Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.

¶The Submission of M. Thomas Bilney.

THe fourth day of Decēber, the bishop of London with the other bishops his assistauntes,* 1.1 assembled againe in the chapter house of Westminster, whether also M. Bilney was brought, and was exhorted & admonished to abiure and recant: who aunswered that he would stand to his cō∣science. Then the Bishop of London with the other By∣shops, Ex officio, did publish the depositions of the witnes∣ses, with his Articles and aunsweres, commaunding that they should be read. That done, the Byshop exhorted hym agayne to deliberate with himselfe, whether he woulde re∣turne to the Church, and renoūce his opinions or no, and badde him to depart into a voyd place, and there to delibe∣rate with himselfe. Which done, the Bishoppe asked him a∣gayne if he would returne. Who aunswered: Fiat iusticia & iudicium in nomine domini,* 1.2 and being diuers times admo∣nished to abiure, he would make no other answere, but Fi∣at iustitia. &c. And haec est dies quam fecit Dominus, exultemus & laetemur in ea. Then the Byshop, after deliberation, put∣ting off his cap, sayd: In nomine patris & filij & spiritus sancti. Amen. Exurgat Deus & dissipentur inimici eius: and making a crosse on his forehead and his brest, by the counsell of the other Bishops, he gaue sentence against M. Bilney, being there present in this maner.

I by the consent and counsell of my brethren here pre∣sent do pronounce thee Thomas Bilney who hast bene ac∣cused of diuers Articles to be conuict of heresy, and for the rest of the sentence, we take deliberation till to morow.

The 5. day of December the Byshops assembled there agayne, before whom Bilney was brought, whom the by∣shop asked if he would returne to the vnity of the Church, and reuoke his heresies which he had preached. Wherunto Bilney aunswered, that he would not be a slaunder to the Gospell,* 1.3 trusting that he was not seperate frō the Churh, and that, if the multitude of witnesses might be credited, he might haue 30. men of honest life on his part, agaynst one to the contrary brought in agaynst him: which wytnesses, the Byshoppe sayd came to late, for after publication, they could not be receiued by the law. Then Bilney alleadging the story of Susan and Daniel, the Bishop of London still exhorted him to returne to the vnity of the Church and to abiure his heresies,* 1.4 and permitted him to goe into some se∣cret place, there to consult with his frendes, till one of the clocke at after noone, of the same day.

At afternoone, the bishop of London agayne asked him whether he would returne to the church and acknowledge his heresies.* 1.5 Bilney aunswered that he trusted he was not seperate from the Church, and required time and place to bring in witnesses, which was refused. Then the Byshop once agayne required of him whether he woulde turne to the Catholicke Church. Whereunto he aunswered,* 1.6 that if they could teach and proue sufficiently that he was cōuict, he would yelde and submit himselfe, and desired agayne to haue time and space to bring in agayne his refused witnes∣ses, and other answere he would geue none.

Then the Byshop put M. Bilney aside, and tooke coū∣sel with his felowes, and afterward calling in M. Bilney, asked him agayne whether he would abiure: but he would make no other aunswere then before. Then the Byshoppe with the consent of the rest, did decree and determine that it was not lawfull to heare a petition which was agaynst the law and enquiring agayne whether he would abiure, he aunswered plainely no, and desired to haue time to con∣sult with his frendes in whom his trust was:* 1.7 and beynge once agayne asked whether he would returne and instanly desired thereunto, or els the sentence must be read: he re∣quired the Bishop to geue him licence to deliberate wyth himselfe vntill the next morow, whether he might abiure the heresies wherwith he was defamed, or no. The Bishop graunted him, that he should haue a litle time to deliberate with M. Dancaster: but Bilney required space till the next morow, to consult with M. Farmar and Mayster Dan∣caster. But the Bishop would not graunt him his request,* 1.8 for feare least he should appeale. But at the last, the Bishop enclining vnto him, graunted him two nightes respite to deliberate: that is to say, till Saterday at 9. of the clocke a∣fore noone, and then to geue a playn determinate answere, what he would do in the premisses.

The 7. day of December, in the yeare and place afore∣sayd, the Byshop of London, with the other Byshops be∣ing assembled, Bilney also personally appered. Whom the Bishop of London asked, whether he would now returne to the vnity of the Church, and reuoke the errors and he∣resies wherof he stood accused, detected, and conuicted. Who aunswered that now he was perswaded by Maister Dan∣caster and other his frendes, he would submitte hymselfe, trusting that they woulde deale gently with him, both in his abiuration, & penaunce.* 1.9 Then he desired that he might read his abiuration: which the Byshop graunted. When he had read the same secretly by himselfe, and was retur∣ned, being demaunded what he would doe in the premis∣ses he aunswered that he would abiure and submitte him∣selfe, and there openly read his abiuration,* 1.10 and subscribed it and deliuered it to the Bishoppe, which then did absolue him: and for his penaunce enioyned him,* 1.11 that he should a∣bide in prison, appoynted by the Cardinall, till he were by him released: and moreouer, the next day he shoulde go be∣fore the procession, in the Cathedrall Church of S. Paule, bare headed, with a Fagot on his shoulder, & should stand before the Preacher at Paules Crosse, all the Sermō time. Ex Regist. Lond.

Here for so much as mention is made before, of v. let∣ters or Epistles, whiche this good man wrote to Cutbert Tonstall Bishop of London, and by the sayd Byshop de∣liuered vnto the Registers, we thought good to insert cer∣tayne thereof, such as could come to our handes. The Co∣py of which letters, as they were written by him in Latin, because they are in the former Edition to be seene and read in the same Latine, wherein he wrote them, it shall suffice in this booke to expresse the same onely in Englishe. Con∣cerning the first Epistle, which conteyneth the whole sto∣ry of his conuersion, and seemeth more effectual in the La∣tine, then in the Englishe, we haue exhibited it in the se∣cond Edition, pag. 1141. and therefore haue here onelye made mention of the same briefely. The copy whereof be∣ginneth thus.

¶Reuerendo in Christo patri D. Cutb. Ton∣stallo, Lond. Episcopo, T. Bilnaeus Salutem in Christo, cum omni subiectione tan∣to presulidebitam.

HOc nomine, pater in Christo obseruāde, longe beatiorem me puto, quòd ad tuae Paternitatis examinationem vocari me contigit. Ea enim eruditione es, ea vitae integ••itate (quod om∣nes

fatentur) vt ipsemet non possis (alioqui diuinarum in te do∣tium estimator non admodum magnificus) quoties tibi succur∣rit, quanta tibi gratis fecerit Deus, in illius laudes non erumpere, ac tecum in corde tacitus exclamare: Fecit mihi magna qui po∣tens est, & sanctum nomen eius. In talem nunc me iudicem inci∣disse gratulor, ac Deo qui moderatur omnia, gratiam pro virili habeo.* 2.1 Et quanquam (testis est mihi Deus) nullius in omnibus meis concionibus, erroris mihi conscius sum, nedum haereseos aut factionis (quod calumniantur quidam, quaestus sui quàm ani∣marum lucri auidiores) tamen supra modum laetor, diuina (haud dubiè) benignitate prouisum est, vt ob veritatis testimonium, ad Tunstalli tribunal sisterer: qui, si quis alius, optimè nouit, nun∣quam defuturos Iannes ac Iambres, qui veritatem resistant: nunquam defuturos * 2.2 Elymates, qui conentur subuertere vias do∣mini rectas: denique nunquam defuturos Demetrios * 2.3 Pythonis∣sas, Balaamos, * 2.4 Nicolaitas, Caynos, Ismaeles, qui omnes, cum quae sua sunt, non quae Iesu Christi, auidissimè sectentur & quaerant, qui fieri potest vt Christum sincerè ac simpliciter annun∣ciatum perferant. Nam si populus semel in Christum pro se pas∣sum, solidè ac purè confidere occeperit, ruent mox in verè fi∣delium pectoribus, quaecunque hactenus pro Christo amplexi sunt. Tunc intelligent non hic aut illic Christum esse, sed regnum Dei in semetipsis esse. Tunc intelligent patrem neque in monti∣bus Samariae, neque Hierosolymis adorandum esse, sed in omni loco, in spiritu & veritate. Quod si fit, actum de lucris suis pu∣tabunt bestiae agri, quorum interest impleri illud Ezechielis 34. Dispersae sunt oues meae,* 2.5 eo quòd non esset pastor, & factae sunt in deuorationem omnium bestiarum agri, & dispersae sunt. Erra∣uerunt greges mei in cunctis montibus, & in vniuerso colle excelso & super omnem faciem terrae: dispersi sunt greges mei, & non erat qui requireret: non erat, inquam, qui requireret. Imo si quis requirere velit, ac in caulas Christi, vnitatem dico fi∣dei, errabundos reduc••re, mox insurgunt nomine Pastores, sed reuera lupi, qui non aliud de grege, quàm lac, lanam, pellem, quaerunt, animas cum suas, tum gregis permittentes diabolo, Insurgunt inquam,* 2.6 ac Demetrij instar exclamant: Hic hereticus vbiqui suadet auertit{que} multam turbam, dicens, quod non sunt dij qui manibus fiunt.

Hi sunt, hi (pater colende) sunt, qui sub pretextu persequendi Hereticos, ventris sui negotium agunt, inimici crucis Christi. Qui quiduis potius ferre possunt, quàm purā Christi pro pecca∣tis nostris crucifixi, annunciationem. Hi funt quibus Christus ae∣ternam minatur damnationē, cum ait: Vae vobis Scribae & Pha∣risei,* 2.7 Hypocritae, qui clauditis regnum coelorum ante homines: vos enim nō intratis, nec introeuntes sinitis intrate. Hi sunt qui, cum ipse aliunde ascenderunt, alios intrare non sinunt. Quod pa∣tet, quia si quis per me, inquit Christus, introierit, saluabitur, & ingredietur & egredietur, & pascua inueniet, & hi non inueni∣unt pascua (nunquam enim docēt) & alios post se trahunt, vt non per Christum, qui solus est ostium per quod ad patrem perueni∣tur, sed aliunde per opuscula, quae ouibus, tacito nonnunquam Christo,* 2.8 suadent, proponunt & iniungunt, ad suum potius quae∣stum, quàm animarum salutem spectantes: hoc deteriores, quàm illi qui super Christum fundamentum edificant, lignum, foenum, stipulam. Isti fatētur se Christum scire, sed factis negant. Denique hi sunt medici illi,* 2.9 in quos mulier illa annis duodecim sanguinis profluuio vexata, omnia sua consumpserat, nec adiumenti quic∣quam senserat, sed deterius se habebat, donec vix tandem ad Chri¦stum venerat: quae simulat{que} fimbriam vestimenti eius in fide te∣tigerat,* 2.10 sic sanabatur, vt statim in corpore idipsum sentiret. O mu∣tationem dexterae excelsi: quam & ego miser peccator non semel sensu, qui tamen antea quàm ad Christum venire potui, sic omni∣a mea insumpseram in ignaros medicos, indoctos confessionum auditores, vt parum mihi virium (alioqui natura imbecilli) reli∣quum fuerit, parum pecuniae, ingenij item parum. Indicebāt enim mihi ieiunia, vigilias, indulgentiarum, ac missarum emptiones, in quibus omnibus (vt nunc intelligo) sua potius quaerebant, quàm salutem animae meae languentis.

Sed tandem de Iesu audiebam, nimirum tum, cum nouum Te∣stamentum primum ab Erasmo aederetur. Quod cum ab eo la∣tinius redditum accepi, latinitate potius quàm verbo Dei (quod tunc quidnam esset prorsus nesciebam) allectus, emebam, pro∣uidentia (sine dubio) diuina, vt nunc interpretor. Incidi prima (vt memini) lectione,* 2.11 in hanc (o mihi suauissimam Pauli senten∣tiam) 1. ad Timo. 1. Certus sermo & dignus quem modis omnibus amplectamur, quòd Christus Iesus venit in mundum vt peccato∣res saluos faceret, quorum primus sum ego. Haec vna sententia, Deo intus in corde meo (quod tunc fieri ignorabam) docente sic exhilerauit pectus meum, prius peccatorum conscientia sau∣cium ac pene desperabundum, vt mox visus sum mihi, nescio quantam intus tranquillitatem sentire, adeò quòd exultaue∣runt ossa humiliata.* 2.12 Postea Scriptura coepit mihi dulcior esse melle ac fauo: in qua paulatim didici omnes meos conatus, om∣nia ieiunia, omnes vigilias, omnes missarum & indulgentiarum redemptiones, quae sine fiducia in Iesum (qui solus saluum facit populum suum a peccatis suis) fierent: didici inquam, haec omnia nihil aliud fuisse, quàm (quod ait Augustinus) celerem cursum extra viam: quàm perizomata illa ficulnea, quibus Adam & Eua verenda olim sua frustrà tegere conati sunt: nunquam prius trā∣quillati, quàm promissioni Dei de Serpentis capite, per mu∣lieris semen Christum, conterendo, credidissent: Nec ego prius a peccatorum aculeis ac morsibus sanari potui, quàm à Deo do∣ctus essem illam lectionem, de qua loquitur Christus, Iohan. 3. Sicut Moyses exaltauit Serpentem in deserto, ita exaltari opor∣tet filium hominis, vt omnis qui credit in illum, non pereat,* 2.13 sed habeat vitam eternam.

