23. Answer to the Fifteen Articles of the Rebels of Devon, 1549

To the Fifteen Articles of the Rebels, Devon, Anno 1549%

WnuEN I first read your request, O ignorant men of Devonshire and Cornwall, straightways came to my mind a request, which James and John made unto Christ; to whom Christ answered: You ask you wot not what.” Even so thought I of you, as soon as ever I heard your articles, that you were deceived by some crafty papist^, which devised those articles for you, to make you ask you wist not what.

Wherefore my duty unto God, and the pity that I have of your ignorance, move me now at this time to open plainly and particularly your own articles unto you, that you may understand them, and no longer be deceived.

In your first article you require, that all the general councils and holy decrees of our forefathers may be observed and kept, and whosoever shall againsay them to be holden as heretics.

This you all ask; but what you ask, I dare say, very few or none of you understand. For how many of you, I pray you, do know certainly which be called the general councils? and holy decrees of the fathers, and what is in them contained? The holy decrees, as they call them, be nothing else but the laws and ordinances of the bishop of Rome: whereof the most part be made for his own advancement, glory, and lucere, and to make him and his clergy governors of the whole world, and to be exempted from all princes’ laws, and to do what they list. And would you ask, if you knew what you asked, that we should put away the laws of our own realm, and be governed by the bishop of Rome’s laws? If you mean this, then be you traitors to the king, and enemies

[2 The commons this year brake out into a articles the archbishop drew up an excellent answer Anno 1549.]

[dangerous rebellion; and though they were once or at good length.” The archbishop wrote this answer]

[twice appeased, and scattered in some places, yet after the rout at Exeter given them by the lord]

[they made insurrections in others: and chiefly in Russel, and the taking prisoners divers of their cap-.]

[Devon, where they were very formidable for their tains and priests, and between the condemnation]

[numbers. The reason they pretended was double. and execution of Humphrey Arundel, and Bray,]

[The one was, the oppression of the gentry in in- mayor of Bodmin.” Strype’s Mem. of Abp. Cran-]

[closing of their commons from them: the other, the mer, Vol. I. pp. 264, 5. Ed. Oxon. 1840. The text]

[laying aside the old religion; which, because it was follows that of Strype, but has been collated for this]

[old, and the way their forefathers worshipped God, edition with the C. C. C. C. MS. of which the dif-]

[they were very fond of. The lord Russel, lord ferent readings are given in the notes. Vid. Foxe’s]

[privy seal who was sent against them, offering to Acts and Monuments, p. 1305 et seqq. Lond. 1583.]

[receive their complaints, the rebels sent them to Burnet’s Hist. of Reformat. Vol. II. pp. 237—242.]

[him, drawn up under fifteen articles: as beforethey Oxon. 1829. Holinshed’s Chronicles, Vol. III. p.]

[had sent their demands in seven articles, and a pro- 1002. Inthe C. C. C. C. MS.it is headed Against]

[testation that they were the king’s, body and goods. the Articles of the Devonshire men.”]]

[In answer to which the king sent a message to them, [? Papists, MS. C. C. C. C.]]

[that may be seen in Foxe. “They sent also a sup- [ I dare boldly say, Ibid.]]

[plication to the king, to the which an answer was [5 Vid. Speech on the Authority ofthe Pope and]

[made by the king’s learned council. To the fifteen of General Councils, p. 76 et sqq.] 11—2]

to your own realm: and if you mean it not, consider what persons they be, and how they have deceived you, that make you ask you wot not what.

And as for the general councils, you say you will have them all kept: but you be not so destitute of all reason, that you would have spoken such words, if you had known what you had said. For a great number of the councils repugn one against another. How should they then be all kept, when one is contrary to another, and the keeping of one is the breaking of another? And among your own articles you say, you will have divers things observed, which be not only contrary to the general councils, but also contrary to the law of this realm, and also to God’s laws, as it shall be plainly declared when we come to the articles.

And all reason is contrary that you should have asked such things, if you had known what you had asked. I have this opinion of the great number of you, that you would fain walk in the right way, if you could find it. And forasmuch as I perceive that wicked and false guides, under pretence to bring you to the high way, have brought you clean out of it, my good-will shall be, seeing you so far wandering out of the way, and so blindfolded with evil persuasions, that you cannot see where you go, to open your eyes that you may see, and to set you again into the right way. And when your eyes be so opened that you may see, and the right way shewed unto you, wherein you should walk; then if you will still wink, and not see, and run headlong in error, and not come to the right way, you may no longer be called simple and ignorant people, but perverse, froward, and wicked papists and traitors, enemies to God and your own realm.

But now I will come to your articles particularly, opening every one of them by himself, that you may see the bowels thereof, and what is contained in the same; that when you shall understand the whole, you may judge whether you knew before what you asked, or you were deceived by subtle and wily papistical traitors.

Your First Article Is This

We will have all the general councils, and holy decrees of our forefathers, observed, kept, and performed: and whosoever shall againsay them, we hold them as heretics.”

First, to begin with the manner of your phrase. Is this the fashion of subjects to speak unto their prince, ^ We will have?” Was this manner of speech at any time used of the subjects to their prince since the beginning of the world? Have not all true subjects ever used to their sovereign lord this form of speaking, Most humbly beseecheth your faithful and obedient subjects?” Although the papists have abused your ignorance in propounding such articles, which you understand not, yet you should not have suffered yourselves so much to be led by the nose and bridled by them, that you should clearly forget your duty of allegiance unto your sovereign lord, saying unto him, This we will have;” and that saying with armour upon your backs and swords in your hands. Would any of you that be householders be content that your servants should come upon you with harness unto their backs, and swords in their hands, and say unto you, “This we will have?” If then you would abhor and detest this in your servants towards yourselves, how can you allow your fact? With what conscience can you, being but subjects, do to your king that thing which you would condemn in your servants towards yourselves? But answer me this: Be you subjects or no? If you be subjects, then I admonish you, as St Paul taught Titus, saying: Warn them to be subject to princes and rulers, obeying them at a word.” But tell me again: Pertaineth this to subjection and obedience to say, “This we will have?” St Peter saith: “Be subject unto kings, as unto chief heads’, and to other rulers sent by them. For so is the will of God.” God’s will is, that you should be ruled by your princes. But whether is this to be ruled by your king, or to rule your king, to say, Thus we will have the realm governed?” Your servants be by the scripture commanded, as they fear God, to be

[[! Laws of this realm, C. C. C. C. MS.] [5 Be contented, that your servants should come [? To God’s law, Ibid.] unto you, with harness upon their backs, Ibid. ] [? Then you may, Ibid.] [$ As chief heads, Ibid.] [^ Sovereign lord and king, Ibid.]]

obedient to their masters, whether their masters be good or evil. And can you think it meet and lawful? for you to disobey your undoubted king, being a prince most innocent, most godly, and most careful for your surety and wealth? If any thing can declare disobedience, what can declare it more, than subjects to come with force of arms to their natural king and prince, and say, This we will have?”

But now, leaving your rude and unhandsome manner? of speech to your most sovereign lord, I will come to the point, and join with you in the effect of your first article. You say, you will have all the holy decrees observed and kept. But do you know what they be? The holy decrees, as I told you before, be called the bishop of Rome’s ordinances and laws: which how holy and godly soever they be called, they be indeed so wicked, so ungodly, so full of tyranny, and so partial, that since the beginning of the world were never devised or invented the like, I shall rehearse a certain of them, [whereby you may judge of the rest, to the intent ]’^ that yourselves may see how holy they be, and may say your minds, whether you would have them kept or no. And at the hearing of them, if you shall not think them meet to be kept here in this realm, then you may see how they deceived you, that moved you to ask this article. And if you like them, and would have them kept, after you know what they be, then I say assuredly, that you be not only wicked papists, but also heretics, and most heinous traitors to the king and this his realm. And yet how an absolute papist varieth from an heretic or traitor, I know not; but that a papist 3s also both a heretic and a traitor withal.

One decree saith, that whosoever doth not acknowledge himself” to be under the obedience of the bishop of Rome, is an heretic”,” Now answer me to this question, Whether be you under the obedience of the bishop of Rome, or not? If you say that you be under his obedience, then be you traitors by the laws of this realm; and if you deny it, then be you heretics by this decree. And shift is there none to save you from treason, but to renounce this decree, that commandeth you to be under the bishop of Rome; and so to confess, contrary to your own first article, that all decrees are not to be kept.

Yet a great many other decrees be as evil’, and worse than this. One saith, that “all princes laws which be against a decree of the bishop of Rome, be void and of no strength.” Another decree saith, that “all the decrees of the bishop of Rome ought for ever to be kept of all men, as God’s word.” Another decree there is, that whosoever receiveth not the laws of the bishop of Rome, availeth neither’” him the catholic faith, nor the four evangelists. For his sin” shall never be forgiven ^.” Yet is there a worse and more detestable decree, that all kings and princes that suffer the bishop of Rome’s decrees to be broken in any point, are to be taken as infidels’.” Another is there also, that the bishop of Rome is bound to no manner of decrees, but he may constrain all other persons, both spiritual and temporal, to receive all his decrees and canons’.” Another is yet more devilish than any before rehearsed, that although the bishop of Rome neither regard his own salvation, nor no man’s else, but put down with himself headlong innumerable people by heaps unto hell, yet may no mortal man presume to reprove him therefore,” But what should I tarry, and make you weary in rehearsing a number”? For a thousand other like canons and decrees there be to the advancement of the bishop of Rome his usurped power and authority.

I cannot think of you, that you be so far from all godliness, from all wit and diseretion, that you would have these decrees observed within this realm, which be so blasphemous to God, so injurious to all princes and realms, and so far from all equity and reason. But here you may easily perceive, what wily foxes you met withal, which persuaded you to arm yourselves, to make sedition in your own country, to stand against

[17 Meet or lawful, Ibid.] [4 Any decree, Ibid.] [ So MS. C. C. C. C. Strype reads “sorrow.” ] [^ Vid. p. 69.] [? Unseemly manner, MS. C. €. C. C.] [16 Neither availeth, MS. C. C. C. C.] [0 This clause is inserted from the C. C. C. C. 7. For his sins, Ibid.]]

[MS.] [18 Vid. Collection of Tenets from the Canon [’ Doth not knowledge himself, Ibid. ] Law, pp. 69, 70, &c. and Letter to Queen Mary, [^ Vid. Collection of Tenets from the Canon Sept. 1553.]]

[Law, p. 68.] [19 In rehearsing a number of laws, MS. [15 Beas ill, MS. C. C. C. C.] C. C. C. C.]]

your princes and the laws of your realm, for such articles as you understand not’, and to ask you wist not what. For I dare say for you, that the subtle papists, when they moved you to stand in this article, that all the holy decrees should be observed,” they shewed you nothing of these decrees, that they were taken for holy decrees: for if they had, they knew right well that you would never have consented unto this article; but would have taken them for traitors, that first moved you thereto.

For now shall I shew you, what miserable case you should bring yourselves unto, if the king’s majesty should assent unto this first article, that all the decrees should be kept and observed.” For among other partial decrees made in the favour of the clergy, this is one: “That none of the clergy shall be called, or sued before any temporal judge, for any manner of cause, either for debt, suit of lands, felony, murder, or for any other cause or crime; nor shall have any other judge, but his bishop only” Another is: That a spiritual man may sue a temporal man before a temporal or spiritual judge at his pleasure; but a temporal man cannot sue a spiritual, but only before his ordinary” I cannot deny, but these been good and beneficial laws for the liberty of the clergy. But for your own part’, I suppose you do not think it any indifferent law’, that a priest shall sue you where he list, with the licence of his ordinary; and you shall sue him for no manner of cause, but only before his own ordinary; or if a priest had slain one of your sons or brethren, that you should have no remedy against him, but only before the bishop. What mean those? papistical priests, that stirred you to ask and will such decrees and laws to be observed in this realm, but covertly and craftily to bring you under their subjection; and that you yourselves, ignorantly asking you wist not what, should put your own heads under their girdles?

