bland, John Frankesh, Nicholas Shetterden Vmfrey Middleton.
ANd thus much touching the particular, & several examinations of Nicholas Shetterden, & of M. Bland. Now to touch something also of the other Martyrs, which the same time were examined, and suffered with thē together, to wit, Umfrey Middleton of Ashford, and John Frankesh Uirare of Roluynden in the Dyoces of Kent above mentioned, here first would be declared the Articles which publicly in their last examinations were jointly and severally ministered unto them by the foresaid Thornton Bishop of Dover. But forasmuch as these articles being ordinary & of course, are already expressed in the story of M. Bland: as may appear before. It shall not therefore be needful, to make any new rehearsal thereof.
To these seven articles then being propounded to the five persons above named, to wit, John Frankesh, John Bland, Nicholas Shetterden, Umfrey Middleton, and one Thacker, first answered John Frankesh somewhat doubtfully, desiring further respite to be given him of 14. days to deliberate with himself. Which was granted Master Bland answered flattely and roundly, as before ye heard. Nicholas Sheterden, and Umfrey Middleton answered to the first, and second articles affirmatively. To the third concerning the Catholic Church after a sort they granted. To the fourth and fifth and sixth touching the real presence, and the sacrament to be ministered in the Latin tongue, and in one kind, they refused utterly to swear Sheterden said he would not answer thereto before the cause were determined why he was imprisoned, and so still remained prisoners, before the laws of Parliament received. &c. Middleton added moreover and confessed, that he believed in his own God, saying, my living God, & no dead God. &c. Thacker only relented and was content to take penance. Thus the foresaid four upon these answers were condemned by the Bishop of Dover, the 25. day of June. an. 1555.
And so being given to the secular power, they were burned at Cant. the 12. of July at two several stakes, but all in one fire together, where they in the sight of God and of his Angels, and before men, like true soldiers of Jesus Christ, gave a constant testimony to the truth of his holy Gospel.
The prayer of Nicholas Sheterden, before his death.
O Lord my God and Savior, which art Lord in heaven and earth, maker of all things visible and invisible, I am the creature and work of thy hands: Lord God look upon me, and other thy people, which at this time are oppressed of the worldly minded for thy laws sake: Yea lord thy law itself is now trodē under foot, and men's inventions exalted above it, and for that cause do I, and many thy creatures refuse the glory, praise, and commodity of this life, and do choose to suffer adversity, and to be banished: yea to be burnt with the books of thy word, for the hopes sake that it is laid up in store. For Lord thou knowest if we would but seem to please men in things contrary to thy word, we might by thy permission enjoy these commodities that other do, as wife children, goods, and friends, which all I knowledge to be thy gifts, given to the end I should serve thee. And now Lord that the world will not suffer me to enjoy them, except I offend thy laws, behold I give unto thee my whole spirit soul and body, and loe, I leave here all the pleasures of this life and do now leave the use of them for the hope sake of eternal life purchased in Christ's blood, and promised to all them that fight on his side, and are content to suffer with him for his truth whensoever the world and the devil shall persecute the same.
O father I do not presume unto thee: in mine own righteousness: no, but only in the merits of thy dear son my savior For the which excellent gift of salvation I cannot worthily praise thee, neither is any sacrifice worthy, or to be accepted with thee, in comparison of our bodies mortified, and obedient unto thy will, and now Lord: whatsoever rebellion hath been, or is found in my members, against thy will, yet do I here give unto thee my body to the death, rather then I will use any strange worshipping, which I beseech the accept at my hand for a pure sacrifice: let this torment be to me the last enemy destroyed, even death, the ende of misery, and the beginning of all joy, peace, and solace: and when the time of resurrection cometh, then let me enjoy again these members then glorified, which now be spoiled and consumed by the fire. O Lord Jesus receive my spirit into thy hands, Amen.
Letters of Nicholas Shetterden, and first a letter to his mother.
AFter my humble and bounden duty remembered, well-beloved Mother, this shall be to wish you increase of grace and and godly wisdom, that ye may see and perceive the crafty bewitching of Satan our mortal enemy, which as I have diverse times declared unto you, doth not openly show himself in his own likeness, but under color of devotion deceiveth them that keep not a diligent eye upon him, but having confidence in man's traditions and customs of the world, leaving the commandments of God, and Testament of his Son Christ Jesus our Lord, do grow more into superstition & hypocrisy, then into wisdom and true holiness. For this is most true, that Satan the enemy of souls, doth by his ministers make many believe, that those things which they compel us unto for their bellies sake, have many godly significations, although they be most contrary to God's will, as doubtless they be, even as did the serpent in Paradise to our first mother Eve. What (said he) hath God commanded ye shall not eat of all the trees in the Garden? The woman said of the fruits of the trees in the Garden we may eat: but of the tree in the midst of the Garden, said God, see ye eat not, least ye die. Evē so our Ministers now a days say: hath God commanded ye shall not make you any Image or likeness of anything? Yea forsoothe. Tush say they, what harm can they do? May we not remember God the better whē we see his Image or Picture? For they are good books for the lay men: but in deed they be better for the priests, because they receive the offerings.
And look howe truly the promise of the serpent was kept with Eve, so is the persuasion of our Priests found true to us. For as Adam and Eve did become like God in knowing good and evil, so are we in remembering God by his Image. For Adams eyes were so open, that he lost both innocencye and righteousness, and was become most miserable of all creatures: and even so we remember Christ so well by Images, that we forget his commandments, and count his Testament confirmed in his blood for stark madness or heresy: so miserably have we remembered him, that of all people we are most blind: and this doth follow upon our presumption, when we remember God by breking of his law, and therefore surely except we repent shortly, God will remember us in his wrath, & reward us with his plagues: as sure as there is a God it will come to pass.
But I know the craftiness of them herein (I thank God) which will say: Where went he to school? Is he wiser then our great Doctors that studied all their life? And loe, they say that it is good hay, although we smell it musty our selves, yet must we believe it is sweet, and then pay them well for their so saying, and all is safe. But I might say again: What sir, be ye wiser then Christ, and God his father, or the holy Ghost? What wiser then the Prophets, and the holy Apostles, and all the holy Martyrs? I pray you sir, where had you your high learning? It is higher thē God (being in heaven) is able to teache, or have ye set it lower in hell then ever Christ durst to venter? For it is some strange learning belike, that Christ nor his Apostles could never attain to the knowledge of it. But vain men are never without some shift: For peradventure they will not be ashamed to say, that Christ coming on his fathers message, did forget half his errād by the way. For I dare say, the greater half of their ceremonies were never commanded by Christ: Yea I doubt it would be hard to find one in the Church perfectly as he left: so Romishly hath Antichrist turned the church vpsidedown for lukers sake.
Beloved Mother, as I oftentimes said unto you, even so now I beseeeche you from my very heart root in Christ, to consider your own souls health is offered you, do not cast it off: we have not long time here. Why should we deceive our selves either for ease of our flesh, or for the winning of this worlds treasure? I know that some will say to you, why should we condemn our fathers that lived thus? God forbid that we should condemn any that did according to their knowledge But let us take heed that they condemn not us: for if they had heard the word as we have, and had been warned as we have, it is to be thought that they would more thankfully have received it thē we do: yea they were more faithful in that they knew, then many now are. Therefore they shall be our condemnation, if we do not embrace this grace offered us. And surely look how many of them God will accept and save, those shall we never see, nor have any part among them: for our disobedience is more great then their ignorance. Wherefore if we will meet our fathers in bliss and joy, let us not refuse his mercy offered more largely to us, then to them, even according to Christ's promise, which said, after such great ignorance, as to seek him from country to country, and find him not. Yet shall the Gospel (saith he) be preached in all the world, and then shall the ende come.
And now let us know the time of our visitation, and not turn back again, seeing we are once delivered: for surely God will not bear it at our hands to turn backward. Oh remember Lots life God must needs punish out of hand our shameful backsliding, either with induration and hardness of heart, so that they shall persecute his Church and true servants, or else reward it with open vengeance and plagues. And therefore good mother, accept this my simple letter as a fruit of my love & obedience to you. Would God we might be so knit in faith & trust in God's word and promises here in this life, as we might together enjoy the bliss and consolation of eternal life: which I desire and seek above all worldly treasure, as ye partly know. If I would seek the good will of men contrary to my conscience, I could make some my friends, which now peradventure are jealous over me amiss. But I thank God, let them way the matter between God and their consciences, and they have no just cause so to do: nevertheless I would they would yet refrain and put their matter and mine into the even ballaunce of gods most holy word, there to be weighed by the mind of the holy Ghost, expressed unto us by the holy Patriarckes, and Prophets and by Jesus Christ our only Savior and Mediator, and by his holy Apostles: and then I doubt not, but our matter shall be ended with peace, and joyfulness of heart, which God grant us for his mercies sake. Amen.
Your own child Nicholas Shetterden prisoner for the truth in Westgate. 1555.
A letter to his brother Water Sheterden,
I Wishe you health in Christ, true knowledge of his word & a faithful obedient heart unto y e same. It is shown me my brother, y t ye willed me by a letter made to a friend of yours, to persuade with me, that I should be ruled by mine Uncle, which saith he will bestow his goods very largely upon me, If I should not stand to high in mine own conceit. But my good brother, I trust ye do not judge so evil of me, that I should have a faith to sell for money. For though he or you were able to give me the treasure of the whole country, yet I thank my Lord God, I do judge it but an heap of dongue, in respect of y e treasure hid w t in: yet I do esteem a buckle of your shoe, if it come with good will. And for to be counseled and ruled by him or you, or any other my friends: I do not, neither have refused it, if they require no more of me then my power, & that which belongeth to mortal men. But if they require of me anything which pertaineth to God only, there is neither high nor low, friend nor foe, I trust in God, shall get it of me, nor yet the Angels in heaven.
For though I be not learned (as the vain men of the world call learning) yet I thank my Lord God, I have learned out of God's book, to know God from his creatures, and to know Christ from his sacraments, and to put a difference between the merits of Christ's Passion and his Supper, & a difference between y e water of Baptism, and the holy Ghost, and not to mixe and mingle all things confusely together, so that if one ask me a question or a reason of my faith, I must say thus, I believe as holy Church believeth: if he ask me what is the order of that faith, I should be so ignorant that I could not discern God from his creatures, nor Christ from his sacraments. If I should so monstrously utter my faith, that I were not able to judge between Christ's birth and his burial, nor which were first, of his mortification, and his glorification, who would believe that my faith wer sound?
For some affirm that Christ did not give to his Apostles a mortal and a passable body, but an immortal & glorified body, so that he should have a glorified body before his death & so his glorification was before his resurrection: and that he was risen before he was crucified, and crucified before his Baptism, and then they may as well say, he was Baptized before his Byrth, and borne before he was conceived, and conceived before he was promised & that were even right Antichrist to turn all things backward, & then say: Oh ye must believe, for God is almighty he can do all things &c. Truth it is that God is almighty in deed, and yet I may not believe things contrary to his word, that Christ's body was glorified before he died: for God's omnipotency doth not stand in things contrary to his will, but in performyng his will at his pleasure in time, Neither doth he require of us to judge or believe of his almighty power, that he hath made the ende of the world to come, before the beginning, or yet the fruit to come before y e blossom, & yet is he nevertheless almighty.
But if peradventure ye shall think with youre self, Why, they are learned: it were marvel but they should know what is the truth, as well as other which never kept no such study. &c. To that I answer, that if they had studied God's word the author of truth, as they have done Logic, and Duns, with the Legend of lies, they should have been as expert in the truth, as they be now in balde reasons. But thus hath God fulfilled his promise, y t such should be deluded with lies, which would not believe nor walk in his truth.
And again: this is a good cause to make us think surely, that this was the cause that God gave them over at the first to error, after the Apostles time by little & little, as they grew in sin. For seeing we had his truth now among us a few years, because we did not obey unto it, we see what a sudden change God hath brought upon us for our sins sake. And why should not we think that this and such like disobedience was the cause y t God took his word from all Christendom at the first, and cast a darkness upon them that would not walk in his light. For it is evident enough to see how like their doings be to Christ's and his Apostles, and that seen, either we must judge Christ's doings very slender, and theirs good or else that in deed they be the very Antichrists, which should come and turn all things out of frame. Thus I have been bold to trouble you, which I trust shall not be altogether in vain. Pray for me, as I do for you.
Your brother Nicholas Shetterden, prisoner for the truth in Westgate.
An other letter to his brother.
GOd, which is the giver of all goodness, and that freely for his love to us (not only without our deserts, but contrary to the same) grant you my brother such increase of Godlye knowledge and love unto the virtues thereunto belonging, as may give you such a taste in heavenly things that all treasures of earthly things may sauoure to you, as in deed they are, moste vain and uncertain, so shall ye never take them for no better then they be. Yea, whether God take them from us, or give them unto us, we shall know our selves neither richer nor poorer before God: But if we lay up in our hearts the treasure of his word we shall not only enriche our selves against the time of need, but also arm our selves against the battle with weapons and harnes, which is invincible, and clothe our selves against the marriage: For behold, the Lord hath called us of long time to the feast, and blown the trumpet to prepare the battle. Let us know the time of our visitation, least the Lord sitting on his mount bewail our destruction, which he desireth not, but because he is just to punish such as continue in sin, even as he is merciful to forgive the repentant that turn in time: for so is God that cannot deny himself.
Let us therefore in this day, while it is called today, hear his voice, and not harden your hearts by resistance of his will, least he swear in his wrath, that we shall not enter into his rest. Let us count that sufficient, that we have spent the time past (as S. Peter saith) after the will of the Gentiles, in eating and drynking, chamberyng and wantonness, and in abhominable Idolatry &c. And now let us assay a new life and trade our members in virtue another while, least peradventure we might run past any return in the contrary. But if we now return and lay hand of his word in deed and verity, as we have long time done in talk and liberty, then will God heap upon us such certificate of conscience, as shall kindle our consolation in him, so that all treasure shall be dounge, to that excellent knowledge of our Savior. Deare brother, my harts desire and prayer to God is, that we may together enjoy the bliss of eternal inheritance by one spiritual regeneration and new birth, as we are joined by nature. But alacke, the way and mean thereunto hath been much neglected of me (I will not say of you) for I had rather ye should accuse yourself: for no doubt the best of us both hat • e not sought for wisdom in God's word, as some in the world whom we know, have sought for money: therefore they shall be our Judges, if we do not learn by them: yea the very Emmet, as S • lomon saith, doth teach us to provide for the time to come: for • he provideth in Summer against Winter.
This is the best token I have for you now, which though it be simple, yet shall it declare partly my hearts desire to you ward, which is even as mine own soul. Let nothing dismay you▪ for my cause: but be ye sure I shall have victory in the truth, which truth is stronger then kings, wine, or women. For as Zerubbabel saith: Wine is unrighteous, the king is unrighteous, women are unrighteous, yea all the children of men are unrighteous, but the truth endureth, and is always strong, and conquereth forever without end: Therefore this is to desire you & all other my friends that wish me good, to pray that God will always keep me in his truth as he hath begun, which prayer if it be of such a mind as laboreth to depart from evil, shall be to me the greatest pleasu • e under heaven. For I desire nothing in comparison of God's truth I thank him of his mercy, which so hath wrought, for I take it as a sure seal of the endless joy which shall hereafter follow: which God bring us unto, when his will and pleasure is, Amen.
From Canterbury.
By yours Nicholas Shetterden.
An other Letter of Nicholas Shetterden to his mother.
O My good mother, whom I love with reverence in the Lord, and according to my duty, I desire your favorable blessing, and forgiveness of all my misdedes towards you. Oh my good mother, in few words I wish you the same salutation, which I hope myself to feel, and partly taste of before this come to you to read: And in the resurrection, I verily believe to have it more perfectly in body and soul joined together forever: and in that day God grant you to see my face with joy: but dear mother then beware of that great Idolatry and blasphemous Mass. O let not that be your God, which mice and worms can devour. Behold I call heaven and earth to record, that it is no God, yea the fire that consumeth it, and the moystenesse that causeth it to moulde, and I take Christ's Testament to witness, that it is none of his ordinances, but a mere invention of men, and a snare to catch innocents blood: and now that God hath shown it unto you, be warned in time: O give over old customs, & become new in y e truth. What state soever your fathers be in, leave that to God: and let us follow the counsel of his word. Deare mother, embrace it with heartye affection, read it with obedience, let it be your pastime, but yet caste of all carnal affections, and love of worldly things: so shall we meet in joy at the last day, or else I bid you farewell for evermore: Oh, farewell my friends and lovers all, God grant me to see your faces in joy. Amen.
From Westgate the 11. of July. 1555.