Hanc tandem sublimem lectionem, quam nullus docere po∣test nisi Deus, qui hanc Petro reuelauit, vbi pro modulo gratiae Dei mihi datae, gustare cepi, rogaui dominum vt augeret mihi fidem, ac tandem nihil magis optaui, quàm vt sic reddita mihi lae∣ticia salutaris sui, spiritu me suo vtcunque confirmaret, vt virtu∣te nonnulla donatus ex alto, docerem iniquos vias eius, quae sunt misericordia & veritas, vt impij ad ipsum per me olim impium,* 2.14 conuerterentur. Quod dum pro virili conor apud R. D. Cardi∣nalem, ac tuam Paternitatem, blasphematur in me (haec est v∣nica mihi in his tribulationibus fiducia) Christus, quem pro vi∣rili doceo, factum nobis a Deo patre, sapientiam,* 2.15 iusticiam san∣ctificationem, redemptionem denique & satisfactionem. Qui factus est pro nobis peccatum. Id est, Hostia pro peccato,* 2.16 vt nos efficeremur iusticia Dei per illum. 2. Cor. 5. Qui factus est pro nobis maledictum, vt nos a maledicto legis redimeret.* 2.17 Et qui non venit ad vocandum iustos, sed peccatores ad penitentiam: iustos inquam,* 2.18 qui se sanos putant & falsò putant (Omnes e∣nim peccauerunt & egent gloria Dei, qua gratis remittit cre∣dentibus peccata per redemptionem quae est in Christo Iesu▪ Rom 3.) quia omne genus humanum sauciatum grauissime fuerat in eo, qui inter Hierusalem & Hierico incidit in latrones.* 2.19 Ideo pro virili doceo, vt omnes primum peccata sua agnoscant ac dam∣nent, deinde esuriant ac sitiant iustitiam illam,* 2.20 de qua Paulus lo∣quitur. Rom. 3. Iustitia Dei per fidem Iesu Christi in omnes & su∣per omnes qui credunt in eum. Non est enim distinctio: omnes e∣nim peccauerunt & egent gloria Dei, iustificantur autem gratis per gratiam ipsius, per redemptionē que est in Christo Iesu. Quā qui esuriunt ac sitiunt, haud dubie sic aliquando saturabuntur, quòd neque esurient neque sitient in eternum.

Sed quoniam hanc esuriem ac sitim extinguere solet humanae iusticiae saturitas, quam parat potissimum opusculorum nostro∣rum electiciorum fiducia, (qualia sunt peregrinationes, veniarum redemptiones, cereorum oblationes, electa à nobis ieiunia, & in∣terdum supersticiosè, denique qualescunque (vt vocant) volun∣tariae deuotiones, cōtra quae loquitur Scriptura Dei. Deut. 4.12. non facies quod tibi rectum videtur, sed quod ego praecipio tibi,* 2.21 hoc tantum facito, nec addens nec minuens: ideo inquam hu∣iusmodi opusculorum mentionem nonnunquam facio: non ea (Deum testor) vnquam damnans, sed eorum abusum reprehen∣dens, legitimumque vsum paruulis manifestum faciens, hortans, ne sic his adhereant, vt his saturati (quod plaeri{que} faciunt) Chri∣stum fastidiant. In quo feliciter valeat Paternitas tua. Et haec om∣nium summa. Si indixeris mihi vt singula dilatem, non recusabo, modo tempus mihi concesseris. Nam statim hoc facere non est ha∣rum, quoad corpus, virium: paratus semper, sicubi lapsus fuero, meliora doceri.

Totus tuus T. Bilnaeus.

The same in English.

*To the reuerent father in Christ, Cuthbert Bishop of London, Thomas Bilney wisheth health in Christ, with all submission due vnto suche a Prelate.

IN this behalfe (most reuerent Father in Christ) I think my selfe most happy, that it is my chaunce to bee called to examination before your Reuerence, for that you are of suche wisedome and learninge, of suche integritye of lyfe (which all men doe confesse to bee in you) that euen your selfe can not chuse (if ye doe not to lightely esteeme Gods giftes in you) as often as you shall remember the greate thinges whiche God hathe done vnto you, but strayghte wayes secretlye in your harte, to hys hyghe prayse, say: he that is mighty hath done greate thinges vnto me, & holy is his name. I reioyce, that I haue now happened vppon such a iudge, & withall my harte giue thanks vnto God, whiche ruleth all thinges.

And albeit (God is my witnes) I knowe not my selfe giltye of any errour in my Sermons, neyther of any here∣sie or sedition, which diuers do sclaūder me of, seeking ra∣ther their owne luker and aduauntage, then the healthe of soules: notwithstāding I do excedingly reioyce: that it is so foreseene by Gods diuine prouidence, that I shoulde be brought before the tribunall seate of Tonstall, who know∣eth as well as any other, that there will neuer be wanting Iannes and Iambres, whiche will resiste the truthe: that

there shall neuer be lacking some * 2.22 Elemates, which will go about to subuert the strayght wayes of the Lord: and finally, that some Demetrius, * 2.23 Pithonesse, Balaams, Ni∣colaites, Cayns, and Ismaels, will be alwayes at hande which will greedely hunt and seeke after that which per∣teineth vnto themselues, and not that whiche perteyneth to Iesus Christ. How can it then be, that they can suffer Christ to be truly and sincerely preached (For if the people begin once wholy in euery place, to put their confidence in Christ, which was for them crucified, then straight wayes that which they haue hetherto embraced in stead of Christ shall vtterly decay in the hartes of the faythfull. Then they shall vnderstand that Christ is not in this place, or in that place, but the kingdome of God to be in themselues. Then shall they playnly see that the Father is not to be worship∣ped, neither in the mount of Samaria, neither at Hierusa∣lem, but in all places, in spirit and trueth. Which thing if it come once to passe, the beastes of the fielde will thinke all theyr gayne and lucre lost.* 2.24 In whom the saying of Ezechi∣el is fulfilled: My sheepe are dispersed because they had no shep∣heard,* 2.25 & are deuoured of the beastes of the field, & strayd abroad: my flocke hath erred and wandred in euery mountaine, and vpon euery high hill,* 2.26 and is dispersed throughout all the earth, & there is no man which hath sought to gather thē together: no, there was no man which once sought after them. But if any man would seeke to reduce those which were gone astray into the folde of Christ, that is, the vnity of fayth: by and by, there rise vp certein agaynst him, which are named Pastors, but in deed are wolues, which seeke no other thing of theyr flocke, but the milke, wooll, and fell, leauing both theyr owne soules, and the soules of theyr flocke, vnto the deuill.

These men (I say) rise vp like vnto Demetrius, crying out, this hereticke disswadeth and seduceth much people e∣uery wher,* 2.27 saying: that they are not gods, which are made with hands. These are they, these I say (most reuerent father) are they, which vnder the pretence of persecuting heretitkes, folow theyr owne licentious life: enemies vnto the crosse of Christ, which can suffer and beare any thing rather, thē the sincere preachinge of Christ crucified for our sinnes. These are they vnto whō Christ threatneth eternall dāna∣tion, where he sayth: Wo be vnto you Scribes, Phariseis, & hi∣pocrites, which shut vp the kingdome of heauen before men, and you your selues enter not in, neither suffer those which would ē∣ter, to come in. These are they which haue come in another way, to the charge of soules, as it appeareth. For if any man (sayth Christ) come in by me, he shall be saued, and shal come in and go out, and finde pasture. These men do not finde pasture (for they neuer teach) & draw others after them, that they should not enter by Christ, which alone is the dore, wher∣by we must come vnto the father: but set before the people an other way, perswading them to come vnto God tho∣row good workes, oftentimes speaking nothing at all of Christ, therby seeking rather theyr owne gayne and lucre: then the saluation of soules: in this poynt beyng worse thē they which vpon Christ being the foundation, doe builde wood, hey and straw. These men confesse that they knowe Christ,* 2.28 but by theyr deedes they deny him.

These are those Phisitions, vpon whom that woman which was 12. yeares vexed with the bloudy flixe, had con¦sumed all that she had, and felt no helpe, but was stil worse and worse, vntill suche time as at the last, shee came vnto Christ, and after she had once touched the hemme of his ve¦sture through fayth, she was so healed that by and by, shee felte the same in her bodye. O mighty power of the moste h••ghest: whiche I also miserable sinner, haue often tasted and felt. Which before that I coulde come vnto Christ, had euen likewise spent all that I had vppon those ignoraunt Phisitions, that is to say, vnlearned hearers of confession so that there was but small force of strength lefte in me, (which of nature was but weake) small store of mony, and very litle witte or vnderstanding: for they appoynted me fastings, watching, buying of pardons, and Masses: in all which thinges (as I now vnderstand) they sought rather theyr owne g••yne,* 2.29 then the saluation of my sicke and lan∣guishing soule.

But at the last I heard speake of Iesus, euen then when the new Testament was first set forth by Erasmus. Which, when I vnderstood to be eloquently done by him, being allured rather for the Latine, then for the woorde of God (for at that time,* 2.30 I knew not what it ment) I bought it euen by the prouidece of God, as I do now well vnder∣stand and perceiue: And at the first reading, as I remēber I chaunced vpon this sentence of S. Paule (O most sweet and comfortable sentence to my soule) in hys firste Epistle to Timothy and first chapiter: It is a true saying and worthy of all mē to be embraced, that Christ Iesus came into the world to saue sinners, of whom I am the chiefe and principall. This our sentence, through Gods instruction and inward working, which I dyd not then perceiue, did so exhilerate my hart, being before wounded with the guilt of my sinnes and be∣ing almost in despayre, that immediately, I felt a maruel∣lous comfort and quietnesse, in so much,* 2.31 that my brused bo∣nes leapt for ioy.

After this, the Scripture began to bee more pleasaunt vnto me thē the hony or the hony comb: wherin I learned that all my trauelles, all my fasting and watching, all the redemption of Masses and pardons, being done wythout trust in Christe, which onely saueth his people from theyr sinnes: these (I say) I learned to be nothing else but euen (as S. Augustin saith) a hasty and swift running out of the right way,* 2.32 or els much like to the vesture made of fig lea∣ues, wherwithall Adam and Eue went about in vayne, to couer theyr priuities, and could neuer before obteyne qui∣etnes and rest, vntill they beleued in the promise of God, that Christ the seede of the woman, should tread vpon the serpentes head: Neither could I be releued or eased of the sharpe stings and bitings of my sinnes, before that I was taught of God that lesson, which Christ speaketh of,* 2.33 in the third chapiter of Iohn: Euen as Moyses exalted the serpent in the desert, so shall the sonne of man be exalted, that all which be∣leue on him should not perish, but haue life euerlasting.

As soone as (according to the mesure of grace geuen vnto me of God) I began to tast & sauour of this heauen∣ly lesson, whiche no man can teache but onely God, which reueled the same vnto Peter: I desired y^e Lord to encrease my faith: and at last, I desired nothing more, then that I being so comforted by him, mighte bee strengthened by his holy spirit and grace from aboue,* 2.34 that I mighte teache the wicked his wayes, which are mercy and truth, and that y^e wicked might be conuerted vnto him by me, which som∣time was also wicked, whiche thing, whilest that with all my power, I did endeuour before my Lord Cardinall and your fatherhoode, Christ was blasphemed in me (and this is my onely comforte in these my afflictions) whome with my whole power I do teach and set forth.* 2.35 being made for vs by God his father, our wisedome, righteousnes, sanctification, & redemption, and finally, our satisfaction.* 2.36 Who was made sinne for vs (that is to say a sacrifice for sinne) that we through him, should be made the righteousnes of God.* 2.37 Who became accursed for vs, to redeeme vs from the curse of the law: Who also came not to call the righteous, but sinners to repentaunce. The righ∣teous (I saye) which falsely iudge and thinke themselues soe to bee (for all men haue sinned and lacke the glorye of God,* 2.38 wherby he freely forgeueth sinnes vnro all beleuers, through re∣demption which is in Christ Iesu) because that all mankinde was greuouslye wounded in hym whiche fell amongest theeues betweene Ierusalem and Ierico.

And therfore with all my whole power I teach that all men should first acknowledge theyr sinnes and condemne them,* 2.39 and afterward hunger and thirst for that righteous∣nesse, wherof Saint Paul speaketh: The righteousnes of God by faith in Iesus Christ, is vpon all them which Beleue in him,* 2.40 for there is no difference all haue sinned, and lacke the glory of God, and are iustified freely thoroughe his grace, by the redemption which is in Iesus Christ. The which, who so euer dothe hūger or thirst for, without doubte, they shall at the lengthe so be satisfied, that they shall not hunger & thirst for euer

But forsomuch as this hunger and thirst was wont to be quenched with the fulnes of mans righteousnes,* 2.41 which is wrought through the faith of our owne electe and chosen workes, as pilgrimages, buying of pardōs, offring of can∣dles, electe and chosen fastes, and oftentimes supersticious, & finally all kinde of volūtary deuotions (as they call thē) against the which gods word speaketh plainely in y^e fourth of Deut. and in the 12. saying: Thou shalte not doe that which seemeth good vnto thy selfe, but that whiche I commaunde thee for to doe, that do thou neither adding to, neither diminishing a∣ny thing from it: therefore I say oftentimes I haue spoken of those woorkes, not condemning them (as God I take to my witnesse) but reprouing theyr abuse, making the law full vse of them manifest, euen vnto children, exhorting all men not so to cleaue vnto them, that they being satisfyed therewith, should loath or waxe weary of Christ, as many do. In whom I bidde your Fatherhood most prosperously well to fare.