For surely, if you had known these decrees, when you consented to this article, you would have torn the article in pieces, and they that moved you” thereto also. For these decrees be not only partial, and against all equity and reason, made only for the favour of the clergy, and the suppression of the laity; but also they be, and ever have been, clearly contrary to the laws and customs of this realm. And yet by this article you will have the old ancient laws and customs of this realm (which have ever been used in all kings’ times hitherto) to be void and to cease, and these decrees to come in their place, and be observed of all men, and againsaid of no man: for whosoever speaketh against them, you will hold them for heretics. And in so saying, look what sentence to give of yourselves. Although your article say it, yet I am sure you be not so much enemies to your own realm, that you would have the old ancient laws and customs of this realm (for the defence whereof all the noble kings of this realm have so valiantly and so justly stand against the bishops of Rome) now to be taken away, and give place unto Romish decrees. And then by your own article you hold and condemn yourselves to be heretics.

How be you bewitched by these false papists? Why do you suffer them thus to abuse you by their subtlety, to make you condemn yourselves of heresy? Why do you not send them unto the king’s majesty, like errant traitors, as indeed they be, saying unto him, Most mighty prince, and most dread sovereign lord, we present here unto you most heinous traitors against your majesty and realm, and greatest dissemblers and false deceivers of us, your simple and ignorant people, and yet in our own hearts’” your true and faithful subjects. We have erred, we have grievously offended your majesty, but by ignorance, being so seduced and provoked by the crafty persuasions of these most heinous traitors, that we wist not what we did. But pardon us, sovereign lord, have pity upon our simplicity and ignorance; and these abominable traitors punish according to their deservings. Have mercy, most merciful prince, of us, your poor flock, which were ignorantly led out of the way; and strike with the sword those malicious guides, that purposely would have led us to our utter destruction.”

[[ Understood not, C. C. C. C. MS.] [5 But for your own parts, Ibid.] Would assent unto this your first article, Ibid.] [7 An indifferent law, Ibid.]]

? Vid. Collection of Tenets from the Canon [8 The bishops, Ibid.

[Law, p. 72.]? What meant then those, Ibid.]]

^ A spiritual or temporal judge, MS. C. C. [19 And them that moved you, Ibid.

[C. €.] [ You give, Ibid.]]

[5 But these be good, Ibid.] [’? Yet in our hearts, Ibid.]]

If you did thus, then would you do” the parts of true, faithful, and loyal subjects, and should declare to the world, that all that you have hitherto done was done by error and ignorance. And I would nothing doubt of the king’s majesty his clemency and mercy towards you.

But yet, to the intent that you may further know how unreasonable your first article is, I will yet rehearse another sort of the holy laws and decrees. One is: That no layman may have a benefice to farm ^.” Another is: “That none of the clergy may give any thing to the relief of the common weal and necessity of their own realm, without the consent of the bishop of Rome.” Another is: That no layman may meddle with election or any other thing, that pertaineth unto any of the clergy ^.” Another is: That none of the clergy ought to give any oath of fidelity to their princes, except they have temporal lands of them 7,” Another is: That princes ought to obey the bishops and the decrees of the church, and to submit their heads unto their bishops, and not to be judges over the bishops’%” Another is this: Whosoever offendeth the liberties of the church, or doth break any interdiction that cometh from Rome, or conspireth against the person or estate of the bishop or see of Rome, or by any ways offendeth, disobeyeth, or rebelleth against the same bishop or see, or that killeth a priest, or offendeth personally against a bishop or other prelate, or invadeth, spoileth, withholdeth, or wasteth lands belonging to the church of Rome, or to any other church immediately subject unto Rome; or whosoever invadeth any pilgrims that go to Rome, or any suitors to the court of Rome, or that let the devolution of causes unto that court, or that put any new charges or impositions, real or personal, upon a church or ecclesiastical person; and generally, all others that offend?” in the cases contained in the bull, which is usually published by the bishops of Rome upon Maundy Thursday; all these can be assoiled by no priest, bishop, archbishop, nor by none other, but only by the bishop of Rome, or by his express licence ’.” These, with an infinite number of like sort, be the god/; and /oly decrees which you long so sore for, and so much desire.

Now would I know, whether you think that these decrees were made for the common wealth of all realms, or only for the private weal of the bishop of Rome, and of his bishops and clergy; and whether you like and long for these laws; or now, at the hearing of them, your longing is done? If you like them, well: for my part I would you had them practised among you for a while, (so that the rest of the realm were not troubled, neither with you nor with your decrees,) until you repented yourselves of your foolish demands. I think within a year you would kneel on your knees to the king’s majesty, desiring him to take from your necks the yokes and altars which you had made for yourselves.

But to conclude the sum of the first article in few words: it is nothing else but a clear subversion of the whole state and laws of this realm; and to make this realm to be wholly governed by Romish laws, and to crown the idol and antichrist of Rome king of this realm, and to make our most undoubted and natural king his vile subject and slave. Oh! what was in your minds to ask such a thing, and so presumptuously to say, that you will have it? I trust there be not in you so much malice and devilishness, as the article containeth, but that you were craftily subornate by subtle papists to ask and demand you wist not what.

If you had asked, that the word of God might be duly observed and kept every where within this realm, and whosoever would gainsay? God’s word, to be holden as a heretic; if you had declared yourselves to be godly men; all that be godly would have commended and furthered your request. But forasmuch as you ask Romish canons and decrees to be observed and kept here in England, and whosoever shall againsay them, to be holden as heretics, there is neither godly nor truly English man, that will allow you, or consent to your articles. But clean contrary to your articles, a great number of godly

[[’? Should you do, Ibid.] [19 Upon any church, MS. C. 6. C. C.]]

[[’ Loving subjects, Ibid.] [2 All other that offend, Ibid.]]

^ Vid. Collection of Tenets from the Canon [?’ Vid. Collection of Tenets, ἄς. p. 74.

[Law, p. 72] [33 Of your first article, MS. C. C. C. €.]

[15 Ibid.] [33 Againsay, Ibid.]]

[7 Ibid. p. 73.] [?^ Heretic; you had &c., Ibid.]]

! Ibid.) [^ And all that be godly, Ibid.

persons within this realm, for the very love that they have to God, that his name may be glorified above all things, be daily humble suitors to the king’s majesty, that he, following the steps of his father, will study and travail to weed out of this his realm all popish decrees, laws, and canons, and whatsoever else is contrary to God’s word; and that the speakers against God’s word may be taken (as they be indeed) for heretics. And is any of you so far from reason, that he thinketh the king’s majesty ought to hearken to you, that by force and stubbornness! say, you will have Romish laws and decrees kept in this realm, and to turn his ears from them that with all humility be suitors for God’s word? But now will I come to your other articles, wherein I will be brief, forasmuch as in the first I have been long and tedious.

Your Second Article Is This

“We will have the law of our sovereign lord king Henry VIII.? concerning the Six Articles? to be used again, as in his time they were.”

Letting pass your rude style, nothing becoming subjects to say, You will have:” First, I examine you of the cause of your wilful will, wherefore you will have these six articles; which never were laws in no region but this; nor in this realm also, until the 3lst year of king Henry VIII; and in some things’ so enforced by the evil counsel of certain papists, against the truth, and common judgment both of divines and lawyers, that if the king’s majesty himself had not come personally into the parliament house, those laws had never passed. And yet within a year or little more the same most noble prince was fain to temper his said laws, and moderate them in divers points: so that the statute of Six Articles continued in his force little above the space of one year. Is this then so great a matter to make these uproars, and to arise against the whole realm? Will you take away the present laws of this realm, (which be and ever have been the laws of all other countries also,) and set up new laws, which never were but in this realm only, and were here in force not fully thirteen months? And how chanceth it, that you be so earnest in this article, which is directly contrary to your first article, but you know not? what neither of the articles meaneth, but be persuaded by perverse papists to ask you wot not what? But now here is the repugnance of the two articles”: by your first you will have all general councils and decrees observed and kept; and by your second article you will have the Six Articles used again. Then let us compare the general councils and decrees with the Six Articles; and you shall see them agree as well together as black and white.

First, it is contained in the canons of the apostles, that a priest under no pretence of holiness may put away his wife; and, if he do, he shall be excommunicated: and the

[[! Force and stoutness, C. C. C. C. MS.] observed by the law of God. [? Henry VIII. the most noble prince of famous Fifthly.— That the use of private masses ought]

[memory, Ibid.] to be continued; which as it was agreeable to God’s [? The following are the six articles, which were law, so men received great benefit by them.]

[“resolved by the convocation the old popish way,” Sixthly.—‘l’hat auricular confession was expe-]

[and enacted by the parliament, under the title, An dient and necessary, and ought to be retained in the]

[act for abolishing diversities of opinions.” Cran- church. Vid. Burnet’s Hist. of Reformat. Vol. I. pp.]

[mer and other divines argued boldly against them, 518, 19. Ed. Oxon. 1829. Collier’s Eccl. Hist. Vol.]

[but unsuccessfully. V. p. 38. Ed. Lond. 1840, 1. Strype’s Eccl. Mem. First.—That in the sacrament of the altar, after Vol. I. Part 1. pp. 542, 3. Ed. Oxon. 1822.]]

[the consecration, there remain no substance of bread [4^ And then in some things, MS. C. C. C. C.]]

[and wine, but under these forms the natural body [5 The said laws, Ibid.]

[and blood of Christ were present. [5 But that you know not, Ibid.] Secondly.— That communion in both kinds was [7 But now hear the repugnance of your two]

[not necessary to salvation to all persons by thelaw articles, Ibid.]]

[of God; but that both the flesh and blood of Christ [? Επίσκοπος, ἢ πρεσβύτερος, ἢ διάκονος, τὴν]

[were together in each of the kinds. αὐτοῦ γυναῖκα μὴ ἐκβαλλέτω προφάσει εὐλαβείας” Thirdly.— That priests, after the order of priest- ἐὰν δὲ ἐκβάλλῃ, ἀφοριζέσθω. Canon. Apostol. can.]

[hood, might not marry by the law of God. vi. Labb. et Cossart. Tom. I. col. 26. Ed. Lutet. Fourthly.—‘That vows of chastity ought to be Paris. 1671.]]

Six Articles say, that if a priest put not away his wife, he shall be taken for a felon. If he keep her not still, he must be excommunicate by the canon of the apostles: and if he keep her still, he must suffer death by the Six Articles. You be cunning men, if you can set these two together. Also the council of Nice, which was the chief of all the general councils, and was celebrated more than twelve hundred years past, decreed clean directly contrary to the Six Articles. For where the Six Articles command all priests to be separate from their wives, Nicene council determined clean contrary, that they should not be separated, confessing such copulation to be holy and godly’. And the council Gangrense, which was about the same time, so much allowed the marriage of priests, that they accursed them ”^ that would abstain from the ministration of priests, because they were married”. These councils vary so far from the Six Articles, that either you must put the general councils out of your book, or else the Six Articles.

Likewise concerning private masses, the law of Six Articles far differeth from the canon of the apostles, and from the councils Nicene and Antioch, as shall be declared in the next article.

Other things there be divers also in the Six Articles, which cannot stand with sundry old canons, decrees, and councils: so that if you will stand to the canons, decrees, and councils, you must of force be constrained utterly to put out of your book your second article, which requireth the usage of the Six Articles. But now for shortness of time I will come to your third article, which is this:

The Third Article

We will have the mass in Latin, as was before, and celebrated by the priest, without any man or woman communicating with him.”

Forasmuch as there is nothing with you but “will,” let your will be conferred with reason and God’s word; and then you shall see how far your will differeth from them both. First, as touching the Latin masses, whatsoever the priest saith in the old masses, whether he pray and ask any thing of God, or give thanks to God, or make the true profession of the faith, or whatsoever he doth besides’, all he doth in your persons and in your names; and you answer unto that which he saith, sometime Amen, sometime £f cum, spiritu tuo, and sometime other things, as the matter serveth. For all the whole that is done should be the act of the people! and pertain to the people, as well as to the priest. And standeth it with reason, that the priest should speak for you, and in your name, and you answer him again in your own person; and yet you understand never a word, neither what he saith, nor what you say yourselves? The priest prayeth to God for you, and you answer Amen, you wot not whereto. Is there any reason herein? Will you not understand what the priest prayeth for you, what thanks he giveth for you, what he asketh for you? Will you neither understand what he saith, nor let your hearts understand what your own tongues answer? Then must you needs confess yourselves to be such people as Christ spake of, when he said, “These people honour me with their lips, but their hearts be far from me.” Had you rather be like pies or parrots, that be taught to speak, and yet understand not one word what they say, than be true christian men, that pray unto God in heart and in faith? The priest is your proctor and attorney,

[9 Ἔν δὲ τῷ περὶ τούτου βουλεύεσθαι, τοῖς μὲν Vid. Todd’s Life of Abp. Cranmer, Vol. I. p. 267,]

[ἄλλοις ἐδόκει νόμους ἐπεισάγειν, ἐπισκόπους kai Ed. Lond. 1831.]]

