Acts and Monuments Volume 2 Part 2, Book 11 · Account 15 – Account 17

Acts and Monuments Volume 2 Part 2 · Book 11 · Account 15 – Account 17

p. 1785The death and end of Stephen Gardiner Byshop of Winchester.

THe next monethmonth, after the burning of Doctor Ridley and mayster Latimer,The death of Steuen Gardiner, enemy to Gods word. which was the monethmonth of Nouember, Stephen Gardiner Byshop and Chauncelloure, a man hated of God and all good men, ended hys wretched lyfe. Concerning the quallities, nature, and disposition of which man, for somuch as somewhat hath bene declared before in the storye of kinge Edwardes raygne,Nouember. I shall neede therefore the lesse now to stand greatly vponupon the same. First this Uipers byrd crept out of the towne of Bery in Suffolke, brought vp most parte of his youth in Cambridge, his wit, capacitie, memorye, and other indumentes of nature not to bee complayned of, if he hadde wel vsed and rightly applyed the same: wherein ther was no great want of Gods part in hym, if hee had not rather hymselfe wanted to y^e goodnes of his gifts. Through this promptnes, actiuitie, & towardnes of hys, he profited not a little in such studyes as he gaue hys head vntounto, as first in the law ciuil, then in languages and such other like, especially in those artes and faculties, which had any prospect to dignitie and preferment to be hoped for. Besides other ornaments or helpes of nature, memory chiefly seemed in hym very beneficiall, rather then dilligence of study.

To these giftes and quallities were ioyned agayne is great or greater vices,The vices of Winchester described. which not so much followed hym as ouertooke him, not so muche burdened hym, as made hym burdenous to the whole realme. Hee was of a proude stomacke and high minded, in hys owne opinion and conceit flattering himselfe to much, in wit, crafty and subtile, towarde his superiour flattering and faire spoken to hys inferiours fierce, agaynst hys equall stoute and enuious, namely if in iudgement and sentence he any thyng withstoode hym, as appeared betweene the good Lorde Crōwell and hym in the raygne of kyng Henry, being of like hau…inesse of stomacke, as the Poets wryte of Pelides, Cedere nescius. Who although would geue no place to men yet notw^tstanding I wish he woulde hauehave geuen place to truth, according as he semed not altogether ignorant of y^e truth. What his knowledge was therin,Winchester not worthy the title of a learned man. it is euident partly to vnderstand as wel by his book De vera obedientia, as also by his sermon before king Edward: also by his aunsweres to y^e Councell the same time, and moreouer by hys own wordes may be gathered in sundrye places, as more playnly may appeare by that whiche hereafter followeth,

Upon hys estimation and fame he stoode …o too muche more then was meete for a man of hys coate and callynge, whose profession was to be crucified vntounto the world, whiche thing made him so stiffe in mayntayning that hee had once begon to take vponupon hym. I will not heare speake of y^t which hath bene constantly reported to me, touching the monstrous making & mishaped fashion of hys feete and toes, the nayles wherof were sayd not to bee like to other mens, but to crooke downeward, and to be sharpe lyke y^e clawes of rauening beastes. What hys learning was in y^e Ciuil and Canon law, I hauehave not to say. What it was in other liberal sciences and artes thys I suppose, y^t neyther hys continuance in study, nor diligence of readynge was such (by reason of hys to muche intermedling in Prynces matters) as could truely wel merite vntounto hym y^e title of a deepe learned man. But what learning or cunning soeuer it was he had, so it fared in him, as it dothe in Butchers, whiche vse to blow vp theyr flesh: euen so he with boldnes and stoutnes, and speciallye with authoritie made those giftes that he had to appeare much greater then they were in very deede. Wherunto vse peraduēture also & experiēce abroad brought no little helpes, rather then eyther quicknes of wit, or happines of education.

And as touching Diuinitie, he was so variable wauering with time, that no constant censure can be geuē what to make of hym. If hys doynges and writinges were accordinge to hys conscience, no man can rightly saye whether he was a right protestant or Papist. If hee wrote otherwise then he thought, for feare, or to beare with tyme then was he a double deep dissēbler before God and man, to say & vnsay, to write and vnwrite, to sweare and forsweare so as hee did.The mutability of Steuen Gardiner in religion. For first in the beginning of queene Annes tyme, who was so forward or so busy in the matter of the kings diuorce as Ste. Gard. who was first sent to Rome and then to the Emperour with Edward Foxe, as chiefe agent in the behalfe of Lady Anne. By whome also he was preferred to the Bishopricke of Winchester, & Ed. Boner was preferred to y^e Bishoprick of Londō. Agayn, at the abolishing of the Pope, who so ready to sweare, or so vehement to write agaynst the Pope as he, as not onelyonly by hys sermons, but also by hys booke De obedientia may appeare. In whiche booke De obedientia, least any shuld thinke him drawne thereunto otherwise then by his own consent, he playnly declareth how not rashly nor vppon a sodeine, but vppon a long deliberation and aduisement in hymselfe about the matter,Touching the … of Winches…er at Louane, reade the letter of … to C…spine. he at length vttered hys iudgement: Whereof read before. And moreoeuer so hee vttered his iudgement in wryting agaynst the vsurped supremacie of the Pope, that comming to Louane, afterwarde hee was there accompted for a person excommunicate, and a schismaticke, in so much that he was not permitted in their Church to say Masse, and moreouer in their publicke sermons they openly cryed out agaynst hym. Whereof read hereafter following.

p. 1786And thus long continued he firme and forward so that who but Winchester during all the tyme and raigne of Queene Anne. After her decease that time by litle and litle caried him away, til at length the emulation of Cromwels estate,… and especially (as it seemeth) for his so muche fauouring of Boner (whom Winchester at that time in no case coulde abide) made him an vtter enemie both agaynst him, and also his Religion: till agayne in kyng Edwardes daies, he began a litle to rebate from certaine poyntes of Popery, and somewhat to smell of the Gospell, as both by his Sermon before king Edward,… and also by his subscribyng to certane Articles may appeare: and this was an hal… turne of Stephen Gardener from Popery againe to the Gospell, and (no doubt) he would hauehave further turned, had not the vnlucky decay of the Duke of Somerset cleane turned him away from true Diuinitie to playne Popery:… wherein he continued a cruell persecutour to his dying day.

And thus much concerning the trade and profession of Ste. Gardiners Popish diuinity.… In which his popishe trade, whether he folowed more true iudgement, or els time, or rather the spirite of ambition & vaine glory, it is doubtful to say, & so much y^e more doubtfull, because in his doings & writinges a man may see him not only contrary to him selfe, but also in some points contrary to other Papistes. And furthermore, where he agreeth with them, he seemeth therein not so much to folow his owne sense, as y^e mind & meaning of Pereseus: out of whose booke the greatest part of Winchesters Diuinity seemeth to be borowed.

And therefore, as in the true knowledge of Gods holy word & scripture he appeareth no body: so in his pen and stile of writings no lesse farre he is from commendation,… then he is frō al plainenes and perspicuitie. In whose obscure & perplexe kind of writing, although peraduenture some sense may be found with some searching, yet shall no reader finde any sweetenes in his reading.