And this is the whole somme, If you will appoynt me to dilate more at large the things here touched, I will not refuse to do it, so that you will graunt me time: For to doe it out of hand, I am not able for the weakenes of my body, being redy alwayes if I haue erred in any thing, to be bet∣ter instructed.

An other letter or epistle of M. Bilney, to Cuthbert Tonstall B of London.

ALbeit I do not remēber, reuerēt father in Christ, whe∣ther I haue either spoken or written,* 3.1 that the Gospell hath not bene sincerely preached now of long time, which your Lordshippe seemeth to haue gathered eyther by some Momes and sinister hearers of my Sermons, who lyke Malchus hauing theyr right eare cut off, onely bring theyr left eare to Sermons,* 3.2 or els by some wordes or writinges of mine, which haue rashly passed me, rather then vppon any euill intent: yet for so much as in this behalfe, your re∣uerence doth commaund me, and that of a good minde. I trust (for how can I thinke in Tonstal any craft or double∣nes to dwell:) I wil briefly declare vnto you, what I haue learned of God through Christ, in the Scriptures, & howe that the Doctors euen of great name & renowme, haue not taught the same of late in theyr sermōs, referring or rather submitting all things vnto your fatherly iudgemēt,* 3.3 which is more quicke and sharpe, then that it can by any meanes be blinded, and so sincere, that it will not in any point seek slaunder or discord. Therfore I do confesse that I haue oftē ben afraid, that Christ hath not bene purely preached now a long time. For who hath bene now a long season offēded through him? Who hath now this many yeares suffered a∣ny persecution for the Gospels sake? Where is the swoord which he came to send vpon the earth? And finally where are the rest of the sincere and vncorrupt fruites of the Gos∣pell? which, because we haue not a long time seene, is it not to be feared that the tree which bringeth forth those fruites hath now a long time bene wanting in our region or coū∣trey? much lesse is it to be beleued, that it hath bene nouri∣shed amongest vs. Haue we not sene all thinges quiet and peaceable a long time?* 3.4 But what sayth the church? My grief most bitter, is turned to peace &c. But the malignant church sayth: Peace, peace, and there is no peace: but onely that wher∣of it is written: When the mighty armed man kepeth his gates, he possesseth all thinges in quiet. But when he seeth, that he shal be vanquished of a stronger then he him selfe is, he spoyleth and destroyeth all thinges. What now a dayes beginneth agayne to be attempted? I dare not say. God graunt vs grace that we doe not refuse and reiect (if it bee Christ) him that commeth vnto vs,* 3.5 least that we doe feele that terrible iudgement agaynst vs: because (sayth he) they haue not receiued the loue of trueth, that they might be saued: therefore God will send vpon them the blindnesse of errour, that they shall geue credite vnto lyes: O terrible sentence▪ (whiche God knoweth whether a great number haue not alreadye incurred) that all they might bee iudged which haue not geuen credite vnto the trueth,* 3.6 but consented vnto iniquity. The tyme shall come (sayth he) when that they will not suffer the true do∣ctrine to be preached. And what shall we thē say of that lear∣ning, which hath now so lōg time raigned and triumphed, so that no man hath once opened his mouth agaynst it? Shall we think it sound doctrine? Truely iniquity did ne∣uer more abound, nor charity was neuer so cold. And what should we say to be the cause therof? hath the cause bene for lacke of preaching agaynst the vices of men, and exhorting to charity? That cannot be, for many learned and greate Clearkes sufficiently can witnesse to the contrary. And yet all these notwithstanding, we see the life and maners of mē do greatly degenerate from true Christianity, and seme to cry out in deede, that it is fulfilled in vs, which God in ti∣mes past threatned by his Prophet Amos,* 3.7 saying: Beholde, the day shall come (sayth the Lord) that I will send hunger vpon the earth, not hunger of bread, neither thirst of water, but of hea∣ring the word of God, and the people shall be moued from sea to sea, and from the West vnto East, and shall runne about seekinge for the word of God, but shall not finde it. In those dayes the fayre Virgines and young men shall perish for thirst. &c. But now to passe ouer many thinges,* 3.8 whereby I am mooued to feare, that the word of God hath not bene purely preached, thys is not the leaste argument, that they whiche come and are sent, and endeuour themselues to preach Christ truely, are euyll spoken of for his name, which is the rocke of offence, and stumbling blocke vnto them which stumble vpon hys woorde, and doe not beleue on hym, on whome they are builded.

But you will aske who are those men, & what is theyr doctrine? Truely I say, whosoeuer entreth in by the doore Christ, into the sheepfolde: which thing all such shall do as seeke nothing els but the glory of God, and saluation of soules. Of all such it may be truely said, that whom y^e Lord send••th, he speaketh the woord of God. And why so? Be∣cause he representeth the Aungel of the church of Philadel∣phia, vnto whom Saynt Iohn writeth, saying: This sayth he,* 3.9 which is holy and true, which hath the keyes of Dauid, whiche openeth and no man shutteth, shutteth and no man openeth be∣hold, saith he speaking in the name of Christ (which is the dore and dorekeper) I haue set before thee an open dore, that is to say, of the Scriptures opening thy senses, that thou shouldest vnderstand the Scriptures, and that, because thou hast entred in by me which am the dore:* 3.10 For whoso∣euer, entreth in by me which am the dore shalbe saued, he shall goe in and come out and find pasture, for the dorekeeper openeth the dore vnto him, and the sheepe heare his voyce. But con∣trariwise, they whiche haue not entred in by the doore,* 3.11 but haue clymed in some other way, by ambition, auarice or desire of rule, they shall, euen in a moment goe downe into hell, except they repent. And of them is the saying of Ieremy verefied: All beautye is gone away from the daughter of Syon, because her princes are become lyke rammes,* 3.12 not fin∣ding pasture. And why so? Because like theeues & robbers they haue clymed an other way, not being called nor sent. And what meruaile is it, if they doe not preach, when as they are not sent, but runne for lucre, seeking theyr owne glory, and not the glory of God and saluation of soules?* 3.13 And this is y^e roote of all mischeife in the Church, that they are not sent inwardly of God. For without this inward calling, it helpeth nothing before God to be a hundreth times electe and consecrate, by a thousande Bulles, eyther by Pope, King, or Emperour. God beholdeth the harte, whose iudgementes are according to truth, howsoeuer we deceyue the iudgement of men for a tyme: which also at the last, shall see theyr abhomination. This (I say) is the ori∣ginall of all mischiefe in the Church, that we thrust in our selues into the charge of soules, whose saluation and the glory of God (which is to enter in by the doore) we doe not thirst nor seeke for, but altogether our owne lucre & profit.

Hereupon it commeth, that wee knowe not howe to preach Christ purely: For how should they preach Christ (saith the Apostle) except they be sent? for otherwise many theeues and robbers do preach him, but with theyr lippes onely, for theyr hart is farre from him.* 3.14 Neither yet do we suffer those which do know how to preach, but persecute them, and go about to oppresse the Scriptures now springing, vnder the pretence of godlinesse, fearing (as I suppose) least the Romaines should come & take our place. Ah thou wicked enemy Herode, why art thou afrayd that Christe shoulde come? he taketh not away mortall and earthly kingdomes,* 3.15 which geueth heauenly kingdomes. O blindnesse, O our great blind¦nesse, yea more then that of Egypt? of the which if there be any that would admonish the people, by and by sayth Pha∣rao: Moyses and Aaron, why do ye cause the people to cease from theyr labours? and truely called theyr labours. Get you to your burdens: Lay more worke vpon them, and cause them to do it, that they harken not vnto lyes.* 3.16 Thus the people was dis∣persed throughout all y^e land of Egypt, to gather vp chaffe: I say to gather vp chaffe. Who shall graunt vnto vs the God shall say: I haue looked downe, and beholden the afflicti∣on of my people, which is in Aegypt, and haue heard theyr sighes, and am come downe to deliuer them. But whether hath thys zeale caryed me? whether after knowledge or not, I dare not say: it perteyneth to you, reuerent father, to iudge ther∣vpon.

Now you do looke y^t I should shewe vnto you at large (as you write) how that they ought sincerely to preach, to the better edefying hereafter, of your flocke. Here I cōfesse I was afraide, that you had spokē in some derision, vntill that I well perceiued, that you had written it with your owne hand. Then agayne, I beganne to doubte for what intent Tonstall should require that of Bilney: an old sol∣diour, of a young beginner: the cheife Pastor of London, of a poore silly sheepe. But for what intente so euer you did it, I trust it was of a good minde. And albeit that I am weake of bodie, yet through the grace of Christ geuen vnto me, I will attempt this matter, although it doe farre passe my power: vnder the which burden, if I be oppressed, yet I will not deceiue you, for that I haue promised nothing, but a prompte and readye will to do that which you haue commaunded.

As touching that pertayneth to y^e preaching of the Gos∣pell, I would to God you would geue me leaue priuately to talke w^t you, that I mighte speake freely, that which I haue learned in the holy Scriptures for the consolation of my consciēce: which if you will so do, I trust you shall not repent you. All things shalbe submitted vnto your iudge∣ment:* 3.17 who (except I be vtterly deceaued) will not breake the reede that is bruised, and put out the flaxe that is smoking, but rather, if I shalbe found in any error (as in deed I am a man) you as spirituall, shal restore me thorough y^e spirite of gentlenesse, considering your selfe, least that you also be tempted: For euery Byshop which is taken from among men,* 3.18 is ordayned for menne, not violentlye to assaulte those

which are ignoraunt and do erre, for he hymselfe is compassed in with infirmitie, that he beyng not voyde of euils, should learn to haue compassion vpon other miserable people.

I desire you that you will remember me to morrowe that by your ayde, I may be brought before the tribunall seate of my Lorde Cardinall, before whome I had rather ••••and, then before any of his deputies.

Yours Thomas Bilney.

A letter of M. Bilney fruitfull and necessary for all Ministers to read.

MOst reuerent father, salutations in Christ. You haue required me to write vnto you at large,* 4.1 wherein men not preached as they ought, & how they should haue prea∣ched better. This is a burdē too heauy for my strength: vn∣der y^t which if I shall faint, it belongeth to you which haue layd this burden vpon my shoulders, to ease me therof. As touching the first part, they haue not preached as they ought, which leauing the word of God, haue taught theyr own traditiōs, of y^e whiche sort there are not a few, as it is very euidēt, in y^t they do report those which preach y^e worde of God sincerely to teach newe doctrine. This is also no smal testimony therof, y^t in al England you shal scarse find one or two that are mightye in the Scriptures, and what meruaile is it if al godly things do seeme newe vnto them vnto whom the Gospell is new and straunge, being nou∣sled in mens traditions now a long tyme? Would to God these thinges were not true, whiche I vtter vnto you, but alas they are to true.

They haue also preached euill, which either haue wra∣sted the scriptures themselues, or haue rashly gathered thē out of olde rotten papers, being wrasted by others. And howe shoulde it bee but that they shoulde wrast them, or els howe shuld they iudge them being falsly interpreted by others, when as they haue not once read ouer the bible or∣derly? Of this sort there is truely a very great number, frō which number many great Rabines or maisters shal hard¦ly excuse themselues, whom the people haue hitherto reue∣renced in stead of Gods. And these are they whiche nowe serue theyr bellies,* 4.2 seeking theyr owne glorye, and not the true glory of God, which might be set forth euen by Bala∣ams Asse: muche lesse then ought we to contemne such ab∣iectes which preach the worde of God. We haue (sayth S. Paule) ••his treasure in brickle vesselles, that the glorye of the power might be of God and not of vs. God hath chosen the foo∣lish thinges of the worlde, to confounde the wise: and the weake thinges God hath chosen to confound the mighty: and vile things of the world and despised, hath he chosen, and things that are not to bring to nought thinges that are, that no flesh shoulde glory in his sight. But now all men in a maner will be wise, & ther∣fore they are ashamed of the simple Gospel, they are asha∣med truely to say with Paule: and to performe it in deede: I brethren whē I came vnto you,* 4.3 did not come with excellency of wordes, or of wisedome preaching the testimony of Christ, for I esteemed not my selfe to know any thing amongst you, but onely Iesus Christ and him crucified. O voyce of a true Euangelist? But now we are ashamed of thys foolish preachyng, by the which it hath pleased God, to saue all those which beleue in him & being puffed vp w^t our own fleshly minde, chuse ra∣ther, proudly to walke in those thinges whiche we haue not seene, preaching fables and lyes, and not the lawe of God,* 4.4 which is vndefiled, conuerting soules.