Your child written with his hand, and sealed with his blood, Nicholas Shetterden being appointed to be slain.
The copy of a letter written to his wife.
I Wrote unto you as one y t longed more to hear of your health, then of all worldly treasure, willing you to entreat Esau the elder brother by nature gently, giving to him his own, yea, and offer him one of the droues, and say they be Jacob's, and are sent for a present to my Lord Esau, but he will not take it. &c. Now my beloved ye know the blessing of our father is, that the elder shall serve the younger, & wisdom our mother hath taught us the same, and I know ye do complain of your servant the flesh, that he is rebellious, diobedient, and untoward: unruly and crookedly ye think he doth his service: but yet behold, how shall ye plead your cause before an indifferent judge: for if it be true that his service be not according to his duty, as it is many times found in servants: yet (I say) can you show your cause to no indifferent judge, but he shall object against you that he is not kept like a servant, but he lacketh both meat and drink, and other necessaries meet and due for a servant: so shall ye take more shame of your own complaint, then remedy or vantage against your servant, and it shall be a cloke for him to hide all his rebellion and untoward service, because ye have misused him.
And therefore my sentence is, that ye patiently bear with him in small faults, and amende your own great faults, as oppression, cruelty and covetousness, requiring more then a servant can do, specially being tired with labor, famined with hunger, and lamed with stripes. And these things amended, if he do his service negligently, (as no doubt sometime he will) yet then ye may boldly correct him with discretion, & sometime if he do not his task, ye may make him go to bed supperlesse: but yet beat him not with durable strokes, neither withhold his meat in due time, and pinche him not by the belly continually, but let him have something to joy in: only watch him, and keep him from doing of harm. Though he be but a stranger in the life that is in God: yet be good to strangers for we are all strangers in darkness, and captives in sin, as well soul and spirit, being in Egypt, as now the flesh is yet unbaptized with the terrible red Sea of death, and remember that one law abideth for the stranger, I mean one reward abideth both body and soul in the lande of everlasting rest. And therefore entreat him gently, and deal with him justly now: for the time will come that the yoke of bondage shall be taken from his neck, and he shall be a fellow heir with your younger brother.
Circumcise him therefore, but do not misuse him, nor keep him from his own, but deal mercifully with the stranger, that he may say: Oh of what understanding heart is this people, who hath God? Or where is God so nigh as to these? God make you wise and politic in heart, victorious in field of this world, to rule the nations with a rod: but kill not the Gabaonites with whom peace is taken: but let them draw water, and hew wood, but give them their meat and drink due for laborers, and be glad because your disease is so remedied: for it is better and easier for a thirsty laboring man to drink, then for a drunken man to tell a sober tale. Yea, it is a token that ye have earnestly followed your labor, and not kept company with dronkardes and belly God's: and therefore be glad I say, yea and glad again: for great is your reward in heaven: yea blessed shall they be, that in this your zeal shall meet you, and withdraw your hand from revenging yourself upon that churlish Nabal: which thing I hope to do now with these sweet reasons, and frailes of Figs, I being of one house with your servant Nabal. I dare say to you, that churlishness is his name: but revenge not, for the Lord shall do it in his due time. Farewell mine own heart.
Yours in bonds at Westgate. Nicholas Shetterden.
The next day after the condemnation of these foresaid, which was the 26. day of Iulye, were also condemned for the same Articles W. Coker, W. Hopper of Cambroke, Henry Laurence, Richard Wright of Ashforde, W. Stere of Ashforde. But because the execution of these Martyrs pertaineth not to this month, more shall be said (the Lord willing) of them, when we come to the month following of August.
Nicholas Hall, and Christopher Waide, Martyrs.
THe same month of July next after the suffering of the Kentishmen above named, followed the death & Martyrdom of Nicholas Hall Brickelayer, and Christopher Waid of Dartford, which both were condemned by Maurice Bishoppe of Rochester, about the last day of the month of June. The six Articles ministered to them, were of the same ordinary course and effect, with the Articles of the other Martyrs before specified, pag. 1582. the brief sum whereof were these.
A brief sum of their Articles.
1. FIrste, that they were Christian men, and professed the Catholic determinations of our Mother holy Church.
2. That they which maintain or hold, otherwise then our holy mother the Catholic Church doth, are heretics.
3. That they have and maintain, that in the Sacrament of the altar, under the forms of bread and wine, is not very body and blood of Christ. And that the said very body of Christ is verily in heaven only, and not in the Sacrament.
4. Item, that they have and do hold and maintain, that the Mass, as it is now used in the Catholic Church, is naught and abhominable.
5. Item, that they have been and be amongst the people of that Jurisdiction vehemently suspected upon the premisses, and thereupon indicted. &c.
The answers.
TO these Articles they answered, as commonly other used to do, which stand with Christ and his truth against these pretended Catholics, and their sinister doctrine. Firste granting them selves Christian men, and acknowledging the determinations of the holy Church, that is, of the congregation or body of Christ: save that Halle denied to call the Catholic and Apostolic Church his mother, because he found not this word (mother) in the Scripture.
To the second they granted. To the third Article as touching the very body and blood of Christ to be under the forms of bread and wine in substance they would not grant, only affirming y e very body of him to be in heaven & in the sacrament to be a token or remembrance of Christ's death: Nicholas Halle adding moreover, and saying, that whereas before he held the Sacrament to be but only a token or remembrance of Christ's death, now he said, that there is neither token nor remembrance, because it is now misused and clean turned from Christ's Institution. &c. And concerning the mass in the 4. article, to be abhominable, Christopher Waid with the other answered, y t as they had confessed before, so would they now not go from that they had said. To the 5. article, for y e people's suspicion they made no great accompt nor sticking to grant to the same.
And thus much concerning the articles and answers of these good men. Which being received, immediately sentence of condemnation was pronounced by the said Maurice the B. against them, the copy of which sentence, as it runneth much what after the common course in condemning all other like servants of Christ, so the same being examplified before in the story of M. Rogers, pag. 5453. shall not greatly need here again to be repeated, but rather may be referred over to the place above noted. Nicholas Hall was burned at Rochester about the 19. day of July.
Furthermore, with the foresaid Hall and Waid, in the same month of July: three other moe were condemned by Maurice bishop aforenamed, whose names were Joan Beach widow, John Harpoll of Rochester and Margery Polley. Of which Margerie Polley, touching her examination and condemnation here followeth in story.
The condemnation and Martyrdom of Margerie Polley.
MArgerie Polley widow, wife sometime of Richard Polley of Pepingberie, was accused and brought before the said Maurice Bish. of Rochester, about the beginning of the month of June. Which Bishop according to the Pontifical solemnity of that Church, rising up out of the chair of his majesty, in the high swelling style after his ordinary fashion to dash the seely poor woman, beginneth in these words.
We Maurice by the sufferance of God bishop of Rochester, proceeding of our mere office in a cause of heresy, against thee Margery Polley, of the parish of Pepingbery of our Diocese and
Thus the oth first being ministered, & the articles commenced against her, which Articles were the same ministered to Nicholas Hall and Waid before, she so framed he answers again, especially answering to the 3. and 4. Article, that she neither allowed the deity of their Sacrament, nor the absurdity of their mass. For the which, sentence was read against her about the beginning of June, and she condemned for the same. But because her death followed not upon the same, we will therefore defer the tractation thereof to the due place and time, first setting down in order of history, the execution of Christopher Waid abo • e mentioned.
The execution and Martyrdom of Christopher Waide.
CHristopher Waide of Darford, in the County of Kent, Linnen weauer, was condemned by Maurice bishop of Rochester, and appointed to be burned at Darforde aforesaid. At the day appointed for his execution, which was in the month of July, there was betimes in the morning carried out of the Town in a Carte, a Stake, and therewith many bundles of Reedes, to a place a quarter of a mile out of the Town, called the Brymthe, into a Grauell pit thereby, the common place of the execution of felons. Thither also was brought a load of Broome fagot, with other fagots and talwood. Unto which place resorted the people of the Country in great number, and there tarried his coming. In so much that thither came divers Fruiterers with horse loades of Cherries, and sold them. About x. of the clock cometh riding the Sheriff, with a great many of other Gentlemen and their retinue, appointed to assist him therein, and with them Waide riding pinioned, and by him one Margerie Polly of Tunbridge, both singing of a Psalm: which Margerie, as soon as she espied a far off the multitude gathered about y e place where she should suffer, waiting his coming, she said unto him very loud and cheerfully: You may rejoice Waide, to see such a company gathered to celebrate youre marriage this day.
And so passing by the place, which joined hard to the hye way, they were carried streighte down to the Town, where she was kept until the Sheriff returned from Waids execution. And Waid being made ready, and stripped out of his clothes in an Inn, had brought unto him a fair long white Shirte from his wife, which being put on, and he pinioned, was led up on foot again to the foresaid place. And coming strait to the stake, took it in his arms, embracing it, and kissed it, setting his back unto it, and standing in a pitche Barrel, which was taken from the Beacon, being hard by: then a Smith brought a hoope of iron, and with two staples made him fast to the stake under his arms.
As soon as he was thus setteled, he spake with his hands and eyes lifted up to heaven, with a cheerful and loud voice, the last verse of the lxxxvi. Psalm: Show some good token upon me, O Lord, that they which hate me, may see it, and be ashamed, because thou Lord hast helped me, and comforted me. Neare unto the stake was a little hill, upon the top whereof were pitched up four sta • es quadrangle wise, with a covering round about like a pulpit, into the which place, as Wade was thus praying at y e stake, entered a Frier with a book in his hand, whō when Wade espied, he cried earnestly unto y e people, to take hede of the doctrine of the whore of Babylon, exhorting them to embrace the doctrine of the gospel preached in K. Edward his days. Whom the sheriffe, thus speaking to the people, often interrupted, saying, be quiet Wade, and die patiently, I am (said he) I thank God, quiet, Master Sheriff, and so trust to die. All this while the Frier stood still looking over the couerlet, as though he would have uttered somewhat: but Wade very mightily admonished y e people to beware of that doctrine: which when the Frier perceived, whether he were amazed, or could have no audience of the people, withdrew himself out of the place immediately without speaking any word, and went away down to the Town. Then the Reedes being set about him, he pulled them and embraced them in his arms, always with his hands (making a hole against his face, that his voice might be heard, which they perceiving that were his tormentors, alway caste fagottes at the same hole, which notwithstanding he still as he could put off, his face, being hurt with the ende of a fagotte cast thereat. Then sire being put unto him, he cried unto God often, Lord Jesus receive my soul: without any token or sign of impaciencie in the fire, till at length, after the fire was once thoroughly kindled, he was heard no man speak, still holding his hands up over his head together towards heaven, even when he was dead and altogether roasted, as though they had been stayed up with a prop standing under them.
Thys sign did God show upon him, whereby his very enemies might perceive, that God had according to his prayer, shown such a token upon him, even to their shame and confusion. And this was the order of this godly Martyrs execution, this was his ende. Whereby God seemed to confound and strike with the spirit of dumbnes, the Frier that Locuste which was risen up to have spoken against him: and also no less wonderfully sustained those hands which he lifted up to him for comfort in his torment.
The apprehension, examination, condemnation, and burning of Diricke Carver, and John Launder, who suffered martyrdom for the testimony of Christ's Gospel.
THe 22. day of this month of July, was burned at Louis, within the County of Sussex, one Diricke Carver, late of the parish of Brighthamsted in the same County. And the next day (being the 23. day of the same month) was also burned at Steuing, another named John Lander, late of Godstone, in the County of Surrey. Whych 2. men were (w t others) about the ende of the month of October. An. 1554. apprehended by Edward Gage Gentleman, as they were at prayer within the dwelling house of the said Diricke: and by him were sent up unto the Queens Counsaile. Who, after examination, sent them as prisoners to Newgate, there to attend the leisure of Boner Bishop of London. From whence (upon the Bishops receipte of a letter from the Lord Marques of Winchester now Lord Treasurer) they were brought by the keeper of the prison, the 8. of June next after, into the bishops chamber at his house in London: and there (being examined upon diverse points of religion) they made their several confessions, subscribing and signing them with their own hands. Which being read, the Bishop objected unto them certain other Articles, causing them to swear truly and directly to answer thereunto: which Articles they confessed to be true, referring them selves chiefly to their former confessions.
This done, after long persuasions and fair exhortations, they were demanded whether they would stand to their answers. To whom Launder said: I will never go from these answers, so long as I live. The other also confirmed the same, and therefore they were commanded to appear again before the Bishoppe in the Consitory at Paul's, the 10. day of the same month next following. Which articles and confessions, with the afore mentioned letter do here ensue.
A letter sent from the Marques of Winchester, Lord Treasurer, unto Boner B. of London, touching the examination of the said prisoners.
AFter my right hearty commendations to your good Lordship, I shall not forget your livery of black against this time: no more I shall master Dean, to whom I wrote to make the sermon, who must now assuredly do it: for my L. of Chichester cannot attend it. To whom I have given like knowledge by my letter now sent, and your Lordship must command the Sextens of youre church to be in readiness for ringing in the time of service. And if ye be not furnished with black apparel for the alter, and for the Priest, Deacon, and Subdeacon, I must have knowledge thereof, that it be taken of the Queens stuff, whereof I pray you let me be advertised.
And ye have sent Bradford to Newgate, as a man determined of heresy before you: but as I perceive ye have not sent me a Significauit, and therefore you must send me one that I may proceed with him, and that shall I do, assone as I am answered of you.
There be diverse like prisoners that came from Sussex, that be not yet examined before you, lying now in Newgate, which must be examined by you, since they be come to London, and so I pray you they may be, and I certified of your proceedings, that I may follow, which I shall do, thanking your Lordship heartily for my Conies, trusting to recompense your Lordship again shortly with twice as many.
From my house this 7 of June. 1555.
Your loving friend, Winchester.
The Confession of Diricke Carver, before Boner Bishop of London.
DIricke Carver bearebrewer of Brighthamsted, in the county of Sussex, where he hath dwelled by the space of 8. or 9. years, borne in the village of Dilson by Stockome in the land of Luke, 40. years of age, or thereabout, and now prisoner in Newgate, where he hath remained and continued at the Counsels commandment, since Alhollowne day last past, being examined concerning his faith and belief in the sacrament of the altar, saith that he hath & doth believe, that the very substance of the body and blood of Christ is not in the said Sacrament, & that there is no other substance remaining in the said sacrament after the words spoken by the Priest, but only the substance of bread and wine.
Item, being examined concerning the Mass in Latin now used in the church of England, he believeth that there is no sacrifice in the said Mass, and that there is in it no salvation for a Christian man, except it should be said in the mother tongue, that he might understand it: and concerning the ceremonies of the Church, he saith and believeth, that they be not profitable to a Christian man.
Item, being examined concerning auriculare confession, he answereth: that he hath and doth believe, that it is necessary to go to a good Priest for good counsel, but the absolution of the Priest, laying his hand upon any man's head as is now used, is nothing profitable to a Christian man's salvation. And further he saith, that he hath not ben confessed, nor received the sacrament of the altar, since the coronation of the Queen that now is.
Item, concerning the faith & religion, now taught, setfoorth & believed in the church of England, he answereth and believeth, that the faith and doctrine now taught, setfoorth, and used in the said Church of England, is not agreeable to God's word. And furthermore he saith, that bishop Hooper, Cardmaker, Rogers, & other of their opinion, which were of late burned, were good Christian men, & did preach the true doctrine of Christ, as he believeth: and saith that they did shed their blood in the same doctrine, which was by the power of God, as he saith & believeth.
And further being examined saith, y t since the Queens coronation, he hath had the Bible and Psalter in English red in his house at Brighthamsted diverse times, and likewise since his coming into Newgate, but the Keeper hearing thereof, did take them away: and saith also that about a twelve month now past, he had the English procession said in his house, with other English prayers. And further saith, that Thomas Iueson, John Launder, and William Ueisey, being prisoners with him in Newgate, were taken with this examinat in his house at Brighthāstead, as they were hearing of the gospel, then read in English, a little before Alhollowne day last past, and brought to the Court: and being examined thereupon by the Counsaile, were committed by them to prison in Newgate.
The confession of John Launder, before Boner bishop of London.
John Launder husbandman, of the Parish of Godstone, in the County of Surrey, of the age of xxv. years, borne at Godstone aforesaid, being examined, doth confess and say, that about two days next before Allhollon • ide now last past, this Examinate and one Diricke Carver, Thomas Iueson, William Ueisie, with diverse other persons, to the number of twelve, (being all together in their prayers, and saying the service in English, set forth in the time of King Edward the sixte, in the house of the said Diricke, situate at Brighthamsted in Sussex) were apprehended by one master Edward Gage, and by him sent up hither to London, to the Kinge and Queens Counsaile, and by them (upon his examination) committed to Newgate, where he with his said other fellows hath ever since remained in prison.