[πρεσβυτέρους, διακόνους τε kal ὑποδιακόνους μὴ) [190 Accursed all them, MS. C. C. C. C.]]

[συγκαθεύδειν ταῖς γαμεταῖς, ἃς πρὶν ἱερᾶσθαι ἡγά- [ From the administration, Ibid.]]

[γοντο. ἀναστὰς δὲ Παφνούτιος ὁ ὁμολογητὴς [2 d. El τις τὸν γάμον μέμφοιτο, καὶ τὴν καθ-]

[ἀντεῖπε” τίμιον δὲ τὸν γάμον ἀποκαλῶν, σωφρο- eó0ovcav μετὰ τοῦ ἀνδρὸς αὐτῆς, οὖσαν πιστὴν καὶ]

[σύνην δὲ τὴν πρὸς τὰς ἰδίας γυναῖκας συνουσίαν, εὐλαβῆ, βδελύσσοιτο ἢ μέμφοιτο, ὡς av μὴ δυνα-]

[συνεβούλευσε τῇ συνόδῳ μὴ τοιοῦτον θέσθαι νόμον” μένην εἰς βασιλείαν εἰσελθεῖν, ἀνάθεμα ἔστω. Con-]

[χαλεπὸν γὰρ εἶναι τὸ πρᾶγμα φέρειν; ἴσως δὲ cil. Gangren. circa A.D. 324. Labb. et Cossart.]

[καὶ αὐτοῖς καὶ Tals τούτων γαμεταῖς Tov μὴ cw- Tom. II. col. 415.)]

[φρονεῖν αἰτία γενήσεται.ἐπήνεσε δὲ καὶ ἡ σύν- [13 He doth beside, MS. C. C. C. C.]]

[odos τὴν βουλὴν, καὶ περὶ τούτου οὐδὲν ἐνομο- [’ Action of the people, Ibid.]]

[θέτησεν. Sozomen. Eccl. Hist. Lib. 1. cap. xxiii.]

to plead your cause, and to speak for you all; and had you rather not know than know what he saith for you? I have heard suitors murmur at the bar, because their attornies have pleaded their cases in the French tongue, which they understood not. Why then be you offended, that the priests, which plead your cause before God, should speak such language as you may understand? If you were before the king’s highness, and should choose one to speak for you all, I am sure you would not choose one that should speak Greek or Hebrew, French or Italian; no, nor one that should speak Latin neither. But you would be glad to provide such one as should speak your own language, and speak so loud, that you might both hear him, and understand him; that you might allow or disallow that that he said in your names. Why do you then refuse to do the like unto God? When the priest desireth any thing of God for you, or giveth thanks for you, how can you in your heart confirm his sayings, when you know not one word what he saith? For the heart is not moved with words that be not understand.

But if reason will not persuade you, I will prove what God’s word will do unto you. St Paul, in the first epistle to the Corinthians, saith, that whosoever shall speak to the people in the church to their edification, must speak such language as the people may understand; or else he willeth him to hold his peace, and speak softly to himself and to God. For he which speaketh a strange language which the people understand not, doth not edify them, as St Paul saith. And he giveth an example of the trumpet in the field, which when it giveth such a sound that the soldier understandeth, it availeth much: for every soldier thereby knoweth what to do. But if such a blast be blown as no man understandeth, then the blast is utterly in vain: for no man knoweth thereby, whether the horsemen shall make them ready, or leap upon horseback, or go to their standard; or whether the footmen shall make them ready, or set themselves in array, or set upon the enemy, or retire to the standard. Even so should the priests be God’s trump in his church: so that if he blow such a certain blast that the people may understand, they be much edified thereby; but if he give such a sound as is to the people unknown, it is clearly in vain, saith St Paul: for he speaks to the air^; but no man is the better or edified thereby, nor knoweth what he should do by that he heareth. Furthermore, in the same place St Paul saith, that if a man giveth thanks to God in a language to the people unknown, how can they say Amen to that they understand not? He doth well in giving thanks to God; but that nothing availeth or edifieth the people, that know not what he saith. And St Paul in one brief sentence concludeth his whole disputation of that matter, saying: “I had rather have five words spoken in the church to the instruction and edifying of the people, than ten thousand in a language unknown, that edifieth not.” And for this purpose allegeth? the prophet Esay, who saith, that God will speak to his people in other tongues, and in other languages;” meaning thereby, that he would speak to every country in their own language. So have the Greeks the mass in the Greek tongue, the Syrians in the Syry tongue, the Armenians in their tongue, and the Indians in their own tongue. And be you so much addict to the Romish tongue, (which is the Latin tongue,) that you will have your mass in none other language but the Romish language? Christ himself used among the Jews the Jews’ language, and willed his apostles to do the like in every country wheresoever they came. And be you such enemies to your own country, that you will not suffer us to laud God, to thank him, and to use his sacraments in our own tongue; but will enforce us contrary, as well to all reason, as to the word of God?

So many as be godly”, or have reason, will be satisfied with this. But the mere papist will be satisfied with nothing. Wherefore I will no longer tarry to satisfy them that never will be satisfied, but will proceed to the second part of this article, wherein you say that you will have neither men nor women” communicate with the priest. Alas, good simple souls! how be you blinded with the papists! How contrary be your articles

[1 Which pleadeth, C. C. C. C. MS. [? For he speaketh to the air, Ibid.]]

[[? Desireth of God any thing, Ibid. ] [7 This purpose S. Paul allegeth, Ibid.]]

[38 To the Corinthes, Ibid.] [? Will enforce things contrary, Ibid. ]]

[[ For he that speaketh, Ibid.] [? As either be godly, Ibid.]]

^ That the soldiers understand, then it availeth [9 Man nor woman, Ibid.

[much, Ibid.]]

one to another! You say in your first article, that you will have all general councils and decrees observed, and now you go from them yourselves. You say, you will have nobody to communicate with the priest. Hear then, what divers canons, decrees, and general councils say clean against you. There is one decree which saith thus: “When the consecration is done, let all the people receive the communion, except they will be put out of the church.” And in the canons of the apostles, in the eighth chapter, is contained, That whensoever there is any mass or communion, if any bishop, priest, deacon, or any other of the clergy, being there present, do not communicate, except he can shew some reasonable cause to the contrary, he shall be put out of the communion, as one that giveth occasion to the people to think evil of the ministers’>.” And in the ninth chapter of the same canons of the apostles, and in the general council held at Antioch, is thus written: “That all christian people that come into the church, and hear the holy scriptures read, and after will not tarry to pray, and to receive the holy communion with the rest of the people, but for some misordering of themselves will abstain therefrom, let them be put out of the church, until by humble knowledging of their fault, and by the fruits of penance, and prayers, they obtain pardon and forgiveness,” And the council Nicene also sheweth the order, how men should sit in receiving the communion, and who should receive first ’. All these decrees and general councils utterly condemn your third article, wherein you will, that the priest shall receive the communion alone, without any man or woman communicating with him. And the whole church of Christ also, both Greeks and Latins, many hundred years after Christ and the apostles’, do also condemn this your article; which ever received the communion in flocks and numbers together, and not the priest alone.

And besides this”, the very words of the mass (as it is called) shew plainly, that it was ordained not only for the priest, but for other also to communicate with the priest. For in the very canon, which they so much extol, and which is so holy that no man may know what it is, (and therefore is read so softly that no man can hear it,) in that same canon, I say, is a prayer containing this; that “not only the priest, but also as many beside as communicate with him, may be fulfilled with grace and heavenly benediction.” How agreeth this prayer with your article, wherein you say, that neither man nor woman shall communicate with the priest? In another place also of the said canon, the priest prayeth for himself, and “for all that receive the

[[!’ Peracta consecratione omnes communicent, pots τὴν εὐχαριστίαν οἱ διάκονοι διδόασιν” ὕπερ]

[qui noluerint ecclesiasticis carere liminibus, Sic οὔτε ὁ κανὼν οὔτε ι’ συνηθεία παρέδωκε, τοὺς ἐξ-]

[enim et apostoli statuerunt, et sancta Romana tenet ovcíav un ἔχοντας προσφέρειν τοῖς προσφέρουσι]

[ecclesia. Corpus Juris Canon. Ed. Paris. 1687. διδόναι τὸ σῶμα τοῦ Χριστοῦ. κἀκεῖνο δὲ ἐγνωρίσθη,]

[Decreti Pars 111. De Consecrat. Dist. 11. can. x. ὅτι ἤδη τινὲς τῶν διακόνων καὶ πρὸ τῶν ἐπισκόπων]

[Tom. I. p. 453.] τῆς εὐχαριστίας ἅπτονται. ταῦτα μὲν οὗν ἅπαντα]

[13 ἡ. Εἴτις ἐπίσκοπος, ἢ πρεσβύτερος, ἢ διά- περιῃρήσθω” καὶ ἐμμενέτωσαν οἱ διάκονοι τοῖς ἰδίοις]

[κονος, ἢ ἐκ τοῦ καταλόγου ἱερατικοῦ, προσφυρᾶς μέτροις, εἰδότες ὅτι TOV μέν ἐπεσκόπου ὑπηρόται]

[γενομένης μὴ μεταλάβοι, τὴν αἰτίαν εἰπάτω” καὶ édy εἰσι; τῶν δὲ πρεσβυτέρων ἐλάττους τυγχάνουσι”]

[ἢ εὔλογος, συγγνώμης τυγχανέτω. εἰ δὲ μιὶ λέγει, λαμβανέτωσαν δὲ κατὰ τὴν τάξιν τὴν εὐχαριστίαν]

[ἀφοριζέσθω, ὡς αἴτιος βλάβης γενόμενος τῷ λαῷ, Μετὰ τοὺς πρεσβυτέρους, 1 TOU ἐπεσκόπον διδόντος]

[καὶ ὑπόνοιαν ποιήσας κατὰ τοῦ προσενέγκαντος. αὕτοις ἡ TOV πρεσβυτέρου. ἀλλὰ μηδὲ καθῆσθαι]

[Canon. Apostol. can. viii, Labb. et Cossart. Tom. ἐν μέσῳ τν πρεσβυτέρων ἐξέστω τοῖς διακόνοις”]

[I. col. 26—28.] παρὰ κανόνα yap καὶ παρὰ τάξιν ἔστι TO γινόμενον.]

[13 θ. Πάντας τοὺς εἰσιόντας πιστοὺς, καὶ τῶν εἰ δέ τις un θέλοι πειθαρχεῖν καὶ μετὰ τούτους]

[γραφῶν ἀκούοντας, μὴ παραμένοντας δὲ τῇ προσ- τοὺς ὅρους, πεπαύσθω τῆς διακονίας Concil Nican.]

[εὐχῇ καὶ τῇ ἁγίᾳ μεταλήψει; ὡς ἀταξίαν ἐμποιοῦν- Can. xvin. Ibid. Tom. II. col 37]]

[ras τῇ ἐκκλησίᾳ, ἀφορίζεσθαι χρή. Ibid. can. ix. [’^ His apostles, Ms. C C C C]]

[col. 29. Πάντας τοὺς εἰσιόντας εἰς τὴν ἐκκλησίαν [^ Beside this, Ibid.]:]

[τοῦ Θεοῦ, kal τῶν ἱερῶν γραφῶν ἀκούοντας, μὴ [‘7 Suppliceste rogamus, omnipotens Deus: jube]

[κοινωνοῦντας δὲ εὐχῆς ἅμα τῷ λαῷ, ἢ ἀποστρεφο- hec perferri per manus sancti angeli tui in sub-]

[μένους τὴν μετάληψιν τῆς εὐχαριστίας κατά Twa lime altare tuum, in conspectu divin majestatis]

[ἀταξίαν, πούτους ἀποβλήτους γίνεσθαι τῆς ἐκ- tue: ut quotquot ex hac altaris participatione]

[κλησίας, ἕως ἂν ἐξομολογησώμενοι xal δείξαντες sacrosanctum Filii tui corpus et sanguinem sump-]

[καρποὺς μετανοίας, kal παρακαλέσαντες, τυχεῖν serimus, omni benedictione celesti et gratia re-]

[δυνηθῶσι συγγνώμης. Concil. Antioch. I. A.D. pleamur, per eundem Christum Dominum nos-]

[340 can. ii. Ibid. Tom. 11. col. 561.] trum. Amen. Canon Missa, Missale Sarisbur. fol]

[4 τή. λθεν eis τὴν ἁγίαν kai μεγάλην ovvo- cxxxii. Ed. 1533. Missale Rom. p. 238. Ed. Mech-]

[δον, ὅτι ἔν τισι τόποις καὶ πόλεσι τοῖς πρεσβυτέ- lin. 1840.]]

communion with him, that it may be a preparation for them unto everlasting life’.” Which prayer were but a very fond prayer, and a very mocking with God, if nobody should communicate with the priest. And the communion concludes with two prayers made in the name of the priest and them that communicate with him, wherein they pray thus: O Lord, that thing which we have taken in our mouth, let us take it also with pure minds, that this communion may purge us from our sins, and make us partakers of heavenly remedy” And beside all this, there be an infinite sort of post-communions in the mass-books; which all do evidently shew, that in the masses the people did communicate with the priest.