But how should they teach the law of God, which they haue not once read in the bookes, much lesse learned at the mouth of God? But in a Pastor and a Byshop this is re∣quired:* 4.5 Thou sonne of man (sayth God) lay vp in thy hart al my wordes which I do speake vnto thee. &c. And shortly after hee sayth: Thou sonne of man, I haue ordayned and geuen thee a watchman vnto the house of Israel. I haue geuen thee sayth hee, not comming in by ambition, nor thrusting in thy selfe, nor clyming in another way, but I gaue thee when thou lookedst not for it, that thou shouldest attend there∣upon and geue warning from the toppe of the watch To∣wer, if any enemies shoulde approche. I haue geuen thee vnto the house of Israell, and not the house of Isra∣ell vnto thee,* 4.6 that thou shouldest acknowledge thy selfe to be the seruaunt of the sheepe, and not theyr Lorde, for I haue not geuen the sheepe for the shepheard, but the shep∣heard for the sheepe. He that sitteth downe is greater then he that doth minister and serue vnto hym. Whiche thinge was well knowen of hym which truely sayde: Wee are your seruauntes for Christes cause.

But for what purpose haue I geuen thee vnto y^e house of Israell? That thou shouldest onely minister the Sacra∣mentes, consecrate wood, stoones, & churchyardes? (this I take God to witnesse with great sighes and grones I write vnto you,* 4.7 pouring out before you the griefe of my hart. No truely. What then? First followeth the office of the byshop. Thou shalt heare the word of God out of my mouth. This is but a short lesson, but suche as all the world can∣not comprehende, without they bee inwardly taught of GOD.

And what els meaneth this,* 4.8 Out of my mouth thou shalt heare the word, but that thou shalt be taught of God. Ther∣fore as many as are not taught of God, althoughe they be neuer so well exercised in the Scriptures by manns helpe yet are they not watchmen geuen by God, and muche ••••ue they which do not vnderstand and know the Scriptures. And therfore such as these be, least they should keep silence and say nothing, are alwayes harping vpon the traditiōs and doctrines of men, that is, lyes: for hee that speaketh of himselfe, speaketh lyes. Of this it is written:* 4.9 They would be doctours of the lawe, not vnderstandyng what they speake ney∣ther of whome they speake, Such of necessitie they must all be, who speake that with theyr mouth which they doe not be∣leue, because they are not inwardly taught of God, neither are perswaded in their harts, that it is true: and therefore they are to be accompted as sheepe, although they boa••••e themselues to be shepheardes. But contrariwise touchyng the true and learned Pastors geuen by God, it may be tru∣ly said: we speake that which we know,* 4.10 and that whiche we haue seene (euen with the infallible eyes of our fayth) we doe witnesse: and these are neyther deceyued, neither do deceiue Moreouer, the deceiuers proceede to worse and worse, er∣ring themselues, and bringing others also to errour, and because they are of the worlde, the worlde doth willingly heare them.* 4.11 They are of the worlde (saith S. Iohn) and there∣fore they speake those thinges whiche are of the worlde, and the world geueth eare vnto them.

Behold reuerent father, this is the touchstone of oure daily preaching. Hath not the world geuen eare vnto thē now a long tyme with great pleasure and delite? But the flesh could neuer suffer y^e preaching of the crosse, nor yet the wisedome of the flesh, which is enemy vnto God, neyther is subiect vnto hys law, nor cannot be. And why then are they accused to be heretickes and Schismatickes,* 4.12 whiche will not seek to please men, but onely to theyr edifying? be¦yng mindfull of that place of Scripture: God hath dispearsed the bones of them whiche please men, saying vnto them, speake vnto vs pleasaunt thinges. But nowe setting these matters passe, wee will come vnto the second poynt,* 4.13 wherein you aske how a man should preach better: Forsooth, if wee had heard of him whō the father spake saying: This is my dearly beloued sonne in whome I am well pleased, heare hym.* 4.14 Who also speaking of hymself, said it was meete that Christ should suffer and rise agayne the third daye from death and that in his name repen∣taunce and remission of sinnes should be preached vnto all peo∣ple. What other thing is that, thē the same which the other Euangelists do write: Goe ye into the whole world & preach the Gospell vnto euery creature: he that beleueth and is Baptised,* 4.15 shalbe saued. What can be more pleasaunt, sweete, or accep∣table vnto afflicted consciences being almost in despayre, then this most ioyfull tidinges?

But here, whether Christ haue bene a long time heard I know not, for that I haue not heard all the preachers of England, and if I heard them, yet till it was within thys yeare or two, I could not sufficiently iudge of them, But this I dare be bolde to affirme, that as manye as I haue heard of late preach (I speake euē of the most famous) they haue preached suche repentaunce, that if I had heard suche preachers of repentaunce in tymes past, I shoulde vtterly haue bene in despayre.* 4.16 And to speak of one of these famous men (not vttering hys name) after he had sharpely inuey∣ed against vyce, (wherein he pleased euery godly man, for so much as it could not be sufficiently cryed out vpon) hee concluded: behold (sayd he) thou hast lyen rotten in thyne own lustes, by the space of these 60. yeares, euen as a beast in hys own doung, and wilt thou presume in one yeare, to go forward toward beauen, and that in thyne age, asmuch as thou wentest backwardes from heauen towardes hell 60. yeares? Is not this thinke you a goodly argument? Is this the preaching of repentaunce in the name of Iesus?* 4.17 or rather to tread downe Christ with Antichristes doctrine? for what other thing did he speake in effect, thē that Christ dyed in vayne for thee? He will not be thy Iesus or sauior, thou must make satisfaction for thy selfe, or els thou shalt perish eternally. Then doth S. Iohn lye which sayth: Be∣holde the Lambe of God whiche taketh away the sinnes of the worlde. And in other place:* 4.18 His bloud hath cleansed vs from all our sins And agayne: He is the propitiation for the sinnes of the whole world. Besides an infinit nūber of other places. What other thing is this, then that which was spoken by

the holy Ghost, by the mouth of Peter, saying: There shall be false teachers that shall deny the Lord Iesus, which hath redemed them. And what followeth vppon such doctrine of Deuils speaking lyes thorough hipocrisie? a conscience dispayring and without all hope, and so geuē ouer vnto al wicked lu∣stes,* 4.19 according to the saying o•• S. Paule: After that they be come to this poynt that they sorow no more, they geue thēselues ouer vnto wantonnes, to commit all kinde of filthines, euen with a greedy desire: For seeing that it is impossible for them to make satisfaction to GOD, either they murmure agaynst God or els they doe not beleue hym to be so cruell as they do preach and declare him to be. The want of paper wyll not suffer me to write any more, and I had rather to speak it in priuate talke vnto your selfe. Wherunto if you would admit me, I trust you should not repent you thereof: and vnto me (Christ I take to my witnes) it would be a great comfort: in whom I wish you with all your flocke hartily well to feare.

Your prisoner and humble beadman vnto God for you. Tho. Bilney.

Thus haue you the letters, the abiuration and articles of Thomas Bilney.* 4.20 After which abiuration made about y^t yeare of our Lord. 1529. the sayd Bilney tooke such repen∣taunce & sorrow, that he was neare the poynt of vtter dis∣payre: as by y^e wordes of M. Latimer, is credibly testified whose wordes for my better discharge, I thought here to annex,* 4.21 written in his seuenth Sermon preached before K. Edward, which be these: I knew a man my selfe, Bilney, litle Bilney y^t blessed Martyr of God, who what time he had borne his fagot, & was come again to Cambridge, had such conflictes within himselfe (beholding this Image of death) that his friendes were afrayde to let him be alone. They were▪ fayne to be with him day and night, and com∣fort him as they could, but no comfortes would serue. And as for the comfortable places of Scripture, to bringe thē vnto him, it was as though a man should runne him tho∣rough the hart with a sword. Yet for all this, he was reui∣ued and tooke his death paciently, and dyed well agaynst the tyrannicall sea of Rome. Haec Latim Serm. 7.

Agayn, the sayd M. Latimer speaking of Bilney in an other of his sermons preached in Lincolnshyre, hath these wordes following: That same M. Bilney, whiche was burnt here in England for gods words sake, was induced and perswaded by his frendes to beare a fagot at the tyme, when the Cardinall was aloft, and bare the swinge. Now when the same Bilney came to Cambridge again, a whole yeare after, he was in such an anguish and agony, that no∣thing did him good, neyther eating nor drinking, nor anye other communication of Gods worde: for he thought that al the whole Scriptures were agaynst him, and sounded to his condemnation. So that I many a time commoned w^t him (or I was familiarly acquaynted with him) but all thinges whatsoeuer any man could allege to his comforte seemed vnto him to make agaynst him. Yet for all that, af∣terward he came againe: God indued him with such stren∣gth and perfectnes of fayth: that he not onely confessed hys faith in y^e Gospell of our Sauiour Iesu Christ, but also suf∣fered his body to be burned for that same Gospels sake, which we now preach in England. &c. Haec ille, Ser. 8. fol. 132

Furthermore, in the first sermon of the said M. Latimer before the Dutches of Suffolk, fol. 5. he yet speaking more of Bilney, inferreth as followeth: Here I haue (sayth hee) occasion to tell you a story which happened at Cambridge M. Bilney or rather S. Bilney, y^t suffered death for gods words sake,* 4.22 the same Bilney was the instrument wherby God called me to knowledge. For I may thanke him next to God, for that knowledge that I haue in y^e word of god. For I was an obstinate papist as any was in Englande: insomuch that when I should be made bacheler of Diuini¦tie, my whole Oration went against Phillip Melancthon and agaynst his opinions. Bilney heard me at that tyme, and perceaued that I was zelous without knowlege, and came to me afterward in my study, and desired me for gods sake to heare his confession. I dyd so: and (to say y^e trueth) by his confession I learned more then afore in many yeres So from that tyme forward I began to smell the word of God, and forsake the Schoole doctors and such fooleries. &c. And much more he hath of the same matter, which ye may see hereafter in the lyfe of M Latimer.

By this it appeareth howe vehemently this good man was pearced with sorow and remorse for his abiuration, y^e space almost of 2. yeares,* 4.23 that is, from the yeare 1529. to the yeare 1531. It followed then that he by. Gods grace & good counsayle, came at length to some quiet of conscience, being fully resolued to geue ouer his life for the confession of that truth, which before he had renounced. And thus being ful∣ly determined in hys minde, and setting hys time he tooke his leaue in Trinitie hall at ten of the clocke at nyght, of certayne of hys frendes, and sayd that he would go to Ie∣rusalem, alluding belike to the words & examples of christ in the Gospel going vp to Ierusalem,* 4.24 what time he was appoynted to suffer his passion. And so Bilney meanyng to geue ouer hys life for the testimony of Christes Gospell told his frends y^t he woulde goe vp to Ierusalem, and so would see thē no more, & immediately departed to North∣folk, & there preached first priuely in housholdes to cōfirm the brethren and sisterne, and also to confirme the anchres whom he had conuerted to Christ. Then preached he opē∣ly in y^e fieldes, confessing his fact, and preaching publickely y^t doctrine, which he before had abiured, to be the very tru∣eth, & willed all men to beware by hym, and neuer to trust to theyr fleshly frends in causes of religion. And so setting forward in his iourny toward the celestiall Ierusalem, hee departed from thence to the Anchres in Norwiche, & there gaue her a new testament of Tindals translation, and the obedience of a Christian man, whereupon hee was appre∣hended and caryed to prison there to remayne, till y^t blynde bishop Nixe sent vp for a writte to burne hym.

In the meane season, the Fryers and religious men, with the residue of theyr Doctours, Ciuill and Canon re∣sorted to him,* 4.25 busily labouring to perswade hym not to die in those opinions, saying he shoulde be damned body and soule, if he so continued. Among whome, first were sent to him of the byshop. Doct. Call minister: (as they call him) or Prouinciall of the graye Fryers: and Doct. Stokes an Augustine Fryer,* 4.26 who lay with hym in prison in disputa∣tion, till the writte came that he should be burned. Doctor Call by the word of God, through the meanes of Bilneys doctrine, & good life, wherof he had good experience, was somewhat reclaymed to the Gospelles side. Doct. Stokes remayned obdurate, and doth yet to this day, whose heart also the Lorde, if it be hys will, reforme & open the eyes of his old age, that he may forsake the former blyndnes of his youth. An other great doer agaynst him, was one Fryer Byrd, with one eye, Prouinciall of the white Friers. This Byrde was a Suffragane in Couentry, and after,* 4.27 Bishop of Chester, & was he that brought, apples to Boner, men∣tioned in the story of Haukes. An other was a blacke Fry∣er, called Hodgekins, who after, being vnder the Archby∣shop of Caunterbury, maryed,* 4.28 and afterward in Queene Maryes tyme, put away hys wyfe. These 4, orders of Fry¦ers were sent (as is sayd) to bayte Bilney: who notwith∣standyng, as hee had planted hymselfe vppon the fyrme rock of Gods word, was at a poynt, and so continued vn∣to the end.