What moued him to be so sturdy against M. Cheke, and sir T. Smith for y^e Greke pronunciatiō, other may thinke what they please: I speake but what I thinke, that he so did, for that he sawe it a thing rather newly begun, then truly impugned. Such was the disposition of that mā (as it semeth) y^t of purpose he euer affected to seme to be a patron of al old customes, though they were neuer so rotten with age. Amongest other matters, this one thing I can not but meruaile at in my minde, when I see how proudly he braggeth and vaynely vaunteth him selfe (aswell in his letters to the L. Protector, & others of K. Edwardes counsell, as also in his long matter articulated and exhibited by hym vntounto the Archbishop of Canterburie, and other the kyngs Commissioners, of the high fauour he had of the noble K. of famous memory K. Henry the 8. when in deede nothing was lesse true: neither did the king lesse fauour any of his Counsell, then him, affirming very often that he greatly suspected the sayde B. to be a secrete maynteiner of the B. of Romes vsurped authoritie, and a stout disturber and hinderer of his proceedinges in reformation of Religion. And therefore dyd so muche dislyke with him, that he did not onelyonly mynd (if the Lord had lent his highnes longer life) to hauehave vsed the extremity of law agaynst him, vponupon very sore & iust matter of old committed by him (and yet not taken away by any pardon) commaunding thereupon often the L. Paget then his Secretarie, to kepe safe certaine writinges which he had against him: But also commaunded that he should be put cleane out of his last will & Testament, not sufferyng him either to be any of his Executors, or els in any case of his sonnes counsayle, no although he were earnestly entreated to the contrary by sundry of the Lordes & others of his highnes Counsayle, saying, he was a wylfull, troublesome, and hed strong man, and not meete to be about his sonne, or to hauehave any thing to do by his wil. Now amōgst other causes that moued the K. thus to suspect his fidelity towards his godly proceedinges in religion, I find this to be one. It pleased his Maiestie after his abolishing of the B. of Romes vsurped authoritie (amongest other Embassages to forraine Princes) to send the sayd B. of Winchester, and Sir Henry Knyuet Knight, as ioynt Embassadours to the Emperour, being then at a dyet or counsayle at Ratisbone, appoynting also S. Iohn Barkeley, S. W. Blunt Knightes, and M. Andrew Baynton Esquier, (his highnes seruauntes) to geue their attendaunce vponupon the sayde S. Henry Knyuet for y^e more honoring of his ambassage. It happened also at that time, that S. Henry Knyuet enterteyned into his seruice (as Steward of his household) one Wil. Wolfe, who had in the same place & rome, before serued S. Thomas Wyat Knight the K. former Ambassadour there, and by that meanes had good acquaintaunce in those partes, aswell in the Emeperours Court, as els where. This Wolfe, towardes the latter end of that dyet or counsell, happened to walke (as often he did) towardes themperours Pallace to heare some newes, where he met with one Ludou…co, an Italian Merchaunt or banker, one of his old acquaintaunce: who, supposing the sayd Wolfe to hauehave attended vponupon the B. of Winchester (not knowing of any other ioynt Ambassadour) required Wolfe for olde acquaintaunce, to do him a pleasure: whereunto he wyllingly graunted. Whereupon Ludouico shewed him, that the Popes legate, or Ambassadour to themperour (which was Cardinal Contarene) departing (the day) before towardes Rome, and hauing no leasure to end his busines him selfe, had put the sayd Ludouico in trust for the accomplishyng of them: and amonges all other thinges he had especially charged hym that he should repayre to the Ambassadour of England, and require of him an aunswere of the Popes letters, which the Legat did of late sende vntounto him, addressed to him from Rome, & that vponupon the recept thereof he should send thē after with all speede: and therfore if his L. Ambassadour woulde write by that currour, he prayed Wolfe to tell him that it was tyme to write, for the currour went away within a day or two. At this tale Wolfe being abashed, & yet partly gessing which Ambassadour he ment, thought it not mete to tell him whose seruaunt he was, but by other soothing talke, perceiued that he ment the B. of Winchester: and to thend that Ludouico shoulde suspect nothing, he aunswered him, that he beyng not the Ambassadours Secretary, coulde say litle therein, how beit he woulde not misse to put his Secretarie in remembraunce of it: which thing Ludouicke also desired him to do, for that he had no other acquaintaūce with thembassadours, and so …or that time they departed. This matter seming to Wolfe of some importaunce, dyd straight waies reueale it to sir H. Knyuet his M. Who, weighing also the greatnes of the case, and the disaduauntage it were, vponupon one mans so bare a report to attempt ought, in a place and time, whereby suche a person was to be touched, charged Wolfe, wel to aduise him self, that no affect of hate, displeasure, or other passion, did moue him to disclose this, but truth only. Wolfe replied, that he weighed wel the weightines of the case, meete, as to his owne respect, to be passed ouer in silence, for auoyding of his priuate displeasure, if duty of allegeaunce bound him not otherwyse. But Sir, (quoth he) if ye thinke not my hearing hereof one to one to be sufficient, I warrent you to deuise meanes, that some others of your seruauntes shall heare the like wordes at Ludouickes owne mouth as wel as I. Upon which talke, sir H. Knyuet deuised, which of his seruauntes he might vse to that purpose, and at last rested vppon M. Thomas Chalenor his Secretary, becaue he had the Italian tonge. Not yet makyng him pryuie of any matter, but wylled Wolfe to take him abroad with him as of his owne priua… motion, for they were very familiar friendes. Whereupon the next morning being sonday, Wolfe came to Chalenors chamber, and prayed him familiarly to go walke with him abroad to y^e Piazza or marketstead: which he gladly graunting so did, not knowing of any speciall cause why. When they came to the Piazza, ouer against themperours pallace, (nere wherunto also the Popes legate had lodged) & had there walked a while together, there came thyther the said Ludouicke, and espying Wolfe, saluted him very friendly, & entred into talke about thexchaunge, & sundry other matters, Chalenor being still with them. At last vpō occasion, they entred into like talk about the former letters that the Ambassadours of Englande had receiued from Rome by the Popes legate, of which Ludouico had in charge to receiue an aunswere, affirming, that the Post did depart the next day, & therfore prayed Wolfe to put thembassadours secretarie in remembrance of them. Wherunto Wolfe aunswered, that he would willingly do it: but he did not well know which Ambassadour he meant, for that there were two: one, the B. of Winchester, & the other, a Gentleman of the K. priuy chamber. To whom Ludouicke replyed, that he ment not the Gentleman of the priuy chamber, but the Bishop. By which talke and more such like (as vponupon the former day,) M. Chalenor being moued (and not knowing yet of his Maisters & Wolfes purpose) after the departure of Ludouico from them, sayd vntounto Wolfe that Ludouico had had but homely talke with him to be passed ouer lightly, & therfore he would tel his M. of it. To whom Wolfe aunswered, do as you wyll, if you thinke any matter therein. And therefore at his returne home he told sir H. Knyuet what spech he had hard at Ludouickes mouth. Sir H. Knyuet, being thus farther accertayned of the matter, opened the whole to sir I. Barkeley, sir W. Blunt, and to M. Baynton: who all agreed, yet to make a farther triall thereof. And therfore deuised that Wolfe should procure Ludouicke to bring certaine Ueluet and other Silkes p. 1787vntounto sir H. Knyuets lodging, aswell for himselfe as for thother Gentlemen, which that after noone he did accomplysh, and brought Ludouicke vntounto sir Henry, where also were thother gentlemen. After they had a while viewed the silkes, and had had some talke about the prices, Wolfe toke occasion againe to aske Ludouicke, if sir Henry were thembassadoure of whō he was to demaunde an answere of the letters sent by the Popes legate? to whom the Marchaunt aunswered no, it was not his seignorie, but it was a bishops, tearming him Reuerendissimo, whereby they easely perceiued whom he ment. Sir H. Knyuet hereupon somewhat dissembling y^e matter, entred into farther talke thereaboutes, whereby Ludouicke opened asmuch in effect to them, as he had don before to Wolfe: but yet at last perceauing that asmel sir Henry, as also the other gentlemen did beholde him somewhat fixedly, he brake of his talke. Wherewith sir H. Knyuet, making as though he had noted nothing, did louingly dismisse him, praying him that when he had receiued the B. letters, he would also repaire to him for a packet to an Englyshe Gentleman of his acquaintaunce at Myllan: which he promised to do, and so departed againe. When sir Henry had thus made sufficiēt tryall of this matter, he forthwith (wrote his letters vntounto the K. Maiestie, signifiyng vntounto him the whole at large as he had learned. In the meane while, Ludouicke the next morning repaired vntounto the B. of Winchesters lodging to demaunde an answere of those letters the Legate had sent vntounto hym: but how he vsed him selfe, or whether he vttered the talke he had with sir H. Knyuet, and with Wolfe whom he supposed at the first to be the B. man, it is not certainely knowen. But the B. perceiuing that by mistaking one for an other (and in supposing Wolfe to be the B. seruaunt) Ludouicke had vttered all his message from the Legate vntounto Wolfe, and that thereby his practises would come to light, in great hasty rage caused Ludouicke to be stayed in his owne house, while in the meane time him self went to Grauuela one of themperors counsell, & so practised with him that Ludouick was secretly committed vntounto prison in the custody of one of themperours Marshals, so as he could be no more talked withall, all the tyme of their aboad there. And then sending in great hast to sir H. Knyuet to come and speake with him (which he did) he fell into very hot speach with him, saying that he had poyson in his dysh, and that a knaue was suborned to be his distructiō: w^t many such like words. Sir Henry told him again, how he vnderstode it, and prayed him, that Ludouicke might be brought face to face to be examined in both their presentes. Which the B. would in no case agree vntounto, affirming that he had so declared the case to Grauuela being indifferent (as he thought) to them both, that he woulde not meddell with Ludouicke nor speake with him: but that themperours counsell should examyne hym, & try what he was, for hym. To whom sir H. Knyuet againe very earnestly obiected, that he maruayled that the B. in matter, touching the K. Maiestie, their Maister, would vse the ayde or means of Grauuela, a forraine Princes minister, to make him priuie of their question. But stay & do what he would, he would neuer come to the speach of Ludouicke any more euer after. Whereupon there rose great and long controuersies betweene them (both wryting letters vntounto the K. about that matter) vntill at last the K. Maiestie perceiuing his affayres otherwaies to slacke therby, wrote vntounto them both, that they should lay all those things vnderunder foote and ioyne together in his seruice as before: which they did accordingly. But how soeuer this matter was afterwardes salued here with the K. Maiestie, as eyther by the death of sir H. Knyuet (which I thinke was not very long after) or by other friendes the B. had here at home I know not: yet Wolfe, who within two monethes after died of a long cough of the Longues, vponupon his death bed did agayne affyrme the premisses to be most true: and therefore in the presence of sir H. Knyuet, & diuerse other of his seruaūts, he protested, that he had not inuented, sought, or procured this at Ludouickes handes, for any malice or displeasure borne to the B. but only for discharge of his fayth & duetie vntounto the K. Maiesty, desiring that y^e same his protestation might be inserted in the end of his last will and testament: which was then presently done, & thereunto set his hand.

Now whether this was the matter that the K. moued so often M. Secretary Paget (being after L. Keeper) to keepe safe as sore matter agaynst the B. I know not: but yet it appears by some depositions of the Nobilitie and others, in the processe agaynst hym had in K. Edwardes dayes, that the K. Maiestie Henry .8. had this matter euer in his mynd: for in eueryevery generall pardon that he graunted by Parliament after this practise, he did styll except all treasons committed beyond the seas, meaning thereby as it was supposed that the B. should not take any benefite by any general pardon, if at any time his Maiestie would call him to accompt: and therfore all thinges wel wayed, he had smal cause to vaunt of his great fauour he had of K. Henry his M. How beit, it seemeth he was brought into this fooles paradize, by the L. Paget: who (as he himsel…e reporteth in his depositions) in his messages from the K. to the sayd B. deluded hym, telling him muche otherwyse then the K. had spoken, & counsaling alwayes the K. hard speches agaynst him: which thing puffed vp this vaine-glorious Thraso not a litle. All whiche premises appeare more at large by the depositions of the Nobles & others, examined in y^e long processe against him in K. Edwardes raigne, as appeares in our first edition of actes and monumentes, from the .804. Page, vntounto the ende of that processe, in that booke at large mentioned.

But whatsoeuer he was, seeing he is nowe gone, I referre him to his Iudge, to whom he shall stand or fall. As concerning his death and maner thereof, I woulde they which were present thereat, would testifie to vsus what they saw. This we hauehave all to thinke, that his heath happened so opportunely, that England hath a mighty cause to geue thankes to y^e Lord therfore: not so much for the great hurt he had done in times past in peruerting his Princes, in bringing in the vi. Articles, in murderyng Gods saintes,Ste. Gardiner especially hunteth for the life of Lady Elizabeth. in defacing Christes sincere Religion. &c. as also especially for that he had thought to hauehave brought to passe in murdring also our noble Queene that now is. For what soeuer daunger it was of death y^t she was in, it did (no doubt) proceede frō that bloudy bishop, who was the cause therof. And if it be certain which we hauehave heard,Q. Elizabeth preserued. y^t her highnes being in the Tower, a writte came downe from certaine of the Counsell for her execution, it is out of controuersie, that wily Winchester was the onelyonly Dedalus & framer of that ingine. Who (no doubt) in that one day had brought this whole Realme into wofull ruine, had not the Lordes moste gratious counsell,M. Bridges Liueten…nt, the Lordes organe in sauing the Lady Elizabethes lyfe. through M. Bridges then the Lieuetenaunt, comming in hast to the Queene, certified her of the matter, and preuented Architophels bloudy deuises. For the which, thankes be to the same our Lord and sauiour, in y^e congregacion of al English churches, Amen.

Of thinges vncertaine, I must speake vncertainely, for lacke of fuller information, or els peraduenture they be in the Realme that can say more then here I hauehave expressed. For as Boner, Story, Thornton, Harpsfielde, Dunning, with other, were occupied in puttyng the poore braunches of Gods Saintes to death: so this Bishoppe for his part bent all his deuises and had spent all his pouder in assayling the roote, and in casting such a platforme (as he himselfe in wordes at his death is said to confesse) to buyld his popery vpō, as he thought should hauehave stand for euer and a day. But (as I sayd before) of vncertayne thinges I can speake but vncertaynely. Wherefore as touching the maner and order of his death, how rich he died, what wordes he spake, what litle repentaunce he shewed, whether he died with his tongue swolne and out of his mouth, as did Thomas Arundell Archbishop of Caunterbury, or whether he stonke before he dyed, as Cardinall Wolsey did,Tho. Arundell Archbishop of Canterbury. or whether he dyed in dispayre as Latomus and others did. &c. All this I referre either to their reportes of whom I hearde it, or leaue it to the knowledge of them whiche know it better.

Notwithstanding, here by the way touching the death of this foresayde B. I thought not to ouerpasse a certaine hearesay, which not long since came to me by information of a certaine worthy & credible Gentlewoman, & an other Gentleman of the same name and kinred: which Mistres Monday, beyng the wyfe of one M. Monday Secretary sometime to the old L. Thomas D. of Northfolke, a present witnes of this that is testified, thus openly reported in the house of a worshypfull Citisen, bearyng yet office in this Citie, in wordes & effect as foloweth. The same day, when as B. Ridley, and M. Latimer suffered at Oxford, being about the .19. day of October, there came to the house of Ste. Gardiner, the old D. of Norfolke with the foresaid M. Monday his secretary aboue named, reporter hereof. The old aged Duke, there wayting & tariyng for his dinner, the B. being not yet disposed to dine, deferred the time to .3. or .4. of the clocke at after noone. At length, about .4. of the clocke commeth his seruaunt posting in all possible speede from Oxford, bringing intelligence to the B. what he had heard & seene: of whom the sayd B. diligently enquiring the truth of the matter, and hearing by his man, that fyre, most certainely was set vntounto them, commeth out reioysing to y^e Duke: Now sayeth he, let vsus go to dinner. Whereupon, they beyng set downe, meate immediately was brought, and the Bishop began merely to eat: But what folowed? The bloudy Tyraunt had not eaten a few bitte…, but the soden stroke of God, his terible hande fell p. 1788vponupon him in such sort, as immediatly he was taken from the table, and so brought to his bedde, where he continued the space of 15. dayes in such intollerable anguish and tormentes, that all that meane while, during those .15. dayes, he could not auoyde by order of vrine, or otherwyse, any thing that he receiued: whereby, his body being miserably inflamed within (who had inflamed so many good Martyrs before) was brought to a wretched end. And thereof no dout, as most like it is, came the thrustyng out of his tongue from his mouth so swolne and blacke, with the inflamation of his body. A spectacle worthy to be noted and beholden of all such bloudy burnyng persecutors.