And although I would exhort every good christian man often to receive the holy communion, yet I do not recite all these things to the intent, that I would in this corrupt world, when men live so ungodly as they do, that the old canons should be restored again, which command every man present to receive the communion with the priest: which canons, if they were now used, I fear that many would receive it unworthily. But I speak them to condemn your article, which would have nobody, neither man nor woman, to be communicated with the priest: which your article condemneth the old decrees, canons, and general councils, condemneth all the old primitive church, all the old ancient holy doctors and martyrs, and all the forms and manner of masses that ever were made, both new and old. Therefore eat again this article, if you will not be condemned of the whole world, and of yourselves also by your first article; wherein you will all decrees and general councils to be observed. But forasmuch as I have been so tedious^ in this article, I will endeavour myself to be shorter in the next.

Your Fourth Article Is This

“We will have the sacrament hang over the high altar, and there to be worshipped, as it was wont to be; and they which will not thereto consent, we will have them die like heretics against the holy catholic faith.”

What say you, O ignorant people in things pertaining to God? Ts this the holy catholic faith, that the sacrament should be hanged over the altar and worshipped? and be they heretics that will not consent thereto? I pray you, who made this faith? Any other but the bishops of Rome? and that more than a thousand years after the faith of Christ? was full and perfect! Innocent III. about 1215 years after Christ, did ordain that the sacrament and chrism should be kept under lock and key’. But yet no motion is made of hanging the sacrament over the high altar, nor of the worshipping of it. After him came Honorius III. and he added further, commanding that the sacrament should be devoutly kept in a clean place, and sealed, and that the priest” should often teach the people reverendly’? to bow down to the host, when it was lifted up in the mass time, and when the priest should carry it to the sick folks”, And

[[᾿ Hacsacrosancta commixtio corporis et sangui- Corpus Juris Canon. Ed. Paris. 1687. Decretal.,]

[nis Domini nostri Jesu Christi fiat mihi omni- Gregor. IX. Lib. 111. Tit. xliv. cap. i. Tom. II. p.]

[busque sumentibus salus mentis et corporis, et ad 196.]]

[vitam zternam promerendam et capescendam prapa- [?^ No mention, MS. C. C. C. C.]]

[ratio salutaris, per eundem ipsum Dominum nos- [? That the priests, Ibid.]]

[trum. Amen. Missale Sarisbur. fol. cxxxiv.] [’?^ Reverently, Ibid.] [? With pure mind, MS. C. C. C. C.] [” Ne propter incuriam sacerdotum divina in- [? Quod ore sumpsimus, Domine, pura mente dignatio gravius exardescat, districte praecipiendo]

[capiamus: et de munere temporali fiat nobis reme- mandamus, quatenus a sacerdotibus eucharistia in]

[dium sempiternum. Missale Sarisbur. fol. exxxiii. loco singulari mundo et signato semper honorifice]

[2 Missale Rom. p 244.] collocata, devote ac fideliter conservetur. Sacerdos [ Which commanded, MS. C. C. C. C.] vero frequenter doceat plebem suam, ut cum in [^ I have been too tedious, Ibid.] celebratione missarum elevatur hostia salutaris, se re- [^ After Christ’s faith, Ibid.] verenter inclinet, idem faciens cum eam defert [7 Statuimus, et in cunctis ecclesiis chrisma et presbyter ad infirmum. Corpus Juris Canon.]

[eucharistia sub fideli custodia clavibus adhibitis Decretal. Gregor. IX. Lib. rir. Tit. xli. cap. x.]

[conserventur; ne possit ad illa temeraria manus Tom. II. p. 193.]]

[extendi, ad aliqua horribilia vel nefaria exercenda.]

although this Honorius added the worshipping of the sacrament, yet he made no mention of the hanging thereof over the high altar, as your article proporteth’’. Nor how long after, or by what means, that came first up into this realm, I think no man can tell. And in Italy it is not yet used until this day. And in the beginning of the church it was not only not used to be hanged up, but also it was utterly forbid to be kept.

And will you have all them that will not consent to your article, to die like heretics that hold against the catholic faith? Were the apostles and evangelists heretics? Were the martyrs and confessors heretics? Were all the old doctors of the church heretics? Were all christian people heretics, until within three or four hundred years last past, that the bishops of Rome taught them what they should do and believe? All they before rehearsed neither hanged the sacrament over the altar, neither worshipped it, nor not one of them all spake any one word, either of the hanging up, or worshipping of the sacrament! Marry, they speak very much of the worshipping of Christ himself, sitting in heaven at the right hand of his Father. And no man doth duly receive the sacrament, except he so, after that manner, do worship Christ, whom he spiritually receiveth, spiritually feedeth and nourisheth upon, and by whom spiritually he liveth, and continueth that life that is towards God. And this the sacrament teacheth us.

Now to knit up this article shortly. Here is the issue of this matter: that you must either condemn of heresy the apostles, martyrs, confessors, doctors, and all the holy church of Christ, until the time of Innocentius and Ionorius, because they hanged not the sacrament over the altar to be worshipped; or else you must be condemned yourselves by your own article, to die like heretics against the holy catholic faith. Now to your fifth article.

Your Fifth Article Is This

“We will have the sacrament of the altar but at Easter delivered to the lay-people; and then but in one kind.”

Methinks you be like a man that were brought up in a dark dungeon, that never saw light, nor knew nothing that is abroad in the world. And if a friend of his, pitying his ignorance and state, would bring him out of his dungeon, that he might see the light and come to knowledge, he, being from his youth used to darkness, could not abide the light, but would wilfully shut his eyes, and be offended both with the light, and with his friend also. A most godly prince of famous memory, king Henry VIII. our late sovereign lord, pitying to see his subjects many years so brought up in darkness and ignorance of God by the erroneous doctrine and superstitions’ of the bishop of Rome, with the counsel of all his nobles and learned men, studied by all means, and that to his no little danger and charges, to bring you out of your said ignorance and darkness unto the true light and knowledge of God’s word. And our most dread sovereign lord that now is, succeeding his father, as well in this godly intent, as in his realms and dominions, hath with no less care and diligence studied to perform his fathers godly intent and purpose. And you, like men that wilfully shut’^ their own eyes, refuse to receive the light, saying you will remain in your darkness. Or rather you be like men that be so far wandered out of the right way, that they can never come to it again without good and expert guides: and yet when the guides would tell them the truth, they would not be ordered by them, but would say unto them, We will have and follow our own ways.

And that you may understand how far you be wandered from the right way in this one article, wherein you will have the sacrament of the altar delivered to the lay-people but once in the year, and then but under one kind; be you assured, that [^ This Innocentius, MS. C. C. C. C. Strype [4 Doctrines and traditions, Ibid.] has here corrected the C. C. C. C. MS. ] [15 That wilfully shutteth, Ibid.]

[15 Your article purporteth, Ibid.] [16 Saying that you will still remain, Ibid.]

there was never such law nor such request made among christian people until this day. What injury do you to many godly persons, which would devoutly receive it many times, and you command the priest to deliver it them but at Easter! All learned men and godly have exhorted christian people (although they have not commanded them) often to receive the communion. And in the apostles time the people at Jerusalem received it every day, as it appears by the manifest word of the scripture’. And after, they received it in some places every day; in some places four times in the week; in some three times; some twice; commonly everywhere at the least once in the week. In the beginning, when men were most godly and most fervent in the Holy Spirit, then they received the communion daily. But when the Spirit of God began to be more cold in men’s hearts, and they waxed more worldly than godly, then their desire was not so hot to receive the communion as it was before. And ever from time to time, as the world waxed more wicked, the more the people withdrew themselves from the holy communion. For it is so holy a thing, and the threatenings of God be so sore against them that come thereto unworthily, that an ungodly man abhorreth it, and not without cause dare in no wise approach thereunto. But to them that live godly it is the greatest comfort that in this world can be imagined. And the more godly a man is, the more sweetness and spiritual pleasure and desire he shall have often to receive it. And will you be so ungodly to command the priest that he shall not deliver it to him but at Easter, and then but only in one kind? when Christ ordained both the kinds, as well for the laymen as for the priests; and that to be eaten and drunken at all times.

What enemies be you to all laymen, and to yourselves also, to refuse to drink of Christ’s cup, which he commanded all men to drink upon, saying, Take and divide this among you;” and, “Drink ye all? of it!”

But what need any more be brought for the reproving of this article, than your own first article, where you will have kept all decrees and councils? Now in the decrees, De Consecrat. Di. 2, there is one decree that commandeth all men to receive the communion at the least thrice in the year, at Easter, Whitsuntide, and Christmas”. Another commandeth every man to receive the same upon Shere-Thursday. The council Agathense saith, that all laymen which receive not the communion at Christmas, Easter, Whitsuntide, shall not be taken for catholics?: and the decree’^ of Gelasius”, that the receiving under one kind is great sacrilege. Then by your first article you do not only condemn this your fifth article, but also you shew yourselves not to be catholics, except you receive the communion at the least three times in the year, and that under both the kinds, which is clean repugnant to this article. And yet I pray God you may receive it worthily once in your life: which you shall never do, except you wonderfully repent this your misbehaviour; and all your life-time study to amend and redress that you have now offended. Now to your sixth article.

[[ All learned and godly men, C. C. C. C. MS.] Shere-Thursday: the Thursday before Easter, [? As it appeareth, Ibid.] formerly so called. See Dr Wordsworth’s Eccl. [5 Words of the scripture, Ibid.] Biogr. Vol. I. p. 295; and Nares’ Glossary under the]

[[ And commonly, Ibid. ] phrase. ‘“Todd’s Life of Cranmer, Vol. IT. p. 105.] [5 Also that refuse, Ibid.]’ [? Seculares, qui in Natali Domini, Pascha, et [ Drink you all, Ibid.] Pentecoste non communicaverint, catholici non cre-]

[[^ Etsi non frequentius, saltem in anno ter laici dantur, nec inter catholicos habeantur. Id. ibid.]

[homines communicent (nisi forte quis majoribus can. xix. (ex Concil. Agathen.) A.D. 506. Ibid.]

[quibuslibet criminibus impediatur), in Pascha vide- Vid. Labb. et Cossart. Tom. IV. col. 1386. Ed.]

[licet, et Pentecoste, et Natali Domino. Corpus Lutet. Paris. 1670. ]]

[Juris Canon, Ed. Paris. 1687, Decreti Pars iii, De [5 Decree of Gelasius saith, MS. C. C. C. C.]]

[Consecrat. Dist, ii. can, xvi. Tom. I. p. 455.] [” Comperimus autem, quod quidam sumpta]

[5 In cena Domini a quibusdam perceptio eu- tantummodo corporis sacri portione a calice sacri]

[charistiz negligitur: qua quoniam in eadem die ab cruorisabstineant. Qui proculdubio (quoniam nescio]

[omnibus fidelibus (exceptis iis, quibus pro gravibus qua superstitione docentur adstringi) aut integra]

[criminibus inhibitum est) percipienda sit, ecclesi- sacramenta percipiant, aut ab integris arceantur:]

[asticus usus demonstrat: cum etiam peenitentes quia divisio unius ejusdemque mysterii sine grandi]

[eadem die ad percipienda corporis et sanguinis sacrilegio non potest provenire. Corpus Juris Ca-]

[dominici sacramenta reconcilientur, Id. ibid. can. non. Decreti Pars iii. De Consecrat. Dist. ii.]

[xvii. Ibid. can. xii. Tom. I. pp. 454, 5.]]