But here nowe commeth in sir Thomas More trum∣ping in our way, with hys paynted carde, & would needs take vp this Tho. Bilney from vs, and make hym a con∣uert after his secte. Thus these coated cardes, though they could not by playn scriptures conuince hym beyng a∣liue, yet now after hys death, by false play they will make hym theirs whither he will or no. This syr Thom. More in hys rayling preface before hys booke agaynst Tindalll doth challenge Bilney to hys catholicke Church, and sayth that, not onely at the fyre, but many dayes before both in wordes and writing, reuoked, abhorred,* 4.29 and detested hys heresies before holden. And how is this proued? by 3. or 4. mighty argumentes, as big as milpostes, fet out of * 4.30 Uto∣pia, from whence, thou must know reader, can come no fit∣tons but all fine Poetrie.

First, he sayth, that certayne Norwichmen writing to London, and denying that Bilney did recant, afterward being therupon examined, were compelled to graunt, that he at his examination redde a bill, but what it was, they could not tel, for they stood not so neare, to heare hym. And albeit they stood not so neare, yet some of them perceaued certayne thinges there spoken, whereby they thought that he did reuoke. Some agayne added to those things spoken certayne additions of their owne, to excuse him from re∣cantation.

First to aunswere hereunto, and to try out this matter somewhat roundly with M. More, let vs see with what conueyaunce he proceedeth in this narratiō. At his first ex∣amination (sayth he) he waxed stiffe in hys opinions, but yet God was so good Lord vnto hym, that he was fully cō¦uerted to the true Catholicke fayth. &c. And when might thys goodly conuersion begin? Many dayes (quoth he) be∣fore his burning. Here is no certayn day assigned, but ma∣ny dayes lefte at large, that he might haue y^e larger roume, to walke inuisible. Well then, but how many dayes coulde these be, I would fayne learne of M. More, when hee was not many dayes in theyr hands, no longer then they could sende vpp to London for a writte to burne him? Belike

then shortly after his apprehension, at the first comming of the fryers vnto hym, by and by he reuolted. A straunge matter,* 4.31 that he which 2. yeares before had layne in suche a burning hell of dispayre, for his first abiuration, and could find no other comfort, but onely in returning to the same doctrine agayne, which before he had denyed, vtterly re∣signing himselfe ouer to death, and taking his leaue of his frendes, and setting his face with Christ purposely to goe to Hierusalem, voluntarily there to fall into the handes of y^e Scribes & Pharisies for that doctrines sake, should now so soone, euen at the first brunt, geue ouer to the contrarye doctrine agayne. It is not like. God was so good Lord vnto hym, sayth M. More. That God was good Lord vnto him very true it is. But that God did so turne him in deede, to be a member of that Romish Churche, that hath not M. More yet sufficiently proued. To affirme without proufe or demonstration, in matters of storye, it is not sufficient. But what hath bene done in deede, that must be proued by good euidence and speciall demonstration of witnesses, that we may certaynly know it so to be.

It followeth moreouer in M. More. And there lacked not some (sayth he) that were sory for it.* 4.32 No doubt, but if our Bilney had so relented, some would haue bene very sorye therfore. But what one man in all this summe, in all Nor∣wich was sory that M. More must specifie vnto vs before we beleue him: so well are we acquaynted with his Poeti∣call fictiōs But how els should this narratiō of M. More seeme to runne with probabilitie, if it were not watered with such additions? He addeth moreouer, and sayth: And some wrote out of Norwiche to London, that he had not reuoked his heresies at all, but still did abide in them. This soundeth ra¦ther to come more neare to a truth.* 4.33 And here is a knack of Sinons arte, to interlarde a tale of vntrueth with some parcell of truth now and then among, that somethings be∣ing found true, may winne credite to the rest which is vt∣terly false. And why then be not the letters of these Nor∣wich men beleued, for the not recanting of Bilney? Because (sayth he) afterwarde they being called to examination: it was there prooued playnly to their faces, that Bilney reuoked. By whō was it proued? By those (sayth he) which at his execution stood by, and heard him read his reuocation hymselfe &c. What men were these? or what were their names? or what was any one mans name in all the Cittie of Norwich, y^t heard Bilney recant? There M. More will geue vs leaue to seek them out if we can,* 4.34 for he can name vs none. Well, & why could not the other part heare Bilney read hys reuocation as well as these? Because (sayth More) hee read so softly, that they could not heare him.

Well, all this admitted, that Bilney read his reuocati∣on so softly, that some could heare, some could not hear him thē this would be knowne, what was the cause why Bil∣ney read his reuocation so softly? which must needes be ei∣ther for lacke of good will to read, or good voyce to vtter. If good will were absent in reading▪ that reuocation, then it appeareth y^t he recanted against his owne minde and con∣science. If it were by imbecillitie of voyce & vtterance, thē how followeth it M. More in this your narration, where you say, that the sayd persons, whiche coulde not heare hym read the bill, yet notwithstanding could heare hym rehearse cer∣taine other thinges spoken by him the same time at the fire, wher∣by they could not but perceaue well, that he reuoked his errors. &c. Ah M. More for all your pouder of experience, doe ye thinke to cast such a mist before mens eyes, that we cannot see how you iuggle with truth, and take you tardy in your own narration? vnlesse peraduenture you wil excuse your selfe, per licentiam Poeticam, after the priuiledge of Poets and paynters, for as ye know the old liberty of these two. Pictoribus atque Poetis.

Quaelibet audendi semper fuit aequa potestas.

Nowe if this vayne of yours, which so extremely ray∣leth and fareth agaynst the poore Martyrs & seruauntes of Christ, be so copious that you dare take in hand anye false matter to proue, and to make men beleue, that Bilney dy∣ed a Papist, yet the maner of handling hereof woulde haue required some more artificiall conueyaunce: Mendacem e∣nim (vt scis) memorem esse oportet: that mē, although they see the matter to be false, yet might commend the workman∣ship of the handler, which (to say the trueth) neither han∣geth w^t it selfe, nor beareth any semblance of any truth. But because M. More is gone and dead, I will cease anye fur∣ther to insult vpon him, least I may seeme to incur y^e same vice of hys in mordendo mortuos. Yet for somuche as his bookes be not yet dead, but remayne aliue to the hurt of many, hauing therfore to do, notw^t him, but with his book disciples, this would I know how hangeth this geare to∣gether: Bilney was heard,* 4.35 and yet not heard hee spake so softly & yet not softly. Some sayd he did recat, some said he did not recant. Ouer and besides, how wil this be answe∣red, that for so much as the sayd Bilney (as he sayth) reuo∣ked many dayes before his burning, & the same was kno∣wen to him at London, then how chaunced the same could not be as well knowne to them of Norwiche? who (as hys owne story affirmeth) knew nothing therof before the day of his execution, then seeing a certayne bill in his hande, whiche some sayd was a bill of his reuocation, some other heard it not. All this would be made ••layne, especiallye in such a matter as this is, which he knew himselfe peraduē∣ture to be false, at least, he knew would be doubted,* 4.36 suspec∣ted, and contraried of a great multitude.

I passe now to hys second reason, where he reporteth, that the sayd Bilney forthwith vpon hys iudgement and degrada∣tion, kneeled downe in the presence of all the people, and asked of the Chauncellour absolution from the sentence of excommu∣nication, holding hym well content with hys death whiche hee confessed himselfe to haue deserued. &c.* 4.37

As touching the pacient receiuing of hys death. I doe well assent, although I do not thinke that he had deserued any such for his doctrine. And as for his kneeling down in the presence of the people, vpon his iudgement and degra¦dation, as I do not deny that he myght so do, so I suppose agayne the cause of hys kneeling not to be vnto the Chan∣cellour to aske absolution from hys excommunicatiō. And if he were assoyled frō hys excommunicatiō, yet doth it not thereupon followe that he recanted, no more then before, whē he came to M. Latimer in hys study, hūbly to be con∣fessed & assoyled from hys sinnes as the blindnes of y^e tyme then led him. But whether he kneeled downe and was as∣soyled or no, neyther was I there to see hym, nor yet M. More hymselfe. And therfore with the like authority as he affirmeth, I may deny the same, vnlesse hee brought better demonstration for hys assertion then hee doth, hauing no more for himselfe, but onely hys owne * 4.38 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And yet neuerthelesse admit hee so did, being a man of a timorous conscience of an humble spirite, and not fully resolued tou∣ching that matter of the Church, yet it followeth not ther∣by (as is sayd) that he reuoked hys other Articles and doc∣trine, by hym before professed.

The like answere may also be shaped to his third rea∣son where he sayth: that certayne dayes after hys iudgement,* 4.39 he made great labour that hee might receaue the blessed bodye of Christ in forme of bread, whiche the Chauncellour after a great sticking a while, at length did graunt, perceiuing his deuotion thereto &c. Whereunto I aunswere as before, that it is not vnpossible, but that Bilney might both heare Masse,* 4.40 and desire to receaue the sacrament: For in that matter it maye be, that he was not resolued otherwise, then common cu∣stome then led both hym and many other. Neyther doe I finde in all the articles obiected agaynst Bilney, that euer he was charged with any such opinion, concerning either the Masse or the Sacrament: whiche maketh me thinke, that hee was yet ignoraunt and also deuout as other then were.

Also fourthly, be it admitted, as M. More sayth,* 4.41 that in receiuing of the sacrament, he holdyng vp hys handes should say the Collect: Domine Iesu Christe: and comming to these wordes, ecclesiae tuae pacē & concordiam, he knocked vpon hys brest, dy∣uers tymes repeatyng the same wordes▪ &c. al this beyng gran∣ted to M. More, yet it argueth no necessarye alteration of hys former doctrine,* 4.42 which he preached and taught before And yet if I listed here to stand dalying with M. More, in the state inficiall, and deny that he affirmeth: how will hee make good that which he sayth: He sayth that Bilney knee∣ling before the Chauncellour, desired absolution: Then commyng to Masse full deuoutly, required to receaue the body of Christ in forme of bread,* 4.43 repeating diuers tymes the woordes of the col∣lect: Domine Iesu Christe &c. By what argument proueth he all this to be so? M. More in hys preface before y^e book against Tindal so saith, Ergo it is certain. If M. More had neuer made fictions in hys writinges beside, or had neuer broken the head of veritie, in so many places of hys bookes as I could shewe hym, then might this argument goe for somewhat. But here I aske, was this M. More present at y^e iudgement of Bilney? No, Or els what registers had he for hys direction? None. Or els by what witnesses will he auouch this to be certayne? Goe, and seeke these witnesses (good reader) where thou canst finde them,* 4.44 for M. More nameth none. Onely because M. More so saith, that is suf¦ficient. Well, geue this to M. More, (although hee hath crackt his credite so often, and may alwayes be bankrout) yet let his word go for paymēt at this time, & let vs ima∣gine

all to be oracles, y^t he sayth: yet neuertheles, here must needes remaine a scruple. For what will M. More (or be∣cause he is gone) what will his disciples say to this, that if Bilney was before assoyled vppon his iudgement, as they pretend, howe was he then afterward degraded? What as∣soyling is this, to be forgeuē first, and then to be punished after? Againe, if he were (as they surmise) conuerted so ful∣ly to the Catholicke fayth, and also assoyled, why then dyd the Chauncellour sticke so greatly for a while, to housell him with the body of Christ, in forme of bread? I am sure that if Christ had bene here himselfe in forme of his owne fleshe, he would nothing haue stucke to receaue him, being so conuerted at the first.

To be short, if Bilney was so graciously reduced to y^e holy mother the Catholicke Church, repenting his errors and detesting his heresies, & now being in no Purgatory, but being a very Saint in heauen, as ye say he is: why thē did ye burne him, whom you knew your selues should be a Saint? Thus ye burnt doth Gods enemies, and Gods Saintes too,* 4.45 what cruel men are you? But here you wil al∣ledge perhaps, your lawe of relaps, by the whiche the first fall is pardonable, but the second fall into heresie, is in no case pardonable: for so standeth your lawe, I graunt. But how this law standeth with y^e true church of Christ, & with his word, now let vs reason. For this being a lawe not of politicke or ciuill gouernment, (where suche lawes be ••x∣pedient for publicke necessitie) but onely being a law mere Ecclesiastical, what a cruell mother Church is this, which will not and cannot forgeue her children rising and repen∣ting the second faulte or error committed,* 4.46 but needes must burne theyr bodyes, that theyr soules may be saued from y^e paynfull Passion of Purgatory,* 4.47 whom neuerthelesse they know forthwith shal be blessed in heauen? If God do saue them, why doe you burne them? If God doe pardon them why do you condēne them? And if this be the law of your Churche, according to your doctrine, to burne them at the second time, though they be amended: how then doth this Church agree with the worde of Christ, and nature of his true spouse, which onely seeketh repentaunce & amend¦ment of sinners? which once being had, she gladly openeth her bosome, and motherly receaueth them, whensoeuer they returne.