But to proceede farther in the sequell of our storie: I coulde name the man (but I abstayne from names) who being then present, and a great doer about the sayd Winchester, reported to vsus concerning the sayde Byshop, that when Doctor Day B. of Chichester came to him, and began to comfort him with woordes of Gods promise, and with the free iustification in the bloud of Christe our Sauiour, repeating the Scriptures to him. Winchester hearyng that, what my Lorde (quoth he) will you open that gappe now? then farewell altogether. To me and such other in my case you may speake it: but open this window vntounto the people, then farewell altogether.

Moreouer, what D. Boner then saw in him, or what he heard of him, & what wordes passed betweene them about the tyme of his extremitie, betwixt him, and him be it. If Boner did there beholde any thing which might turne to his good example, I exhort him to take it, and to beware in time, as I pray God he may. Here I could bring in the friuolous Epitaph which was made of his deth, deuised of a Papist for a Popish Bysh. but I pretermit it, & in steede thereof I hauehave here …ferred certayne gatheringes out of his Sermons, wordes and writinges, wherein may appeare first what an earnest and vehement enemie he was to the Pope if he woulde hauehave bene constant in him selfe: then how inconstantly he varied frō himselfe: and thirdly how he standing vponupon a singularity of his owne wit, wauering also from other Papistes in certaine poyntes. In the gathering whereof albeit there be some paines, & tediousnes also in readyng: yet I thought not to pretermit the same vppon certayne considerations, namely for that so many yet to this day there be, whiche sticke so muche to Gardiners wit, learnyng, & religion, taking him for such a doughty piller of the Popes church. To the intent therefore, that such as hetherto hauehave bene deceiued by him may no longer be abused therein if they will either credit his owne wordes, workes, Sermons, writinges, disputations: or els will be iudged by his owne witnesses of his owne party producted, we hauehave here collected such manifest probations, which may notoriously declare how effectuously first he withstode the Popes supremacie: and likewyse afterward may declare manifest contrariety and repugnaunce of the said Gardiner, first with other writers, and lastly with him selfe: first beginning with his Sermon preached before Kyng Edward. The summe and effect of which Sermon briefly collected by M. Udal, here vnderunder foloweth to be seene.

¶The summe and effect of the Sermons which Gardiner B. of Winchester preached before King Edward. An. 1550.

MOst honorable audience, I purpose by the grace of God to declare some part of the Gospell that is accustomably vsed to be read in the Church as this day.… And for because that without the speciall grace of God, neither I can speake any thyng to your edifying, nor ye receiue the same accordingly, I shal desire you all, that we may ioyntly pray altogether for the assistance of his grace. In which praier I commend to almighty God, your most excellent Maiestie our soueraigne Lord, King of Englande, France & Ireland, and of the Church of England & Ireland next and immediately vnderunder God here on earth the supreme heade, Queene Katherine Dowager,… my Lady Maries grace, my Lady Elizabethes grace, your Maiesties most deare sisters, my Lorde Protectours grace, with all others of your most honorable Coū saile, the spiritualtie and temporaltie, and I shall desire you to commend vntounto God with your praier, the soules departed vntounto God in Christes faith, and among these most specially our late soueraigne Lorde King Henry the eighte, your maiesties most noble father. For these and for grace necessary I shall desire you to say a Pater noster, and so foorth.

The Gospell beginneth: Cum venisset Iesus in partes Caesareae Philippi &c. When Iesus was come into the parties of Cesaria, a citie that Phillippus builded, he asked his disciples and sayde: whome doe men say that the sonne of man is?Math. 16.Matt 16 They sayde, some say that thou art Iohn the Baptist, some that thou art Elye, some that thou art Ieremie or some of the Prophets. He sayd to them: but whome say ye that I am? Then aunsweared Simon Peter and sayd, thou art Christe the sonne of the liuing God. &c. I cannot hauehave time I thinke to speake of the Gospell throughly, for other matters that I hauehave here nowe to say, but I shall note vntounto you such things as I may, and first of the diuersitie of opinions concerning Christ, which were among the people variable: but among his, that is the disciples of Christes schoole, there was no varietie, they agreed altogether in one truth, and amonge th…m was no varietie. For when Peter had for all the rest, and in the name of all the rest made his answere that Christ was the sonne of God,Diuers iudgements of Christ. they all with one consent confessed that he had spoken the truthe. Yet these opinions of Christ that the people had of him, though they were sundry, yet were they honorable and not sclaunderous: for to say that Christ was Elie and Iohn the Baptist, was honourable. For some thought him so to be, because he did frankely, sharply & openly rebuke vice. They that called him Ieremie, had also an honourable opinion of him, & thought him so to be because of his great learning which they perceyued in him, and marueiled where he had it. And they that sayde he was some of the Prophetes, had an honourable opinion of hym, and fauoured him, and thought well of him.

But there was an other sort of people that spake euil of him, and sclaundered him, and railed on him, saying that hee was a glutton, and a drinker of wine, that he had a deuil in him, that he was a deceiuer of the people, that he was a Carpenters sonne as though he were the worse for his fathers crafte. But of these hee asked no question: for among these none agreed with the other. Wherin ye shall note that man of his owne power and strength can nothing do, nor nothing that good is, he can do of his owne inuention or deuise, but erreth and faileth when he is left to hys owne inuention, he erreth in his imagination. So proud is man, and so stoute of his owne courage,Man can do nothing of himselfe. that he deuiseth nothing well when soeur he is left to him selfe, without God, and then neuer do any such agree in any truth, but wander and erre in all that they doe. As men of lawe if they be asked their opinion in any poynt touching the Law,Disagreement amongest men of law. ye shall not hauehave two of them agree in opinion: in any poynt touching the law, ye shal not hauehave two of them agree in opinion one with the other. If there be two or three of them asked their opinion in any matter, if they shoulde aunswere all one thing, they feare lest they should be supposed and thought to hauehave no learning. Therefore be they neuer so many of them, they will not agree in their aunsweres, but deuise ech man a sundry aunswere in any thing that they are asked.

The Philosophers that were not of Christes schole, erred eueryevery one in their vayne opinions,Disagreement among Philosophers. and no one of them agreeth with the other.

Yee men of simplicitie, though they meane well, yet being out of Christes schole, they agree not, but vary in their opinions:Disagreement among simple people. As these simple people here spokē of, because they were not perfect disciples of Christes schole, they varyed and agreed not in their opinion of Christ, though they thought well of him. Some sayde he was Iohn, some Elie, some Ieremie, but none made the right aunswere. He that aunswered here, was Symon the sonne of Ionas, and he sayde: Thou art Christe the sonne of the liuing God.

Where ye shall note the properties that were in Peter. He was called Symon▪ which is Obedience, and Ionas is a Doue,Simon signifieth obedience. so that in him that is of Christes schoole, must be these two properties, Obedience and Simplicitie. He must be humble and innocent as a Doue that will be of Christes schoole.Ionas signifieth a doubt. Pride is a let of Christes schoole, for as the wise man sayth: GOD resysteth the proude, and geueth grace vntounto the humble and meeke. And according to the same,Obedience. dooth Christe in the Gospell say: O Father, I confesse vntounto thee, that is: I laude and magnifie thee,Simplicitye. for that thou hast hidden these thinges from the wise, and hast opened them vntounto the litle ones. Whereupon sayth S. Augustine, that the giftes of learnyng and knowledge of sciences, are no let to Christes schole, but a furtheraunce therevnto if they be well applied and vsed as they ought to be: but he that is proude, and feedeth him selfe with his owne conceite and opinion of him selfe and abuseth the giftes of God,Learning without humilitye neue… find…th Christs schoole. applying his learning and knowledge, to the satisfying and folowyng of his owne fantasie, is no right Disciple of Christ, but falleth into errour. Dicentes se sapientes esse, stulti facti sunt: When they sayd and affirmed them selues to be wise, they were made fooles.

The Philosophers had eueryevery one a secte of his owne, and had many gay sentences for the commendation of their opinons, and eueryevery man thought his owne opinion to be best: but because they applyed all to their owne pride and glory, and not to the honour of God, nor humbled them selues as they ought to hauehave done, but folowed their owne fansie, they erred and fell out of the way, and were not of Christes schoole: and all that hauehave gone out of Christes schoole,Humilitye the Po…ter of Christs schoole. pride hath brought them out of it, and such as hauehave not entred, hauehave kept them selues out of it with pride likewyse: therefore all suche as wylbe scholers of Christes schoole and discipline, must be humble and meeke: otherwyse, Dicentes se sapientes esse stulti facti sunt.

He that can not learne this lesson of Peter, and humbly p. 1789confesse with Peter that Christe is the sonne of the lyuing God, is no scholer of Christes schole, be he otherwyse neuer so well learned, neuer so well seene in other sciences. But now concernyng the aunswere of Peter, Matthewe here in this place sayth: he aunsweared: Tu es Christus filius Dei viui. S. Luke sayth, he aunswered: Tu es Christus Dei. And S. Marke sayth, he aunswered: Tu es Christus. But in all that is no varietie: for to say Christus filius Dei viui, and to say Christus Dei, and to say Christus, is in effect all one, and no diuersitie in it, for Christus alone is the whole, and he that confesseth throughly Christe, is throughly a Christian man, and doth therein confesse him to be the Lorde and Sauiour of the worlde. But nowe we must consyder what Christ is. Christ was sent to be our Messias, our Sauiour: he was sent to be our Byshop and also our Sacrifice, he was sent from the Trinitie to be our Mediatour betwene God and vsus, and to reconcile ve to the fauour of God the Father: he was the Byshop that offered for our sinnes, and the Sacrifice that was offred, and as he is our Byshop, so is he our meane to pacifie God for vsus,The office of Christ declared. for that was the office of a Byshop to sacrifice for the sinnes of the people, and to make intercession for the people, and as he was our Sacrifice, so was he our reconciliation to God agayne.

But we must confesse and beleeue hym throughly I say: for as he was our Byshoppe then,To beleeue Christ thorowly. so is it hee that still keepeth vsus in fauoure with GOD, and lyke as his Sacrifice then made was sufficient for vsus to delyuer vsus from our sinnes and to bryng vsus in fauour with GOD, so to continue vsus in the same fauoure of GOD,Note here Winchester▪ The Sacrament was ordeyned to keepe vsus in the perpetuall fauour of God. he ordeyned a perpetuall remembraunce of hym selfe, he ordeyned hym selfe for a memory of hym selfe at his last Supper when he instituted the Sacrāment of the Aulter, not for an other Redemption, as though the worlde needed a new Redemption from sinne, but that we myght throughly remember his most holy Passion he instituted this Sacrament by his most holy worde, saying: This is my body, which worde, is sufficient to proue the Sacrament, and maketh sufficiently for the substaunce thereof.Winchesters dayly sacrifice. And this dayly Sacrifice he instituted to be continued amongest Christian men, not for neede of an other Redemption or Satisfaction for the sinnes of the worlde, for that was sufficiently perfourmed by his Sacrifice of his body and bloud done vppon the Crosse: neyther that he is nowe our Byshoppe for neede of any further Sacrifice to be made for sinne, but to **Note here Winchester cō trary to himself: for before he sayd the Sacrament was ordeyned to keepe vsus in the fauor of God, & now he sayth it is to keepe vsus in remembrance of his passion.continue vsus in the remembraunce of his Passion suffered for vsus, to make vsus strong in beleeuyng the fruite of his Passion, to make vsus diligent in thankesgeuyng for the benefite of his Passion, to establyshe our fayth, and to make it strong in acknowledgyng the efficacie of his death and Passion suffered for vsus. And this is the true vnderstandyng of the Masse, not for an other Redemption, but that we may be strong in beleeuyng the benefite of Christes death and bloud shedding for vsus vppon the Crosse. And this it is that wee must beleeue of Christ and beleeue it throughly, and therfore by your pacience, as Peter made his confession, so wyl I make confession, wherein by your Maiesties leaue and sufferaunce. I will playnly declare what I thinke of the state of the Church of Englande at this day,What Winchester thinketh of the Church of England. how I like it, and what I thinke of it.