Your Sixth Article Is This

“We will that our curates shall minister the sacrament of baptism at all times, as well in the week-day as on the holy-day.”

Who letteth your ministers to baptize your children every day, if any cause of necessity so do require? But commonly it is more convenient, that baptism should not be ministered but upon the holy-day, when the most number of people be together; as well for that the whole church” there present may rejoice together of the receiving of new members of Christ into the same church, as also, that all men being present may remember, and the better know, what they promised themselves by their godfathers and godmothers in their own baptism; and be the more earnestly stirred in their hearts to perform the same; and also may all together pray for them that be baptized, that they may have grace to perform their profession. St Gregory Nazianzene, as great a clerk as ever was in Christ’s church, and master to St Hierome, counselled, that children should not be christened until they came to three years of age or thereabout, except they were in danger of life”. And it was thought sufficient to our forefathers to be done two times in the year, at Easter and Whitsuntide; as it appeareth by divers of their councils and decrees”, which forbid baptism to be ministered at any other time than Easter and Whitsuntide, except in case of necessity. And there remained lately divers signs and tokens thereof. For every Easter and Whitsun-even, until this time, the fonts were hallowed in every church, and many collects and other prayers were read for them that were baptized. But alas! in vain”, and as it were a mocking with God: for at those times, except it were by chance, none were baptized, but all were baptized before’^. For as vigils, otherwise called watchings, remained in the calendars upon certain saints evens, because in old times the people watched all those nights”; and Vigilantius, because he speaketh against these watchings, was condemned of heresy ^; but now these many years those vigils remained in vain in the books, for no man did watch: even so until this day the order and form of christening was read and kept every year at Easter and Whitsuntide, but none was then christened. Wherein it appeareth, how far we be swerved from our forefathers.

And, to conclude this article shortly, if you will needs have baptism ministered no

[[^ The whole church of Christ, 1bid.] quo per similitudinem formamque mysterii ea, quz [3 Περὶ δὲ τῶν ἄλλων δίδωμι γνώμην; τὴν Tpve- geruntur in membris, his, qua in ipso sunt capite]

[Tiav dvaucívavres, ἢ μικρὸν ἐντὸς τούτου, ἢ ὑπὲρ gesta, congruerunt. $ 2.—De catechumenis bap-]

[τοῦτο,.««οὕτως ἁγιάζειν καὶ Ψψυχας καὶ σώματα tizandis id statutum est, ut in Pasche solennitate]

[τῷ μεγάλῳ μυστηρίῳ τῆς τελειώσεως. Gregor. vel Pentecostes, quanto majoris celebritatis major]

[Nazianz, Orat, xl. in Sanctum Baptismum. Tom. I. celebritas est, tanto magis ad baptizandum veniant:]

[p. 658. Ed. Paris. 1630.] ceteris solennitatibus infirmi tantummodo debe- [! Non ratione auctoritatis alicujus, sed sola te- ant baptizari, quibus quocumque tempore con-]

[meritate przsumitur, ut passim ac libere natalitiis venit baptismum non negari. Id. ibid. can. xv.]

[Christi, apparatione, necnon et apostolorum seu Ibid.—Si qui necessitate mortis, zgritudinis, obsi-]

[martyrum festivitatibus, innumera, utasseris, plebes dionis, persecutionis, et naufragii urgentur, omni]

[baptismi mysterium consequantur: cum hoc sibi tempore debeant baptizari. Id. ibid. can. xvi. Ibid.—]

[privilegium et apud nos et apud omnes ecclesias Venerabilis baptismi sacramentum non nisi in festi-]

[dominicum specialiter Pascha defendat cum sua vitate Paschali et Pentecostes tradere presumat]

[Pentecoste. Corpus Juris Canon. Ed. Paris. 1687. episcopus, exceptis iis, quibus, urgente mortis peri-]

[Decreti Pars iii. De Consecrat. Dist. ii. can. xi. culo, talibus oportet, ne in eternum pereant, reme-]

[Tom. I. p. 469.—Duo tempora, id est, Pascha et diis subveniri. Id. ibid. can. xvii. Ibid. pp. 469,]

[Pentecoste, ad baptizandum a Romano pontificele- 70.]]

[gitime sunt przfixa. Unde, quia manifestime patet [15 But all was in vain, MS. C. C. C. C.]]

[baptizandis in ecclesia electis hac duo tempora, de [/5 For none were baptized at those times, except]

[quibus locuti sumus, esselegitima; dilectionem ves- it were by chance, but all were baptized before,]

[tram monemus, ut nullos alios dies huic observantie Ibid.]]

[misceatis. Id. ibid. can. xii. Ibid.—Proprie in [7 See Bingham’s Antiquities of the Christian]

[morte crucifixi et in resurrectione ex mortuis poten- Church, Book xrirr. chap. ix. sect. rv. Vol. IV.]

[tia baptismi novam creaturam condidit, ex veteri: pp. 357—363. Ed. Lond. 1840.]]

[ut in renascentibus et mors Christi operetur, et [18 He spake against, MS. C. C. C. C.]]

[vita,.ut appareret ex hujus doctrinz spiritu re- [19 Vid. Hieron. adv. Vigilant. Epist. 1x. Tom.]

[generandis filiis hominum et in Dei filios adop- II. pp. 83—87. Ed. Francof. 1684. Bayle’s Dic-]

[tandis illum diem esse, et illud tempus electum, in tionary, Vol. IX. pp. 713—106. Ed. Lond. 1739.]]

more at one time than another, then must you needs renounce your first article; which willeth the councils and decrees of the forefathers to be observed and kept. And this briefly sufficeth for the sixth article.

Your Seventh Article Is This

“We will have holy bread and holy water every Sunday!, palms and ashes at the times accustomed; images to be set up again in every church; and all other ancient old ceremonies used heretofore by our mother holy church.”

Oh! superstition and idolatry, how they prevail among you. The very true heavenly bread of life, the food of” everlasting life, offered unto you in the sacrament of the holy communion, you refuse to eat, but only at Easter. And the cup of the most holy blood, wherewith you were redeemed and washed from your sins, you refuse + utterly to drink of at any time. And yet in the stead of these you will eat often of the unsavoury and poisoned bread of the bishop of Rome, and drink of his stinking puddles, -which he nameth holy bread and holy water. Consider, O ignorant people, the authors and intents of the makers of them both. The water of baptism, and the holy bread and wine of the holy communion, none other person did ordain, but Christ himself. The other, that is called holy bread, holy water, holy ashes, holy palms’, and all other like ceremonies ordained the bishops of Rome; adversaries to Christ, and therefore rightly called antichrist’. And Christ ordained his bread, and his wine, and his water, to our great comfort, to instruct us and teach us what things we have only by him. But antichrist on the other side hath set up his superstitions, under the name of holiness, to none other intent, but as the devil seeketh all means to draw us from Christ, so doth antichrist advance his holy superstitions, to the intent that we should take him in the stead of Christ, and believe that we have by him such things as we have only by Christ; that is to say, spiritual food, remission of our sins, and salvation.

First, our Saviour Christ ordained the water of baptism to signify unto us, that as that water washeth our bodies outwardly, so be we spiritually within washed by Christ from all our sins. And as the water” is called water of regeneration, or new birth, so it declareth unto us, that through Christ we be born anew, and begin a new life towards God; and that Christ is the beginning of this new life. And as the body that is new born, although it have life within it, yet can it not continue [without meat and drink; even so can we not continue in the spiritual life towards God, except we be continually nourished with spiritual food: and that spiritual food is Christ also. For as he is the first beginning of our spiritual life, so is he the continuance and ending thereof. And for this cause did Christ ordain in the holy communion to be eaten bread, and drunken wine, that we should surely believe, that as our bodies be fed with bread and wine in these holy mysteries, so be we out of doubt that our souls be fed spiritually with the lively food of Christ’s body and blood; whereby we have remission of our sins and salvation’. But the bishop of Rome invented new devices of his own making, and by them promised remission of sins and salvation, that he might be set up and honoured for a saviour equal to Christ; and so to be esteemed above all creatures, and to sit in the temple of God, that is to say, in the church of Christ, as he were God.

And to bring this to pass he hath horribly abused holy scriptures, altering them to his purpose, in the stead of Christ’s most holy blood putting in his holy water:

[[ Holy water made every Sunday, MS. C.C.C.C.] [? “But my meaning is, that the force, the [3 Heavenly bread, the food, &c. Ibid.] grace, the virtue, and benefit of Christ’s body that [? Vid. p. 148. n. 6.] was crucified for us, and of his blood that was shed [^ And all such other like, MS. C. C. C. C.] for us, be really and effectually present with all [^ Called antichrists, Ibid.] them that duly receive the sacraments: but all this [9 His bread, his wine, Ibid.] I understand of his spiritual presence.” Vid. Pre- [^ As that water, Ibid.] face to the Reader, Ed. 1551. Cranmer’s Answer to [8 The passage within brackets is supplied from Winchester, Vol. I. p. 3, Park. Soc. Ed.]]

[the C. €. C. C. MS.]]

as it appeareth evidently in this sentence of St Paul written in the ninth chapter of the Hebrews”: “If the blood of oxen and goats,” saith St Paul, “and the ashes of a young cow purified the unclean, as touching the purifying of the flesh, how much more the blood of Christ, which through the eternal Spirit offered himself without” spot unto God, shall purge your consciences from dead works for to serve the living God! And for this cause he is the Mediator of the new covenant ^.” Consider well this sentence of Paul, and you shall find two purifyings, one of the body, and another of the soul or conscience. You shall find also two mediators: one was the priest of Moses’ law, and the other is Christ. The priests of the old law, with the blood of oxen and goats, and other their sacrifices, purged only the bodies of them that were defiled; but the soul or conscience they could not help. But our Saviour Christ by his own blood purged both body and soul. And for that cause he, and none other, is the Mediator of the new covenant”. But the bishop of Rome, to make himself also a mediator with Christ, hath taken upon him to purify the soul and conscience with holy water, holy salt, and other his holy creatures of his own devising, to the intolerable injury of Christ’s blood, which only hath the effect”. And to bring this to pass, he hath most shamefully changed the words of the scripture, and wrested them to his purpose; some words putting out, and also in the stead of Christ’s blood putting in his own holy water and salt. For whereas St Paul saith, “If the blood - of oxen and goats and the ashes of a cow purified the unclean, as touching the purifying of the flesh:” here the bishop of Rome leaveth out these words, “as touching the purifying of the flesh.” And where St Paul, extolling the effects of Christ’s bload in comparison of the blood of oxen and goats, saith, How much more the blood of Christ, which through the eternal Spirit offered himself, being without spot, unto God, shall purge your consciences:” here the bishop of Rome, extolling his water and salt, puts’ out Christ’s blood, and in the place thereof puts his holy water and salt; saying, How much more water, which is sprinkled with salt and hallowed with godly prayers, shall sanctify and purify the people!” O intolerable blasphemy against the most precious blood of Christ! O shameless audacity and boldness, so to corrupt and pervert God’s holy word! If he by his holy water presume to purify our souls, as Christ did by hisblood, what is that else but to make himself equal, and another mediator with Christ? And what is it to tread under foot’” the Son of God, and to make the blood of the new testament, whereby he was sanctified’, like other common things, and to dishonour the Spirit of grace, if this be not? And yet, not contented with this blaspheming the blood? of Christ, he preferreth his holy creatures far above the blood of Christ, promising by them many benefits which by the blood of Christ be not promised. For in the same place he promiseth by his holy ceremonies to take away from us dearth and scarcity of all worldly things, and to multiply and increase us with the same; also to defend us from the assaults of the devil, and all his deceits, and to give us health both of body and soul. But all men see him so shamefully to lie in these worldly things, that no man that wise is will trust him in the rest. Nor no man that is godly will desire such things to remain still, which so much have deceived simple people, and dishonoured God, and been contumelious to the blood of Christ.

But now to yoür images, which, you say, you will have set up again in every church. What moved you to require this article, but only ignorance? For if you had known the laws of God, and the use of godly religion, as well before the incarnation

[[’^ To the Hebrews, MS. C. C. C. C.] damus: nam si cinis vitule aspersus populum [” Himself being without spot, Ibid.] sanctificabat, atque mundabat, s. a venialibus; multo [’? Of the new testament, Ibid.] magis aqua sale aspersa divinisque precibus sacrata [’? That effect, Ibid. populum sanctificat, atque mundat a venialibus. [’ Putteth out, Ibid.] Durandi Rational. Divin. Offic. Lib. rv. c. 4. [^ Putteth his, Ibid.] p. 63. Ven. 1609.] [’^ Aquam sale aspersam populis benedicimus, [‘7 To tread under his foot, MS.[C. C. C. C.]]