Wherfore, if Bilney did returne to your Church (as ye say he did) then was your Church a cruell mother and vn∣naturall, which would not opē her bosome vnto hym, but thrust him into the fire whē he had repented. Furthermore how will you defend this law by the word of God, who in expresse wordes teaching all Bishops and Pastors, by the example of Christ the great Bishop of our soules, (beyng compassed about with tentations, that he might haue the more compassion of them which be infirme) exhorted all o∣ther spirituall pastors by the lyke example saying:* 4.48 Hebr. 5. For euery bishop, whiche is taken from among men, is ordayned for men, in thinges pertayning to God, to offer giftes and sacri∣fice for sinnes, that he may be mercifull to the ignoraunt, and to such as erre, for somuch as he himselfe is compassed about with in¦firmitie &c.* 4.49 Besides whiche Scripture, adde also that some Doctors of the Canon law, if they be well scande, will not deny but that they which be fallen in relapse, whither it be verè, or fictè, yet if they earnestly returne from theyr errors before the sentence be geuen, they may be sent to perpetual prison in some monastery:* 4.50 &c. Wherefore, if Bilney dyd so earnestly retract and detest his former opinions, so manye dayes (as More sayth) before his suffering, then needed not he to suffer that death as he dyd, but might haue bene sent to perpetuall prison.

Thus I although I need not to stand longer vpon this matter being so playn, and hauing sayd inough: yet (briefly to repeate that before hath bene sayd) this I say again: first if Thomas Bilney was assoyled from excommunication, and after that heard his Masse so deuoutly, and at the ende of the Masse, was confessed, and consequently after confes∣sion was housseled, and lastly asked mercy for contemning of the Church, as M. More doth beare vs in hand (to see nowe howe this tale hangeth together) why then dyd the Chauncellour sticke so greatly to geue hym the sacrament of the aultar, whom he hymselfe had assoyled, and receiued to the sacrament of penaunce before,* 4.51 whiche is playne a∣gaynst the Canon lawes. Agayne the sayd Thomas Bil∣ney, if hee were nowe receaued to the mother Church by the Sacraments of penaunce and of the aultar: why then was he afterward disgraded, and cut from the Church, sith the Canon permitteth no degradation, but to them which onely be incorrigible? Furthermore, the sayd Bilney, if he being conuerted so many dayes before (as More preten∣deth) to the Catholicke fayth, was now no hereticke, howe then did the sentence pronounce him for an hereticke? or fi∣nally how would they, or why could they burn him beyng a Catholicke, especially sith the Canon law would beare in him to be iudged rather to perpetuall prison in some mona¦stery, as is afore touched, if they had pleased?* 4.52

Wherefore in three wordes to aunswere to M. More. First all this tale of hys may be doubted, because of y^• mat∣ter not hanging together. Secondly, it may also well be de¦nyed, for the insufficiencye of probation, and testimonye. Thirdly, if al this were graunted, yet neyther hath master More anye great aduauntage agaynst Bilney to reproue him to haue recanted: nor yet M. Cope against me, whiche by the authoritie of M. More seeketh to beare mee downe,* 4.53 and disproue my former story.

For be it graunted that Bilney at his death, did holde with the Masse, with confession, and with the authority of theyr Romish Church, being an humble spirited man, and yet no further brought: yet all this notwithstanding proo∣ueth not that he recanted. For so much as he neuer held nor taught any thing before agaynst the premisses, therfore he could not recant that which he neuer did hold. For the bet∣ter demonstration whereof, I will recite out of the Regi∣sters, some part of his teaching and preaching, as was ob∣iected agaynst him by one Richard Nele, Priest: who a∣mong other witnesses,* 4.54 deposed agaynst hym for preaching in the Towne of Wylsedone, these wordes folowing.

Put away your golden Gods, your siluer Gods, your stonye Gods, and leaue your offeringes, and lift vp your heartes to the sacrament of the aultar. Also the sayd Maister Bilney sayde in hys Sermon: I know certayne thinges haue bene offered in such pla∣ces, whiche haue bene afterward geuen to whores, of the stewes, and I call them whores of the stewes that be naught of their ly∣uing &c. Ex Regist.

Item, by an other witnes named W. Cade, it was depo∣sed agaynst him, thus to preache: That Iewes and Saracens would haue become Christen men long agoe, had not Idolatrye of Christen men beene, by offring of Candels, waxe, or money to the stockes, and the stones of Images set and standing in the Churches. &c.* 4.55

Item, by the sayd deponent agaynst Bilney: That the Priestes take awaye the offeringes, and hang them about theyr whores neckes: and after that, they take them agayne from the whores, if they please them not, and hange them vppon the Images, and is not that a great relicke, when it is hanged there agayne?

Item, by the sayd deponent it was testified agaynst Bil∣ney: that goyng on Pilgrimage is nought, and that no man shuld vse it, For it were better not, and rather to tarry at home & giue somewhat in almose, and offer your hartes, wylles, and myndes, to the sacrament, and leaue your Idolatry to Sayntes.

Item, by W. Nelmys of Wylsedone, that Bilney shoulde preach: They gilde theyr Gods, and beare them about, and men say, they do speake: and if they do speake, it is the deuill that spea∣keth in them: and not God. &c.

Item, by Thomas Daly of Wilsedone, that Bilney thus preached▪ You come hither on pilgrimage to stockes and stones, You do naught: keepe you at home, and worship the sacrament at home. &c.

Item, by fryer Iohn Hogekyn, that Bilney thus preached at Ipswich: The comming of our Sauiour Christ was long de∣sired, and by diuers and manye prophetes prophecied,* 4.56 that hee should come. But Iohn the Baptist, more then a Prophet, did not onely prophecie, but with his finger shewed: Behold the Lambe of God that taketh away the sinnes of the world. Then, if thys wer the very Lambe, which Iohn did demonstrate, and shewed, whiche taketh away the sinnes of the worlde, what iniurie is this Bull of the Byshop of Rome to our Sauiour Iesu Christ, that to be bury∣de in the Cowle of S. Fraunces, should or may remit 4. partes of the penaunce? What is lefte to our Sauiour Iesus Christ, which taketh away the sinnes of the worlde? This will I iustifie to be a great blasphemy agaynst the blood of Christ. &c.

Item, by an other Fryer Iulles, that Bilney thus prea∣ched: I trust there shall and will come other beside mee, the whi∣che shall shewe and preache to you the same fayth, and maner of liuing that I doe,* 4.57 which is the very true Gospell of our Sa∣uiour, whereby you shall be brought from your erroures, wherein you haue bene so long seduced: for before thys, there hath bene many, that hath sclaundered you, and the Gospell of our Sauiour Christe. Of whome speaketh oure Sauioure Christ. Mat. 18. Qui scandalizauerint vnum de pusillis istis qui credide∣runt. &c.

Adde moreouer to these the testimonye of Richarde Se∣man: that Bilney in Ipswich shoulde preache these wordes: Our Sauioure Christ is our mediatour betweene vs and the fa∣ther: what then should neede vs to seeke to anye Saynt for re∣medye, inferiour to Christ? Wherefore to make suche petiti∣on to anye, but to our Sauiour Christ, trustyng therby to haue

rem••die, doth great iniurie to the bloud of Christ, and defor∣meth our Sauiour Christ, like as, if a man shoulde take and stryke o•• the head, and set it vnder the foote, and to set the foote aboue.

Thus much being partly touched before, I thought here to insinuate agayn out of the Registers, touching the opi∣nions of Tho. Bilney. Whereby may appeare the whole sūme of his preaching & doctrine to proceed chiefly against Idolatry, inuocation of sayntes, vayne worship of Ima∣ges, false trust to mens merites, & such other grosse points of religion, as seemed preiudiciall & derogatory to y^e bloud of our sauiour Iesus Christ. As touching the Masse, and Sacrament of the aultar,* 4.58 as he neuer varyed from himself, so he neuer differred therein frō the most grossest Catho∣lickes And as concerning his opinion of the Churche of Rome, how blinde it was at that tyme, may sufficiētly ap∣peare by hys owne aunsweres in tyme of hys abiuration, written with his owne hand in Latine, whiche I haue to shew, as followeth: Credo plaeras{que} legis pontificias vtiles es∣se,* 4.59 necessarias, & ad pietatem quo{que} plurimum promouentes, nec sacris Scripturis repugnantes, imò ab omnibus plurimum obser∣uadas. &c. De omnibus nō possum pronunciare, vtpote quas non legi, & quas legi, nunquā in hoc legi, vt reprehēderē, sed vt discerē intelligere ac pro virili facere, & docere. De multiplicitate legū questus est suo tempore S Augustinus, & item Gersonus, qui mi∣ratur quomodo nos post lapsum, inter tot laqueos Constitution ū tuti esse possimus, quum primi parentes adhuc puri, & ante lap∣sum, & vnicum praeceptum non obseruarint. &c.

Moreouer, concerning the authoritie of the keyes, thus he writeth, answering to hys 12. Article: Soli sacerdotes or∣dinati ritè per pontifices, habent Claues, quarum virtute ligant & soluunt (* 4.60 claue non errante) quod & facere eos non dubito, quam libet sint peccatores. Nam Sacramentorum efficaciam non minuit, nedum tollit ministrorum indignitas, {quam} diu ab Ecclesia to∣lerantur. &c.

By these wordes of Bilney written by him in Latine, although it may be thought how ignorant & grosse he was after the rudenes of those dayes, yet by the same notwith∣standing it may appeare, how falsely he is noted & sclaun∣dered by M. More, and Cope my friend, to haue recanted the Articles, which he did neuer hold or mayntayne other∣wise in all his life. And therefore (as I sayde) though it be graunted to M. More, or in his absence, to my friende Cope, that Bilney was assoyled, was cōfessed, & housseled before his burning, yet all this argueth not y^t he recanted.

Nowe that I haue sufficiently (I trust) put of the rea∣sons of M. More and of others,* 4.61 wherby they pretend fals∣ly to face vs out, that Bilny the second time agayne recan∣ted at hys death: it remayneth on y^e other part, that I like∣wise do inferre my probations, wherby I haue to argue & conuince, that Bilney did not the second time recant, as he is vntruely slaundered. And first I will begin euen wyth the words and testimony of M. Mores own mouth, who being Lord Chauncellour when message was sent to hym for a writte of discharge to burne Bilney,* 4.62 speaking in this wise to the messengers, that came: Go your wayes (sayd he) and burne hym first, and then afterwarde come to me for a bill of my hand. Which wordes may geue vs euidēce enough, that Bilney was not thought then to haue recanted, for then y^e Lorde Chauncellour woulde not haue bene so greedy and hasty (no doubt) to haue him dispatched. And how standeth this with M. Mores wordes now, whiche beareth vs in hand that he recanted many dayes before his burning?

* 4.63The like euidence we may also take by the verdicte of the Bishop himselfe, that burned him, whose words were these. After he had burned him, and thē heard tell of Doct. Shaxton: Christes mother, sayd he (that was his othe) I feare I haue burnt Abell, & let Cain go, &c. As who would say: I had thought before, that I had punished Cain, and let Abell goe: but now I feare I haue burnt Abell, and let Cain escape. Wherby it is playn to vnderstand what was the Byshops iudgement of Bilney, before his burning: that is, that he was a Cain and the other an Abell. But af∣ter the burning of Bilney, the Bishop hearing nowe of Shaxton, turneth hys iudgement, and correcteth himselfe swearing nowe the contrary: that is, least hee had burned Abell, and let Cayn go.

Furthermore, where the Bishop feared, in burning Bilney, that he had burned Abell, what doth this feare of the Byshop import, but a doubting of hys minde vncer∣tayne? For who feareth that wherof he is sure? Wherefore y^t case is playn y^t Bilney at hys burning did not recant, as More reporteth: For then y^t Bish. knowing Bilney to dye a Catholick conuert, & a true member of the church, would not haue feared, nor doubted, but would haue cōstantly af∣firmed Bilney to haue dyed a true Abell in deede.* 4.64 And to conclude this matter, if Bilney dyed an Abell, then the Bi∣shop by his owne confession, must needes proue himself to be a Cain, which slue him. What more clearer probation could we bring, if there were a thousande? Or what neede we any other, hauing this alone?

Now for testimonie and witnesse of this matter,* 4.65 to be produced, for somuch as M. More alledgeth none to proue that Bilney at hys death did recant: I will assay what te∣stimony I haue on the contrary side, to auouch and proue that Bilney dyd not recant.

And for somuch as Bilney was a Cambrige man, and the first framer of that Uniuersitie in the knowledge of Christ, and was burned at Norwich,* 4.66 being not verie farre distant from Cambrige: there is no doubt, but among to many friendes as hee had in that Uniuersitie, some went thether to heare, and see him. Of whom one was Thomas Alen felow thē of Penbroke Hall,* 4.67 who returning the same tyme, from Bilneyes burning, declared to Doct. Turner, Deane of Welles, being yet aliue (a man whose authoritie neither is to be neglected, nor credite to be distrusted) that the sayde Bilney tooke his death most paciently, and suffe∣red most constantly, without any recantation, for the doc∣trine which he before had professed.

In the Citie of Norwiche Necton,* 4.68 and many other be now departed, which were then present at the burning of Bilney: neuerthelesse some be yet aliue, whose witnesses, if neede were, I could fetch with a little labour, and will (God willing) as time shall require. In the meane tyme▪ at the writing hereof, here was one Tho. Russell, a ryght honest occupyer, and a Citizen of Norwich, who lykew••••e beyng there present on horsebacke at the execution of thys godly man, beholdyng all things that were done, did nei∣ther heare hym recant any worde, nor yet heard of hys re∣cantation.