Where I sayd of the Masse, that it was a Sacrifice ordeyned to make vsus the more strong in the fayth and remembraunce of Christes Passion, and for commendyng vntounto GOD the soules of such as be dead in Christe (for these two thynges are the speciall causes why the Masse was instituted) the Parliament very well ordeyned Masse to be kept,What Winchester thinketh of the Masse. and because we shoulde be the more strong in the fayth and deuotion towardes GOD, it was well done of the Parliament, for mouyng the people more and more to deuotion, to ordeyne that the Sacrament shoulde bee receiued in both kindes.Winchester allowed the Sacrament in both kindes. Therefore I say that the Acte of Parliament for receiuing of the Sacrament of the Alter in both kindes, was well made.

I say also that the Proclamation whiche was made that no man should vnreuerently speak of the Sacrament, or otherwise speake of it then Scripture teacheth them, was well made. For this proclamation stoppeth the mouthes of all suche as will vnreuerently speake of the Sacrament: for in Scripture is there nothing to be found that maketh any thing agayng the Sacrament, but all maketh with it. Wherefore if they were the children of obedience, they would not vse any vnreuerent talke agaynst the Sacrament, nor blaspheme the holy Sacrament. For no worde of the Scripture maketh any thing agaynst it.

The opinion of Winchester of chaūtry Masses.But here it may be sayde vntounto mee: Why Syr, is this your opinion? It is good you speake playnelye in this matter, and halt nothyng, but declare your mynde playnelye without any coulouryng or couert speakyng. The Acte for the dissoluyng and suppressing of the Chauntries seemeth to make agaynst the Masse, howe lyke you that Acte? What say you of it? or what woulde you say of it, if you were alone? I will speake what I thynke of it, I wyll vse no coulourable or couert woordes, I wyll not vse a deuised speeche for a tyme, and afterwarde **Whether ye did or not let Q. Ma…yes time iudge.goe from it agayne. If Chauntries were abused by applying the Masse for the satisfaction of sinne, or to bryng men to heauen, or to take away sinne, or to make men of wicked iust, I lyke the Acte well, and they myght well be desolued, for the Masse was not instituted for any suche purpose: yet neuerthelesse for them that were in them (I spake nowe, as in the cause of the poore) it were well done that they were prouided of lyuinges.Note, …chester … not … for …, to bring … to hea… to take …way … or to … The Acte doth graciously prouide for them duryng thier lyues, and I doubte not but that your Maiestie and the Lordes of your most honorable Counsell hauehave willed and taken order, that they should be well looked vntounto, but yet howe they shall be vsed at the handes of vnderunder officers, God knoweth, full hardly, I feare. But as for the Chauntries them selues, if there were any suche **As … was in deede. Masse… Scala … craftel… speake …gaynst … abuse of the Masse, … agaynst the Masse. Winch…er agaynst …abuse in them concerning the Masse, it is no matter if they be taken away.

Kyng Henry the eyght, a noble and wyse Prince, not without a great payne maynteined the Masse, and yet in his doctrine it was confessed that Masses of Scala Coeli were not to be vsed ne allowed, because they dyd peruert the right vse of and institution of the Masse. For when men adde vntounto the Masse an opinion of satisfaction, or of a newe redemption, then doe they put it to an other vse then it was ordeyned for. I that allow Masse so well, and I that allowe praying for the dead (as in deede the dead are of Christian charitie to bee prayed for) yet can agree with the Realme in that matter of putting downe Chauntries.

But yet ye woulde say vntounto me: there be fewer Masses by puttyng away the Chauntries. So were there when Abbeyes were dissolued: so be there when ye vnite many Churches in one. But this is no iniury nor preiudice to the Masse, it consisteth not in the number nor in the multitude, but in the thing it selfe, so that the decay of the Masse by takyng away of the Chauntries, is aunsweared by the Abbeyes. But yet I woulde hauehave it considered for the persons that are in thē, I speake of the poore mens liuinges.

I hauehave nowe declared what I thinke of the Acte of Parliament made for the receyuing of the Sacrament of the body and bloud of our Sauiour Iesus Christe in both kyndes.Winch… alloweth the Proclamation set forth … receauin… in both kindes. Ye hauehave my mynde and opinion concernyng Proclamation that came foorth for the same Acte, and I hauehave shewed my mynde therein euen playnely as I thinke, and I hauehave euer beene agreeable to this poynt, I hauehave often tymes reasoned in it, I hauehave spoken and also written in it, both beyond the Seas and on this side the Seas: my bookes be abroade, which I cannot vnwrite agayne. I was euer of this opinion, that it myght be receiued in both kyndes, and it was a constitution prouinciall scarce two hundred yeare agone, made by Peckam then Archbyshoppe of Canterburie,It was a constitution prouincia…l of Pecka… to receau… in both kindes in Ecclesijs maioribu… in smalle Churche it was thought not so expedient. Math. 16.Matt 16 that it shoulde be receiued in both kyndes, at least wyse in ecclesijs maioribus, that is, in the greater Churches, for in the smaller Churches it was not thought to be so expedient. Thus hauehave I euer thought of this matter: I hauehave neuer bene of other mynde, nor I hauehave not changed my conscience, but I hauehave obeyed & followed the order of the Realme, and I pray you to obey orders as I hauehave obeyed, that we may all be the chyldren of obedience.

Nowe I wyll returne to the Text. When Symon had aunswered: Tu es Christus filius Dei viui. Thou art Christ the sonne of the Lyuing GOD. Then Christe sayde vntounto hym: Blessed art thou Symon Boriona, for fleshe and bloud hauehave not opened that vntounto thee, but my Father whiche is Heauen, and I say vntounto thee that thou art Peter, and vppon this rocke will I buylde my Churche, and the gates of Hell shall not preuayle agaynst it. Blessed art thou (sayde hee) for fleshe and bloud hauehave not opened that vntounto thee. For otherwyse in Iohn, Andrewe tolde of Christe and sayd: I hauehave founde the Messias which is Christe.Iohn. 1. Outwar… confessin… wi…hout …ward teaching is inough.John 1 But that is not enough. He that shall confesse Christe, must hauehave an inwarde teachyng, and must bee spiritually taught by the Father of Heauen, for Andrewes confession was nothyng but a carnall confession, and suche a one as any other might hauehave made by naturall reason: but the confession of Peter was aboue reason of man, for Christ was there a very man, and Peters eyes told him that he was a man and nothing els, but he was inwardly taught by the Father of heauen, and had a secrete knowledge geuen him from heauen, not by flesh and bloud, that is to say, by mans reason, but inwardly by the Father of heauen: and seeyng this was aboue reason, it is a merueylous thing that reason shoulde be vsed to impugne fayth,Petrus what it signifi… whiche is not within the precinct of carnall men, and such as vse grosse reason.

But Peter had an other lesson inwardly taught him, and because he could his lesson, Christ gaue him a new name: for Petra is a stone, a new name of a Christian man,Note … Winche… here say… that vpo… the con…sion of … the Church is builded. Steuē Gardiner agaynst the Popes supremacye. for vppon this confession of thy fayth, here I will buyld my Churche, that is, I wyll stablysh all those which I entend to gather vntounto thee: Et Daemones non preualebunt aduersus eam, that is: and the Deuils shall not preuayle agaynst it: for he that with a good hart, and sure fayth confesseth this, he is sure from all euill: this world nor Sathan can do him no harme.

But now for a further declaration, it is a meruelous thing, that vppon these woordes the Byshoppe of Rome should founde his supremacie, for whether it be super Petram, or Petrum, all is one matter, it maketh nothyng at all for the purpose to make a foundation of any such supremacie. For otherwyse when p. 1790Peter spake carnallye to Christe (as in the same Chapter a lytle folowyng) Sathan was his name, where Christe sayde: Go after me Sathan, so that the name of Peter is no foundation for the supremacie,… but as it is sayde in Scripture: Fundati e…tes super fundamentum Apostolorum & Prophetarum: that is, by participation (for godly participation geueth names of things) he myght be called the head of the Churche, as the head of the Riuer is called the head, because he was the fyrst that made this confession of Christe, whiche is not an Argument for dignitie, but for the qualitie that was in the man. For the fyrst man is not euermore the best,. The Headman of a Queste is not alwayes the best man in the Queste, but is chosen to bee the Headman for some other qualitie that is in hym. Vertue may allure men, so that the inferiour person in dignitie may be the better in place, as the Kyng sometime chuseth a meane man to be of his Counsayle of whom he hath a good opinion, yet is the Kyng the Kyng styll. And in some case the Kyng of Englande might sende to Rome, and if the Bishoppe of Rome were a man of suche wisedome, vertue, and learnyng, that he were able in matters of controuersie concerning Religion, to set a vnitie in the Churche of Englande, the Kyng myght well enough sende vntounto him for his Counsayle and helpe, and yet shoulde not in so doyng, geue the Byshoppe of Rome any superioritie ouer the Kyng. For if a Kyng be sicke, he will hauehave the best Phisition, if he hauehave warre, he will hauehave the best Captaine, and yet are not those the superiours but the inferiours.

A Scholemaster is a subiect, a Phisition is a subiect, a Captaine is a subiect, Counsellours are subiectes, yet do these order and direct the Kyng:… Wherefore leauing the Bishop of Rome, this I say to declare of what opinion I am of. I do not now speake what I could say. I hauehave spokē beyond the Seas, I hauehave writtē, my bookes be abroad. But this is not the place here: I say that this place maketh nothing for the Bishop of Rome, but for Christe only, for none can put Aliud fundamentum nisi id quod positum est, qui est Christus Iesus.

But now to go forth declaring my mynde, in my tyme hath come many alterations. Fyrst a great alteration it was to renounce the Byshop of Romes authoritie,… and I was one that stode in it. A great alteration it was that Abbayes were dissolued. A great alteration it was that Images were pulled downe: and to all these did I condescende, and yet I hauehave beene counted a maynteiner of superstition, and hauehave beene called a Maister of Ceremonies and of outwarde thynges, and I hauehave beene noted to take that Religion which consisteth in outwarde thinges, as though he were a right Christian that fulfylled the outwarde Ceremonies,… whereof I promised to declare my conscience, and so will I, and howe I hauehave esteemed ceremonies, and that I hauehave neuer bene of other opinion then I am concerning ceremonies, and mine opinion I hauehave gathered of Augustine, and Ierome, ancient fathers and Doctours of the Church.