[ut ea cuncti aspersi sanctificentur et purificentur; [8 Whereby we be sanctified, Ibid. ]]

[quod et omnibus sacerdotibus faciendum esse man- [’ Blaspheming of the blood, Ibid.] [ CRANMER, τι. 12]

of Christ, as four or five hundred years next after, and by whom images were first brought into Christ’s church, and how much idolatry was every where committed by the means of the same; it could not have been that ever you would have desired this article, except you had more affection to idolatry than to true religion. For Almighty God among the ten commandments rehearsed this for the second, as one of the chief: “Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water! under the earth. Thou shalt not bow down to them, nor worship them.” This commandment was diligently kept in the old Testament, so long as the people pleased God. For in their tabernacle was not one image, less nor more, that the people might see: although upon the propitiatory were two cherubims? of gold by the commandment of God; and that was in such a place as the people never came near, nor saw?. But when the people, forgetting this commandment, began to make them images, and to set them up in the place of adoration, by and by they provoked God’s indignation against them, and were grievously punished therefore.

The church of Christ likewise in the new “Testament, for the space of four or five hundred years after Christ’s ascension, utterly refused to have images in the church, a place of adoration; as it may plainly appear by all the old ancient authors that lived and wrote in that time: insomuch? that above four hundred years after Christ, when some superstitious and ignorant people in some places began to bring painted images, not into the church, but to the church-doors, the great clerk Epiphanius, bishop at Cyprus, finding such a painted image of Christ, or some other saint, hanging at the church-door in a town called Anablatha, he cut it in pieces, saying, that “it was against the authority of scripture that in the church of Christ should hang the image of a man.” And the same Epiphanius wrote unto the bishop of Jerusalem, that he should command the priests, that in no wise they should suffer such images to be hanged in the church of Christ, which were contrary to our religion.

But peradventure you will marvel, and ask me the question, how it was brought to pass, that of late years all churches were so full of images, and so much offering and pilgrimages done unto them, if it were against the commandment of God, against the usage of all godly people in the old Testament, and also against the custom of Christ’s church in the new Testament, so long as it was pure and holy, and kept from idolatry? Who was able to bring this to effect, contrary both to God’s express commandment, and the custom of all godly people from the beginning of the world until four or five hundred years after Christ? No man surely could have wrought this thing so much contrary to God, but antichrist himself, that is to say, the bishop of Rome; to whom God hath given great power to work great wonders, to bring into error those that will not believe the truth. But by what means did he compass this matter? By such means as were most meet? for himself, and as he hath commonly practised in all other matters; that is to say, by sedition and murder, by confederacies and persecutions, by raising the son against the father, the children against their mother, and the subjects against their rulers; by deposing of emperors and princes, and murdering of learned men, saints and martyrs. For thus he wrought against the

[[! Nor in the water, MS. C. C. C. C.] et habens imaginem, quasi Christi, vel sancti cujus- [? Were set two cherubims, Ibid.] dam: non enim satis memini, cujus imago fuerit. [? Never came, nor saw them, Ibid. ] Cum ergo hoc vidissem, in ecclesia Christi contra [^ The word “appear” is put in the C. C. C. C. auctoritatem scripturarum hominis pendere imagi-]

[MS. evidently by another hand.] nem, scidi illud, et magis dedi consilium custodibus [^ So much, MS. C. C. C. C.] ejusdem loci, ut pauperem mortuum eo absolverent [$ Praeterea quod audivi quosdam murmurare et efferrent. Nunc autem nisi quod potui reperire,]

[contra me, quia quando simul pergebamus ad sanc- et precor ut jubeas presbyteros ejusdem loci dein-]

[tum locum, qui vocatur Bethel, ut ibi collectam ceps pracipere, in ecclesia Christi ejusmodi vela,]

[tecum ex more ecclesiastico facerem, et venissem qua contra religionem nostram veniunt, non ap-]

[ad villam, quz dicitur Anablatha, vidissemque ibi pendi. Epiphan. Epist. ad Joan. Episc. Hier. Tom.]

[preteriens lucernam ardentem, et interrogassem, II. p. 317. Ed. Colon. 1682. Vid. Bingham’s An-]

[quis locus esset, didicissemque esse ecclesiam, et tiquities of the Christian Church, Vol. II. Book]

[intrassem ut orarem; inveni ibi velum pendens in virt. chap. viii. Sect. vr.]]

[foribus ejusdem ecclesie tinctum atque depictum, [7 Asswas most meet, MS. C. C. C. C.]]

emperor of the east parties from Gregory II. his time until Gregory III.; who at length, after this condition” had endured above five hundred years, in a council held at Lyons, by feigned promises persuaded the emperor of the east to condescend to his purpose, as well to receive intages into the churches, as to other his requests. But nevertheless the bishop of Rome failed of his purpose. For yet to this day the christian men in the east do not allow images to stand in their churches; neither the Greeks, nor the Armenians, nor the Indians, nor none other christian men. And, that more is, search all the world” throughout, of what religion soever they be, whether they be Jews, Turks, Saracens, Tartaries, or christian people, and you shall not find an image in none of their churches, but that was brought in by the bishop of Rome, and where the bishop of Rome is, or within these forty years was, taken for the head of the church and Christ’s vicar in earth.

And at the beginning the bishops of Rome, to cloak their idolatry, pretended to have images set up only for a remembrance to laymen, and to be, as it were, laymen’s books. But after, they defined plainly that these should be worshipped. And so it increased at length, that images were kneeled unto, offered unto, prayed unto, sought unto, incensed and pilgrimages done unto them, and all manner of superstition and idolatry that could be devised. Almighty God knoweth our corrupt nature better than we do ourselves. He knoweth well the inclinations of man’, how much he is given to worship creatures and the works of his own hands; and specially fond women, which commonly follow superstition rather than true religion. And therefore he utterly forbad the people the use of graven images, specially in places dedicated to the honour of God, knowing assuredly that of the having would follow the worshipping of them.

Now (thanks be to God!) in this realm we be clearly delivered from that kind of idolatry, which most highly offended God, and we do according to the council Eleber-tine, which ordained that no images should be in churches”. And this council is so ancient, that is was about the same year that Nicene council was. What should then move you to ask again your images in the church, being not only against God’s commandments, and the use of God’s church evermore since the beginning of the world, when it was pure from idolatry, but also being chargeable to the realm, and great occasion of heinous idolatry, but that some papistical and covetous priests have persuaded you hereto? which care neither for God’s honour’, nor your damnation, so that they may have any commodity or profit thereby.

I have been very long in this article, and yet the matter is so large that it requireth much more to be spoken therein, which for shortness of time I am constrained to leave until a more occasion; and to come to your eighth article.

Your Eighth Article Is This

“We will not receive the new service, because it is but like a Christmas game; but we will have our old service of matins, mass, even-song, and procession in Latin, as it was before. And so we the Cornish men, whereof certain of us understand no English, utterly refuse this new English.”

As concerning the having of the service in the Latin tongue, is sufficiently spoken of in the answer to your third article. But I would gladly know the reason why the Cornish men’” refuse utterly the new English, as you call it, because certain of you understand it not; and yet you will have the service in Latin, which almost none of you understand. If this be a sufficient cause for Cornwall to refuse the English service, because some of you’^ understand none English, a much greater cause have they, both

[[? Against the empire, Ibid.] [3 That they should be, Ibid.] [? Gregory IT. May 18, A. p. 715, to Feb. 20, [4 Inclination of man, Ibid.]]

[A.D. 732. Gregory III. March 18, A.D. 732, to [15 Placuit picturas in ecclesia esse non debere,]

[Nov. 27, ^.D. 741. Vid. Mosheim’s Eccl. Hist. ne quod colitur et adoratur, in parietibus depin-]

[Vol. II. Part 11. chap. iii. $ 11. pp. 154, 5, and 673. gatur. Concil. Eliberit. A. n. 305, cap. xxxvi. Labb.]

[Ed. Lond. 1845.] et Cossart. Tom. I. col. 974. Ed. Lutet. Paris. 1671.] [’? This contention, MS. C. C. C. C.] [16 God’s dishonour, MS. C. C. C. C.] [’! Nor nor none, Ibid.] [7 Why you Cornish men, Ibid.] [’? Search the all world, Ibid.] [}8 Some of them, Ibid. 12—2]

of Cornwall and Devonshire, to refuse utterly the late service!; forasmuch as fewer of them know the Latin tongue than they of Cornwall the English tongue. But where you say that you will have the old service, because the new is “like a Christmas game,” you declare yourselves what spirit you be led withal, or rather what spirit leadeth them that persuaded you that the word of God is but like a Christmas game. It is more like a game and a fond play to be laughed at of all men, to hear the priest speak aloud to the people in Latin, and the people listen with their ears to hear; and some walking up and down in the church, some saying other? prayers in Latin, and none understandeth other. Neither the priest nor his parish wot what they say. And many times the thing that the priest saith in Latin is so fond of itself, that it is more like a play than a godly prayer.

But in the English service appointed to be read there is? nothing else but the eternal word of God: the new and the old Testament is read, that hath power to save your souls; which, as St Paul saith, is the power of God to the salvation of all that believe;” the clear light to our eyes, without the which we cannot see; and a lantern unto our feet, without which we should stumble in darkness. It is in itself the wisdom of God, and yet to the Jews it is a stumblingblock, and to the Gentiles it is but foolishness: but to such as be called of God, whether they be Jews or Gentiles, it is the power of God, and the wisdom of God.” “Then unto you if it be but foolishness and a Christmas game, you may discern yourselves what miserable state you be in, and how far you be from God. For St Paul saith plainly, that the word of God is foolishness only to them that perish; but to them that shall be saved it is God’s might and power. To some it is a lively savour unto life, and to some it is a deadly savour unto death. If it be to you but a Christmas game, it is then a savour of death unto death. And surely persuade yourselves that you be not led with the Spirit of God, so long as the word of God savoureth no better unto you’^ but seemeth unto you” a Christmas pastime, and foolishness. And therefore the old service pleaseth you better: which in many things is so foolish and so ungodly, that it seems rather? to be old wives’ tales and lies than to sound to any godliness. The devil is a liar, and the author of lies; and they may think themselves governed rather of his spirit, than of God, when lies delight more than God’s most true word.

But this I judge rather of your leaders than of yourselves, who by ignorance be carried away by others’, you wot not whither. For when the service was in the Latin tongue, which you understood not, they might read to you truth or fables”, godly or ungodly things, as they pleased; but you could not judge that you understood not. And what was the cause why St Paul would have such languages spoken in the church as that people” might understand? that they might learn and be edified thereby, and judge of that which should be spoken, whether it were according to God’s word or not.

But forasmuch as you understand ποὺ ἡ the old Latin service, I shall rehearse some things in English that were wont” to be read in Latin, that when you understand them, you may judge them whether they seem to be true tales, or fables; and whether they or God’s word seem to be more like plays and Christmas games. “The devil entered into a certain person, in whose mouth St Martin put his finger; and because the devil could not get out at his mouth, the man blew him out behind.” This is one of the tales that was wont to be read in the Latin service, that you will needs have again. As though the devil had a body, and that so crass that he could not pass out by the small pores of the flesh, but must needs have a wide hole to go out at. Is this

[[! The Latin service, MS. C, C. C. C.] [? Seemeth to you, Ibid.] [? Them of Cornwall, Ibid.] [13 Seemeth rather, Ibid.] [? Persuaded to you, Ibid.] [’? By other, Ibid.] [ Listen to some, Ibid. ] [^ Truths or fables, Ibid.] [5 Some in the church, saying other, Ibid.] [!5 For you, Ibid.] [$ Nor the parish, Ibid.] [16 And that was the cause, Ibid. ] [? Is there, Ibid. ] [17 As the people, Ibid.] [? Old Testament, the word that hath, Ibid.] [18 You understood not, Ibid.].[? To our feet, Ibid.] [19 Which were wont, lbid. ] [!? No better to you, Ibid. [2 Three words are omitted. ]]

a grave and godly matter to be read in the church, or rather a foolish Christmas tale, or an old wives fable, worthy to be laughed at and scorned of every man that hath either wit or godly judgment? Yet more foolish, erroneous, and superstitious things be read in the feasts of St Blase, St Valentine, St Margaret, St Peter, of the Visitation of Our Lady, and the Conception, of the Transfiguration of Christ, and in the feast of Corpus Christi, and a great number mo: whereof some be most vain fables, some very superstitious, some directly against God’s word, and the laws of this realm; and all together be full of error and superstition. But as Christ commonly excused the simple people because of their ignorance, and justly condemned the scribes and Pharisees, which by their crafty persuasions led the people out of the right way; so I think not you so much to be blamed as those Pharisees and papistical priests, which, abusing your simplicity, caused you to ask you wist not what, desiring rather to drink of the dregs of corrupt error, which you knew not, than of the pure and sweet wine of God’s word, which you may and ought to understand. But now have I sufficiently spoke?” of your eighth article: I will go forward unto the ninth.