And further being examined, he doeth confess and say, that the occasion of his coming to the said Brighthamsted, was upon certain business there to be sped for his father: and so being there, and hearing that the said Diricke was a man that did much favor the Gospel, this Examinate did resort to his house and company, whom before that time he did never see or know and by reason of that his resort, he was apprehended as before: And further doth confess and believe, that there is here in earth, one whole and universal Catholic Church, whereof the members he dispersed through the world, and doth believe also, that the same Church doeth set forth and teache only two Sacraments: videlicet, the Sacrament of Baptism, and the Sacrament of the Supper of our Lord. And who soever doth teach or use anymore Sacraments, or yet any ceremonies, he doth not believe that they be of the Catholic Church, but doth abhor them from the bottom of his heart: And doth further say and believe, that all the service, sacrifices and ceremonies, now used in this Realm of England (yea, & in all other partes of the world, which ben used after the same manner) be erroneous and naught, & contrary to Christ's institution, and the determination of Christ's Catholic church, whereof he believeth, that he him self is a member.
Also he doeth confess and believe, that in the Sacrament, now called the sacrament of the alter, there is not really, and truly, contained under the forms of bread and wine, the very natural body and blood of Christ in substance: but his belief and faith therein is as followeth, Videlicet, that when he doth receive the material bread and wine, he doeth receive the same in a remembrance of Christ's death and passion, and so receiving it, he doth eat and drink Christ's body and blood by faith, and none other ways, as he believeth.
And moreover he doth confess, say, and believe, that the Mass now used in the Realm of England, or else where in all Christendom, is naught and abhominable, and directly against God's word, and his Catholic Church: and that there is nothing said or used in it good or profitable. For he saith, that albeit the gloria in excelsis, the Creed, Sanctus, Pater noster, Agnus, and other partes of the Mass, been of themselves good and profitable, yet the same being used amongst other things that be naught and superfluous in the Mass, the same good things do become naught also, as he believeth.
Also he doth believe and confess that Auriculare confession is not necessary to be made to any Priest, or to any other creature, but every person ought to acknowledge & confess his sins only to God: and also that no person hath any authority to absolve any man frō his sins: and also believeth that the right and true way (according to the Scripture) after a man hath fallen from grace to sin, to arise to Christ again, is to be sorry for his offenses, & to do the same, or the like no more: and not to make any auricular confession of them to the priest, either to take absolution for them at the Priests hands. All which his said opinions, he hath believed by the space of these seven or eight years past, and in that time, hath diverse and many times openly argued and defendeth the same, as he saith. &c.
Articles objected by Boner Bishop of London, against Diricke Carver, and John Launder.
1. FIrste, I do object against you, and every of you, that ye and every of you, being within the said prison of Newgate, and within this said City of London, are of my jurisdiction (being Bishoppe of London) and subject unto the same, offending and trespassing within the said prison and City, in matters of Religion, and concerning the Catholic faith and belief of the Church in any wise.
2. Item, I do object against you and every of you, that ye and every of you, since your first coming and entering into the said prison, and during your abode there, both there, and in sundry places within this City and Dioces of London, have holden, maintained, and defended sundry opinions against the Sacraments of the Church, especially against the Sacrament of penance, and also against the Sacrament of the alter.
3. Item, I do likewise object that ye, and every of you, in all or in some of the said places, have (as concerning the sacrament of the alter) holden, maintained, and defended, to the best of your power, that in the said sacrament of the alter there is not the very substance of the body & blood of our Savior Christ, but that in the Sacrament there is only the substance of natural bread and wine, and no other substance.
4. Item, I do likewise object that you and every of you, in all or some of the said places: have concerning the mass in Latin now used in the Church, and the sacrifice of the same, holden, maintained and likewise defended, that the said Mass is not good or profitable, and that there is no sacrifice in the same.
5. Item, I do likewise object, that you and every of you, in all, or some of the places, have concerning y e ceremonies of the Church, holden, maintained, and likewise defended, that the said ceremonies are not profitable to a Christian man, but hurtful and evil.
6. Item, I do likewise object, that you and every of you, in all, or some of the said places, have concerning the Sacrament of penance, holden, maintained, and likewise defended, that auricular confession (being a part thereof, albeit it may be made unto a good Priest for counsel, yet the absolution of the Priest, laying his hand upon any man's head, and doing as is now usually done in the Church, is nothing profitable to any man's salvation, & that therefore ye neither have been confessed to the Priest, after the usual manner of the Church, nor yet received the said Sacrament of the alter since the coronation of the Queens Majesty, which is more then the space of one year and a half.
7. Item, I do likewise object, that ye and every of you in all or some of the said places concerning the faith and religion now taught, set forth, used and believed in the church of this Realm of England, and the doctrine of the same, have holden, believed and said, that it is not agreeable to God's word, but clean contrary to the same.
8. Item, I do likewise object, that ye and every of you, in all, or some of the said places, have believed, spoken, & said, and to your power, upholden, maintained & said that bishop Hooper, Cardmaker, Rogers, and others of their opinion, which of late within this realm were burnt for heresy, were good Christian men, in speaking and holding against the said Sacrament of the alter, and that they did preach nothing, but the true doctrine of Christ, shedding their blood for the maintenance of the said doctrine.
9. Item, I do likewise object, that ye and every of you, have earnestly labored and traueiled to the best and uttermost of your power, to have up again the English service, and the Communion in all points, as was used in the latter days of king Edward the sixth, here in this realm of England.
10. Item, I do likewise object, that ye, and every of you have thought and do think, firmly and steadfastly, and so have and do believe, that the faith, religion, & doctrine, setfoorth in the 〈…〉 of the foresaid king Edward, was in all points 〈…〉 godly, containing in it the true Faith and Religio • 〈…〉 , in every part.
11. Item, 〈…〉 likewise object and say, that ye, and every of you, (for your misbelief, offense, transgression, and misbehavior in the premisses, and for that also that you would not come to your several parish churches, and hear your divine service there, as other Christian people did, and do: but absent yourself from the same, and have your private service in your houses, especially in the house of Diricke Carver) were sent up unto the King and Queens Majesty's privy counsel, and by them or some of them, sent afterward unto the prison of Newgate aforesaid, having thereby their authority, remained as prisoners, during all the time ye have been there.
12. Item, I do likewise object and say, that I the said bishop of London, was commanded by the authority of the said Counsaile, to make process against you, and every of you, so that it was not my procuring or searching, that ye should be commanded or called before me in this matter of heresy, but partly your own demerits, and partly the said commandment enforced me to cal and send for you, to make answer herein, and hereof to show you the said letters.
Their answers to the Articles.
VPon Monday, being the said tenth day of June, these two persons (with others) were brought by the keeper unto the bishops Consitory (as it was before commanded) at one of the clock in the after noon, where the Bishop first beginning with the said Diricke Carver, caused his confession with the Articles and Aunsweres, to be openly read unto him (which order he kept at the condemnation of every prisonner) asking him whether he would stand to the same. To whom the said Diricke answered, that he would: for your doctrine (quoth he) is poison and Sorcerie. If Christ were here, you would put him to a worse death, then he was put to before.
You say, that you can make a God: ye can make a pudding as well. Your Ceremonies in the Church be beggary and poison. And farther I say, that auricular confession is contrary to God's word, and very poison: with diverse other such words.
The Bishop seeing this constancy, & that neither his accustomed flatteries, nor yet his cruel threatenings could once move this good man to incline to their idolatry, pronounced his usual and general blessing, as well towards this Diricke, as also upon the said John Launder (although severally). Who (after the like manner of process vsd with him) remained in the same constancy, as did the other, and therefore were both delivered unto the sheriffes, who were there present, but afterwards were conveyed to the places above named, & there moste joyfully gave their houses to be burned in the fire, and their souls into the hands of Almighty God, by Jesus Christ, who hath assured them to a better hope of life.
This Diricke was a man, whom the Lord had blessed as well with temporal riches, as with his spiritual treasures: which riches yet were no clog or let unto his true professing of Christ, (the Lord by his grace so working in him:) of the which, there was such havoc made, by the greedye raueners of that time, that his poor wife and children had little or none thereof. During his imprisonment, although he was well stricken in years (and as it were, past the time of learning) yet he so spente his time, that being at his first apprehension utterly ignorant of any letter of the book, he could before his death read perfectly any Printed English. Whose diligence and zeal is worthy no small commendation, and therefore I thought it good not to let it pass over in silence, for the good encouragement and example of others.
Moreover, at his coming into the town of Louis to be burned, the people called upon him, beseeching God to strengthen him in the faith of Jesus Christ. He thanked them, and prayed unto God, that of his mercy he would strengthen them in the like Faith. And when he came to the sign of the Star, the people drew near unto him, where the Sheriff said that he had found him a faithful man in all his answers. And as he came to the stake, he kneeled down and made his prayers, and the Sheriff made haste.
Then his Book was thrown into the barrel, and when he had stripped him self (as a joyful member of God) he went into the barrel him self. And as soon as ever he came in, he took up the book and threw it among the people, and then the Sheriff commanded in the Kynge and Queens name, in pain of death, to throw in the book again. And immediately, that faithful member spake with a joyful voice, saying:
Deare brethren and sisterne, witness to you all, that I am come to seal with my blood Christ's Gospel, for because I know that it is true: it is not unknown unto all you, but that it hath been truly preached here in Louis, and in all places of England, and now it is not. And for because that I will not deny here God's Gospel, and be obedient to man's laws, I am condemned to die. Dear brethren and sisterne, as many of you as do believe upon the Father, the Son, and the holy Ghoste, unto everlasting life, see you do the works appertaining to the same. And as many of you as do believe upon the Pope of Rome, or any of his laws, which he sets forth in these days, you do believe to your utter condemnation, and except the great mercy of God, you shall burn in hell perpetually.
Immediately the Sheriff spake unto him, and said, if thou doest not believe on the Pope thou art damned body and soul. And further the Sheriff said unto him: speak to thy God, that he may deliver thee now, or else
And then spake he again to all the people there present, with a loud voice, saying: dear brethren, and all you whom I have offended in words or in deed, I ask you for the Lord's sake to forgive me, and I heartily forgive all you, which have offended me in thought, word, or deed. And he said further in his prayer, Oh Lord my God, thou hast written: He that will not forsake wife, children house, and all that ever he hath, and take up thy cross and follow thee, is not worthy of thee. But thou Lord knowest that I have forsaken all, to come unto thee: Lord have mercy upon me, for unto thee I commend my spirit: and my soul doth rejoice in thee. These were the last words of that Faythfull member of Christ, before the fire was put to him. And afterward that the fire came to him, he cried: Oh Lord have mercy upon me, and spronge up in the fire, calling upon the name of Jesus, and so ended.
Thomas Iueson, Martyr.
AT Chichester, about the same month was burned one Thomas Iueson of Godstone in the County of Surrey, Carpenter, whose apprehension, examination, and condemnation, (for as much as it was at one time, and in one form with Diricke Carver, and John Launder) I do here omit, referring the reader to their history & process before mentioned, saving only this his several confession, and private answers made before B. Boner at his last examination in the Consitory, I thought not to pretermit: who being examined upon the foresaid Articles, answered as followeth.
The answers of Thomas Iueson, to the objections of Boner bishop of London, in a chamber at his house, in the month of July.
1. FIrst, that he believed, that there is but one Catholic, universal and whole Church of Christ thorough the whole world, which hath and holdeth the true faith, and all the necessary Articles of Christian belief, & all the Sacraments of Christ, with the true use and administration of the same.
2. Item, that he is necessarily bounden to believe & give credit, in all the said faith, Articles of the belief, religion, and the Sacraments of Christ, and the administration of the same.
3. Item, that that faith, religion, and administration of Sacraments, which now is believed, used, taught, and set forth in this our church of England, is not agreeing with the truth and faith of Christ, nor with the faith of the said Catholic and universal Church of Christ.
4. Item, concerning the Sacrament of the alter, he believeth, that it is a very Idol, and detestable before God, as it is now ministered.
5. Item, that the Mass is naught, and not of the institution of Christ, but y t it is of man's invention: and demanded whether anything used in the Mass be good, he said that he would answer no further.
6. Item, that he had not received the Sacrament of the alter, since it hath ben ministered as now it is in England neither was confessed at any time within this seven years, nor he hath not heard Mass by the same space.
7. Item, that auricular confession is not necessary to be made to a priest, for that he cannot forgive, nor absolve him from sins.
8. Item, concerning the Sacrament of Baptism, that it is a sign and token of Christ, as circumcision was, and none otherwise, and he believeth that his sins are not washed away thereby, but his body only washed: for his sins be washed away only by Christ's blood.
9. Item, that there be in the Catholic Church of Christ, only two Sacraments, that is to say, the Sacrament of Baptism, and the Sacrament of the Supper of the Lord, and no more, which are not rightlye used at this present time in England, and therefore be unprofitable.
10. Item, he believeth, that all the ceremonies, now used in this Church of England, are vain, superfluous, superstitious, and naught.
Furthermore the said Iueson being earnestly travailed withal to recant, said in this wise: I would not recant and forsake my opinion and belief, for all the goods in London. I do appeal to God's mercy, and will be none of your Church, nor submit myself to the same: and that I have said, I will say again. And if there came an Angel from heaven, to teache me any other Doctrine then
John Aleworth.
IN the latter ende of this month of Iulye, John Aleworth died in prison, at the Town of Reading, being there in bonds for the cause and testimony of the truth of the Lord's Gospel. Whom although the Catholic Prelates (according to their usual solemnity) did exclude out of their Catholic burial, yet we see no cause why to exclude him out of the number of Christ's holy martyrs and heirs of his holy kingdom.
James Abbes, a Martyr of blessed memory, suffering for the true cause of Christ's Gospel.
AMong many that travailed in these troublesome days to keep a good conscience, there was one James Abbes a young man, which through compulsion of the tyranny then used, was enforced to have his part with his brethren in wandering and going from place to place, to avoid the pearill of apprehendinge. But when time came that the Lord had another work to do for him, he was caught by the hands of wicked men, and brought before the B. of Norwich, D. Hopton. Who examining him of his Religion, and charging him therewyth very sore, both with threats and fair speech, at the last the said poor James did yield, and relented to their naughty persuasions, although his conscience consented not thereto.
Now when he was dismissed, and should go from the Bishop, the Bishop calling him again, gave him a piece of money, either forty pence or twenty pence, whether I know not: which when the said James had received, and was gone from the Bishop, his conscience began to rob, and inwardly to accuse his fact, howe he had displeased the Lord by consenting to their beastly illusions, In which combat with himself (being pitiously vexed) he went immediately to the Bishop again, & there threw him his said money which he had received at his hand, and said, it repented him that ever he gave his consent to their wicked persuasions, and that he gave his consent in taking of his money.
Now this being done, the bishop with his chaplains did labor a fresh to win him again: but in vain, for the said James Abbes would not yield for none of them all, although he had plaid Peter before through infirmity, but stood manfully in his masters quarrel to the ende, and abode the force of the fire, to the consuming of his body into ashes, which tyranny of burning was done in Berie the 2. day of August. An. 1555.
A discourse of the apprehension, examination, and condemnation of John Denly Gentleman, John Newman, and Patrick Pachingham, Martyred for the testimony of Christ's Gospel.
IN the midst of this tempestuous rage of malignaunt adversaries, persecuting and destroying the poor •• ocke of Christ, many there were, which though they were no spiritual mē, yet thought to help forward, for their parts, & as one would say, to heap up mo coals to this furious flame of persecution, whether of a blind zeal, or of a parasiticall flattery I know not. Amongest which, one was Edmonde Tyrell Esquire, and at that time a Justice of peace within the County of Essex, an assister (as it seemeth) to the cruel murderers of God's Saints. Who as he came from the burning & death of certain godly Martyrs, met with M. John Denly gentleman, and one John Newman (both of Maidstone in Kent) travailing upon the way, and going to visit such their godly friends, as then they had in the said County of Essex. And upon the sight of them as he yet braggeth, first upon suspicion apprehended, and searched them: and at last, finding the confessions of their faith in writing about thē, sent thē up unto the Queens Commissioners, directinge also unto one of the same Commissioners, these his favorable Letters in their behalf. The copy whereof here may appear as followeth.
A copy of Edmund Tyrels leter, to one of the Queens Commissioners.