I could also adde hereu••to the testimonie of an other, beyng brother to the Archbyshop of Caunterbury,* 4.69 named M. Baker, a man yet alyue, who beyng the same time pre∣sent at the examinatiō of Bilney, both heard him, and saw him, when as a certain Fryer called him hereticke. Where∣unto Bilney replying agayne, made aunswere: if I ••e an hereticke (sayd hee) then are you an Antichrist, who of late haue buried a certain Gentlewoman w^t you, in S. Fraun∣ces coule, assuryng her to haue saluation thereby. Whiche fact, although the Frier the same tyme did deny, yet this cā¦not be denyed, but Bilney spake these wordes: whereby he may easely be iudged to be farre from the mind of any recā∣tation: according as by the sayd Gentleman, it is also testi∣fied, that after that, he neuer heard of any recantation that Bilney eyther ment or made.

If I should recite all, which here might be brought. I myght sooner lacke rowme in my booke to conteine them, then names enough to fill vp a grand iurye.* 4.70 But what neede I to spend tyme about witnes, when one M. Laty∣mer may stand for a thousand, one martyr to beare witnes to an other? And though my frend Cope, pressing me with the authoritie of M. More, saieth, that he will beleeue hym before me: yet I trust, he will not refuse to credite thys so auncient a Senior, father Latimer, being both in Bilneys time, and also by Bilney conuerted, and familiarly w^t hym acquaynted: who being the same time at Cambridge, I sup¦pose would inquire as much, and could know more of this matter, then maister More.

Touchyng the testimoniall of whiche Latimer,* 4.71 I haue noted before, how he in ij. sundrye places in his sermons, hath testified of good Bilney, of that blessed Bilney of Saint Bil∣ney, how he dyed paciently agaynst the tyrannicall Sea of Rome. &c. And in an other Sermon also how the sayd Bilney suf∣fered hys body to be burned for the gospell sake. &c. Item, in an other place, howe the sayde Bilney suffered death for Gods wordes sake. vid. pag. 1008.* 4.72

I may be thought perhaps of some, to haue stayed to long about the discourse of thys matter. But the cause that moued, and halfe constrained me thereunto, was syr Tho. More, sometimes Lord Chauncellour of England, & now a great Archpiller of all our Englishe Papistes, a man o∣therwise of a pregnaunt witte, full of pleasaunt conceites, also for hys learning aboue the common sort of his estate, esteemed industruous, no lesse in hys studyes then wel ex∣ercised in hys penne. Who if hee had kept hymselfe in hys owne shoppe, and applyed the facultie, being a laye man, whereunto he was called, and had not ouer reached hym∣selfe to proue maystryes in such matters, wherein hee had little skill, lesse experience, and which pertayned not to his profession, he had deserued, not onely much more commen∣dation, but also longer lyfe.

But for so muche as he, not contented with hys own vocation, hath with Oza reached out hys vnmeete hand

to meddle with Gods Arkematters, wherein he had little cunning and while he thinketh to helpe religion, destroieth religion, and is an vtter enemy to Christ, and to his spiri∣tuall doctrine, and his poore afflicted Church, to the intent therefore that he being taken for a speciall ringleader, and a chiefe stay in the Popes Church, might the better be kno∣wen what he is, and that the ignorant and simple may see what little credite is to be geuen vnto him, as well in his other false facing out of matters, as namely in this present history of Bilneys recantation: I haue dilligently sear∣ched out and procured the true certificate of M. Bilneys burning, with all the circumstaunces, and poyntes thereto belonging, testified not by some sayes & by heareseyes (as M. More vseth) but truely witnessed,* 4.73 and faythfully recor∣deth by one, who as in a place and degree surmounteth the estate of M. More (though he were Lord Chauncellour) so beyng also both a spirituall person, and there present the same time, comming for the same purpose the day before, to see his burning, was a present beholder of things there done, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Martyrdom, whose credite I am sure will counterpease with the credite of M. More. The order of which martyrdome was this, as followeth.

Thomas Bilney, after his examination and condem∣nation before Doct. Pelles Doctour of law and Chaūcel∣lour, first was degraded by Suffragan Underwoode, ac∣cording to the custome of ther popishe maner, by the assist∣aunce of all the Fryers and Doctours of the same sute▪ Whiche done, he was immediately committed to the ••aye power, and to the two Sheriffes of the Cittie, of whome Thomas Necton was one.* 4.74 This Tho. Necton was Bil∣neys speciall good frend, and sory to accept hym to such ex∣ecution as followed. But such was the tyrannye of y^e tyme and dread of the Chauncellour and Fryers, that he coulde no otherwise doe, but needes must receiue him. Who not∣withstanding, as he could not beare in his conscience him∣selfe to be present at hys death: so, for the time that he was in hys custody, hee caused hym to be more friendly looked vnto, and more holesomely kept, concerning his dyet, then he was before.

After this, the Friday following at night, whiche was before the day of his execution,* 4.75 being S. Magnus day and Saterday, the said Bilney had diuers of his frendes resor∣ting vnto hym in the Guildhall, where he was kept. A∣mongst whome one of the sayd frendes finding hym eating of an Albrew with suche a cheerefull hart and quyet minde as he did, sayd that he was glad to see hym at that time,* 4.76 so shortly before hys heauy and paynfull departure, so harti∣ly to refresh himselfe. Wherunto he answered: Oh sayd he,

[illustration]

A description of the godly constancy of Thomas Bilney, who being in prison, oftentimes prooued the fire with his finger.

* 4.77 I followe the example of the husbandmen of the countrey who hauing a ruinous house to dwell in, yet bestowe cost as long as they may, to hold it vp, and so do I now wyth this ruinous house of my body, and with Gods creatures in thankes to hym, refresh the same as ye see. Then sitting with his sayde friendes in godly talke, to theyr edification some put him in minde that though the fire, which he shuld suffer the next day should be of great heate vnto hys body, yet the comfort of Gods spirite should coole it to hys euer∣lasting refreshing. At this word the said Tho. Bilney put∣ting his hand toward the flame of the candle burning be∣fore them (as also he did diuers tymes besides) and feelyng the heate thereof, O (sayd he) I feele by experience, & haue known it long by Philosophy,* 4.78 that fire by Gods ordināce is naturally hoot, but yet I am perswaded by Gods holye worde, and by the experience of some spokē of in the same, that in the flame they felt no heate, and in the fire they felte no consumption: and I constantly beleue, that how soeuer y^t stouble of this my body shalbe wasted by it, yet my soule and spirite shalbe purged thereby: a payne for the tyme, whereon notwithstanding followeth ioy vnspeakeable. And here he much entreated of this place of scripture: Noli timere quia redemi te & vocaui te nomine tuo, meus es tu. Cum transieris per aquas, tecum ero, & flumina non operient te. Cum ambulaueris in igne,* 4.79 non combureris & flamma non ardebit te, quia ego Dominus Deus tuus sanctus Israell, saluator tuus. That is: Feare not, for I redeemed thee, and called thee by the name thou art myne owne. When thou goest through the water, I wyll be with thee, and the strong flouds shall not ouerfloow thee. Whē thou walkest in the fire, it shall not burne thee, and the flame shall not kindle vpon thee, for I am the Lord the God, the holy one of Israell. Which he did most comfortably entreate of, as well in respect of hymselfe, as applying it to the particular vse of his frendes there present, of whome, some tooke suche sweete fruite therein, that they caused the whole sayd sen∣tence to be fayre written in Tables, & some in theyr bookes The comfort whereof (in diuers of them) was neuer taken from them to their dying day.

The Saterday next following, when the Officers of execution (as the maner is) with their gleaues and hal∣bardes were ready to receaue hym, and to leade him to the place of execution without the Citty gate, called Byshops gate, in a low valley commonly called the Lollards pit, vn¦der S. Leonards hyl enuironed about with great hylles (whiche place was chosen for the peoples quiet sitting to see the executiō) at the comming forth of the sayd Thomas Bilney out of the prison doore,* 4.80 one of hys frendes came to hym with few wordes, as he durst, spake to hym & prayed him & in Gods behalfe, to be constant and to take his death as paciently as he could. Whereunto the sayd Bilney aun∣swered, with a quyet and milde countenance: Ye see when the Mariner is entred hys shyp to sayle on the troublous Sea, how he for a while is tossed in the byllowes of y^e same but yet in hope that he shall once come to the quyet hauen, he beareth in better comforte, the perils whiche he feeleth: So am I now toward this sayling, & what soeuer storms

I shall feele, yet shortly after shall my ship be in the hauē: as I doubt not therof by the grace of God, desiring you to help me w^t your prayers to the same effect.* 4.81 And so he going forth in the streetes, geuing much almes by the way, by the handes of one of his frendes, & accompanyed with one D. Warner Doct. of Diuinity and parson of Wintertō, whom he did chuse as his olde acquayntaunce, to be with him for his ghostly comfort: came at the last, to the place of executi∣on, and ascended downe from the hill to the same, apparel∣led in a lay mans gowne with his sleues hanging downe, & his armes out, his heare being pitiously mangled at his degradation (a litle single body in person, but alwaies of a good vpright countenaunce) and drew neare to the stake prepared, & somewhat tarying the preparation of the fyre, he desired that he might speak some wordes to the people, and there standing, thus he sayd:

Good people, I am come hyther to dye, and borne I was to liue vnder that condition,* 4.82 naturally to dye againe, and that ye might testify that I depart out of this present life as a true Christian man in a right beliefe towardes al∣mighty God, I will rehearse vnto you in a fast fayth, the Articles of my Creede, and then began to rehearse them in order as they be in the common Creede, with oft eleuating his eyes and handes to almighty God, and at the Article of Christes incarnatiō hauing a litle meditation in himselfe, & comming to the word Crucified, he humbly bowed him∣selfe and made great reuerence, and then proceeding in the Articles and comming to these wordes, I beleue the Catho∣licke Church, there he paused and spake these wordes: Good people I must here confesse to haue offended the Church in preaching once agaynst the prohibition of the same, at a poore Cure belonging to Trinity hall in Cambrige where I was felow,* 4.83 earnestly intreated thereunto by the Curate and other good people of the parish, shewing that they had no Sermon there of lōng time before: & so in my consciēce moued, I did make a poore collation vnto them, and ther∣by ranne into the disobedience of certaine authority in the Church, by whom I was prohibited: howbeit I trust at the generall day, charity that moued me to this acte, shall beare me out at y^e iudgement seat of God:* 4.84 & so he proceeded on, without any maner of wordes of recantation, or char∣ging any man for procuring him to his deth.

This once done, he put of his gowne, and went to the stake, and kneelyng vpon a litle ledge comming out of the stake, wheron he should afterward stand to be better sene, he made his priuate prayer w^t such earnest eleuation of his eyes and handes to heauen, and in so good quiet behauior, that he seemed not much to cōsider the terror of his death, and ended at the last,* 4.85 his priuate prayers with the 143. Psalme beginning Domine exaudi orationem meam, auribus percipe obsecrationem meam. &c. That is, Heare my prayer O Lord, consider my desire: & the next verse he repeated in deepe meditation thrise: Et ne intres in iudicium cum seruo tuo Do∣mine. i. And enter not into iudgement with thy seruaunt, for in thy sight shall no man liuing be iustified, and so finishing that Psalme he ended his priuate prayers.

After that, he turned himselfe to the officers, asking thē if they were ready, and they answered, yea. Whereupon he put of his iacket and doublet and stoode in his hose & shirt, and went vnto the stake, standing vpon that ledge, and the chayne was cast about him, and standing theron, the sayd D. Warner came to him to bid him farewell,* 4.86 which spake but few wordes for weeping. Upon whom the sayd Tho. Bilney did most gently smile, & inclined his body to speak to him a few wordes of thankes, and the last were these: O Maister Doctor, Pasce gregem tuum, Pasce gregem tuum, vt cum venerit Dominus,* 4.87 inueniat te sic facientem. That is, Feede your flocke, feede your flocke, that when the Lord commeth, he may finde you so doing, and farewell good M. Doctour, and pray for me, and so he departed without any answere, sob∣bing and weeping.

And while he thus stood vpon the ledge at the stake, cer¦tayne Friers, Doctours and Priors of theyr houses beyng there present (as they were vncharitably and malitiously present at his examination and degradation.* 4.88 &c.) came to him and sayd: O M. Bilney the people be perswaded that we be the causers of your death, and that we haue procured the same, and thereupon it is like that they will withdraw theyr charitable almes from vs al, except you declare your charity towards vs and discharge vs of the matter. Wher∣vpon the sayd Tho. Bilney spake with a loud voyce to the people, and sayd: I pray you good people be neuer y^e worse to these men for my sake, as though they should be the au∣thors of my death. It was not they, and so he ended.

Then the officers put reed and Fagots about hys bo∣dy and set fire on the reed, which made a very great flame, which sparcled and deformed the visour of his face, he hol∣ding vp his handes and knocking vpon his brest, crying sometimes Iesus, sometimes Credo. Which flame was blowne away frō him by the violence of the winde, which was that day & 2. or 3. dayes before notable great, in which it was sayd that the fieldes were maruellously plagued by the losse of corne: and so for a litle pause,* 4.89 he stoode without flame, the flame departing & recoursing thrise ere the wood tooke strength to be the sharper to consume him: and thē he gaue vp the ghost, and his body being withered ••owed downeward vpon the chayne. Thē one of the officers with his halbard smite out the staple in the stake behinde him, & suffered his body to fall into the bottome of the fire, laying wood on it, and so he was consumed.