Ceremonies serue to mooue menne to serue GOD, and as longe as they bee vsed for that purpose,Winchesters … of …. they maye bee well vsed in the Churche: but when manne maketh himselfe seruaunte to them, and not them to serue hym, then bee oure Ceremonies broughte to an abuse. If by ouer muche familiaritie of them, menne abuse them, they doe euill. For we must not serue creatures, but Deo. Wee hadde Monkerie, Nunnerie, Frierie of a wonderous noumber, muche varietie of garmentes, varietie of deuises in dwelling,Ceremo… how & when they … manye sondrye orders and fashions in moouing of the body. These things were first ordained to admonishe them to their duetie to GOD, to laboure for the necessitie of the poore, and to spare from their owne bellies to the poore, and therefore was their fare ordained and prepared. And because they abused these thynges,Ceremonies … not to … Ceremonies. and sette them in an hygher place then they ought to doe, not taking monition thereby, the better to serue God, but esteeming perfection to consist in them, they were dissolued, theyr houses and garmentes were taken away.

But one thing king Henrie woulde not take away, that was the vowe of chastitie.… The vowe of obedience hee conuerted to hym selfe: the vowe of chastitie he willeth still to remaine with them.

We had many Images whereto Pilgrimages were done, and many tombes that menne vsed to visite, by reason whereof they fell in a fansie of Idolatry and superstition,Winchester … the … of Images be…g … Idol…. aboue the things that they might hauehave bene taken for, and because they hadde not the vse that they were ordained for, they were left. When men put the Images in a higher place then they serued for: thē were they taken cleane away: as geue a childe a gaye booke to learne vppon, and then if he gase vppon the gorgeousnesse of hys booke, and learne not his lesson, according to the intent that that boke was geuen for, the booke is taken away from him agayne. So the Images, when menne deuised and fell to hauehave them in hygher place and estimation then they were first sette vp in the Churche for, then they mighte be taken awaye: and I was neuer of other minde, nor neuer had other opinion of them. Diuers things there be in the Churche which be in the libertie of the ruler to order as he seeth cause, and he that is ruler, may either let them stande, or els may cause them to be taken away.

There be two manner of reformations. We hauehave had of both sortes. There be things in the Church,Two maner of reformation…, one where the thinges cannot be taken away, but the abuse: the other where both the things and the abuse may be taken a way. To take away all Images lyeth in the liberty of the rulers. In abusing of Images to Idolatry because sufficient to take away Images, why did Winchester hold with them before: if it be not cause sufficient why doth he n…w graunt to the taking of them away, being no more wantonly abused, then they were before time? the which if they be abused, may not be taken away. As for baptisme, if it be abused, there may not an other thyng be putte in the place of it, but the thing must be refourmed and broughte to the righte vse againe. Also preaching, if it be abused, may not be taken awaye, but must be refourmed and broughte to the righte vse: but there be other thynges vsed in the Churche, in which the rulers hauehave libertye, either to refourme them or to take them awaye. And because it was an easier way to take them away, then to bryng them to the right vse that they were ordained for, they were all cleane taken awaye, and so they might be. Yea Sir will yee saye, but yee hauehave maintained and defended them, and hauehave preached against such persones as despised them. It is truthe, I hauehave preached againste the despisers of them, and hauehave sayd, that Images might be suffered and vsed in the Churche as laye mennes bookes, yet I neuer otherwise defended them, but to be vsed for suche purpose as they were first sette vppe in the Church for, but now that menne be waxed wanton, they are cleane taken away, wherein our religion is no more touched, then when bookes were taken awaye for abusing of them.

There was an order taken for bookes not to be vsed, wherein some might hauehave sayde, the bookes are good, and I know how to vse them, I maye therefore vse them well ynough. I will therefore vse them thoughe they be forbidden: but if thou hauehave anye charitie, thou oughtest to be contented, rather to hauehave them cleane taken away, then to declare thy selfe to hauehave an other opinion then thou oughtest to hauehave.

As touching ceremonies, I esteeme them all as Paule esteemeth them, things indifferent, where he sayth: Regnum Dei non esca & potus. So of Ceremonies. Neuerthelesse wee hauehave time, place, and number, as a certaine number of Psalmes to be sayde at times, whiche maye be vsed without superstition, but these thinges must serue vsus, and not wee serue them. Yet if an order be sette in them by suche as hauehave power, we must follow it, and we must obey the Rulers that appoynt such time, place, and number to be kept. Yee maye not saye, if the time will serue mee, then I will come an houre after. No Syr, yee must keepe thys time and thys houre, because it is so appoynted by the rulers, not for the thinges, but for the order that is sette. I hauehave bene euer of thys opinion.

Wee had palmes and candels taken awaye, which things may indifferentlye hauehave either of the two reformations aboue sayde.Taking away of Palmes and Candels When they were in place, they shoulde hauehave putte menne in remembraunce of their duetie and deuotion towardes God, but because they were abused, they were and might be taken away. But the religion of Christe is not in these exercises, and therfore in takyng away of them, the Religion of Christe is nothynge touched nor hindered.B. Gardiner speaketh according to his vnconstant conscience. But men must in suche thynges be conformable, not for the ceremonie, but for obedience sake. Saint Paule sayth, that we shoulde rebuke euerye brother that walketh inordinately. I hauehave tolde you myne opinion, and my conscience telleth mee that I hauehave spoken playnely, that ye may knowe what I am, and that ye maye not bee deceyued in mee, nor be sclaundered in me, nor make no further search to knowe my hart.

I like well the communion because it prouoketh men more and more to deuotion. I like well the proclamation,Winchester liketh well the communion. because it stoppeth the mouthes of all such as vnreuerently speake or raile agaynst the Sacrament. I lyke well the rest of the Kynges Maiesties proceedinges concerning the Sacrament I hauehave now told you what I lyke But shall I speake nothing of that I mislyke?B. Gardiner liketh well K. Edwardes proceedinges. B Gardiner misliketh the Preachers in K. Edwardes tyme, and why? B. Gardiner compareth Preachers to Postes carrying truth in their letters and lyes in their mouthes. ye will then say I speake not playnely. I will therefore shew my conscience playnely.

I mislyke that Preachers whiche preache by the Kynges lycence, and those Readers whiche by the Kynges permission and suffraunce doe reade open lectures, doe openlye and blasphemously talke agaynst the Masse, and agaynst the Sacrament. And to whom may I lyken suche Readers and Preachers? I may lyken them vntounto Postes, for the Prouerbe sayth, that Postes do beare trueth in their letters and lyes in their mouthes: and so doe they, and to speake so agaynst the Sacramente, it is the most marueylous matter that euer I sawe or heard of. I woulde wysh therfore that there were a stay and an order in this behalfe, & that there myght be but one order or rule, for as the Poet sayth (I may vse the verse of a Poet well ynough, for so doth Paul of the great Poet, foreign. And let no man of his owne head begin mattars, nor goe before the king. They call it going before the Kyng, and such make them selues Kynges. Well, what mislyketh me els?

It mislyketh mee that Priestes and men that vowed chastity,B. Gardiner misliketh the breaking of a Vowe of chastitye. shoulde openly marry and auow it openly: whiche is a thyng that since the beginnyng of the Churche hath not beene seene in any tyme, that men that hauehave beene admitted to any ecclesiasticall administration shoulde marry. We reade of married Priestes, that is to say: of married men chosen to bee Priestes and Ministers in the Churche. And in Epiphanius, we reade, p. 1791that some suche for necessitie were wincked at. But that menne being Priestes all ready shoulde marrye, was neuer yet seene in Christes Churche from the beginning of the Apostles tyme. I hauehave wrytten in it, and studied for it, and the verye same places that are therein alleadged to maintaine the marriage of Priestes, being diligently read,B. Gardiner against mariage of Priestes. shall plainely confound them that maintaine to marrye youre Priestes, or at the farthest, wythin two lines after.

Thus hauehave I shewed my opinion in order, proceedynge from the inferiours, and in order proceedinge from the higher powers. And thus I hauehave (as I trust) plainly declared my selfe, without anye coueringe or counterfaitinge. And I beseeche youre moste excellent Maiestie to esteeme and take me as I am, and not to be sclaundered in mee, for I hauehave tolde you the plaine truthe as it is, and I hauehave opened my conscience vntounto you. I hauehave not played the Poste with you, to carie truthe in my letters, and lyes in my mouthe: for I woulde not for all the worlde make a lye in this place: but I hauehave disclosed the plaine truth as it lyeth in my minde. And thus I commit your most excellent Maiestie and all your moste honourable Councellours, with the rest of the deuout audience here present, vntounto God. To whom be al honour, lande, and glory, world without ende.

B. Gardiner agr…ing to reformation of religiō how farre and wherein.Thus hauing comprised the summe and chief purpose of his Sermon, with other suche matter aboue Storyed, wherein may appeare the double faced doings of this bishop in matters of Religion: nowe for the more fortification of that which hath bene sayde, if any shall deny this foresayd Sermone, or any parte thereof to be true, to confirme therefore the same, wee will heere adioyne certaine briefe notes and specialties in maner of a summarie table, collected as well oute of the testimonies and depositions of his owne frendes and seruauntes, and other whyche were sworne truely to declare their knowledge in thys behalfe, as also out of his owne wrytings and woorkes agreeing with the same. In all which foresayd allegations it may remaine notorious and famous to all men, howe, in what poyntes, and how farre the sayd Bishop of Winchester agreed with the reformation of religion receiued, not onelyonly in King Henries, but also in King Edwardes dayes.

And because it will be long, and a double labor to repeate all the woordes and testimoniall sayings of euerye witnes particularly, the same being expressed sufficientlye in oure firste impression before, it shall therefore suffice by quotations briefly to assigne the place to the reader, where he may finde all those poyntes of reformation, wherunto the sayd Bishop Gardiner fully agreed with the doctrine now receiued, and first in withstanding the Popes supremacie, as is heere vnderunder noted.

¶The Popes supremacie impugned by Byshop Gardiner.

FIrst, as touching the confession & iudgement of Steuen Gardiner againste the supremacie of the B. of Rome,Places in B. Gardiners bookes and Sermons expressed, where he impugneth the Popes supremacye. reade in hys booke De vera obedientia. fol. 6.

Item, concerning the disputations and desensions of Bishop Gardiner at Louane against the Popes supremacie, reade in our first impression, pag. 802. also in this present Volume.

Item, howe the sayde Byshop Gardiner in his Sermones and preachinges, as where hee expoundeth the place [Tu es Petrus] nothing at all to make for the authoritie of the Romish Byshop, maruelling howe the Pope coulde vsurpe so much to take vppe that place to builde vppon,Read in the first impression of Actes and Monumentes. when Christe had taken it vp before to builde his Churche, reade in the olde booke, pag. 845. col. 1. pag. 647. col. 1. pag. 846. col. 1. and the depositions of Doct. Redman, pag. 853. col. 1.

Item, howe the confession of Peter was the confession of all the Apostles, like as the blessing geuē to Peter pertained as wel to all the Apostles as to Peter, read ibidem, pag 847. col. 1.

Item, that the place: Pasce oues meas, was not special to Peter alone, but generall to all the Apostles. Also that the Greeke Churche did neuer receaue the sayde Bishop of Rome for their vniuersall heade, reade in the same booke, pag. 847. col. 1. pag. 836. col. 2.

Item, that the authoritie of the Bishop of Rome, was not receiued of the most part of Christen Princes, read the depositions of sir Thomas Smith, pag. 827. col. 2.

Item, howe the sayde Bishop Gardiner woulde not graunt, that the sayde authoritie was receiued generally. Ibidem, pag. 827. col. 2.

Item, that the Churche was builded vppon Christes faithe, and not vponupon Peter, reade the depositions of Robert Willanton, pag. 836. col. 2.