SIr, with moste hearty commendations unto you, these shall be to advertise you, that I have received a letter from Sir Nicholas Hare and you, and other of the King & Queens Majesty's commissioners, by a servant of the King and Queens, called John Failes, for certain business, about S. Osythes, the which I could not immediately go about, for that I had received a letter from the Counsel, to assist the Sheriff for the execution of the heretics, the one at Raileigh, and the other at Rocheford, the which was done upon Tuesday last.
And as I came homeward, I met with two men: Even as I saw them, I suspected them, and then I did examine them, and search them, and I did find about them certain letters, which I have sent you, and also a certain wrytinge in paper, what their faith was. And they confessed to me that they had forsaken and fled out of their country for Religions sake: and sithen they have been in many countries, by their confession, which I have sent you: for the which I thought it good (for that they came from London, and that there might be more had of them, then I yet have understand) to send them to you, whereby you and others of the King and Queens Commissioners there, might try them, so that their lewdness might be thoroughly known: for I think these have caused many to trouble their consciences. So this hath been some let to me, wherefore I could not go about these matters expressed in your letters: but tomorrow no one I entende by God's grace to accomplish your letters, with as much diligence as I may. And this the holy Trinity have you ever in his keeping, I beseech you to be so good master, to discharge these pore men that bring these prisoners up assone as may be. And thus moste hartly farewell,
from Raimesdon park, the 12. day of June. 1555.
By your assured to command, Edmund Tyrel.
For so much as in this letter mention is made of a certain writing in paper found about them of their Faith, what this wrytinge was, and what were the contents of it, the copy thereof here ensueth.
Certain notes collected and gathered out of the Scriptures, by John Denley Gentleman, with a confession of his faith, touching the Sacrament of Christ's body & blood, found about him ready written, at his apprehension.
Christ is in the Sacrament, as he is where two or three are gathered together in his name.
THe difference of doctrine between the Faithful & the Papists concerning the Sacrament is: that the Papists say, that Christ is corporally under or in the forms of bread and wine: but the faithful say, that Christ is not there neither corporally, nor spiritually: but in them that worthily eat and drink the bread and wine, he is spiritually, but not corporally.
For figuratively he is in the bread and wine, and spiritually he is in them that woorthely eat and drink the bread and wine: but really, carnally, and corporally he is only in heaven, from whence he shall come to judge the quick and the dead.
My belief in the Sacrament of the blessed body and blood of my Savior Jesus Christ.
AS concerning the Sacrament of the body and blood of our Savior Jesus Christ, my belief is this, that the bread and wyne is appointed unto a Sacrament: and that after thanks be given to God the father, then it doth represent unto me the very body and blood of our savior Jesus Christ: not that the bread is the body, or the wyne the blood, but that I in faith do see that blessed body of our savior broken on the cross, & his precious blood plenteously shed for the redemption of my sins. Also in faith I hear him call us unto him, saying: Come unto me all you that labor and are laden, and I will refresh you. Isaiah. 55. a. b. Mat. 11. &c. In faith I come unto him, & I am refreshed, so that I believe that all that do come unto the table of the Lord in this frith, fear and love, being sory for their offenses, intending earnestly to lead a godly conuersatiō in this vale of misery, do receive the fruit of the death of Christ, which fruit is our salvation.
I do understand [spiritually] that as the outward mā doth eat the material bread which comforteth the body, so doth the inward man (thorough faith) eat the body of Christ, beleeuyng that as the bread is broken, so was Christ's body broken on the Cross for our sins, which comforteth our souls unto life everlasting: and signifying thereby, that even as that bread was divided among them, so should his body and fruit of his passion be distributed unto as many as believed his words. But the bread broken and eaten in the Supper, monisheth & putteth us in remembrance of his death, and so exciteth us to thanksgiving, to laud and praise God for the benefits of our redemption.
And thus we there have Christ present, in the inward eye and sight of our faith we eat his body, and drink his blood, that is, we believe surely that his body was crucified for our sins, and his blood shed for our salvation.
Christ's body and blood is not contained in the Sacramental▪ bread and wyne as the papists have said, & as some yet do say, as ye read in these scriptures following: first read in S. Math. 9. Luk. 5. Math. 24. and 26. Mark 16. Luk. 24. John 13. Luke 23. in the ende, John 14.15.16.17. Acts 1.3.7.9. Rom. 8. Psalm. 8. 1. Cor. 10.11. Exod. 12. Col. 1.3. Ephe. 1.4. Phil. 2. 1. Thes. 1.4. Heb. 1.5.8.9.10.12. 1. Pet. 3. Psal. 11.47.103.10.
Christ's material body is not in all places, as these Scriptures do testify hereafter.
First, read Saint Matthew the last, Mark the last, Luke the last, John 11.20.21. These places of the Scripture do plainly declare, that his body that was borne of the Virgin Mary, cannot be in mo places then one, & that is in heaven on the right hand of God, and not in the Sacrament, nor in all places, as the Papists have affirmed, and yet do affirm.
Therefore who so ever they be that do worship the creatures of bread and wyne, do commit Idolatry, and make abominable Idols of them, and take the glory from God, and give it to his creatures, which is contrary to the mind of God, as these scriptures hereafter do testify, first in Exodus 20.22.23.24. Levite. 19. Deut. 4.6.32. Psal. 80. Isaiah. 45. Mal. 2. Matthew. 4. Luke 4. Acts, 14. Revel. 14. Psalm. 98. 1. Corrinth. 8. Ephes. 4. 1. Tim. 2. 1. John. 5. Revel. 19.22.
John Denley.
Now to return to the Commissioners again, they receiving these prisoners afore mentioned, after they saw they could little prevail by their own persuasions, sent them unto B. Boner to be handled after his fatherly and charitable discretion. Which how discrete & favorably it was, as well the history of others, as also the sequel of this doth manifestly declare. For the 28. day of June then next following, he caused the said Denly & Newmā, with one Patrick Packingham, to be brought into his chamber within his house or palace, there examinyng them upon their confessions (which Tyrrell had found about them) objecting also unto them certain other Articles of his own. The which they all answered in effect one thing, although Denly answered more largely then the others, & therefore I thought it enough only to manifest his, as sufficient, & in no part differyng from the others, except that Pachingham had one Article of no great force objected to him, which the rest had not.
This done, the B. used with them his accustomed persuasions, to the which M. Denly said: God save me from your counsel, & keep me in the mind that I am in, for that you count heresy, I take to be the truth: & thereupon they were commanded to appear in the bishops Consistory the 5. of July then next coming in the after noon, where these Articles were objected against them.
The Articles objected by Edmond Boner, Bishop of London, against John Denley, John Newman, and Patrick Pachingham, jointly and severally, the xxviij. of June. 1555.
FIrst, that the said N. now is of the diocese of London, & of the jurisdiction of the B. of London.
Secondly, that the said N. hath not believed, nor doth believe that there is any Catholic Church of Christ here in earth.
Thirdly, that the said N. had not believed, nor doth believe, that this church of England is any part or member of the said catholic church·
Fourthly, the said N. hath believed, and doth so believe that the Mass now used in this Realm of England, is naught, and full of Idolatry and evil, and plain against God's word, and therefore he the said N. hath not heard it nor will not hear it.
Fifthly, that the said N. hath believed, & doth so believe, that auricular confession used now in this realm of England, is not good, but contrary to God's word.
Sixthly, that the said N. hath believed, and doth so believe, that absolution given by the priest hearing confessiō, is not good, nor allowable by God's word, but contrary to the same.
Seventhly, that the said N. hath believed, and doth so believe, that christenyng of childrenn, as it is used in y e church of England, is not good, nor allowable by God's word, but against it: likewise confirming of children, giving of orders, saying of Matins & Evensong, annoyntyng or enelyng of sick persons, making of holy bread and holy water, with the rest of the Church.
Eighthly, that the said N. hath believed, and doth so believe, that there are but two Sacraments in Christ's Catholic church, that is to say, the sacrament of Baptism, & the Sacrament of the alter.
Ninthly, that the said N. hath believed, & doth so believe, that for as much as Christ is ascended up into heavē, therefore the very body of Christ is not in the Sacrament of the alter.
Tenthly, that thou Patrick Pachingham now being of the age of 21. at the least, being within the house of the B. of London at Paul's, and by him brought to the great Chapel to hear Mass there, the said 23. day of June, the year of our Lord, 1555. diddest unreverantly stand in the said Chapel, having thy cap on thy head all the Mass while, and diddest also refuse to receive holy water and holy bread at the Priests hands, there contemnyng and despising both the Mass, and the said holy water and holy bread.
The answer of John Denley and the rest, to the Articles objected.
TO the first Article, I answer, it is very true.
To the second Article I answer, that it is not true: for I believe the holy Catholic Church which is built upon the foundation of the Prophets & Apostles, Christ being the head, which holy Church is the Congregation of the faithful people, dispersed through the whole world the which Church doth preach God's word truly, and doth also minister the two Sacraments, that is to say, Baptism, and the supper of the Lord, according to his blessed word.
To the third Article I answer, that I do believe that this Church of England, using the faith & religion which is now used, is no part or member of the foresaid holy Catholic church, but is the church of Antichrist the Bish. of Rome being the head thereof: for it is plain, that they have altered the testament of God, & set up a testament of their own devising, full of blasphemy & lies: for Christ's testament is, that he would have all things done to the edifieng of the people, as it appeareth when he taught thē to pray, Math. 6. & also it appeareth by S. Paul, 1. Cor. 14. for he saith: That he that prophesieth, speaketh unto men, for their edifieng for their exhortation, and for their comfort: he that speaketh with the tongue, profiteth himself: he that prophesieth, edifieth the congregation.
Also he saith: Even so likewise when ye speak with tongs except ye speak words that have signification, how shall it be understand what is spoken? for ye shall but speak in the air, that is as much to say, in vain. Also he saith: Thou verily givest thanks well, but the other is not edified, I thank my God, I speak with tongs more then ye all, yet had I rather in the congregation to speak five words with understanding, to the information of other, then ten thousand words with the tongue. Also he saith: Let all things be done to edification.
Also it is written in the Psalm, 46. For God is king of all the earth: O sing praises unto him with understanding, &c. So it doth appear that this Church of England now used, is not built upon Christ, if S. Paul's words be true, and also the Psalms: therefore this Church is not built upon the prophets, apostles, nor Christ, as I have declared before.
To this 4. Article I answer, and I do believe (as I have aforesaid) that the mass now used in this realm of England, is naught and abhominable, idolatry and blasphemy against God's word: for Christ in his holy supper instituted the Sacraments of bread and wine, to be eaten together in remembrance of his death till he come, & not to have them worshipped, and make an Idol of them: for GOD will not be worshipped in his creatures, but we ought to give him praises for his creatures, which he hath created for us. For he saith in the second commandment: Thou shalt not make to thyself any graven image, nor the lykenes of anything that is in heaven above, or in the earth beneth, thou shalt not bow down to them nor worship them. So it appeareth by this commandment, that we ought not to worship the Sacrament of bread and wyne, for it is plain idolatry, for he saith: No similitude, therefore Thou shalt not bow down to them nor worship them. I pray you what do you call kneeling down, holding up the hands, knockyng of the breast, putting of the cap, and making courtesy, with other like superstition? You would make men to be so blind, that this is no worshiping.
Peradventure you will object and say, you do not worship the bread & the wyne, but Christ's body which was borne of the Virgin Mary, contained under the form of bread and wyne. But that is a very lie: for Christ's body that was borne of the Virgin Mary, is in heaven, if saint Paul's words be true, as undoubtedly they are: for he saith in the x. of the Hebrews: But this man, after he hath offered one sacrifice for sins, is set down forever on the right hand of God, and from henceforth tarrieth till his foes be made his footstool.
Also in the 9. chap. he saith: For Christ is not entered into holy places that are made with hands, which are similitudes of true things, but is entered into very heaven, for to appear now in the sight of God for us, &c. Also Phil. 3. But our conversation is in heaven, from whence we look for the Savior, even the Lord Jesus Christ, &c. Thes. 1. For they themselves show of you, what manner of entering in we had unto you, and how ye turned to God from Images, for to serve the living God, and for to look for his son from heaven, whom he raised from death, even Jesus, which delivered us from the wrath to come, &c. Also John 16. I went out from the father, and came into the world. Again, I leave the world, and go to the father. &c. John. 17. Now I am not in the world, and they are in the world, and I come to thee. And these places of the Scripture with other mo, proveth plainly to them that have ears to hear, that Christ's body that was borne of the Virgin Mary, is in heaven, and not in the Sacramental bread and wyne, and therefore it is idolatry to worship them, &c.
To this fifth Article I answer, that I do believe as I have aforesaid, that auricular confession is not good, as it is now used. Touching my sins wherein I have offended God, I must seek to him for remission thereof, for our Savior Christ saith in the xi. of S. Matthew: Come unto me all ye that labor and are laden, I will ease you, &c. The riotous son, Luke. xv. saith: I will arise and go to my Father and will say to him, Father, I have sinned against heaven and before thee, and am no more worthy to be called thy son, &c. Psal. 31. I said, I will knowledge mine offenses, and accuse myself unto the Lord, and so thou forgavest me the wickedness of my sin. &c. Job. 13. But I will reprove mine own ways in his sight: He shall make me whole, and there may no hypocrite come before him. Sirach. 34. saith: Who can be cleansed of the unclean? And there was but one of the x. Lepers that were cleansed, that came to Christ to give him thanks. He asked for the other ix. But if I have offended my neighbor, I must reconcile myself to my neighbor: and if I be a notorious sinner, after the first & second admonition, it ought to be declared to the congregation, and the Minister of the congregation hath power by the word to excommunicate me, and I am to be taken as a Heathen person, not for a day, or xl. days, but unto such time as I do openly in the congregation knowledge my fault, then the minister hath power by the word, to preach to me or them the remission of our sins in the blood of Jesus Christ, as it is written in the 13. of the Acts of the Apostles, Math. 18. Other confession I know none.
To this 6. Article, I the said John Denley have answered in the fifth. &c.
To this 7. Article I answer, that as touching the sacrament of Baptism, which is the christenyng of childrē, as it is altered and changed: for S. John the Baptist used nothing, but the preaching of the word and the water, as it doth appear, whē Christ required to be baptized of him and others also which came to John to be baptized, as it appeareth Math. 3. Mark. 1. Luke. 3. and Act. 8. the chamberlaine said: See here is water, what letteth me to be baptized? It appeareth here that Phillip had preached unto him, for he said, here is water. We do not read that he asked for any cream, or oil, not for spettle, nor conjured water, nor conjured wax, nor yet crysome, nor salt: for it seemeth that Phillip had preached no such things to him, for he would as well have asked for them as for water: & the water was not conjured, but even as it was afore. Also Act. x. Thē answered Peter: Can any man forbid water that these should not be baptized▪ &c. Acts. 16. And Paul and Silas preached unto him the word of the Lord, and to all that were in his house: & he took them the same hour of the night, and washed their wounds, & so was he baptized, and all they of his household straight way. Where ye see nothing but preaching the word & the water. The like also is to be said of the rest of the ceremonies of your Church.
To the 8. Article I answer shortly, that there be Sacraments no mo but two, Baptism and the Sacrament of the body & blood of Christ, except ye will make the rainbow a sacrament: for there is no sacrament but hath a promise annexed unto it.
To the 9. Article I do answer you, that ye have my mind written already. For it was found about me whē I was taken, and also ye know my mind in the 4. Article, plainly expressed concerning the bodily presence: for Christ's body is in heaven, & will not be contained in so small a piece of bread. And as the words which Christ spake are true in deed, so must they also be understanded by other of the Scriptures, which Christ spake himself, and also the Apostles after him. And thus I make an ende, &c.
By me John Denley.
The first day of the month of July, the said three prisoners were brought into the Consistory in Paul's church, where he proceeded against them after his usual form and manner of law, reading first their confessions, articles and answers, and then tempting them, sometime with fair promises, other whiles with threatenings, which were always his chiefest arguments and reasons to persuade withal. In the end, seeing their unmovable constancye, upon the 5. of July he condemned them as heretics, and gave them unto the shiriffes of London, as to his commō executioners, who kept them until they were commanded by writ to send them to their several places of suffering:
Then cruel D. Story being there present, commanded one of the tormentors to hurl a fagot at him, whereupon being hurt therewith upon the face that he bled again, he left his singing and clapt both his hands on his face. Truly, quoth D. Story to him that hurled the fagot, thou hast mard a good old song.
The said John Denley being yet still in the flame of the fire, put his hands abroad, and sang again, yielding at the last his spirit into the hands of God through his son Jesus Christ.