Your Ninth Article Is This

We will have every preacher in his sermon, and every priest at the mass??, pray specially by name for the souls in purgatory, as our forefathers did.”

To reason with you by learning, which be unlearned, it were but folly: therefore I will convince your article with very reason. First, tell me, I pray, if you can, whether there be a purgatory or no; and where, or what it is. And if you cannot tell, then I may tell you that you ask you wot not what. The scripture maketh mention of two places where the dead be received after this life, of heaven and of hell; but of purgatory is not one word spoken. Purgatory was wont to be called a fire as hot as hell, but not so long during. But now the defenders of purgatory within this realm be ashamed so to say: nevertheless they say it is a third place; but where or what it is, they confess themselves they cannot tell. And of God’s word they have nothing to shew, neither where it is, nor what it is, nor that it is. But all is feigned of their own brains, without authority of scripture.

I would ask of them then, wherefore it is, and to what use it serveth? For if it be to no use, then it is a thing frustrate and in vain. Mary, say they, it is a place of punishment, whereby they be purged from their sins, that depart out of this life not fully purged before. I cannot tell whether this saying be more foolish, or more contumelious to Christ. For what can be more foolish than to say, that pains can wash sins out of the soul? I do not deny but that corrections and punishments? in this life is a calling of men to repentance and amendment, and so to be purged by the blood of Christ. But correction without repentance can nothing avail; and they that be dead be past the time of repentance; and so no correction or torments in purgatory can avail them. And what a contumely? and injury is this to Christ, to affirm that all have not full and perfect purgation by his blood, that die in his faith! Is not all our trust in the blood of Christ, that we be cleansed, purged, and washed thereby? And will you have us now to forsake our faith in Christ, and bring us to the pope’s purgatory to be washed therein; thinking that Christ’s blood is an imperfect lee or soap that washeth not clean? If he shall die without mercy that treadeth Christ’s blood under his feet, what is treading of his blood under our feet, if this be not? But if according to the catholic faith, which the holy scripture teacheth, and the prophets, apostles, and martyrs confirmed with their blood, all the faithful that die in the Lord be pardoned of all their offences by Christ, and their sins be clearly sponged and washed away by his blood; shall they after be cast into another strong and grievous prison of purgatory, there to be punished again for

[[^ Sufficiently be spoken, MS. C. C. C. C.] [35 Be more foolishness, Ibid. [? At his mass, Ibid.] [5 But correction and punishment, Ibid.] [? I pray you, if you can, Ibid.] [? And how great a contumely, Ibid.] [ Their own brain, Ibid.] [28 All they have not, Ibid.]

that which was pardoned before? God hath promised by his word, that the souls of the just! be in God’s hand, and no pain shall touch them: and again he saith, Blessed be they that die in the Lord. For the Spirit of God saith, that from henceforth they shall rest from their pains.” And Christ himself saith: He that believeth in him that sent me, hath everlasting life, and shall not come to judgment, but shall pass from death unto life.” And is God no truer of his promises but to punish that which he promiseth to pardon? Consider the matter by your own cases. If the king’s majesty should pardon your offences, and after would cast you into prison, would you think that he had well observed his promise? For what is to pardon your offences, but to pardon the punishment for the same? If the king would punish? you, would you take that for a pardon? Would you not allege your pardon, and say that you ought not to be punished? Who can then, that hath but a crumb of reason in his head, imagine of God that he will after our death punish those things that he pardoned in our life-time?

Truth it is that scripture maketh mention of paradise and Abraham’s bosom after this life; but those be places of joy and consolation, not of pains and torments. But yet I know what subtle sophisters use to mutter in men’s ears to deceive them withal. David, say they‘, with many other, were pardoned of their offences, and yet were they sore punished after for the same of God; and some of them so long as they lived. Well, be it it were so. Yet after their lives they were not punished in purgatory therefore: but the end of their lives was the end of their punishment. And likewise it is of original sin after baptism, which although it be pardoned, yet after-pains thereof continue so long as we live. But this punishment in this life-time? is not to revenge our original sin, which is pardoned in baptism, but to make us humble, penitent, obedient to God, fearful to offend, to know ourselves, and ever to stand in fear and awe; as, if a father that hath beaten a wilful child for his faults should hang the rod continually at the child’s girdle, it should be no small pain and grief to the child, ever hanging by his side: and yet the father doth it not to beat the child for that which is past and forgiven; but to make him beware hereafter that he offend not again, and to be gentle, tractable, obedient, and loath to do any thing amiss. But after this life there is no such cause of punishment; where no rod nor whip can force any man to go any faster or farther, being already at the end of his journey. Likewise a master that hath an unthrifty servant, which out of his master’s sight doth nothing but riot and disorder himself, if he forgive his servant, and for the love he beareth to him, and the desire he hath to see him corrected and reformed, he will command him never to be out of his sight, this command’, although indeed it be a great pain to the servant, yet the master doth it not to punish those faults, which before he had pardoued and forgiven, but to keep him in stay, that he fall no mo to like disorder. But these examples and cases of punishment here in this life can in no wise be wrested and drawn to the life to come; and so in no wise can serve for purgatory.

And furthermore, seeing that the scriptures so often and so diligently teach us, almost in every place, to relieve all them that be in necessity, to feed the hungry, to clothe the naked, to visit the sick and the prisoner, to comfort the sorrowful, and so to all others? that have need of our help; and the same in no place make mention’^ either of such pains in purgatory, or what comfort we may do them; it is certain that the same is feigned for lucre, and not grounded upon God’s word. For else the scripture in some place would have told us plainly what case they stood in that be in purgatory, and what relief and help we might do unto them. But forasmuch” as God’s words speaketh not one word of neither of them both, my counsel shall be, that you keep not the bishop of Rome’s decrees that you may come to purgatory, but keep God’s laws that you may come to heaven: or else I promise you assuredly that you shall never escape hell. Now to your next article.

[[^ Of the Jews, Strype.] [7 This commandment, Ibid.] [? Of his promise, MS. C. C. C. C.] [? The prisoners, Ibid.] [ Pardon, Strype.] [ To all other, Ibid.] [^ David, they say, MS. C. C. C. C.] [19 In no place maketh mention, Ibid.] [^ Yet certain pains, Ibid.] [(” So MS. C. C. C. C.—Strype, But as for [5 In our life-time, Ibid.] such. ]]

Your Tenth Article Is This

“We will have the bible, and all books of scripture in English, to be called in again. For we be informed that otherwise the clergy shall not of long time confound the heretics.”

Alas! it grieveth me to hear your articles; and much I rue and lament your ignorance; praying God most earnestly once to lighten your eyes that you my see the truth ’. What christian heart would not be grieved to see you so ignorant, (for willingly and wilfully, I trust, you do it not,) that you refuse Christ, and join yourselves with antichrist? You refuse the holy bible and all holy scriptures so much, that you will have them called in again; and the bishop of Rome’s decrees you will have advanced and observed. I may well say to you as Christ said to Peter, Turn back again, for you savour not godly things.” As many of you as understand no Latin cannot know God’s word but in English, except it be the Cornish men, which cannot understand likewise none but their own speech. Then you must be content to have it in English, which you know, or else you must confess that you refuse utterly the knowledge thereof. And wherefore did the Holy Ghost come down [among the apostles] in fiery tongues, and gave them knowledge of all languages, but that all nations might hear, speak, and learn God’s word in their mother-tongue? And can you name me any Christians in all the world”, but they have, and ever had ^, God’s word in their own tongue? And the Jews, to whom God gave his scriptures in the Hebrew tongue, after their long captivity among the Chaldees, so that mo of them knew the Chaldee rather than the Hebrew” tongue, they caused the scripture to be turned into the Chaldee tongue, that they might understand it: which until this day is called Targum. And Ptolemy, king of Egypt, caused sixty [seventy] of the greatest clerks that might be gotten to translate the scripture out of Hebrew into Greek. And until this day the Greeks have it in the Greek tongue, the Latins in the Latin tongue, and all other nations in their own tongue. And will you have God farther from us than from all other countries; that he shall speak to every man in his own language that he understandeth and was born in, and to us shall speak a strange language that we understand not? And will you that all other realms shall laud God in their own speech, and we shall say to him we know not what?

Although you savour so little of godliness that you list not to read his word yourselves, you ought not to be so malicious and envious to let them that be more godly, and would gladly read it to their comfort and edification. And if there be an English heretic, how will you have him confuted but in English? and whereby else but by God’s word? Then it followeth, that to confute English heretics we must needs have God’s word in English, as all other nations have it in their own native language. St Paul to the Ephesians teacheth all men, as well laymen as priests, to arm themselves, and to fight against all adversaries with God’s word; without the which we cannot be able to prevail, neither against subtle heretics, puissant devils, this deceitful world, nor our own sinful flesh. And therefore, until God’s word came to light, the bishop of Rome, under the prince of darkness, reigned quietly in the world, and his heresies were received and allowed for the true catholic faith. And it can none otherwise be but that heresies must reign where the light of God’s word driveth not away our darkness.

Your Eleventh Article Is This

We will have Dr Moreman and Dr Crispin”, which hold our opinions, to be safely sent unto us; and to them we require the king’s majesty to give some certain livings, to preach among us our catholic faith.”

[12 See his truth, MS. C. C. C. C.] [/5 And ever have had, Ibid.]

[? In C. C. C. C. MS. but not in Strype.] [15 The Chaldee than the Hebrew, Ibid.]

[4 Any christian nation in all the world, Ibid.] [7 Of Crispin,” Strype says, ‘I find little, but]

If you be of Moreman’s and Crispin’s faith, I like you much the worse. For “like lettuce, like lips.” And to declare you plainly the qualities of Crispin and Moreman, and how unmeet men they be to be your teachers, they be persons very ignorant in God’s word, and yet thereto very wilful, crafty, and full of dissimulation. For if they were profoundly learned, and of sincere judgments, as they be not, they might be godly teachers of you. Or if they were not toto wilful, and standing wholly in their own conceits, they might learn and be taught of others’. But now they be so wilful that they will not learn, and so ignorant that they cannot teach, and so full of craft and hypocrisy that they be able to deceive you all, and to lead you into error after themselves. So that if you ask them, you ask your own poison. Now if a man were in such a sickness that he longed for poison, (as many diseases desire things most noyful unto them,) yet it were not the part of a good physician to give it unto them. No more is it the office of a most godly prince to give you such teachers (although you long never so sore for them) as he knoweth would corrupt you, feeding you rather with sour and unwholesome leaven of Romish pharisaical doctrine, than with the sweet, pure, and wholesome bread of God’s heavenly word. And where you would have God’s word in English destroyed, and Crispin amd Moreman delivered unto you, you do even as the people of the Jews did; which cried out that Christ might be crucified, and that Barabbas, the strong thief, might be delivered unto them.

Your Twelfth Article Is This

We think it very meet, because the lord cardinal Pole is of the king’s blood?, that he should not? only have his pardon, but also be sent for to Rome, and promoted to be of the king’s council.”

In this article I will answer no more but this: If ever any cardinal or legate were beneficial unto this realm, we may have some hope of some other to follow his steps: but if all that ever were in this realm were pernicious and hurtful unto the same, I know not why we should be with child to long for any mo. For by the experience of them that have been heretofore, we may conjecture of them that be to come. And I fear me that cardinal Pole would follow rather the whole race of the rest, than to begin a better of himself. Surely I have read a book of his making, which whosoever shall read, if he have a true heart to our late sovereign lord king Henry VIII, or to this realm, he will judge cardinal Pole neither worthy to dwell in this realm, nor yet to live. For he doth

[that he was once proctor of the university of Oxon, Lond. 1583. Burnet’s Hist. of Reformat. Vol. II.]