And thoughe Peter was called Princeps Apostolorum, that was no thing els,The head men of Enquest. but like as it is in an inquest, where the foreman or headman is not so called because he is best or chiefest of that companie, but because he speaketh first. Read in the depositions of M. Basset, pag. 850. col. 2. pag. 836. col. 2.

Item, when the keyes were giuen, they were giuen generally to all the Apostles. Reade the depositions of Robert Wilianton, pag. 836. col. 2.

Item, how the sayd Bishop taketh away all suche Scriptures which are thought to serue for the Popes supremacie, as Super hanc Petram: Pasce oues meas: Princeps Apostolorum. &c. prouing that they serue nothing for his authoritie, reade likewise in the same booke in the depositions of M. Basset his owne seruant, pag. 850. col. 2.

Item, howe the sayde Bishop in his booke De vera obedientia, did not onelyonly wryte againste the Popes supremacie, but also did defende the same at Louane, pag. 802. And moreouer, in hys Sermons did alledge and preach the same. Pag. 774. col. 2 and that also Uehemently, page. 850. col. 2. Lin. 50. Pithely. pag. 846. col. 1. Lin 31.

Earnestly, pag. 143. col. 1. Lin. 75.Wynchester Vehement, Pithy, Earnest … Pope Wynchester caused … to writt… agaynst the Pope▪ Winchester 14. yeares preached agaynst the Popes authoritye.

Uery earnestly, pag. 843. col. 1. Lin. 44.

Uery forwardly, pag. 827. col. 2. Lin. 82.

And not only did so vehemently, pythely, earnestly, and forwardly preach him selfe agaynst the Popes supremacie, but also did cause M. White then Scholemaster, after Byshop of Wint. to make certayne verses extolling the kinges supremacie agaynst the vsurped power of the Pope, encouraging also his scholers to do the like. Read the depositions of Iohn White Scholemaister of Winchester, pag. 845. col. 2.

Item, how he, for the space of .14. yeares together, preached agaynst the Popes supremacie in diuers Sermons, and especially in one Sermon before king Henry, read the depositions of Iohn Potinger, pag. 844. col. 1. Lin. 1.

¶Places noted wherein B. Gardiner impugned Ceremonies, Monkery, Images, Chauntryes. &c.

ITem, for ceremonies and Images which were abused,Winchester Ceremonyes. to be taken away by publicke authoritie, he did well allow it, as a child to hauehave his booke taken from him when he abused it, or deliteth onelyonly in the golden couer. Read in the foresayd old booke the depositions of Christopher Malton, pag. 846. col. 2. pag. 849. col. 2. pag. 841. col. 1.

Item, the dissoluing of Monasteries and religious houses he alloweth, and graunteth that they were iustly suppressed. Read the depositions of D. Weston, pag. 845. col. 1. pag. 837. col. 1. pag. 851. col. 1.

Concernyng Images being by King Edwardes Iniunctions abolished,Wynchester agaynst Images abused. how the sayd Byshop exhorted the people in his Sermons to be contented therewith, read the depositions of W. Lorkyng, pag. 840. col. 1.

Monkes and Friers he calleth flatteryng knaues.Winchester agaynst Monkes & Fryers Winchester agaynst the going … of S. Nicholas. &c. Wynchester agaynst Chauntrey Obites. Read the depositions of Syr Thomas Smith, pag. 827. col. 2.

Friers he neuer liked in all his lyfe. pag. 827. col. 2. Monkes he counted but belly Gods. Ibid. pag. 827. col. 2.

The going about of S. Nicholas, S. Katherine, and S. Clement, he affirmeth to be childrens toyes. Ibid. pag. 827. col. 2.

The takyng away or transposing of Chauntrey Obites hee referreth to the arbitrement of the politicke rules, grauntyng that if they dyd dissolue them it myght well bee so doone. Read the depositions of M. Basset his owne seruaunt, pag. 850. col. 2.

Item, he wisheth them to be committed to a better vse, & that Monasteries were iustly taken away. Read the depositions of George Bullocke, pag. 847. col. 1.

The obseruyng of dayes, houres, nomber, tyme, and place,Wynchester would not that a man should be addicted to dayes, howers, number, tyme, and place. &c. Wynchester liketh the Cōmunion. Wynchester liketh the booke of common seruice. Wynchester exhorteth to come and heare the homilies read. Wynchester caused Cardinal Poole to be expelled France. Wynchester sworne and forsworne. if they be orderly and publikely commaunded by the rulers, it is but to set the Church in an outward and publicke order: but if a man inwardly and priuately be addicted to the same thinkyng his prayer otherwyse not auayleable but by obseruing thereof, it is an errour. Read the depositions of Doct. Redman, pag. 853. col. 2. pag. 854.

The Communion set out by K. Edwarde he lyketh well. Ibid. pag. 853. col. 2. pag. 854.

The booke of common Seruice he was content both to keepe him selfe, and cause it to be kept of others. Read the depositions of the Duke of Somerset, pag. 818. col. 2.

For the Homilies, he exhorted the people in his preaching to come to the Church to heare them. Read the depositions of M. Pottinger his one seruaunt, pag. 143. col. 1.

In summe, to all Iniunctions, Statutes, and Proclamations set foorth by the Kyng and superiour powers, hee yeelded and graunted. Read in the depositions of George Bullocke, pag. 847. col. 2.

Item, Cardinall Poole commyng to the Frenche Kyng to styrre hym vp agaynst Englande, Wint. caused hym to be expelled out of Fraunce. Witnes Cuth. Byshop of Duresme, pag 823. col. 2.

Item, the sayde Winchester sworne agaynst the Pope by expresse clauses in his proxie. Read in the deposition of Iohn Coke Regist. pag. 860. col. 1. Lin. 13.

Nowe (gentle Reader) lay these wrytynges, preachynges, p. 1792and doyngs of this Bishop, in the dayes of K. Henry and King Edward, with his doyngs in Queene Maries tyme, and thou shalt see how variable he was, how inconstant and contrary to hymselfe, howe periured and false,… and farre differyng from that whiche hee was reported to bee in a certayne Englishe booke set out in Queene Maries tyme, which sayeth that there were iij. onelyonly in England, whose conscience had bene neuer desteined in Religion, of whom he falsly sayth, the foresayd Bishoppe of Winchester was one.

Although B. Gardiner in grauntyng to these poynts of religion (as ye hauehave heard) and other some agayne denying, coulde not therfore deserue the name and fame of a perfect christian, yet notwithstandyng if he had continued in this iudgement still, & bene constant in hymselfe, he myght hauehave won more commendation both with God and man. But as soone as the tyme began to alter, he likewyse altering with the tyme, was so far changed from that he seemed, that neither he agreed with other Papists,Wynchester … with … Gospel, … in popery with … Papi…s▪ neyther with himselfe. nor yet with hymselfe, as Doct. Ridley in certayne treatises hath noted well of hym: wherein as in a glasse may be seene the manifest contrarietie and repugnance in hym, not only from the truth of Gods blessed worde, but also how the sayd Bishop standyng so much in a singularitie by hymselfe, neither agreeth wyth other hys fellow writers of his own faction, nor yet fully accordeth with hymselfe in certain cases of the sacrament, as the foresayd D. Ridley in examinyng his wo…ds and works, hath well set out in this Table here vnderunder ensuyng.

¶Certaine matters wherein St. Gardiner B. of Wint. varieth from other of the Papists, touching the Sacrament of the Lordes Supper.

1OTher Catholikes say, that the body of Christ is made of bread.… Thomas vult ex pane, non de pane, parte tertia, q. 75. art. 4 Winch. sayth, that the body of Christ is not made of y^• matter of bread, nor neuer was so taught, but is made present of bread, pag. 89. lin. 8. p. 228. l. 44.

…Confutation of Winch. agaynst Cranmer.

Winchester sayeth, that Christ called bread his body, when he sayd: This is my body, p. 292. lin. 19. And in the deuils Sophistry, fol. 27. Other say contrary. And Smith fol. 53. Marc. Anton. obiect. 13.14.20.

Winch. saith, that bread is my body, is as much to say, as bread is made my body. And so he taketh (est) for (fit) p. 333. l. 25. p. 120. l. 23.28.30. Confutation. Other say that (est) is taken there substantiuely, that is to say, only for is, and not for is made. Marc. Anton. fol. 171. fac. 2.

Wint. sayth that Christ is present in the sacrament carnally and corporally, after the same signification that he is in heauen, p. 161. l. 6. Confutation.

Sim…licitation … Vid. … 17 ….Wint. sayth also, that when we speake of Christes bodye, wee must vnderstand a true body, which hath both forme and quantitie, p. 81. l. 5. Marc. Ant. obiect. 77. Smith saith that Christs body in the sacrament hath not his properforme & quantitie, fol. 106. And the contrary he sayth, 2fol. 105. Chedsey in disputatione cum Petro Mart. fol. 41. fac. 2.

3Wint. sayth: we beleeue simply that Christes body is 4naturally and corporally in the sacrament without drawing away his accidēces, or adding, pag. 367. lin. 41. Smith sayth: we say that Christes body is in the Sacrament, agaynst nature, with all his qualities and accidences, fol. 105.

Wint. sayeth: that Gods workes be all seemelinesse 5without confusion, although hee cannot locally distinct Christes hed from his feete, nor his legs from his armes, p. 70. l. 5.13.14. p. 69. l. 34. Confutation. Other say y^t Christes hed and feete, and other partes, be not in deede locally distinct in the sacrament, but be so confounded, that where so euer one is, there be all the rest, tert. parte sum q 76. art. 3. Innoc. ter. lib. 48.

6Wint. sayth: that Christes body is in the Sacrament sensibly, naturally, carnally, and corporally, p. 181. l. 13.22. &c. Confutation. Other say contrary, Smith, fol. 39.

7Other say that Christs feete in the Sacrament be there where hys hed is. Wint. sayth, that whosoeuer sayeth so, may be called mad, p. 70. l. 13.14. Confutation.

8Other say, that corporall Christ goeth into the mouth or stomacke, and no farther, Bonauentura, Hugo, Inno. 13. lib. 4. cap. 15. Glos. de consecrat dist. 2. cap. tribus, & in glos. non iste. Thom. parte. 3. quest. 80. art. 3. Tamdiu manet dum est in digestione. Smith, fol. 64. He saith contrary, p. 59. l. 30. and p. 60. l. 3.8.12. Confutation.

9Wint. saith, that Christ dwelleth corporally in him that receiueth the sacrament worthily, so long as he remaineth a member of Christ, pag. 64. l. 22. Confutation. Other say contrary, Smith, fol. 64. &c. as before in the 7. lin. aboue.

Wint. sayth, that no creature can eat the body of Christ 10but only man, p. 75. l. 24. Confutation. Other say cleane contrary, Thomas part. 3. q. 8. art. 3. hoc derogat [inquit] veritati corporis Christi. Perin. in hys Sermon of the Sacrament. What inconuenience is it though the im…assible body lye in the mouth or mawe of the beast? &c. M. Sententiarū Qui dicit corpus Christi non posse a mure manducari aut a bruto, is condemned.

Wint. sayth, that an vnrepentant sinner receiuyng the 11Sacrament,A mouse may eate Christes body, sayth the Mayster of Sentence. hath not Christes body nor spirit within him p. 256. l. 18.25.26. Smith sayth that he hath Christes body and spirit within hym, fol. 136.

Wint. sayeth: that of the figure it may not be sayd: Adore it, worship it: and that is not to be adored which the 12bodily eye seeth,A mouse cannot eate it sayth Winchester. p. 202. l. 38. p. 272. l. 6. Marc. Ant. fol. 175. fac. 2. Docetur populus non adorare quod vident oculis corporis. Smith sayth contrary, fol. 145. fa. 2.