After the Martyrdom of M. Denley at Uxbridge, which was the 8. of August, suffered also not long after, Patrick Pachingham at the same town of Uxbridge, about the 28. of the said month. This Pachingham was charged of Boner (as ye heard in the x. article before) for his behavior shown in the Bishops chapel: who at y e mass time there standing, would not put of his cap, which was taken for an heinous offense. The said Pachingham also being much labored by Boner to recant, protested in these words to the B. that the church which he believed, was no catholic church, but was the church of Satan, & therefore he would never turn to it, &c.
Furthermore, as touching the other which was John. Newman Pewterer, dwelling at Maidstone in Kent, he was burned the last of August at Saffron Walden in the County of Essex, whose examinatiō and confession of his faith and belief, for the which he was cruelly burnt and persecuted, here under followeth.
The examination of John Newman Martyr.
John Newman first was apprehended in Kent, dwelling in the town of Maidstone, and there was examined before Doctor Thornton Suffragane, and others, at Tenterden. From thence he was brought to Boner, and there condemned with M. Denley and Pachingham, and burned at Saffron Walden, as is before storied. But because his examination and answers before the Suffragan came not then to my hands, I thought here in this place to bestow them, rather then they should utterly be suppressed. And first what his answer was by writing to the said Suffragan, after his apprehension, you shall hear by the tenor of his own words, as follow.
IT may please you to understand, that for the space of all the time of king Edwards reign, we were diligently instructed with continual Sermons made by such men, whose faith, wisdom, learning & virtuous living, was commended unto all men, under the kings hand & seal, and under the hands of the whole Counsaile. These men taught diligently a long time, perswadyng us by the allegations of God's word, that there was no Transubstantiation, nor corporal presence in the sacrament. Their doctrine was not believed of us suddenly, but by their continual preaching, and also by our continual prayer unto God that we might never be deceived: but if it were true, that God would incline our hearts unto it: and if it were not true, that we might never believe it. We waied that they labored with God's word, and we asked the advise of our friends: neither could we find that they preached false doctrine. We considered also, as we did learn, that the Kyngs grace and his Counsaile, and the most part of the whole Realm, believed as they taught, because no man preached the contrary. Also we know that the Preachers were commanded by the Kyng and laws of the Realm, to preach unto us such doctrine, as was to the authority of God's word, agreeable and no other. And by their diligent setting forth of it, by the kings commandment, and the whole consent of the whole Counsaile, and by the authority of the Parliament, we embrased it, and received it, as a very infallible truth taught unto us for the space of seven years. Wherefore, until such time as our consciences are otherwise taught and instructed by God's word, we cannot with safeguard of our consciences, take it, as many suppose at this time. And we trust in God that the Queens merciful hyghnesse, neither yet her most honorable Counsaile will in a matter of faith use compulsion, nor violence, because faith is the gift of God, and cometh not of man, neither of man's laws, neither at such time as men require it, but at such time as God giveth it.
The examination and answers of John Newman Martyr, before D. Thornton and others.
FIrst, one of the Doctors, or one of the Bench, either the Archdeacon, or Fauced, or some other, whose name I. Newman doth not express, beginneth asking in this wise.
How say ye to this? This is my body which is given for you.
It is a figurative speech, one thing spoken, & another meant, as Christ saith: I am a vine, I am am a door, I am a stone. &c. Is he therefore a material stone, a vine, or a door?
This is no figurative speech. For he saith: This is my body which is given for you, and so saith he not of the stone, vine, or door: but that is a figurative speech.
Christ saith, this cup is the new Testament in my blood. If ye will have it so meant, then let them take & eat the cup.
Nay, that is not so meant, for it is a common phrase of speech among our selves: we say to our friend, drink a cup of drink, & yet we meant he should drink the drink in the cup.
Why if we will have the one so understand, ye must so understand the other.
Nay, it is a common use of speech, to say drink a cup of ale, or beer? And therefore it is no figurative speech.
The often using of a thing doth not make that thing otherwise then it is: but wheresoever one thing is spoken, and another meant, it is a figurative speech.
Well, we will not stand here about. How say ye by the real presence? Is not Christ's natural body there that was borne of the Virgin Mary?
No, I do not so believe, neither can I so believe: for the soul of man doth not feed upon natural things as the body doth.
Why, how then doth he feed?
I think the soul of man doth feed as the angels in heaven, whose feeding is only the pleasure, joy, felicity, & delectation that they have of God: and so the soul of mā doth feed and eat, through faith, the body of Christ.
Yea, but if the body do not feed upon natural things, the soul cannot continue with the body: therefore the body must needs feed upon natural things, that both may live together.
I grant it to be true: but yet the soul doth live otherwise then the body which doth perish: therefore natural things do but feed the body only. I pray you what did Judas receive at the Supper?
Marry, Judas did receive the very body of Christ, but it was to his damnation.
Why? was the devil entered into him before. Thē he had both the devil and Christ in him at one time.
Nay, the devil did enter into him afterward.
Yea, and before to, what do ye think? Had he but one devil. Nay I think he had rather a legion of devils at the latter end.
Well, put case it be so, what say you to that?
Mary, if Christ and the devil were both in Judas at once, I pray you how did they two agree together?
We grant they were both in Judas at that time: for Christ may be where the devil is, if he will, but the devil cannot be where Christ is, except it please Christ.
Christ will not be in an unclean person that hath the devil.
Why, will ye not believe that Christ was in hell, and ye will grant that the devil is there: and so might he be in Judas, and if it pleased him.
Christ would not suffer Mary Magdalene to touch him, which sought him at his grave, and did love him entirely: much less he will suffer an ungodly man to receive him into his unclean body.
Yes, seeing God may do all things, he may do what he list, and be where he will: And doth not the Psalm say: he is in hell, and in all places. Why should we then doubt of his being there?
Though his Godhead be in all places, yet that is not sufficient to prove that his humanity is in all places.
No, do you not believe that God is omnipotent, & may do all things?
I do believe that God is almighty, & may do all that he will do.
Nay, but and if he be omnipotent, he may do all things, and there is nothing impossible for him to do.
I know God is almighty, and can do all that he will but he cannot make his son a liar, he cannot deny himself, nor he cannot restore virginity once violated & defiled.
What is that to your purpose. God doth not defile virginity: we speak but of things that God doth.
Yea, he is in all places, as the deity is, if it please him.
I will promise you that seemeth to me a very great heresy: for heaven and earth are not able to contain the divine power of God, for it is in all places, as here and in every place: & yet ye will say, that wheresoever the deity is, there is also the humanity, and so ye will make him nobody, but a fantastical body, and not a body in deed.
Nay, we do not say he is in all places as the deity is, but if it please him he may be in all places w t the deity.
I promise you that it seemeth to me as great an heresy as ever I heard in my life: and I dare not grant it, lest I should deny Christ to be a very man, and that were against all the scriptures.
Tush, what shall we stand reasoning with him? I dare say he doth not believe, that Christ came out of his mother, not opening the matrice. Do you believe that Christ rose from death and came through the stone?
I do believe that Christ rose from beath: but I do not believe that he came through the stone, neither doth the Scripture so say.
Loe, how say you, he doth not believe that Christ came through the stone: & if he doth not believe this, howe shall he believe the other? If he could believe this, it were easy for him to believe the other.
The scripture doth not say he went through y e stone, but it saith the angels of God came down and rolled away the stone, & for fear of him, the keepers be came even as dead men.
A fool, fool, that was because that women should see that he was risen again from death.
Well, the scripture maketh as much for me as it doth for you, and more too.
Well, let us not stand any longer about him. Back again to the real presence. How say ye, is the body of Christ really in the sacrament, or no?
I have answered you already.
Well, do ye not believe that he is there really?
No, I believe it not.
Well, will ye stand to it?
I must deeds stand to it, til I be persuaded by a further truth.
Nay, ye will not be persuaded, but stand to your own opinion.
Nay I stand not to mine own opinion, GOD I take to witness, but only to the Scriptures of God, & that can all those that stand here witness with me, and nothing but the Scriptures: and I take God to witness, that I do nothing of presumption, but that that I do, is only my conscience, & if there be a further trutht, hen I see, except it appear a truth to me, I cannot receive it as a truth. And seeing faith is the gift of God, & cometh not of man, for it is not you that can give me faith, nor no man else, therefore I trust ye will bear the more w t me, seeing it must be wrought by God, & when it shall please God to open a further truth to me, I shall receive it with all my heart and embrace it.
Thornton had many other questions which I did not bear away: but as I do understand, these are the chiefest: as for taunts, foolish, & unlearned, he lacked none. Praise God for his gifts, and God increase in us strength.
The Arguments of John Newman.
- If the body of Christ were really and bodily in the sacrament, then whosoever received the Sacrament, received also the body.
- The wicked receiving the Sacrament, receive not the body of Christ.
- Ergo, the body of Christ is not really in the sacrament.
-
Argument.
- Ca- They which eat the flesh, and drink the blood of Christ, dwell in him. and he in them.
- mes- The wicked dwell not in Christ, nor he in them.
- tres. Ergo, the wicked eat not the flesh, nor drink y e blood of Christ.
-
Argument.
- Ca- They that have Christ dwelling in them, bring forth much fruit. John. 15. He that dwelleth in me, and I in him, bringeth forth much fruit. &c.
- mes- The wicked bring forth no fruit of goodness.
- tres. Ergo, they have not Christ's body dwelling in them.
-
Argument.
- Da- Where remembrance is of a thing, there is imported the absence thereof.
- ti- Remembrance of Christ's body is in the sacrament: Do this in remembrance of me &c.
- si Ergo, Christ's body there is imported to be absent.
Mary they will say, we see him not with our outward eyes, but he is commended under the form of bread and wyne, and that that we see, is nothing but a quality or an accidence. But let them show me a quality or an accidence without a substance, & I will believe them. And thus much concerning Newmans examinations and arguments.
*The faith of John Newman dwelling at Maydstone in Kent, who was by occupation a Peuterer.
The Lord is the protector of my life. The just shall live by faith, and if he withdraw himself, my soul shall have no pleasure in him.
MY faith is, that there is one God which is without beginning and without ending. This God created all things visible and invisible. And after that he had made both heaven and earth with all other creatures, he made man, & set him in the place which he had prepared for him, which place he called Eden: he gave to Adam his commandments & precepts, and said, when so ever thou doest the thing which I forbid, thou shalt surely die y e death: yet did man for all this, disobey God his creator, & after his sin he fled from God, hid himself, & was in a miserable desperate case. But God seeing mā in this miserable estate, because he & all his posterity should not continue in death, promised Adā that the woman's seed should break the serpents head, whereby is meant y t the son of God should become man, & destroy the devil. Which by his subtle persuasions had deceived Adam. Then did Adā by faith take hold of gods promise, and became the servant of righteousness through the faith which he had in the promise of y e woman's seed. So did Abel, Seth, Enoch, & Noah, with faithful Abraham, Isaac, & Jacob, and the rest of the faithful until Christ's time, as S. Paul saith: they did all eat of one spiritual meat, & did all drink of one manner of spiritual drink. They did drink of that spiritual rock that followed thē, which rock was Christ that saveth us. And when the time was full come, God sent his son made of a woman, that is, he took flesh of the virgin Mary, & became man, not the shadow of a man, nor a fantastical mā, as some falsely fain, but a very natural man in all points, sin only excepted, which God & man is Christ the promised woman's seed. This Christ was here conversant among men, for the space of 30. years & more, and when the time was come, that he should go to his father, he gave unto us the mistery of our redemption, that we thorough faith should eat his body, and drink his blood, that we might feed on him through faith to the end of the world. After this Christ offered up his body on the cross, to pacify his father, & to deliver us from the thralldom of the devil, in the which we were, through sin original & actual. And with that one sacrifice of his body once offered on the cross, he hath made perfect forever all them that are sanctified. He descended into hell, the third day he rose again from death, & was conversant at certain times w t his disciples, for the space of 40. days after, he rose from death. Then in the sight of all his disciples he ascended into heaven, & as his disciples stood looking upward, & beholding him how he went into heaven, two men stood by them in white apparel, which also said: ye men of Galilie, why stand ye gasing up into heaven? This same Jesus which is taken up from you into heaven, shall so come even as ye have seen him go into heaven, S. Peter also saith, that the heavens must receive him, until the time that all things with God hath spoken by the mouth of all his prophets since the world began, be restored again, which is the latter day, when he shall come to judge the quick and the dead. I do believe in the holy ghost, which is the spirit of God, proceeding from the father and the son, which holy spirit is one God with them. I believe that there is an holy church, which is the company of the faithful & elect people of God, dispersed abroad throughout all the world, which holy church or congregation doth not look for Christ here, nor Christ there, neither in the desert, nor in the secret places, whereof Christ warneth us, but as S. Paul saith, in heaven: where he sitteth on the right hand of GOD the father, they set their affection on things that are above, and not on things which are on earth. For they are dead concerning the things of this world, and their life is hid with Christ in God: and when Christ which is their life shall show himself, then shall they also appear with him in glory. I believe that there is a communion of saints, even y e fellowship of the faithful people which are dispersed abroad throughout all the whole world, and are of one mind: they follow Christ their head, they love one another as Christ loved them, & are knit together in one, even in Christ, which Church, or congregation hath forgiveness of sins thorough Christ, and shall enter without spot before the face of God into his glory. For as Christ being their head, hath entered pure and clean, so they entering by him, shall be like him in glory. And I am certain and sure that all they which do die, shall rise again and receive their bodies. In thē shall they see Christ come in his glory, to judge the quick and the dead. At whose coming all men shall appear and give a reckoning of their doings: he shall separate y e good from the bad, he shall say to thē which are his elect: come ye blessed of my father, inherit the kingdom prepared for you frō the beginning: but to the other that have always resisted his will, he shall say: depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels.
Thus have I briefly declared my faith, which were no faith at all if I were in doubt of it. This faith therefore, I desire God to increase in me. Praise God for his gifts.
And thus have you the Martyrdom with the confession of this blessed man and witness of the Lord's truth, who for that, gave his life as is before declared.
The examinations, answers, and condemnation of William Coker, William Hopper, Henry Laurence, Rich. Colliar, Rich. Wright, William Stere, before the Bishop of Dover, and Harpsfield Archdeacon of Canterbury.
MEntion was made a little before in the story of M. Bland, and Nich. Sheterden, of certain other Kentish men, who being the same time with them called forth and examined by Thornton Bish. of Dover, N. Harpesfield, Rich. Faucet, and Rob. Collins: yet notwithstanding, because the condemnation and execution of thē was deferred a little longer, till the latter end of the month of Aug. coming therefore now to the time of their suffering, we will briefly touch some part of their examinations and answers, as we find them in the Registers. The names of these were Will. Coker, Will. Hopper, Henry Laurence, Rich. Colliar, Rich. Wright, W. Stere. What the articles objected to M. Bland and them were, ye heard before. To the which Articles they answered for themselves severally in effect as followeth.
FIrst Will. Coker said, he would answer no otherwise then he had already answered: & being offered to have longer respite of 6. days after, he refused to take it. and so upon the same sentence of condemnation, was read against him, the 11. of July.
WIl. Hopper first seemed to grant to the faith & determination of the Catholic church: after calling himself better to mind, constantly stickyng to the truth, he was condemned the next week after, the 16. of July.
HEnry Laurence examined the said 16. of July, & partly deferred to the 2. of August, answered to the Articles objected against him: first, denying auricular confession, and that he had not, nor would receive the Sacrament, because (saith he) the order of the holy Scriptures is changed in the order of the Sacrament.
Moreover, the said Laurence was charged for not putting of his cap when the Suffragan made mention of the sacrament & did reverence to the same, the said Laurence answering in these words: what, said he, ye shall not need to put of your cap: for it is not so holy that you need to put of your cap thereunto.
Further, being apposed concerning the verity of the Sacrament given to Christ's disciples, he affirmed, that even as Christ gave his very body to his Disciples, and confessed it to be the same, so likewise Christ himself said, he was a door, &c. adding moreover, that as he had said before, so he saith still, that the Sacrament of the alter is an Idole, and no remembrance of Christ's passion, & contrary he knoweth not. At last being required to put to his hand in subscribing to his answers, he wrote these words under the bill of their examinations: Ye are all of Antichrist and him ye fol. And here his hand was stayed to write any further: Belike he would have written out (follow) &c. And so upon the same sentence was read against him the • . of August.
Rich. Colliar of Ashford.
RIchard Colliar above mentioned, having the 16. of August to appear, examined of the Sacrament of the popish alter, answered and said, that he did not believe, that after the Consecration, there is the real and substantial body of Christ, but only bread and wyne, and that it is most abhominable, most detestable, and most wicked to believe otherwise, &c. Uppon this the Sentence was read against him, and he condemned the 16. of August. After his condemnation he sang a Psalm. Wherefore the Priests and their officers railed at him, saying, he was out of his wits.