[and doctor of the faculty of physic, and of Oriel pp. 529, 532, Ed. Oxon. 1829.]]

[college. Moreman was beneficed in Cornwall in king [! Of other, C. C. C. C. MS.]]

[Henry’s time, and seemed to go along with that king [? He was of the blood royal, and cousin-ger-]

[in his steps of reformation, and was observed to be main to the king, (Henry VIII.) by both the houses]

[the first that taught his parishioners the creed, the of York and Lancaster, being by his mother de-]

[Lord’s prayer, and the ten commandments in Eng- scended from the duke of Clarence, brother to king]

[lish; yet shewing himself in the next king’s reign Edward IV.;” and was educated with princely]

[a zealot for the old superstitions. Hence we per- munificence by him.” Vid. Collier’s Eccl. Hist.]

[ceive the reason why the archbishop charged him to Vol. IV. p. 389. Ed. Lond. 1840, 41. Burnet’s]

[be a man full of craft and hypocrisy. In queen Hist. of Reformat. Vol. I. p. 444.]]

[Mary’s time he was for his popish merits preferred to [? Blood, should not, MS. C. C. C. C.]]

[be dean of Exeter, and was coadjutor to the bishop [^ The book is entitled by Strype and Collier,]

[(Voisey )ofthat diocese.” Vid. Strype’s Mem.of Abp. “De Unione Ecclesiastica,” by Burnet, De Unitate]

[Cranmer, Vol. I. p. 265, 6. Ed. Oxon. 1840. But Ecclesiastica,” and was written against Henry’s]

[it may be doubted whether Strype has not confused divorce from Queen Katherine, and his assuming the]

[Richard and Edmund Crispin, both of Oriel college, supremacy. It was completed in March, 1535, but]

[and both proctors of the university of Oxford.” Vid. not published till twelve months afterwards. Vid.]

[Dr Jenkyns’ Remains of Abp. Cranmer, Vol. IV. Collierand Burnet, ut supra; and Strype’s Memorials]

[p. 238. Moreman was engaged in the disputation of Abp. Cranmer, Vol. I. pp. 63, 4. Todd’s]

[in the convocation-house about the real presence, Life of Abp. Cranmer, Vol. 11. p. 132. Ed. Lond.]

[on the day of the third session, Oct. 23, 1553. 1831.]]

[Vid. Foxe’s Acts and Monuments, p. 1411. Ed.]

extend all his wits and eloquence in that book to persuade the bishop of Rome, the emperor, the French king, and all other princes, to invade this realm by force. And sure I am, that if you have him, you must have the bishop of Rome also: for the cardinal N cannot be a subject, but where the other is his head. This sufficeth briefly to this article.

Your Thirteenth Article Is This

« We will that no gentleman shall have any mo servants than one to wait upon him, except he may dispend one hundred mark land. And for every hundred mark we think it reasonable he should have a man.”

Yet have you not foreseen one thing, you wise disposers of the commonwealth. For if a gentleman of an hundred mark land? (who by your order must have but one servant, except he might spend two hundred marks) should send that one servant to London, you have not provided who shall wait upon him until his servant come home again. Nor you have not provided where every gentleman may have one servant that can do all things necessary for him. I fear me the most part of you that devised this article, (whom I take to be loiterers and idle unthrifts,) if you should serve a gentleman, he should be fain to do all things himself, for any thing that you could or would do for him. But one thing methink very strange: for where much complaint is made of divers gentlemen, because they keep not houses, you provide by your order that no gentleman shall keep house, but all shall sojourn with other men. For who can keep an household with one servant, or with two servants, after the rate of two hundred marks, or with three, after the rate of three hundred, and so upward? For here, it seems’, you be very desirous to make gentlemen rich: for after this proportion every gentleman may nz Jay up.clearly in his coffers at the least the one half of his yearly revenue, and much more.

But it was not for good mind that you bare to the gentlemen, that you devised this article; but it appeareth plainly that you devised it to diminish their strength, and to take away their friends, that you might command gentlemen at your pleasures. But you be much deceived in your account. For although by your appointment they lacked household servants, yet shall they not lack tenants and farmers: which, if they do their duties, will be as assured to their lords as their own household servants. For of those lands, which they have or hold of their lords, they have their whole livings for themselves, their wives, children, and servants. And for all these they attend their own business, and wait not upon their lords but when they be called thereto. But the household servant, leaving all his own business, waiteth daily and continually upon his master’s service; and for the same hath no more but meat and drink and apparel for himself only: so that all tenants and farmers, which know their duties, and be kind to their lords, will die and live with them, no less than their own household servants. “Therefore I would wish you to put this phantasy out of your heads, and this article out of your book, as well for the unreasonableness as for the ungodliness thereof.

For was it ever seen in any country since the world began, that the commons did appoint the nobles and gentlemen the number of their servants? Standeth it with any reason to turn upside down” the good order of the whole world, that is every where and ever hath been, that is to say, the commoners to be governed by the nobles, and the Dome by their masters? Will you now have the subjects to govern their king, the villains to rule the gentlemen, and the servants their masters? If men would suffer this God will not; but will take vengeance of all them that will break his order, as he dd of Dathan and Abiram: although for a time he be a God of much sufferance, and hideth his indignation under his mercy, that the evil of themselves may repent, and see their own folly.

[[^ Of an hundred pounds land, MS. C. C.C.C.]? To turn upso down, Ibid.] [9 But here it seemeth, Ibid.] [8 Will you have now, Ibid.]]

Your Fourteenth Article Is This

“We will that the half part of the abbey-lands and chantry-lands in every man’s possession, however he came by them, be given again to two places, where two of the chief abbeys were! within every county; where such half part shall be taken out, and there to be established a place for devout persons, which shall pray for — the king and the commonwealth. And to the same we will have all the alms of the church-box given for these seven years.”

At the beginning you pretended that you meant nothing against the king’s majesty, but now you open yourselves plainly to the world that you go about to pluck the crown from his head; and, against all justice and equity, not only to take from him such lands as be annexed unto his crown, and be parcel of the same, but also against all right and reason to take from all other men such lands as they came to by most just title, by gift, by sale, by exchange, or otherwise. There is no respect nor difference had amongst you, whether they came to them by right or by wrong. Be you so blind that you cannot see how justly you proceed to take the sword in your hands against your prince, and to dispossess just inheritors without any cause? Christ would not take upon him to judge the right and title of lands between two brethren; and you arrogantly presume not only to judge, but unjustly to take away all men’s right titles; yea, even from the king himself. And do you not tremble for fear that the vengeance of God shall fall upon you, before you have grace to repent? And yet you, not contented with this your rebellion, would have your shameful act celebrated with a perpetual memory, as it were to boast and glory of your iniquity. For, in memory of your fact, you would have stablished in every county two places to pray for the king and the commonwealth: whereby your abominable behaviour at this present may never be forgotten, but be remembered unto the world’s end; that when the king’s majesty was in wars both with Scotland and France, you, under pretence of the common wealth, rebelled, and made so great sedition against him within his own realm, as never before was heard of. And therefore you must be prayed for for ever, in every county of this realm.

It were more fit for you to make humble supplication upon your knees to the king’s majesty, desiring him not only to forgive you this fault, but also that the same may never be put in chronicle nor writing; and that neither shew nor mention may remain to your posterity, that ever subjects were so unkind to their prince, and so ungracious towards God, that, contrary to God’s word, they should so use? themselves against their sovereign lord and king. And this I assure you of, that if all the whole world should pray for you until doomsday, their prayers should no more avail you than they should avail the devils in hell, if they prayed for them, unless you be so penitent and sorry for your disobedience, that you will ever after, so long as you live, study to redub and recompense the same with all true and faithful obedience, not only yourselves, but also procuring all other, so much as lieth in you; and so much detesting such uproars and seditions, that if you see any man towards any such things, you will to your power resist him, and open him unto such governors and rulers as may straightway repress the same. As for your last article, thanks be to God, it needeth not to be answered, which is this.

Your Last Article Is This

For the particular griefs of our country, we will have them so ordered, as Humphry Arundel and Henry Bray, the kings mayor of Bodman, shall inform the king’s majesty, if they may have safe conduct under the king’s great seal to pass and repass with an herald of arms.”

[! Abbeys was, C. C. C. C. MS.] [^ As may straightways, C. C. C. C. MS.]

[8 Would so use, Ibid.] thousand Devonshire rebels, was of good family, [? More meet for you, Ibid.] [$ Humphry Arundel, the leader of the ten

[[ Redub: repair, or make amends for. ] and governor of St Michael’s Mount. He was sent]

Who ever heard such arrogancy in subjects, to require and will of their princes, that their own particular causes may be ordered, neither according to reason, nor the laws of this realm, but according to the information of two most heinous traitors? Was it ever heard before this time, that an information should be a judgment, although the informer were of never so great credit? and will you have suffice the information of two villainous papistical traitors? You will deprive the king of his lands? pertaining to his crown, and other men of their just possessions and inheritance, and judge your own causes as you list yourselves. And what can you be called then but most wicked judges, and most errant traitors? except only ignorance or force may excuse you; that either you were constrained by your captains against your wills, or deceived by blind priests and other crafty persuaders, to ask you wist not what. How much then ought you to detest and abhor such men hereafter, and to beware of all such like, so long as you live; and to give most humble and hearty thanks unto God, who hath made an end of this article, and brought 4 LI Arundel and Bray to that they have deserved; that is, perpetual shame, confusion, and death! Yet I beseech God so to extend his grace unto them, that they may die well which have lived ill. Amen.

[to London after being for some time confined at suffered death among the rebel leaders.” See]

[Exeter, and there executed. Bray was mayor of Strype’s Eccl. Mem. Vol. II. Part 1. p. 281. Ed.]

[Bodmin, in Cornwall” Dr Jenkyns (Remains of Oxon. 1822. Holinshed’s Chronicles, Vol. III.]

[Abp. Cranmer, Vol. II. p. 244) remarks that ^at- pp. 1006, 1026.]]

[tempts, it is said, were made to exculpate the mayor [^ Of the lands, C. €. C. C. MS.]]

[of Bodmin, on the ground of his having been [? Of whom the chief gentlemen captains were,]

[forced into the insurrection against his will. As if Humfrey Arundell, Esquire, governor of the mount,]

[this defence had been successful, Sir Anthony King- James Rosogan, John Rosogan, John Payne, Tho-]

[ston, provost-marshal of the army, appointed a day mas Underhil, John Soleman, William Segar. Of]

[for dining with him. Having been (right heartily priests which were principal stirrers, and some of]

[welcomed,’ he after dinner expressed a wish to see a them governors of the camps, and after executed,]

[pair of gallows, which he had desired his host to were to the number of eight, whose names were]

[erect, On coming thither and beholding them, he Rob. Bochim, John Tompson, Roger Barret, John]

[said to the mayor, Think you, master mayor, that Wolcocke, Wil. Asa, James Mourton, John]

[they be strong enough?” Yea, sir,” quoth he, Barow, Rich. Benet; besides a multitude of other]

[that they are.” Well then,’ said Sir Anthony, get popish priests, which to the same faction were ad-]

[you even up unto them, for they are provided for joined. The number of the whole rebellion, speak-]

[you. The mayor, greatly abashed herewith, said, ing with the least, mounted little less than to the]

[1 trust you mean no such thing to me.” Sir, sum of ten thousand stout traitors.” Foxe’s Acts]

[said he, there is no remedy; ye have been a busy and Monuments, p. 1305. Ed. Lond. 1583. Their]

[rebel, and therefore this is appointed for your re- names were Arundel, Pomeroy, Coffin, Winslade,]

[ward.” And so without respite or stay there was the Rosogan, Holmes, Bury, Underhil, Soleman, Segar,]

[mayor hanged. But Boyer, and not Bray, is the Boyer, Lee, two mayors, Pain, Maunder, Ashridge,]

[name given by Holinshed to this victim of King- Thompson, Baret, Bocham, Wolcock, Alsa, Mor-]

[ston’s cruel pleasantry. It may therefore be doubted ton, Welsh, Barrow, Benet; which last-recited nine]

[whether he is correctly described as mayor of Bod- were priests.” See Strype’s Eccl. Mem. Vol. II.]

[min. The story perhaps may apply to another Part 1. p. 281. ]]

[person named Boyer, who is said by Strype to have]

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