Thus haue ye (good readers) the true history, & Mar∣tyrdome of this good man, that is,* 4.90 of blessed Saint Bilney (as M. Latimer doth call him) without any recātation, testified and ratified by the authority abouesayd. By the which authority and party being there present & yet aliue, it is furthermore constantly affirmed that Bilney not only did neuer recant, but also that he neuer had any such bill, or script or scrolle in his hand to read, either softly, or apertly, as M. More per licentiā Poeticam, would beare vs downe.* 4.91 Wherfore euen as ye see M. More deale in this, so ye may trust him in the residue of his other tales, if ye will.

Notes

• * 1.1

  Bilney con∣uented a∣gaine b••fore the Byshop of London.
• * 1.2

  Bilney de∣nyeth to re∣cant. 〈…〉〈…〉.
• * 1.3

  Bilney con∣uented a∣gaine bef••re the B••shop. Bi••••ey re••••i∣seth againe to 〈◊〉〈◊〉▪
• * 1.4

  Lyke Byshops lyke lawes.
• * 1.5

  Bilney conuen∣ted the 3. tyme.
• * 1.6

  Bilneys witnes∣ses refused.
• * 1.7

  Bilney denyeth the third time to recant.
• * 1.8

  Dancaster con∣ferreth with Bilney.
• * 1.9

  Bilney through infirmitie rather then by conuic∣tion, recante••h.
• * 1.10

  Ex Regist. Lōd.
• * 1.11

  M. Bilney enioy∣ned penance.
• * 2.1

  Luke 1.
• * 2.2

  Elymas magus. Act. 13.
• * 2.3

  Pithonissa. Act. .6.
• * 2.4

  Nicolaitae. Apoc. 2.
• * 2.5

  Ezech. 34.
• * 2.6

  Pseudopastores, veri Demetrij.
• * 2.7

  Math. 23.
• * 2.8

  Iohn 10.
• * 2.9

  1. Cor. 3.
• * 2.10

  Luk. 8.
• * 2.11

  1. Tim. 1.
• * 2.12

  Diuina Bilnaei conuersio.
• * 2.13

  Ioha••▪ 3.
• * 2.14

  Psal. 24.
• * 2.15

  1. Cor. 1, 2
• * 2.16

  2. Cor. 5.
• * 2.17

  Galat. 2.
• * 2.18

  Math. 8.
• * 2.19

  Rom. 3.
• * 2.20

  Rom. 3.
• * 2.21

  Deut. 4.12.
• * 2.22

  〈1 paragraph〉〈1 paragraph〉
• * 2.23

  〈1 paragraph〉〈1 paragraph〉
• * 2.24

  〈…〉〈…〉. Act. 13.
• * 2.25

  Pithonis••a. Act. 16.
• * 2.26

  Nicolaites of Nicolaus. Apoc. 2. Ez••ch 34.
• * 2.27

  Demetrius the siluer smi••h cryed out against Paul Act. 19.

  Pretensed Priestes and Prelates vn∣der colour of persecu∣ti••g 〈◊〉〈◊〉, cruci∣fi•• Christ, and treade downe his truth.

  Iohn 1••. A wrong way to come to God by good works 1. Cor. 3.
• * 2.28

  False priests and prel••t••s compared to the ••hisiti∣ons, vpon whom the womā with the bloudie fl••xe, spent all her good••, and was 〈◊〉〈◊〉 helped. B••lney here 〈◊〉〈◊〉 by 〈◊〉〈◊〉 owne experience.
• * 2.29

  The end & effect of the P••pes diui∣n••tie.
• * 2.30

  The first cō∣uersion of M. Bilney by reading 〈…〉〈…〉 Testament 〈◊〉〈◊〉 by E••asmus.
• * 2.31

  Psal. 50.
• * 2.32

  Al the trauaile•• of men, without Christ, are but an hastie run∣ning out of the right way.
• * 2.33

  M. Bilney loo∣king vp to the Brasen serpent. Iohn 3.
• * 2.34

  The wayes of the Lord, be mercy and truth.
• * 2.35

  1. Cor. 1.
• * 2.36

  2. Cor. 5.
• * 2.37

  Gal. 2. Math, 9.
• * 2.38

  Rom. 3.
• * 2.39

  The summe of all M. Bilneys teaching.
• * 2.40

  Rom. 3.
• * 2.41

  A difference betwene mans righteousnes, and the right••∣ousnes of God. Voluntary de∣uotions spoke a∣gainst. Deut. 4.12.
• * 3.1

  An other letter of M. Bilney.
• * 3.2

  Malchu•• hea∣ring of Sermons.
• * 3.3

  Notes and diffe∣rences betwene the true and false church.
• * 3.4

  Esay 38. Iere. 6.8. Luke 11.
• * 3.5

  2. Thess. 2.
• * 3.6

  Notes and ar∣gumentes pro∣uing, that it is not the true word of God, which hath bene preached in the Popes, Church.
• * 3.7

  Amos 8.
• * 3.8

  This letter may well answere to the note of D. Saunders booke, intituled: The rocke of the Church. fol. 14. & nota. 5.
• * 3.9

  Apoc. 3.
• * 3.10

  Iohn 3••
• * 3.11

  Who 〈…〉〈…〉 the 〈…〉〈…〉.
• * 3.12

  Lame••••. 1.
• * 3.13

  Outward callyng by kynges and princes in Christes mi∣nistry auay∣leth nothing without the inward cal∣ling of God.
• * 3.14

  The roote of all mischiefe in the Church. Ex Pruden∣tio.
• * 3.15

  Lay thys letter against Doct. Saun∣ders booke aforesayd. Exod. 5.
• * 3.16

  The perse∣cuters of our time com∣pared to Pharao.
• * 3.17

  Esay 42.
• * 3.18

  Hebr. 5.
• * 4.1

  〈…〉〈…〉 God, preach their owne traditions. Priestes of the Popes church ••ewe learned in the Scrip∣tures. Preachers in the po∣pish tyme haue w••a∣sted the Scriptures.
• * 4.2

  Balaams Asie•••• n••t to be despy∣sed ••e••tyng forth Gods wo••d, ergo, much lesse other 〈◊〉〈◊〉. 1. Cor. 1.
• * 4.3

  1. 〈…〉〈…〉
• * 4.4

  Ps••l. 18.
• * 4.5

  〈…〉〈…〉 of the 〈◊〉〈◊〉 of God in Prelate, no∣ted. 〈◊〉〈◊〉. 3.
• * 4.6

  God g••••eth to his 〈◊〉〈◊〉▪ and not hys flo••••e to pa∣st••••rs.

  The 〈…〉〈…〉 sitteth 〈…〉〈…〉 The 〈…〉〈…〉 but 〈…〉〈…〉
• * 4.7

  Pastou••s ser∣uauntes to the congregation for Christes cause, and not maisters.
• * 4.8

  The true office of pastors, well described out of Ezechiell.
• * 4.9

  1. Tim. 1.
• * 4.10

  1 Iohn 1. The propertie of true pastors.
• * 4.11

  1. Iohn 4.
• * 4.12

  A true note of sincere doctrine.
• * 4.13

  Esay. 30.
• * 4.14

  An information to preachers, to preach rightly.
• * 4.15

  Math. 28.
• * 4.16

  The preaching after the popes church, is all to beate downe, and not to lyft vp.
• * 4.17

  By this one you may see what all the rest are.
• * 4.18

  Marke the ma∣ner of the com∣mon preaching of the papistes. 1. Iohn 1.
• * 4.19

  〈…〉〈…〉 and 〈…〉〈…〉 popes 〈…〉〈…〉.
• * 4.20

  Bilney cast 〈…〉〈…〉 with 〈…〉〈…〉.
• * 4.21

  〈1 paragraph〉〈1 paragraph〉
• * 4.22

  Latimer called, 〈◊〉〈◊〉 ••••••••uerted ••y Bilney.
• * 4.23

  Bilney retur∣neth agayne from his abiu∣ration.
• * 4.24

  Nam fa••••cius e••ats 〈◊〉〈◊〉 H••••••osoly•••• Bilney ••••••eth vpo•• H••e••usa••••••.
• * 4.25

  4. Orden of Fryers a∣gainst Bil∣ney.
• * 4.26

  Doct. Call, and Doct. Stokes, sent to dispute with Bilney Doct. Call, called by Bilney.
• * 4.27

  Fryer Birde about Bilney.
• * 4.28

  Frier Hodge¦kins a black Fryer, a∣gainst Bil∣ney.
• * 4.29

  4. Reason of Syr Thomas More.
• * 4.30

  Vtopia, one of Mores phantasies. Aunswere to Syr Tho. More.
• * 4.31

  〈1 paragraph〉〈1 paragraph〉
• * 4.32

  The first reason of M. More.
• * 4.33

  Read of Si∣non in the 2. booke ••f Virgil: who craftely mix¦eth one thing, with false, to be∣tray the Ci∣tie of Troye.
• * 4.34

  M. More h••••e pain∣teth An∣tickes.
• * 4.35

  Marke howe these thinges hang together.
• * 4.36

  The second rea∣son of M. More.
• * 4.37

  Aunswere.
• * 4.38

  That is, he so sayth.
• * 4.39

  The third rea∣son of M. More.
• * 4.40

  Aunswere.
• * 4.41

  The 4. reason of M. More.
• * 4.42

  Status inficialis, in Rhethoricke is when one stā∣deth to the de∣niall of the fact.
• * 4.43

  An argument of Mores authori∣tie.
• * 4.44

  M. Mores credit crackt.
• * 4.45

  The lawe of re∣lapse, Extrauag. de haeret, super co.
• * 4.46

  Mores wordes in his preface.
• * 4.47

  The popes lawe disagreeing from the condi∣tion of the true church of christ.
• * 4.48

  Hebr. 5.
• * 4.49

  Bilney needed not to be burned by the sentence of the Canon lawe.
• * 4.50

  Ex tractatu cu∣insdam Doct. Canonistae.
• * 4.51

  M. Mores tale full of absurdi∣ties.
• * 4.52

  〈1 paragraph〉〈1 paragraph〉
• * 4.53

  Mores con∣sequent de∣nyed.
• * 4.54

  Ex Registro London. 〈◊〉〈◊〉 82. Bilney a∣gainst offe∣ringes to I∣mages.
• * 4.55

  Bilney a∣gainst Pil∣grimage.
• * 4.56

  Bilney a∣gaynst false merites▪ Vide supra pag. 976.
• * 4.57

  Bilney a∣gaynst m••e mediatours then one.
• * 4.58

  〈1 paragraph〉〈1 paragraph〉
• * 4.59

  Ex 〈…〉〈…〉. 37.
• * 4.60

  〈1 paragraph〉〈1 paragraph〉
• * 4.61

  〈1 paragraph〉〈1 paragraph〉
• * 4.62

  M••res owne 〈◊〉〈◊〉 a∣g••••nst hym∣s••••••••.
• * 4.63

  〈◊〉〈◊〉 by B••••••oppe 〈…〉〈…〉 that Bilney dyd 〈…〉〈…〉 at his burning.
• * 4.64

  〈◊〉〈◊〉 bur∣••••th Abell.
• * 4.65

  Testimonies prouing that M. Bilney dyd not recant at his death.
• * 4.66

  Witnes for Bil∣ney.
• * 4.67

  Doct. Turner Dean of Welles▪
• * 4.68

  An other wit∣nes for Bilney.
• * 4.69

  An other wit∣nes for Bilney.
• * 4.70

  One martyr witnes for an o∣ther martyr.
• * 4.71

  The testimonie of M. Latimer concerning M. Bilney.
• * 4.72

  Vid. supra pag. 1008.
• * 4.73

  Doct. Parker Archb. of Can∣terbury, present witnesse at the burning of Bil∣ney.
• * 4.74

  〈1 paragraph〉〈1 paragraph〉
• * 4.75

  Anno. 1531.
• * 4.76

  The good courage of Bilney be∣fore hys death.
• * 4.77

  Tho. Bilney being in prison, di∣uers tymes proued the fire with his finger.
• * 4.78

  Bilney tasted the fire with his finger.
• * 4.79

  Esay 43.
• * 4.80

  Constant Bilney ex∣horted to constancye▪
• * 4.81

  〈1 paragraph〉〈1 paragraph〉
• * 4.82

  〈1 paragraph〉〈1 paragraph〉
• * 4.83

  Tho Bilney p••t to death 〈…〉〈…〉.
• * 4.84

  M. More proued a lyer by wit∣nes present at Bilneys death
• * 4.85

  Tho. Bilney praying at the stake. Psal. 143.
• * 4.86

  D. Warner taking his fa••ewell of Tho. Bilney
• * 4.87

  The wordes of Tho. Bil∣ney to Doct. Warner.
• * 4.88

  The Fryers 〈◊〉〈◊〉 Bilny 〈◊〉〈◊〉 for them.
• * 4.89

  The pacient death & Martyr∣dome of M. Bil∣ney.
• * 4.90

  Saint Bilney.
• * 4.91

  M. Mo••••s false report refuted.