Richard Wright.
RIchard Wright the same place and day, being the 16. of August, apperyng, and required of the Judge what he deleeued of the real presence in the Sacrament, answered again, that as touching the Sacrament of the altar and the mass, he was ashamed to speak of it, nor to name it, and that he allowed it not as it was used in the church. Agaynst whom the sentence also was read, the day & place aforesaid.
William Stere.
WIlliam Stere of the foresaid parish of Ashford, likewise detected and accused, was brought to appear the said 16. day of August, where he in the said Chapterhouse of Canterbury, being required to make answer to the positions laid unto him by the Judge, made answer again, that he should command his dogs and not him: and further declared, that Dicke of Dover had no authority to sit against him in judgment, and asked where his authority was. Who then shown him certain Bulls and writings from Rome, as he said. William Stere denying that to be of sufficient force, the said Dicke said also he had authority from the Queen. Then the Martyr alleging that the B. of Canterbury (who then was in prison) was his Diocessan, urged him to show his authority from the Archbishop, or else he denied his authority to be sufficient. And as touching the Sacrament of the altar, he found it not (he said) in the scripture, & therefore he would not answer thereunto.
And moreover, the Judge speaking of the Sacrament of the altar, with reverence thereof, and putting of his cap, he said, that he needed not to reverence that matter so highly. And thus saying to the Judge, that he was a bloody man, &c. the sentence was pronounced against him: after which sentence being read, he said, that the sacrament of the alter, was the most blasphemous Idol that ever was, &c.
And thus these vi. heavenly Martyrs and witness bearers to the truth, being condemned by the bloody Suffragan and Archdeacon of Canterbury, M. Collins, and M. Faucet, were burned altogether in the same town of Canterb. at three stakes and one fire, about the latter ende of August.
The copy of their sentence condemnatorie, you may find above in the story of John Rogers, for the papists in all their condemnations follow one manner of sentence of course commonly against all that be condemned through their unmerciful tyranny.
The persecution of ten Martyrs together, sent by certain of the Counsaile to Boner to be examined.
AFter the burning of these vi. above named: next followeth the persecution of x. other true servants and saints of the Lord, not such saints as the Pope maketh, or which are mentioned in Legenda sanctorum, or in vitis patrū or in the fabulous book de vita sanctorum Wallensium, &c. but such as are spoken of in the holy Apocalypse, of whom it is written: Hij sunt qui sequuntur Agnum quocun{que} ierit, quique lauarunt stolas suas in sanguine agni i. These be they that follow the Lamb whether soever he goeth, & which have washed their stools in the blood of the Lamb, &c. Thus these saints be not of the Popes making, or rather to say the truth, they are of the Popes making, of y e Popes making (I say) in this respect, not that the saints of God are made by the Pope, but that the saints of God are tried and declared by the Pope: so as by afflictions of Satan Job's patience was proved, by Pharaoh God's power declared, and by Salmator, Tarentum was won (as Tully writeth) for except he had lost it before, Q. Fabius could not have recovered it: so in like manner, unless by Antichrist good men had been destroyed, otherwise they had not been tried true Martyrs of Christ. The names of these were:
- Elizabeth Warne.
- George Tankerfield.
- Robert Smith.
- Stephen Harwood.
- Thomas Fust.
- William Hale.
- Thomas Leyes.
- George King.
- John Wade.
- Ione Layshford.
The prisons of London beginning now to be replenished with gods saints, and still mo and mo coming in, the Counsaile & Commissioners thinking to make ready dispatch with the poor prisoners, caused these x. above named, to be sent with their letter directed to Boner Bish. of London, by him to be examined, and rid out of the way. The copy of which their letter, with their names subscribed, here followeth to be read and noted.
*A letter sent by the Commissioners to the B. of of London D. Boner.
AFter our hearty commendations to your good Lordship, we send you here John. Waid, Will. Hail, George King, Th. Leyes of Thorpe in Essex, Thomas Fust Hosier, Robert Smyth Painter, Stephen Harwood Brewer, George Tankerfield Cook, Elizabeth Warne, Joan Layshford of London, Sacramentaries: all which we desire your Lordship to examine, and to order according to the Ecclesiastical laws: praying your Lordship to appoint some of your officers to receive them at this bearers hand. And thus most heartily, fare your Lordship well.
The history of Elizabeth Warne widow, burnt at Stratford bow.
NOw severally to prosecute the stories of these x. Martyrs aforenamed, first we will begin with the history of Elizabeth Warne, who in this month of August was burned at Stratford Bowe, nye unto London, widow, late the wife of John. Warne Upholster, and Martyr, who also was burned in the end of the month of May last past, as before in his story is recorded. This Elizabeth had been apprehended amongst others, the first day of January, in a house in Bow Church yard in London, as they were gathered together in prayer, and at that present was carried to the Counter (as is also above specified) where she lay as prisoner until the 11. day of June. At which time she was brought unto Newgate, and remained there in like case unto the 2. day of July. Then she was sent by the Kyng and Queens Commissioners unto Boner B. of London, who the sixth day of the same month, caused her with diverse others (as Robert Smith, George Tankerfield, &c.) to be brought before him into his Palace, and there examined her upon sundry Articles, such as of common order be ministered unto the poor saints & Martyrs of God, as ye may more plainly perceive by other more large and ample processes, as well before, as hereafter mentioned.
The chiefest objection that he used, either towards her, or the most of those, was touching the real and corporal presence of the body and blood of Christ in the Sacrament of the alter, as the chiefest ground & profitablest foundation for their Catholic dignity. Many other matters he objected against them, as for not coming to the Church, for speaking against the mass, for despising their ceremonies and new found Sacraments, with divers other fond and trifling toys, not worthy any mentionyng.
In the ende, when she had been diverse times brought before him and other his adherents, and there earnestly exhorted to recant, she said: Do what ye will. For if Christ was in an error, then am I in an error. Uppon which answer, she was the xii. day of the same month of July, adjudged and condemned as an heretic, and so delivered unto the secular power (as they term it (to be by them (yet at the Clergies appointment) put to death, which thing was accomplished in her the same month above mentioned.
The chief procurer of this her death, was D. Story being (as it is thought) of some alliaunce either to her the said Elizabeth, or else to her late husband. Who, though he was at the first apprehension of his said kinswoman, a very earnest suitor for her deliverance to Doctor Martin, then one of the Kyng and Queens Commissioners in matters of Religion (himself being as yet not made Commissioner) and had by his suit obtained her deliverance for that present, as Doct. Martin himself the author hereof) hath reported, yet afterwards, upon what occasion God only knoweth, except upon some burning charity the said Doctor Story, obtaining now the room of one of the Commissioners, caused not only the said John Warne, but also his wife, & afterwards his daughter to be again apprehended, never leaving them, until he had brought them all to ashes. Such was the rage of that devout catholic, and white child of y e mother church that neither kindred nor any other consideratiō could prevail with him, although it did (at his request) with others, who in respect of him, were but strangers unto them. The Lord if it be his will turn his heart, or else rid his poor Church from such an Hibra, as thanked be the Lord, now he hath.
George Tankerfield a faithful Martyr and witness of the Gospel, constantly suffering for the testimony of the same.
GEorge Tankerfield of London Cook, borne in the City of York, about the age of xxvij. or xxviij. years, was in king Edwards days a very papist, til the time Queen Mary came in, and then perceiving the great cruelty used of the Popes side, was brought into a misdoubte of their doings, and begā (as he said) in his heart to abhor them. And as concerning the mass, whereof he had but a doubtful opinion before, and much striving with himself in that case, at length he fell to prayer, desiring God in mercy to open to him the truth, that he might be thoroughly persuaded therein, whether it were of God, or no: If not, that he might utterly hate it in his heart, and abhor it: which according to his prayer, the Lord mercifully heard, working daily more and more in him to detest and abhor the same: and so was moved to read the Testament, whereby (as is said) the Lord lightened his mind with the knowledge of the truth, working lively faith in him to believe the same, and utterly to detest all papistry, and so he came no more to their doings: And not only that, but also this lively faith, said he, kindled such a flame in him, as would not be kept in, but utter it self by confession thereof, reproving his own former doings to his friends, exhorting them likewise to convert and turn to the truth with him, and thus he began to be smelled out among them, til at the last he was sent for, as followeth.
It pleased God to strike him w t sickness, whereby he lay long sick: and on a certain day to take the air abroad, he rose up and went and walked into the Temple fields, to see y e shooters. In the mean season came Bearde home to his house, and inquired for him, pretending to his wife, that he came only for to have him to come and dress a bāket at the Lord Pagets. The wife because of his apparel (which was very brave) took him to be some honest Gentleman, and with all speed prepared her self to fetch her husband, having a good hope he should now erne some money: and least this gentleman should not be noyed with tarrying, she fet him a cushin to set him soft, and said a fair napkin before him, and set bread thereon, and came to her husband: who whē he heard it, said: a banket woman? In deed it is such a banquet as will not be very pleasant to the flesh but God's will be done. And when he came home he saw who it was, and called him by his name, which when his wife perceived, & wherefor he came, like a tall woman, would play Peters part, and in stead of a sword took a spit, and had run him thorough, had not the Constable which Bearde had sent for by his man, come in withal, who rescued him: yet she sent a brickebatte after him and hit him on the back. And so Tankerfield was delivered to y e Constable, and brought to Newgate about the last day of February an. 1555. by the said Bearde Yeoman of the Gard, and Simon Ponder Pewterer, Constable of S. Dūstons in the West, sent in by Syr Roger Chomley knight and by Doctor Martin.
Tankerfield thus being brought to prison by his adversaries, at length w t the other above named was brought to his examination before Boner. Who after his accustomed manner, ordered his articles and positions unto him: the copy and tenor of which his ordinary Articles ye may read above expressed. pag. 1585.
To these Articles as above rehearsed, he answered again, constantly declaring his mind both touching auriculer confession, and also the sacrament of the popish alter, and likewise of the Mass. &c. First that he was not confessed to any priest 5. years past, nor to any other but only to God, and further denying that he would hereafter be confessed to any Prieste, for that he found it not in Christ's book, and took it only to be a counsel.
And concerning the sacrament, commonly called here in England of the alter, he confessed that he neither had nor did believe, that in the said sacrament, there is the real body and blood of Christ, because that the body is ascended into heaven, and there doth sit at the right hand of god the father.
And moreover he said, that the Mass now used in the Church of England was naught, and full of Idolatry and abomination, and against the word of God, affirming also, that there are but two Sacraments in the Church of Christ, Baptism, and the Supper of the Lord. &c. And to these assertions, he said, he would stand: and so he did to the end.
And when at last the Bishop began to read y e sentence exhorting him before with many words to revoke his professed opinion (which they called damnable & heretical) he notwithstanding, resisted all contrary persuasions, answering the bishop again in this form of words: I will not (said he) forsake mine opinions, except you (my Lord) can repel thē by scriptures, and I care not for your Divinity: for you condemn all men: and prove nothing against them. And after many fair words of exhortation, which Boner then used (after his ordinary manner) to convert or rather pervert him, he answered boldlye again, saying moreover: that the church whereof y e pope is supreme head, is no part of Christ's Catholic Church: & adding thereunto, and pointing to the Bishop, spake to the people, saying: Good people beware of him, and such as he is: for these be the people that deceiveth you. &c.
These with other words moe, he spake: whereupon the Bishop reading the sentence of his popish condēnatiō gave him to the secular power.
And so this blessed servant of God was had to saint Albons, and there with much patience and constācy ended his life, the xxvi. day of August, for the defense of the truth, which at length will have the victory.
*Certain notes concerning George Tankerfielde, after he came to suffer martyrdom at Saint Albons.
IN primis, he was brought unto S. Albons, by the high Sheriff of Hereford Shyre, M Edw. Brocket Esquire and one Pulter of Hitchen which was under Sheriff.
Item their Inn was the cross keys whereas there was great cōcourse of people to see and hear the prisoner, among the which multitude some were sory to see so godly a man brought to be burned, others praised God for his constancy and perseverance in the truth. Contrarywyse some there were which said it was pity he did stand in such opinions, and others both old womē & men cried against him one called him heretic, & said it was pity that he lived. But George Tankerfield did speak unto them so effectually out of the word of God, in lamenting of their ignorance, & protesting unto them his unspotted conscience, & that God did mollify their hardened hearts insomuch y t some of them departed out of the chamber w t weeping eyes.
Item there came unto him a certain Scholemayster (which retained unto sir Tho. Pope knight) this man had certain communication w t G. Tankerfielde the day before he was coming toward S. Albons, as touching their sacrament of y e alter & other points of papistical religiō, but as he urged Tankerfield w t the authority of y e doctors, wrasting thē after his own will: so on y e other side Tākerfield answered him mightily by y e scriptures not wrested after y e mind of any man but being interpreted after y e will of the Lord Jesus. &c. So that as he would not allow such allegations as Tankerfield brought out of the scriptures w t out the opinions of y e doctors: so again Tankerfield would not credit his doctrine to be true except he could cōfirm it by the scriptures. In y e end Tankerfield prayed him that he would not trouble him in such matters, for his conscience was established. &c. and so he departed from him wishing him well & protesting that he meant him no more hurt thē his own soul.
Item when the hour drew on apace y t he should suffer he desired the wine drawer that he might have a pinte of malmesy & a loaf that he might eat & drink that in remembrance of Christ's death and passion, because he could nor have ministered unto him by others in such manner as christ commanded, & thē he kneeled down making his confession unto the Lord w t all those which were in the chamber with him, & after y t he had prayed earnestly unto the Lord, & had read the institution of the holy supper by the Lord Jesus, out of y e euangelistes & out of S. Paul: he said O Lord y u knowest it I do not this to derogate authority frō any mā, or in contempt of those which are thy ministers, but only because I cannot have it ministered according to thy word &c. & when he had spoken these & such like words he received it with giving of Thanks.
Item when some of his friends willed him to eat some meat, he said he would not eat that which should do other good that had more need, & y t had lōgertime to live thē he.
Item he prayed his host to let him have a good fire in y e chamber, he had so, & thē he sitting on a form before the fire put of his shoes & hose & stretched out his leg to y e flame, & whē it had touched his foot, he quickly withdrew his leg showing how y e flesh did persuade him one way & the spirit another way. The flesh said O thou fool wilt y u burn & needest not. The spirit said be not afraid, for this is nothing in respect of fire eternal. The flesh said do not leave the company of thy friends & acquaintance which love & will let thee lack nothing. The spirit said the company of Jesus Christ & his glorious presence doth exceed all fleshly friends. The flesh said do not short̄ thy time now for y u mayst live if thou wilt much longer. The spirit said this life is nothing unto y e life in heaven which lasteth forever. &c. And all this time the shiriffes were at a certain gētlemans house at diner not far frō the town whither also resorted knights & many gētlemē out of y t country, because his son was married that day, & until they returned from diner the prisoner was left w t his host to be kept & looked unto. And G. Tankerfield all y e time was kindly & lovingly entreated of his host, and considering that his time was short his saying was, that although the day were never so long, yet at the last it ringeth to Evensong. &c.
Item about two of y e clock whē the shiriffes were returned frō diner they brought G. Tankerfielde out of his Inn unto y e place where he should suffer which is called Romeland, being a green place nigh unto y e west end of y e Abbey church, unto the which whē he was come he kneled down by the y e stake that was set up for him & after he had ended his prayers, he arose & with a joyful faith he said y t although he had a sharp diner, yet he hoped to have a joyful supper in heaven.
Item while the fagots were set about him there came a priest unto him, & persuaded him to believe on y e sacrament of y e altar & he should be saved. But G. Tankerfield cried out vehemently & said, I defye the whore of Babylon, I defy the whore of Babylon, fie of y e abhominable Idol, good people do not believe him, good people do not believe him. And thē y e Major of the town commanded to set fire to the heretic, and said if he had but one load of fagots in the whole world, he would give thē to burn him. There was a certain knight by & went unto Tankerfield & took him by the hand & said good brother be strong in Christ, this he spake softly, and Tankerfield said, O syr I thank you I am so I thank God. Then fire was set unto him, & he desired the shiriffe & all the people that they would pray for him, the most part did so. And so embracing the fire he bathed
The Story, Life, and Martyrdom of Master JOHN ROGERS.