Wint. sayth, that reason will agree with the doctrine 13of Transubstantiation well enough,Within him, that is, within his soule. p. 30. l. 12. Confutation. Smith sayth that Transubstantiation is against reason, and naturall operation, fol. 60.

Other say that wormes in the sacrament be gendred of accidences. Ex speciebus Sacramentalibus generanturvermes. 14Tho. par. q 76. art. 5. Wint. sayth: that they bee wrong borne in hand to say so, p. 400. l. 1. Confutation.

Wint. sayth: that the accidences of bread and wine, do 15mould, sower, and waxe vineger, p. 300. l. 24. and p. 400. l. 6. Confutation. & Marc. Ant obiect. 73. But he answereth so confusely, that the Reader can not vnderstand hym, be he neuer so attentiue. Smith sayeth: thus I say, that the consecrated wyne turneth not into vineger, not the consecrated bread mouldeth, nor engendreth wormes, nor is burned, nor receyueth into it any poison, as long as Christes body and bloud are vnderunder the formes of them: which do abide there so long as the naturall qualities & properties of bread & wine tary there, in their naturall disposition & condition, and the bread & wyne myght be naturally there, if they had not bene changed into Christes body and bloud, and also as long as the hoste and consecrated wyne are apt to be receiued of man, & no longer, but go & depart thence by Gods power as it pleaseth hym. & then a new substance is made of god, which turneth into vineger, engendreth wormes, mouldeth, is burned, feedeth Rats and Mice, receyueth poyson, &c. fol. 64. and fol. 105.

Wint. sayth: eueryevery yea, containeth a nay in it naturally: 16So as whosoeuer sayeth, this is bread, sayth it is no wyne. For in the rule of common reason, the grant of one substaunce is the deniall of another. And therefore reason hath these conclusions throughly: whatsoeuer is bread, is no wyne: whatsoeuer is wyne, is no milke, and so forth. So Christ saying: This is my body, sayth it is no bread, p. 291. l. 22. and p. 300. l. 17. Smith sayth, that a boy which hath onelyonly learned the sophistry, wil not dispute so sondly, fol. 77.

Other say that the Masse is a sacrifice satisfactory, by 17the deuotion of the priest, & of them for whom it is offred,The Masse taketh his satisfaction by the deuotion of the Priest & people, and not of the thing offered. and not by the thyng that is offred. Tho. part. 3.9.79. artic 5. Wint. sayth otherwyse, p. 92. l. 5. Confutation.

Wint. sayth, that the only immolation of Christ in him selfe vponupon the aultar of the crosse, is the verye satisfactory sacrifice for the reconciliation of mankynd, vntounto the fauor of God, p. 437. l. 31. Smith sayth: what is it to offer Christes body and bloud at Masse, to purchase thereby euerlasting life, if the masse be not a sacrifice to pacify gods wrath for sinne, & to obtaine his mercy, fol. 24.148.164. where he sayth further: Priests do offer for our saluation, to get heuen, and to auoyd hell.

¶Matters wherein the B. of Winchester varieth from hymselfe.

THe body of Christ in the sacramēt is not made of bread 18but is made present of bread,1. Proposition. p. 89, l. 9. &c. and p, 228. li. 44. Confutation agaynst Cranmer.

Of bread is made the body of Christ,Contradiction. p. 388. l. 42.

The catholike fayth hath from the beginnyng confessed truly Christes intent, to make bread hys body, p. 29. l. 2. Confutation.

And of many breads is made one body of Christ, p. 167 l. 2. Confutation.

And faith sheweth me, that bread is the body of Christ that is to say, made the body of Christ, p. 333. l. 23.25. Confutation.

Christ gaue that he made of bread, p. 292. l. 34.

Christ spake playnly: This is my body,2. Proposition makyng demonstration of the bread, when he sayd: This is my body. In the deuils Sophistry. 27.

The demonstration (this) may bee referred to the inuisible substance, p. 120. l. 41. Confutation.Contradiction.

The verbe (is) was of his body and of his bloud, and not of the bread and wyne, p. 284. l. 43.

p. 1793Illis verbis (Hoc est corpus meum) substantia corporis significatur, nec de pane quicquam intelligitur, quando corpus de substantia sua, non aliena praedicetur. Mar. Anton. fol 24. fa. 2.

When Christ sayd: This my body, the truth of the literall sense hath an absurditie in carnall reason,3. Proposition. pag. 157. lin. 34. Confutation.

Contradiction.What can be more euidently spoken, of the presence of Christes naturall body and bloud, in the most blessed Sacrament of the aultar, then is in these words: This is my body. In the deuils Sophistry, fol. 51.

4. PropositionWhere the body of Christ is, there is whole Christ god and man, and when we speake of Christes body, we must vnderstand a true body which hath both forme and quantitie, pag. 81. lin. 5. Mar. Ant. obiect. 77. Smith, fol. 105.

And he is present in the Sacrament, as he is in heauē, pag. 161. lin. 4. &c. Confutation.

We beleeue simply the substance of Christes body to be in the Sacrament, without drawyng away of the accidē ces or addyng, pag. 397. lin. 41. Confutation.

Contradiction.Christ is not present in the Sacrament after the maner of quantitie, but vnderunder the forme & quantities of bread and wyne, pag. 81. lin. 89. and pag. 101. li. 22.

5. Proposition.In suche as receiue the Sacrament worthely, Christ dwelleth corporally, and naturally, & carnally, p. 190. l. 7. p. 197. l. 27. p. 217. l. 10.

Contradiction.The maner of Christs beyng in the Sacrament, is not corporall, not carnall, not naturall, not sensible, not perceptible, but onelyonly spirituall, pag. 181. l. 18. &c. & l. 25. p. 223. l. 21. Confutation.

6. Proposition.We receyue Christ in the Sacrament of his fleshe and bloud, if we receiue hym worthily, p. 190. l. 7. p. 197. lin. 27. Confutation.

When an vnrepentant sinner receyueth the Sacramēt he hath not Christes body within hym, p. 256. l. 18. Confutation.

He that eateth verily the flesh of Christ, is by nature in Christ, and Christ is naturally in hym, pag. 18. li, 51. Confutation.

Contradiction.An euill man in the sacrament receiueth in deed Christes very body, p. 18. l. 24.25.

Euill men eat verily the flesh of Christ, p. 2561. l. 24.25 &c. Confutation.

7. Proposition.Christ geueth vsus to be eaten the same flesh that he took of the virgin Mary, p. 274. l. 25.

Contradiction.We receyue not in the Sacrament Christes flesh that was crucified, p. 276. l. 1. Confutation.

8 Proposition.S. Augustines rule in his booke De doctrina Christiana, pertaineth not to Christes supper, p. 132. l. 40.

Contradiction.S. Augustine meaneth of the Sacrament, ibidem, and p. 10. l. 44. Confutation.

9. Proposition.Reason in place of seruice (as beyng inferior to fayth) wyll agree with the fayth of Transubstantiation well enough, p. 300. l. 12. Confutation.

And as reason receyued into faithes seruice, doth not striue with transubstantiation, but agreeth well with it: so mans senses be no such direct aduersaries to transubstantiation, as a matter wherof they cannot skill: for the senses cannot skill of substances, p. 307. l. 11. &c.

Thine eyes say there is but bread and wyne, thy taste sayeth the same,Contradiction. thy feelyng and smellyng agreefully with them. Hereunto is added the carnal mans vnderstanding which because it taketh the beginning of the senses, procedeth in reasonyng sensually. In the deuils sophistry, fo. 6.

The Churche hath not forborne to preach the truth, to the confusion of mans senses and vnderstandyng, fol. 15.

10. Proposition.It is called bread because of the outward visible matter, p. 327. lyne.

Contradiction.When it is called bread, it is ment Christ the spirituall bread, p. 320. l. 41.

11. Proposition.And the Catholike fayth teacheth, that the fraction is in the outward signe, and not in the body of Christ, p. 165. lyne, 1. and pag. 392. lyne, 47. and in the Deuils Sophistry, fol. 17.

That which is broken, is the bodye of Christ, p. 392. lyne,Contradiction. 49.

The inward nature of the bread is the substance, p. 323 lyne 14.12. Proposition.

Substance signifieth in Theodoret (he sayth) the outward nature,Contradiction. p. 404. l. 40.

The substances of bread and wyne, be visible cretures, p. 322. l. 30. and 323. l. 32.

13. PropositionAccidents be the visible natures, and visible elements, p. 1406. l. 16. and 25. &c.

Contradiction.Christ is our satisfaction wholy and fully, & hath payd our whole debt to God the Father, for the appeasyng of hys wrath agaynst vsus, p. 92. l. 6.7.

The act of the priest done accordyng to Gods cōmandement,14. Proposition. must needs be propitiatory, and ought to be trusted on, to hauehave a propitiatory effect, p. 437. l. 13.

The sacrifice of our Sauiour Christ was neuer reiterate,Contradiction. p. 416. l. 8.

Priests do sacrifice Christ, p. 431. l. 16.

And the catholike doctrine teacheth the daily sacrifice,15. Proposition. Contradic…tion. 16. Prop…sition. Contrad… tion. to be the same in essence that was offered on the Crosse, p. 439. l. 11.

The Nestorians graunted both the Godhead & manhood, always to be in Christ continually, p. 348. l. 11.12.

The Nestorians denied Christ conceyued GOD, or borne God, but that he was afterward God, as a mā that is not borne a bishop, is after made a bishop. So the Nestorians sayd, that the Godhead was an accession after by merite, and that he was conceyued only man, p. 347. l. 47 50.51. and p. 148. l. 47.

Christ vseth vsus familiarly as he dyd hys Apostles,17. Proposition. Contradiction. p. 93. l. 21.

Christ is not to be sayd conuersant in earth, pag. 114. lin. 11. &c.

¶Certaine things that Winchester granted vntounto.

CHrist declared eatyng of hymselfe,Notes declaring wherein Winchester graunted to the Spiritus all vse of the Sacrament. to signify beleeuing p. 29. l. antepenultima. Confutation.

Christ must be spiritually in man, before he receiue the Sacrament, or els he cannot receyue the sacrament worthily, p. 54. l. 44. p. 160. l. vltima, p. 196. l. 3. p. 105. l, 32.

How Christ is present, p. 69. l. 29. &c. p. 81. l. 12. p. 181. li. 26. p. 65. l. 15.

By faith we know only the beyng present of Christes most precious body, not the maner thereof, p. 70. l. 15.

When we speake of Christes body, we must vnderstād a true body, which hath both forme and quantitie, p. 81. l. 5. lin. 35.

Although Christs body hauehave all those truths of forme & quantitie: yet it is not present after the maner of quantitie, ibidem, l. 8.9.

The demonstratiue (this) may bee referred to the inuisible substance, p. 120. l. 42,

All the old prayers and ceremonies sound, as though the people did communicate with the priest, p. 165. l. 46.

The maner of Christs beyng in the Sacrament is not corporall nor carnall, not natural, not sensible, not perceptible, but only spirituall, p. 181. l. 19. &c. l. 25. p. 223. l. 21.

When the vnrepentant sinner receiueth the sacrament he hath not Christes body within hym, p. 256. l. 18.

We eat not Christ as he sitteth in heauen raignyng, p. 276. l. 18.

The worde (Transubstantiation) was first spoken of in a generall Councell, where the B. of Rome was present, p. 284. l. 11.

In the sacrifice of the church, Christs death is not iterated, but a memory daily renued of the death:Transubstā tiation first spoken of. so as Christes offeryng on the crosse once done and consummate, is now only remembred, p. 440. l. 40. &c.