T HE fourth day of February, suffered the constant Martyr of God, M. John Rogers, concerning whose life, examinations, and suffering, here followeth in order set forth. And first touching his life and bringing up. John Rogers brought up in the University of Cambridge, where he profitably traveled in good learning, at the length was chosen and called by the Merchants Aduenturers, to be their Chaplain at Antwerpe in Brabant, whom he served to their good contentation many years. It chanced him there to fall in company with that worthy servant and Martyr of God, William Tyndale, and with Miles Coverdale (which both for the hatred they bare to popish superstition and idolatry, and love to true religion, had forsaken their native country.) In conferring with them the scriptures, he came to great knowledge in the Gospel of God, in so much that he cast of the heavy yoke of Popery, perceiving it to be impure and filthy Idolatry, and joined himself with them two in that painful & most profitable labor of translating the Bible into the English tongue, which is entitled: The Translation of Thomas Matthew. He knowing by the scriptures, that unlawful vows may lawfully be broken, and that Matrimony is both honest and honorable amongst all men, joined himself in lawful matrimonye, and so went to Wittemberge in Saxony, where he with much sobernes of living did not only greatly increase in all good and godly learning: but also so much profited in the knowledge of the Dutch tongue, that the charge of a congregation was orderly committed to his cure.
In which ministry, he diligently and faithfully served many years, until such time as it pleased God by y e faithful travel of his chosen and dear servant king Edward the sixth, utterly to banish all Popery forth of England, & to receive in true Religion, setting God's Gospel at liberty. He then being orderly called, having both a conscience and a ready good will to help forward the work of the Lord in his native country, left such honest and certain conditions as he had in Saxony, and came into England to preach the Gospel, without certainty of any condition. In which office, after he had a space diligently and faithfully travailed, Nicholas Ridley then bishop of London, gave him a Prebende in the Cathedral Church of Paul's, and the Dean and the Chapter chose him to be the Reader of the Divinity lesson there, wherein he diligently travailed, until such time as Queen Mary obtaining the crown, banished the Gospel and true religion, and brought in the Antichrist of Rome, with his Idolatry and superstition.
After the Queen was come to the Tower of Londō, he being orderly called thereunto, made a godly and vehement Sermon at Paul's Cross, confirmyng such true doctrine as he and other had there taught in K. Edwards days, exhorting the people constantly to remain in the same, and to beware of all pestilent Popery, Idolatry, and superstition. The Council being then overmatched with popish and bloody bishops, called him to accompt for his Sermon: To whom he made a stout, witty, & godly answer, and yet in such sort handled himself, that at that time he was clearly dismissed. But after that, Proclamation was set forth by the Queen to prohibit true preaching, he was called again before the Counsel, (for the bishops thirsted after his blood.) The Counsel quarelled with him concerning his doctrine, and in conclusion commanded him as prisoner to keep his own house, and so he did: although by flying he might easily have escaped their cruel hands, and many things there were, which might have moved him thereunto. He did see the recovery of religion in England for that present, desperate: he knew he could not want a living in Germany, and he could not forget his wife and x. children, and to seek means to succor them. But all these things set apart, after he was called to answer in Christ's cause, he would not depart, but stoutly stood in defense of the same, and for the trial of that truth, was content to hazard his life.
Thus he remained in his own house as prisoner a long time, till at the length through the uncharitable procurement of Boner Bishop of London, who could not abide such honest neighbors to dwell by him, he was removed from his own house, to the prison called Newgate, where he was lodged among thieves and murderers, for a great space: during which time, what business he had with the adversaries of Christ, all is not known, neither yet any certainty of his examinations, further thē he himself did leave in writing, which God would not to be lost, but to remain for a perpetual testimony in the cause of God's truth, as here followeth recorded and testified by his own writing.
The Examination and answer of John Rogers made to the L. Chancellor, and to the rest of the Counsel, the 22. of January, Anno. 1555.
FIrst the L. Chancellor said unto me thus. Sir, ye have heard of the state of the realm in which it standeth now.
No my Lord, I have been kept in close prison, and except there have been some general thing said at the table whē I was at dinner or supper, I have heard nothing, and there have I heard nothing whereupon any special thing might be grounded.
Then said the L. Chancellor: General things, general things, mockingly? Ye have heard of my L. Cardinals coming, and that the Parliament hath received his blessing, not one resisting unto it, but one man which did speak against it. Such an unity, and such a miracle hath not been seen. And all they, of which there are eyght score in one house, said one that was by (whose name I know not) have with one assent and consent, received pardon of their offenses, for the schism that we have had in England, in refusing the holy father of Rome to be hed of the Catholic Church. How say ye, are ye content to unite and knit yourself to the faith of the catholic church with us in the state in which it is now in England? Wyll ye do that?
The Catholic Church I never did nor will dissen • from.
Nay, but I speak of the state of the Catholic church, in that wise in which we stand now in England, having received the Pope to be supreme head.
I know none other head but Christ, of his catholic church, neither will I acknowledge the Bishop of Rome to have anymore authority then any other bishop hath by the word of God, and by the doctrine of the old and pure Catholic church 400. years after Christ.
Why didst thou then acknowledge King Henry the 8. to be supreme head of the church, if Christ be the only head?
I never granted him to have any supremacy in spiritual things, as are the forgiveness of sins, giving of the holy Ghost, authority to be a Judge above the word of God.
Yea said he, and Tonstall B. of Duresme, and N. B. of Worcester, if thou hadst said so in his days (and they nodded the hed at me, with a laughter) thou hadst not ben alive now.
Which thing I denied, and would have told how he was said and meant to be supreme head. But they looked & laughed one upon another, and made such a business, that I was constrained to let it pass. There lieth also no great weight thereupon: for all the world knoweth what the meaning was. The L. Chancellor also said to the L. Will. Haward, that there was no inconvenience therein, to have Christ to be supreme head, and the B. of Rome also: and when I was ready to have answered that there could not be two heds of one church, and have more plainly declared the vanity of that his reason, the L. Chancellor said: what sayest thou? make us a direct answer whether thou wilt be one of this catholic church, or not, with us in the state in which we are now?
My L. without fail I cannot believe, that ye yourselves do think in your harts that he is supreme head in forgeuing of sin. &c. (as is before said) seeing you, & all the bishops of the realm have now xx. years long preached, and some of you also written to the contrary, and the Parliament hath so long agone condescended unto it. And there he interrupted me thus.
Tush that Parliament was with most great cruelty constrained to abolish and put away the primacy frō the bishops of Rome.
With cruelty? Why then I perceive that you take a wrong way with cruelty to persuade men's consciences. For it should appear by your doings now, that the cruelty then used hath not persuaded your consciences▪ How would you then have our consciences, persuaded with cruelty.
I talk to thee of no cruelty, but that they were so often & so cruelly called upon in that Parliament, to let the Act go forward, yea and even with force driven thereunto, where as in this parliament it was so vniformly received, as is aforesaid.
Here my L. Paget told me more plainly, what my L. Chancellor meant. Unto whom I answered: My Lord what will ye conclude thereby? that the first Parliament was of less authority, because but few condescended unto it? and this last Parliament of great authority, because more condescended unto it? It goeth not (my Lord) by the more or lesser part, but by the wiser, truer, & godlier part: and I would have said more, but the L. Chancellor interrupted me with his question, willing me once again to answer him. For (said he) we have mo to speak▪ with thē thou, which must come in after thee. And so there were in deed ten persons moe out of Newgate, besides two that were not called. Of which ten, one was a citizen of London, which granted unto them, and ix. of the contrary: which all came to prison again, and refused the cardinals blessing, and the authority of his holy fathers Church, saving that one of these ix. was not asked the question other wise then thus, whether he would be an honest man as his father was before him, and answering yea, he was so discharged by the friendship of my Lord William Haward (as I have understanded): He bade me tell him what I would do: whether I would enter into one Church with the whole Realm as it is now, or not? No, said I, I will first see it proved by the Scriptures. Let me have pen, ink, and books, &c. And I shall take upon me plainly to set out the matter, so that the contrary shall be proved to be true, & let any man that will, confer with me by writing.
Nay, that shall not be permitted thee. Thou shalt never have so much proffered thee as thou hast now, if thou refuse it, and wilt not now condescend and agree to the catholic church. Here are ii. things, Mercy, and Justice: If thou refuse the Queens mercy now, then shalt thou have Justice ministered unto thee.
I never offended, nor was disobedient unto her grace, and yet I will not refuse her mercy. But if this shall be denied me to confer by writing, and to try out the truth▪ then it is not well, but to far out of the way. Ye yourselves (all the Bishops of the Realm) brought me to the knowledge of the pretensed primacy of the Bishop of Rome, when I was a young man twenty years past: and will ye now without collation▪ have me to say and do the contrary? I cannot be so persuaded.
If thou wilt not receive the Bishop of Rome to be supreme head of the Catholic Church, then thou shalt never have her mercy thou mayest be sure. And as touching conferring and trial, I am forbidden by the Scriptures to use any conferring and trial with thee. For S. Paul teacheth me that I shall shun and eschew an heretic after one or two monitions, knowing that such an one is overthrown and is faulty, in as much as he is condemned by his own judgment.
My L. I deny that I am an heretic: prove ye that first, and then allege the foresaid text. But still the Lord Chancellor played on one string, saying.
If thou wilt enter into one Church with us, &c. tell us that, or else thou shalt never have so much proffered thee again, as thou hast now.
I will find it first in the Scripture, and see it tried thereby, before I receive him to be supreme head.
Why? do ye not know what is in your Creed: Credo ecclesiam sanctam catholicam. I believe the holy Catholic Church.
I find not the bishop of Rome there. For [Catholic] signifieth not the Romish Church: It signifieth the consent of all true teaching Churches of all times, and all ages. But how should the Bishop of Rome's Church be one of them which teacheth so many doctrines y t are plainly and directly against the word of God? Can that bishop be the true head of the Catholic Church that doth so? that is not possible.
Shew me one of them, one, one, let me hear one.
I remembered myself, that amongst so many I were best to show one, and said I will show you one.
Let me hear that, let me hear that.
The B. of Rome and his Church, say, read, and sing all that they do in their congregations, in Latin, which is directly and plainly against the first to the Corrinthians, the 14. chapter.
I deny that, I deny that, that is against the word of God. Let me see you prove that, how prove ye that?
Thus I began to say the text from the beginning of the chap. Qui loquitur lingua, &c. to speak with tongue said I, is to speak with a strange tongue: as Latin or Greek, &c. and so to speak, is not to speak unto mē, but to God. But ye speak in Latin, which is a strange tongue, wherefor ye speak not unto men, but unto God (meaning God only at the most.) This he granted, that they speak not unto men, but unto God.
Well, then it is in vain unto men.
No, not in vain. For one man speaketh in one tongue, and another in another tongue, and all well.
Nay I will prove then, that he speaketh neither to God nor to man, but unto the wind.
I was willing to have declared how and after what sort these two texts do agree (for they must agree, they be both the sayings of the holy Ghost, spoken by the Apostle Paul) as to wit, to speak, not to men, but unto God▪ and to speak into the wynd: and so to have gone forward with the proof of my matter begun, but here arose a noise and a confusion. Then said the L. Chancellor.
To speak unto God, and not unto God, were impossible.
I will prove them possible.
No said my Lord William Haward to my L. Chancellor: now will I bear you witness that he is out of the way. For he granted first, that they which speak in a strange speech, speak unto God: and now he saith the contrary, that they speak neither to God, nor to man.
I have not granted or said (turning me to my L. Haward) as ye report. I have alleged the one text, and now I am come to the other. They must agree, and I can make them to agree. But as for you, you understand not the matter.
I understand so much, that that is not possible. This is a point of Sophistry, quoth Secretarye Bourne.
Then the Lord Chancellor began to tell the L. Hawarde, that when he was in high Dutchlande, they at Hale, which had before prayed and used their service all in dutch, began thē to turn part into latin, & part into dutch.
Yea and at Wittembergh to.
Yea (but I could not be heard for the noise) in an University, were men for the most part understand the Latin, and yet not all in Latin. And I would have told the order & have gone forward both to have answered my lord and to have proved the thing that I had taken in hand: but perceiving their talking and noise to be too noisome, I was fain to think this in my heart (suffering them in the mean while to talk one of them one thing, and another a nother) Alas, neither will, these men hear me if I speak, neither yet will they suffer me to write. There is no remedy but let them alone, and commit the matter to God. Yet I began to go forward, and said that I would make the texts to agree, and to prove my purpose well enough.
No, no, thou canst prove nothing by the scripture. The scripture is dead: it must have a lively expositor.
No the Scripture is alive. But let me go forward with my purpose.
All heretics have alleged the scriptures for them, and therefore we must have a lively expositor for them.
Yea, all heretics have alleged the Scriptures for them: but they were confuted by the scriptures, and by none other expositor.
But they would not confess that they were overcome by the scriptures, I am sure of that.
I believe that: and yet were they overcome by them, and in all Councils they were disputed with & overthrown by the scriptures. And here I would have declared howe they ought to proceed in these days, & so have come again to my purpose, but it was impossible, for one asked one thing, another said another, so that I was fain to hold my peace, and let them talk. And even whē I would have taken hold on my proof, the Lord Chauncelor bad, to prison with me again: and away, away (said he) we have more to talk withal: if I would not be reformed (so he termed it) away, away. Then up I stood, for I had kneeled all the while.
Then sir Richard Southwell, who stood by in a window, said to me: thou wilt not burn in this gear when it cometh to the purpose, I know well that.
Sir I cannot tell, but I trust to my Lord God yes, lifting up mine eyes unto heaven.
Then my Lord of Eli told me much of the Queens Majesty's pleasure and meaning, and set it out with large words, saying that she took them that would not receive the Bishop of Rome's supremacy, to be unworthy to have her mercy. &c.
I said, I would not refuse her mercy, and yet I never offended her in all my life: And that I besought her Grace and all their honors to be good to me, reserving my conscience.
No, quoth they then, a great sort of them, and specially Secretary Bourne, a married priest, and have not offended the law?
I said, I had not broken the Queens law, nor yet any point of the law of the Realm therein, For I married where it was lawful.
In Dutchland. And if ye had not here in England made an open law that Priests might have had wives, I would never have come home again: for I brought a wife and eight children with me: which thing ye might be sure that I would not have done, if the laws of the realm had not permitted it before.
Then there was a great noise, some saying that I was come too soon with such a sort: I should find a sour coming of it, and someone thing, some another. And one said (I could not well perceive who) that there was never catholic man or country, that ever granted that a priest might have a wife.
I said the Catholic church never denied marriage to Priests, nor yet to any other man, and therewith was I going out of the chamber, the sergeaunt which brought me thither, having me by the arm.
Then the B. of Worcester turned his face towards me, and said that I wist not where that church was or is.
I said yes, that I could tell where it was, but therewith went the sergeant with me out of the door.
This was the very true effect of all that was spoken unto me, and of all that I answered thereunto.
And here would I gladly make a more perfect answer to all y e former objections, as also a due proof of that which I had taken in hand: but at this present I was informed that I should tomorrow come to further answer. Wherefore I am compelled to leave out that which I would most gladly have done, desiring here the hearty & unfeigned help of the prayers of all Christ's true members, the true imps of the true unfeigned Catholic Church, that the Lord God of all consolation, will now be my comfort, aid, strength, buckler and shield: as also of all my brethren that are in the same case & distress, that I and they all may despise all manner of threats and cruelty, and even the bitter burning fire and the dreadful dart of death, and stick like true soldiors to our dear & loving captain Christ, our only redeemer, and savior, and also the only true head of the church, that doth all in us all, which is y e very property of an head (and is a thing that all the Bishops of Rome cannot do,) and that we do not traitorously run out of his tents, or rather out of the plain field from him, in the most jeopardy of the battle, but that we may persevere in the fight (if he will not otherwise deliver us) till we be most cruelly slain of his enemies. For this I most heartily, and at this present, with weeping tears most instantly & earnestly desire and beseech you all to pray: And also if I die, to be good to my poor and most honest wife, being a poor stranger, and all my little souls, hers and my children. Whom with all the whole faithful and true catholic congregation of Christ the Lord of life and death, save, keep and defend, in all the troubles and assaults of this vain world, and to bring at the last to everlasting salvation, the true & sure inheritance of all crossed Christians. Amen, Amen.
The 27. day of January at night.
The 2. confession of John Rogers, made and that should have been made (if I might have ben heard) the 28. and 29. day of January. 1555.
FIrst being asked again by the Lord Chauncelor, whether I would come into one Church with the Bishops and whole realm, as now was concluded by Parliament, (in the which all the Realm was converted to the Catholic church of Rome) and so receive the mercy before proffered me, arising again with the whole realm, out of the schism and error in which we had long been, with recantation of my errors: I answered, that before I could not tell what his mercy meant, but now I understood that it was a mercy of the Antichristian church of Rome, which I utterly refused, & that the rising which he spake off, was a very fall into error and false doctrine. Also that I had and would be able by God's grace, to prove that all the doctrine which I had ever taught, was true and catholic, and that by the scriptures and the authority of the fathers that lived 400. years after Christ's death. He answered that should not, might not, nor ought not be granted me: for I was but a private man, & might not be heard against the determination of the whole realm. Should (quoth he) when a Parliament hath concluded a thing, one, or any private person have authority to discuss, whether they had done right or wrong? No that may not be.
I answered shortly, that all the laws of men might not, neither could rule the word of God, but that they all must be discussed and judged thereby, and obey thereto: and my conscience, nor no Christian man's could be satisfied with such laws as disagreed from that word: and so was willing to have said much more, but the L. Chancellor began a long tale to very small purpose, concerning mine answer, to have defaced me, that there was nothing in me wherefore I should be heard, but arrogancy, pride, and vainglory. I also granted mine ignorauncy to be greater then I could express, or then he took it: but yet that I feared not by God's assistance & strength, to be able by writing to perform my word, neither was I (I thanked God) so utterly ignorant as he would make me, but all was of God, to whom be thanks rendered therefore. Proud man was I never, nor yet vain glorious. Al the world knew well, where and on which side pride, arrogancy, and vain-glory was. It was a poor pride y t was or is in us, God it knoweth.
Then said he, that I at the first dashe condemned the Queen and the whole realm, to be of the church of Antichrist, and burdened me highly therewithal. I answered that the Queens majesty (God save her grace) would have done well enough, if it had not ben for his counsel. He said, the Queen went before him, and it was her own motion, I said without fail, I neither could nor I would ever believe it.
Then said D. Aldrise the bishop of Carlisle, that they the bishops would bear him witness. Yea (quoth I) that I believe well, and with that the people laughed: For that day there were many, but on the morrow they had kept the doors shut, and would let none in, but the Bishops adherents and servants, in manner, yea and the first day the thousand man came not in. Then master Comptroler and Secretary Bourne, would have stand up also to bear witness, and did.
I said it was no great matter: and to say the truth, I thought that they were good helpers thereto them selves: but I ceased to say anymore therein, knowing that they were too strong and mighty of power, and that they should be believed before me, yea and before our savior Christ, and all his Prophets and Apostles thereto in these days.
Then after many words he asked me what I thought concerning the blessed sacrament, and stood up and put off his cap, & all his fellow bishops (of which there were a great sort new men, of whom I knew few) whether I believed in the sacrament to be the very body and blood of our savior Christ that was borne of the virgin Mary, and hanged on the cross, really and substantially.
I answered, I had often told him that it was a matter in which I was no medler, and therefore suspected of my brethren to be of a contrary opinion. Notw t standing, even as the most part of your doctrine in other points is false, and the defense thereof only by force and cruelty: so in this matter I think it to be as false as the rest. For I cannot understand [really and substantially] to signify otherwise then corporally: but corporally Christ is only in heavē, and so cannot Christ be corporally also in your sacrament. And here I somewhat set out his charity after this sort: My Lord (quoth I) ye have dealt with me most cruelly. For ye have set me in prison without law, and kept me there now almost a yere and a half. For I was almost half a yere in my house, where I was obedient to you (God knoweth) and spake w t no man. And now have I been a full year in Newgate at great costs and charges, having a wife and 10. children to find, and I had never a penny of my livings which was against the law.
He answered, that D. Ridley which had given them me, was an usurper, and therefore I was the unjust possessor of them.
Was the king then an Usurper (quoth I) which gave D. Ridley the Bishopric?
Yea (quoth he) and began to set out the wrongs that the king had done to the B. of London, and to himself also. But yet I do misuse my terms (quoth he) to call the King usurper. But the word was gone out of the abundance of the heart before: and I think that he was not very sorry for it in heart. I might have said more concerning that matter, but I did not.
I asked him wherefore he set me in prison. He said because I preached against the Queen.
I answered that it was not true: and I would be bound to prove it, and to stand to the trial of the law, that no man should be able to prove it, and thereupon would set my life. I preached (quoth I) a sermon at the Cross, after the Queen came to the Tower: but therein was nothing said against the Queen, I take witness of all the audience: which was not small. I alleged also that he had after examination let me go at liberty after the preaching of that Sermon.
Yea, but thou didste read thy lectures after (quoth he) against the commandment of the Counsel.
That did I not (quoth I:) let that be proved and let me die for it. Thus have ye now against the law of God & man handled me, & never sent for me, never conferred with me, never spoke of any learning, till now that ye have gotten a whip to whip me with, & a sword to cut off my neck, if I will not condescende unto your mind. Thys charity doth all the world understand.
I might and would have added, if I could have been suffered to speak, that it had ben time enough to take away men's livings, and thereto to have prisoned them, after that they had offended laws. For they be good Citizens that break not laws, and worthy of praise and not of punishment. But their purpose is to keep men in prison so long, until they may catch them in their laws, and so kill them. I could & would have added the example of Daniel, which by a crafty devised law was cast into the Lions den. Item, I might have declared, that I most humbly desired to be set at liberty, sending my wife to him with a supplication, being great with child, & with her 8. honest women, or thereabout, to Richmond, at Christmas was a 12. monthe, whiles I was yet in my house.
Item, I wrote two supplications to him out of Newgate, and sent my wife many times to him. M. Gosnolde also that worthy man, who is now departed in the Lord, labored for me, and so did diverse other worthy men also take pains in the matter. These things declare my Lord Chancellors Antichristian charity, which is, that he hath and doth seek my blood, and the destruction of my poor wife and my ten children.
This is a short sum of the words which were spoken the 28. day of Ianuarye at after noon, after that Master Hooper had been the first, & M. Cardmaker the second in examination before me. The Lord grant us grace to stand together, fighting lawfully in his cause, till we be smitten down together, if the Lord's will be so to permit it. For there shall not a hair of our heads pearish again •• his will, but with his will. Whereunto the same Lord grant us to be obedient unto the ende, and in the end. Amen: Sweet, mighty, and merciful Lord Jesus the son of David and of God, Amen, Amen, let every true Christian say and pray.
Then the clock being (as I gessed) about four, the L. Chancellor said, that he and the Church must yet use charity with me (what manner of charity it is, all true Christians do well understand, as to wit, the same that the fox doeth with the chickens, and the wolf with the Lambes) and gave me respite til tomorrow, to see whether I would remember myself well tomorrow, and whether I would return to the catholic church (for so he calleth his Antichristian false church) again, and repent, and they would receive me to mercy.
I said that I was never out of the true Catholic Church, nor would be: but into his church, would I, by God's grace, never come.
Well (quoth he) then is our church false and Antichristian.
Yea, quoth I.
And what is the doctrine of the sacrament?
False, quoth I, and cast my hands abroad.
Then said one, that I was a player. To whom I answered not: for I passed not upon his mock.
Come again quoth the Lord Chancellor, tomorrow between nine and ten.
I am ready to come again, whensoever ye cal quoth I.
And thus was I brought by the shiriffes to the Counter in Southwarke, Master Hooper going before me, and a great multitude of people being present, so that we had much to do to go in the streets.
Thus much was done the 28. day of January.
THe second day, which was the 29. of January, we were sent for in the morning about 9. of the clock, and by the Shriffes fetched from the Counter in Southwarke, to the Church again, as to wit, to S. Mary Oueries, where we were the day before in the after noon, as is said. And when Master Hooper was condemned (as I understood afterward) then sent they for me. Then the Lord Chancellor said unto me:
Rogers (quoth he) here thou wast yesterday, and we gave thee liberty to remember thyself this night, whether thou wouldest come to the holy catholic church of Christ again or not. Tell us now what thou haste determined, whether thou wilt be repentant and sory, and wilt return again and take mercy.
My Lord, quoth I, I have remembered myself right well what you yesterday laid for you, and desire you to give me leave to declare my mind what I have to say thereunto, and that done, I shall answer you to your demanded question.
When I yesterday desired that I might be suffered by the Scripture and authority of the first, best, and purest Church to defend my doctrine by writing (meaning not only of y e primacy: but also of all the doctrine that ever I had preached) ye answered me that it might not, nor ought not to be granted me, for I was a private person: and that the parliament was above the authority of all private persons, & therefore the sentence thereof might not be found faulty and valureles by me being but a private person. And yet my Lord, quoth I, I am able to show examples, that one man hath come into a general Council, and after the whole had determined and agreed upon an act or article, that someone mā coming in afterward, hath by the word of God declared so pithely that the counsel had erred in decreeing the said Article, that he caused the whole Counsel to change and altar their Acte or Article before determined. And of these examples (said I) I am able to show two. I can also show the authority of S. Augustine, that when he disputed with an heretic, he would neither himself, nor yet have the heretic, to lean unto the determination of two former Councils, of the which the one made for him, and the other for the heretic that disputed against him: but said that he would have the scriptures to be their judge which were common and indifferent for them both, and not proper to either of them.
Item I could show (said I) the authority of a learned Lawyer Panormitanus, which saith: that unto a simple lay man that bringeth the word of God with him there ought more credit to be given, then to a whole Council gathered together. By these things will I prove that I ought not to be denied to say my mind, and to be heard against a whole Parliament, bringing the word of God for me and the authority of the old Church 400. years after Christ, all be it that every man in the Parliament had willingly and without respect of fear and favor agreed thereunto (which thing I doubt not a little off, specially seeing the like had been permitted in that old Church, even in general Councils, yea and that in one of the chiefest councils that ever was, unto which neither any Acts of this Parliament, nor yet any of the late general Councils of the Bishops of Rome ought to be compared.) For, said I, if Henry the eight were alive, and should call a Parliament, and begin to determine a thing (and here I would have alleged the example of the Acte of making the Queen a Bastarde, and of making himself the Superior head, but I could not, being interrupted of one, whom God forgive) then will ye (pointing to my Lord Chancellor) and ye and ye, and so ye all (poyntinge to the rest of the Bishops) say, Amen: yea, and it like your grace, it is mete that it be so enacted, &c.
Here my L. Chancellor would suffer me to speak no more: but had me sit down mockingly, saying that I was sent for to be instructed of them, and I would take upon me to be their instructer.
My Lord (quoth I) I stand and sit not: shall I not be suffered to speak for my life?
Shall we suffer thee to tell a tale, and to prate quoth he? and with that he stood up, and began to face me, after his old arrogant proud fashion, for he perceived that I was in a way to have touched them somewhat, which he thought to hynder, by dashing me out of my tale, and so he did. For I could never be suffered to come to my tale again, no not to one word of it: but he had much like communication with me as he had the day before, and as his manner is, taunt upon taunt, and check upon check. For in that case (being God's cause) I told him he should not make me afraid to speak.
See what a spirit this fellow hath, said he, fineding fault at mine accustomed earnestness, and hearty manner of speaking.
I have a true spirit, quoth I, agreeing and obeying the word of God, and would further have said, that I was never the worse, but the better, to be earnest in a just and true cause and in my master Christ's matters: but I might not be heard. And at the length he proceeded towards his excommunication and condemnation, after that I had told him that his Church of Rome was the Church of Antichrist, meaning the false doctrine and tyrannical laws, with the maintenance thereof by cruel persecution used by the Bishops of the said church (which the B. of Winchester and the rest of his fellow bishops that are now in England, are the chief members): Of laws I mean (quoth I) and not of all men and women which are in the popes church. Likewise when I was said to have denied their sacrament (whereof he made his wonted reverent mention, more to maintain his kingdom thereby, then for the true reverence of Christ's institution: more for his own and his Popish generations sake, then for religion or God's sake) I told him after what order I did speak of it (for the manner of his speaking, was not agreeing to my words, which are before recited in the communication that we had the 28. of January) wherewith he was not contented, but he asked the audience whether I had not simply denied y e sacrament. They would have said, and did what he lusted: for the most of them were of his own servants at that day, the 29. day of January I mean. At the last I said, I will never deny that I said, that is, that your doctrine of the Sacrament is false: but yet I tell you after what order I said it.
To be short, he red my condemnation before me particularly, mentioning therein but 2. Articles, first that I affirmed the Romish catholic church, to be the church of antichrist, and that I denied the reality of their sacrament. He cursed me to be disgraded and condemned, and put into the hands of the laity, and so he gave me over into the shriues hands, which were much better then his.
The copy of which his condemnation here I thought to put down in English, to the intent that the same being here once expressed, may serve for all other sentences condemnatory through the whole story to be referred unto.
The Sentence condemnatorie against Master Rogers.
IN the name of God Amen, We Stephen by the permission of God Bishop of Winchester, lawfully and ryghtly proceeding with all godly favor by authority and virtue of our office, against thee John Rogers priest, alias called Matthew before us personally here present, being accused and detected, and notoriously slandered of heresy, having heard, seen, and understand, and with all diligent deliberation weighed, discussed, and considered the merits of the cause, all things being observed, which by us in this behalf, in order of law ought to be observed, sitting in our judgment seat, the name of Christ being first called upon, and having God only before our eyes: because by the acts enacted, propounded, and exhibited in this matter, and by thine own confession judicially made before us, we do find, that thou hast taught, holden, and affirmed, and obstinately defended diverse errors, heresies, and damnable opinions, contrary to the doctrine and determination of the holy church, as namely these: That the catholic church of Rome, is the church of Antichrist: Item, that in the Sacrament of the altar, there is not substantially nor really the natural body and blood of Christ. The which aforesaid heresies and damnable opinions being contrary to the law of God, and determination of the universal and Apostolical Church, thou hast arrogantly, stubbornly, and wittingly maintained, held, and affirmed, and also defended before us, as well in this judgment, as also otherwise, and with the like obstinacy, stubbornness, malice and blindness of heart, both wittingly and willingly haste affirmed, that thou wilt believe, maintain and hold, affirm, and declare the same: We therefore S. Wint. B. Ordinary and Diocesan aforesaid, by the consent and assent as well of our reverend brethren the Lord Bishops here present and assistent, as also by the counsel and judgment of diverse worshipful lawyers and professors of Divinity, with whom we have communicated in this behalf, do declare and pronounce thee the said John Rogers, otherwise called Matthew, through thy demerits, transgressions, obstinacies, & wilfulnesses (which thou manifold ways hast incurred by thine own wicked and stubborn obstinacy) to have been and to be guilty in the detestable, horrible, and wicked offense of heretical pravity and execrable doctrine, and that thou haste before us sundry times spoken, maintained, and wittingly and stubbornly defended the said cursed and execrable doctrine in thy sundry confessions, assertions, and recognitions here judicially before us oftentimes repeated, and yet still doest maintain, affirm and believe y e same, and that thou haste been and art lawfully and ordinarily convicted in this behalf. We therefore (I say) all be it following the example of Christ, Which would not the death of a sinner, but rather that he should convert and live, we have gone about oftentimes to correct thee, and by all lawful means that we could, and all wholesome admonitions that we did know, to reduce thee again unto the true faith and unity of the universal catholic church, notwithstanding have found thee obstinate and stiffnecked, willingly continuing in thy damnable opinions and heresies, and refusing to return again unto the true faith and unity of the holy mother Church, and as the child of wickedness and darkness so to have hardened thy heart, that thou wilt not understand the voice of thy shephard, which with a fatherly affection doth seek after thee, nor wilt not be allured w t his fatherly and godly admonitions: we therefore Ste▪ the B. aforesaid, not willing that thou which art wicked, shuldest now become more wicked, and infect the Lord's flock with thine heresy (which we are greatly afraid off) with sorrow of mind and bitterness of heart do judge thee, and diffinitiuely condemn thee the said John Rogers, otherwise called Matthew, thy dem • rites & defaultes being agrauate through thy damnable obstinacy, as gilty of most detestable heresies, and as an obstinate impenitent sinner, refusing penitently to return to the lap and unity of the holy mother church, and that thou hast ben and art by law excommunicate, & do pronounce and declare thee to be an excommunicate person: Also we pronounce and declare thee being an heritike, to be cast out from the church, & left unto the judgment of the secular power, & now presently so do leave thee as an obstinate heretic, and a person wrapped in the sentence of the great curse, to be disgraded worthily for thy demerits [requiring them notwithstanding in the bowels of our Lord Jesus Christ, that this execution and punishment worthily to be done upon thee, may so be moderated, that the rigor thereof be not too extreme, nor yet the gentleness too much mitigated, but that it may be to the salvation of thy soul, to the extirpation, terror, and conversion of the heretics, to the unity of the Catholic faith] by this our sentence definitive which we here lay upon, and against thee, and do with sorrow of heart promulgate in this form aforesaid.