To these notes & places of D. Ridley, let vsus also adioyne other 12. places or Articles of the lyke affinitie, taken out of his booke called y^e examination of the proud hunter, noted in y^e later end of D. Turners secōd course. By these Articles it may appeare how this Bishop swarueth no lesse from the sound truth of Christes Gospell, then he dyd in the other, both from hymselfe, and also from other hys fellow brethren of hys owne Catholike mother church of Rome. The Articles in summe are these.

¶Twelue new found Articles of Steuen Gardiners Creede, taught in hys booke called the examination of the hunter.

1. THe ceremonies and traditions which the Bish. of Rome hath ordeyned,Alledged out of the booke of D. Turner intituled: The reseuer of the Romish Foxe. One vsurper well compared with an other. and are now allowed in England, are the pale of the church of England, fol. 7.

2. The Popes ceremonies and traditions, are good and politike lawes, wherby God hath enclosed the kings subiects vnderunder hys maiestie alone, ibidem.

3. As king Richard an euill man, made a good politicke law for the body & common welth of England: so can the Pope an euill man, make good lawes and wholesome doctrine for mans soule and Christes church, fol. 23.

4. **Note here blasphemous Winchest▪ preferring the words spoken by … before Christes doctrine.Whatsoeuer is good spoken, and vsed by mā, is much more of God, then Christes doctrine, is hys fathers doctrine, fol. 33.

5. He that sayth that the law of the Gospell ought onelyonly to be holden in Christes church, and is sufficient alone for it, speaketh so far out of reason, that he is not worthy to be reasoned withall. fol. 37.

6. They that hold that the crosse of siluer or golde, ought not to be worshipped with kissing of it, & bowyng & kneeling p. 1794to it, are enemies to Christes true crosse, & take away the meanes that might set out the glory of Christes crosse, fol. 49.

7. Neither Paule nor the crosse, can be worshipped with godly honour, fol. 61.

…8. As Christ vsed clay for an instrument to heale the blind mans eyes withall, & hath saued diuers by fayth, & made it an instrument of saluation, and as God hath ordained Timothy to be an instrument of saluation both to himselfe and for other, so may the Pope ordaine holy water to bee an instrument of saluation, both of body and soule, to all them that are sprinkled with it, fol. 64.

9. No man can commit Idolatry with his body alone, & in onelyonly kissyng of an Image or Idol, & in only kneelyng to it, can no Idolatry be committed, fol. 52.

10. For as much as God vnderstandeth them that sing in Latin,… though they vnderstand not themselues, their praier is acceptable before God, fol. 76.

11. As a father may forbid certain of his children to marry, so may a king in hys kingdom forbid certayne of hys subiects to marry, that is to lay, all y^e priests of his realme, fol. 83.

The B. of Winchester Maister of Ceremonyes.12. He that would take away the Popes ceremonies out of the church, should driue away all godlinesse and seemelines, all religious and deuout behauiour out of y^e church, fol. 94.

Here hast thou (good Reder) this stout prelate of Winchest. with all his properties, doyngs, & qualities, as in a certaine Anatomie proportioned out vntounto thee, whereby thou maiest boldly iudge (and nothing erre in thy iudgement) what is to be estemed of hym by his fruits, as who neither was tene Protestant nor right papist: neither cō stant in hys error, nor yet stedfast in the truth: neither frēd to the Pope,The B. of Winchester … the … of K. … towards him. & yet a perfect enemy to Christ: false in king Henries tyme, a dissembler in K. Edwards tyme, double periured, and a murderer in Queene Maries tyme, mutable and inconstāt in all tymes. And finally, where in his letters to the L. Protector and others, vsually he vanteth so much of his late soueraign lord K. Henry the 8. & of the great reputation that he was in with him, read I beseech thee, & behold in the depositions of the L. Paget in the old booke, pag. 806. col. 1. & also in the depositions of the Erle of Bedford, pag. 824. and there ye shall see the king before his death, both excepting hym out of his pardons, & quite strikyng hym out of his last wyll & testament, so detested & abhorred hym, as he did no english man more. And where as the L. Paget beyng sent in message from the K. to the bishoppe, by other words then the kings mynde and will was, of his owne dexteritie gaue to hym good & gracious words, which in deed the kyng neither knew, nor yet wer sent by hym: the B. perswading himselfe otherwise of the kings fauor towards hym, then it was in deed, was therin far deceiued, and brought into a fooles paradise: wherof read both in the old booke before, and also in this present volume.

To describe & paint out the vnstable mutabilitie of this B. aforesaid, albeit here need no more to be added besides that which is alredy declared,Winchester …iable in …. yet notwithstanding, seyng the matter is not long, it shal not be out of the way to annexe withall vntounto the premisses a piece of Drianders letter, written to one Crispine phisition in Oxford, sent from Antwerpe concerning the doyngs and behauiour of this B. of Winchester, whose story we hauehave now in hand. The copy of which Drianders letter,… written to the sayd Crispine hys friend, beginneth thus.

¶Doctissimo viro, Edmundo Crispino amico integerrimo, Oxoniae.

ANte meam ex Lutetia profectionē, dedi literas ad te per Anglum illum, communem amicum nostrum. &c.

¶The English wherof, as much as to the present purpose appertaineth, here followeth translated.

BEfore my departure from the Citie of Paris, I wrote vntounto you by our friend the Englishman, &c.

Now you shalbe contented onelyonly with the narration of your B. of Winchester, who (as appertained to the embassadour of so noble a Prince) came to Louane with a great brauerie, and was there receiued at one Ieremies house,… and most honourably entertained, where the facultie of Diuines for honor sake, presented him wyne in the name of the whole Uniuersitie. But our famous doctors, and learned Maisters, for that they would more deepely search and vnderstand the learnyng and excellency of the Prelate, perused and scanned a certaine Oration, made by hym, and now extant, intituled De vera obedientia, in the which hys Oration, he did impugne the supremacy of the B. of Rome, and preferred his Lords and kyngs authoritie, before the holy Apostolike sea, as they terme it: whiche beyng read and considered by them, they did not onelyonly repent them for geuyng hym such honour, but also recanted that which they had done: and did not so much honor him afore, but now they were as earnest & as spitefull agaynst hym. Richard Lathomus, interpreter of termes, with the fauourers of that fraternitie, and other champions of the fallyng church, disputed with hym concernyng the Popes supremacy. This B. stoutely defended his sayd Oration. The Diuines contrary stifly maintained their opinion, & diuers tymes openly with exclamations, called the sayde B. an excommunicate person, and a schismatike, to no litle reproch and infamy of the English nation.B. Gardiner defendeth his booke Devera obediedtia of Louane. Winchester counted for an excommunicate and a schismaticke, at Louane. The Byshop not long after, mindyng to say masse in S. Peters church, they did deny vntounto hym as to an excommunicate person, the Ornamentes and Uestimentes meete for the same, wherewyth he beyng hyghly offended, sodaynely hastned hys iourney from thence. The Deane the next day after, made an eloquent Oration, wherein hee openly disgraced, and defamed hym. You hauehave heard now a true storye, for oure Doctour was a beholder of the whole Tragedie, &c.

And this now beyng sufficient for Gardiners story, to leaue hym to his iudge, & to let him go, we shall returne & proceed (by the grace & leaue of the Lord) as the course of these dolefull dayes shall lead vsus, to prosecute the residue of Christes Martyrs, as now in order followeth.

¶The burnyng of Iohn Webbe gentleman, George Roper, and Gregory Parke, at Caunterbury, as followeth.

NExt after the death & constant Martyrdom of the two most worthy champions & standerdbearers of Christes army, D. Nich. Ridley,Nouember. 30. M. Webbe, George Roper, Gregory Parke, Martyrs. and M. Hugh Latymer (of whom ye hauehave heard at large) followed three other stoute and bold souldiours, that is to say, Iohn Web gentlemā, George Roper, and Gregory Parke.

This Iohn Web was brought before the Bish. of Douer and Nich. Harpesfield,The appearance of M. Webbe before the B. of Douer. or some other deputed in their roume, long before the other two, videlicet, the xvj. day of September, and there had propounded vntounto hym such ordinarie Articles (as it seemeth) as was commonly ministred by Boner to those of hys iurisdiction: & beyng willed for that present to depart, and to deliberate with hymselfe vponupon the matter,Aunsweres of M. Webbe to the Bishops articles. agaynst the next tyme of his appearance, he made aunswer that hee would no otherwyse say (by Gods grace) then hee had already sayde, which was this: As touchyng the Sacrament of Christes bodye, I do beleeue (quoth he) to be left vntounto hys Churche (wyth thankes geuyng) in commemoration of hys death & passion, vntill his commyng agayne. So that it is left in remembraunce of hys body, and not by the wordes of consecration to be made his body, really, substantially, and the same body that was borne of the virgin Mary: I vtterly do deny that. After this (besides sundry other tymes) the third day of October, the sayd Ioh. Web, & Gregory Roper, & George Parke were brought all three together before the sayd Iudge: who there and then agreeyng, and stedfastly allowyng the former aunswere made before by Maister Webbe, were by the bloudy Prelates adiudged heretikes, and therefore about the ende of the same month of October, or els as I otherwyse finde in the latter ende of Nouember, they together were taken and brought out of prison to the place of Martyrdom. Who by the way goyng toward the stake, sayd certaine Psalmes mournefully. Roper was a yonger man of a fresh colour, courage, & complexion, the other two were somewhat more elderly, all goyng in white linnen, with their gownes vponupon. Roper at his commyng to the stake puttyng of hys gowne, fet a great leape. So soone as the flame was about hym,George Roper leapeth at the stake. the sayd Roper put out both hys armes from hys bodye lyke a Rood, and so stood stedfast, continuyng in that maner, not pluckyng his armes in, tyll the fire had consumed them, and burnt them of.

And thus these foresayde Martyrs of Christ, beeyng brought (as I sayde) to the stake,George Roper stoode in the fier like a roode. and there compassed about with a chayne, were burnt and consumed all thre together in one fire at Canterbury, abidyng most patiently their torments, and countyng themselues happy,The martirdome of Webbe, Roper, & Parke at Canterbury. & blessed of the lord, that they were made worthy to suffer for Christes Gospels sake.

*William Wiseman.

THe 13. of Decemb. in the Lollards Tower died William Wiseman, a Clothworker of London,December. 13. where hee

p. 1795❧The order and maner of burying in the Fields such as dyed in prison and namely, of William Wiseman.

was in prison and bands for the Gospel & worde of God. How, and whereupon he deceased, it is not fully certaine. Some thought that either through famine,William Wiseman dead in …ollars tower, and cast into the fieldes. or ill handling of some murtheryng papists, he was made away. By reason whereof, the Crouner named Iohn Gibbes Gentleman, with an enquest of twelue men, were fayne to sit vpō hym, who although to the outward apperance were sayd to finde nothyng in hym els, but onelyonly Gods visitation, yet what other priuy causes there might be of hys death, the Lord knoweth, I hauehave not to say. After the sayd William was departed (as is sayde) in the Tower, the holy Catholike church men, cast hym out into the fieldes, commanded that no man should bury him, according as theyr deuout maner is to do w^t all such as dye in lyke sort, whō they account as prophane, and worthy of no buriall, but to be cast to dogs and birdes, foreign, as the Poet sayeth. And yet all this their mercilesse commaundement not withstandyng, some good Tobies there were, which buried hym in the euenyng, as commonly they did all the rest, throwen out in lyke sort, whom they were woont priuily by night to couer, and many tymes the Archers in the fields standyng by, and singing together Psalmes at their buriall.

¶Iames Gore.

Iames Gore Martyr, dyed in Colchester prison.IN the same month, about the 7. day of Decemb. deceased also Iames Gore in the prison at Colchester, layed there in bands for the right and truth of Gods word.