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Henry
VIII.

A. D.

1531

to 1533.

Three confessions.

A well

spring where

Wickliff's

bones were burned.

Against

John Fairestede, of Colchester, A. D. 1531.

His articles: For words spoken against pilgrimage and images. Also for saying these words, That the day should come that men should say, Cursed be they that make these false gods,' (meaning images.)

George Bull, of Much Hadham, Draper, A. D. 1531.

His articles: That there be three confessions; one principal to God; another to his neighbour whom he had offended; and the third to a priest; and that without the two first confessions, to God and to his neighbour, a man could not be saved. The third confession to a priest, is necessary for counsel to such as be ignorant and unlearned, to learn how to make their confession with a contrite heart unto God, and how to hope for forgiveness; and also in what manner they should ask forgiveness of their neighbour whom they have offended, &c. Item, For saying that Luther was a good man. Item, That he reported, through the credence and report of Master Patmore, parson of Hadham, that where Wickliff's bones were burnt, sprang up a well or well-spring.

John Haymond, Millwright, A. D. 1531.

His articles: For speaking and holding against pilgrimage and images, and against prescribed fasting-days.

That priests and religious men, notwithstanding their vows made, may lawfully forsake their vows and marry.

Item, For having books of Luther and Tyndale.

Robert Lambe, a Harper, A. D. 1531.

His article:-For that he, standing accursed two years together, and not fearing the censures of the pope's church, went about with a song in commendation of Martin Luther.

John Hewes, Draper, A.D. 1531.

His articles, For speaking against purgatory, and Thomas Becket.

Item, At the town of Farnham, he, seeing Edward Frensham kneeling in kneeling the street to a cross carried before a corse, asked, To whom he kneeled? He said, To his Maker. Thou art a fool,' said he, 'it is not thy Maker; it is but a piece of copper or wood,' &c.

to the cross.

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Item, For these words, Masters! ye use to go on pilgrimage; it were better first that ye look upon your poor neighbours, who lack succour, &c.

Also for saying, that he heard the vicar of Croydon thus preach openly, That there is much immorality kept up by going on pilgrimage to Wilsdon or Mouswell, &c.

Thomas Patmore, Draper, A. D. 1581.

This Patmore was brother to Master Patmore, parson of Hadham, who was imprisoned in the Lollards' Tower for marrying a priest, and in the same prison continued three years.

This Patmore was accused by divers witnesses, upon these articles:

That he had as lieve pray to yonder hunter (pointing to a man painted there in a stained cloth), for a piece of flesh, as to pray to stocks that stand in walls, (meaning images.)

Item, That men should not pray to saints, but to God only: 'For why should we pray to saints?' said he, they are but blocks and stocks.'

Item, That the truth of Scripture hath been kept from us a long time, and

of Scrip- hath not appeared till now.

ture a

long time kept from

us.

Item, Coming by a tree wherein stood an image, he took away the wax which hanged there offered.

Item, That he regarded not the place whether it was hallowed or no, where he should be buried after he was dead.

Also in talk with the curate of St. Peter's, he defended that priests might Henry

marry.

VIII.

A.D.

This Patmore had long hold with the bishop of London. First, he would not swear, 'Infamia non præcedente.' Then he would appeal to the king, but all 1531 would not serve. He was so wrapt in the bishop's nets, that he could not get out: but at last he was forced to abjure, and was fined to the king a hundred pounds.

to

1533.

saying of

Note in the communication between this Patmore and the priest A false of St. Peter's, that whereas the priest objected against him (as is the pain the register) that priests have lived unmarried and without wives, pists. these 1500 years in the church; he, and all other such priests therein say falsely, and deceive the people, as by story is proved in these volumes, that priests here in England had wives by law within these five hundred years and less.

Simon Smith, Master of Arts, of Gunwell-hall, Cambridge, and
Joan Bennore his Wife, A.D. 1531.

This Simon Smith, and Bennore his wife, were the parties whom Master Patmore, parson of Hadham, above mentioned, did marry, and was condemned for the same to perpetual prison. For this marriage, both the said Simon, and Bennore his wife, were called to examination before the bishop, and he caused to make the whole discourse of all his doings, how and where he married; then, after his marriage, how long he tarried; whether he went beyond sea; where he was, and with whom; after his return whither he resorted; how he lived; what mercery-ware he occupied; what fairs he frequented; where he left his wife; how he carried her over, and brought her home again, and how she was found, &c. All this they made him confess, and put it in their register. And though they could fasten no other crime of heresy upon him, but only his marriage, yet, calling both him and her (being great with child) to examination, they caused them both to abjure and suffer penance.

Thomas Patmore, Parson of Hadham, A.D. 1530.

This Thomas Patmore, being learned and godly, was preferred to the parsonage of Hadham, in Hertfordshire, by Richard Fitz-James, bishop of London, and there continued instructing and teaching his flock during the time of the said Fitz-James, and also of Tonstal his successor, by the space of sixteen years or more; behaving himself in life and conversation without any public blame or reproach, until John Stokesley was preferred unto the said bishopric, who, not very long after his installing, either for malice not greatly liking of the said Patmore, or else desirous to prefer some other unto the benefice (as it is supposed and alleged by his brethren in sundry supplications exhibited unto the king, as also unto queen Anne, then Marchioness of Pembroke), caused him to be attached and brought before him; and then, keeping him prisoner in his own palace, a certain time afterwards committed him to Lollards' tower, where he kept him most extremely above two years, without fire or candle, or any other relief, but such as his friends sent him; not suffering any of them, notwithstanding, to come unto him, no not in his sickness. Howbeit sundry times in the mean while he called him judicially, either before himself, or else his vicar-general Foxford, that great persecutor, charging him with these sundry articles, viz. first, whether he had been at Wittenberg; secondly, and had seen or talked with Luther; thirdly, or with any Englishman, abiding there; fourthly, who went with him or attended upon him thither; fifthly, also what books he bought there, either Latin or English; sixthly, and whether he had read or studied any works of Luther, Ecolampadius, Pomerane, or Melancthon.

Besides these, he ministered also other articles unto him, touching the mar- Priests' riage of Master Simon Smith (before mentioned) with one Joan Bennore, charg- mar ing him that he both knew of, and also consented unto their marriage, the one

riages.

VIII.

1531

Henry being a priest and his curate, and the other his maidservant; and that he had persuaded his maidservant to marry with his said curate, alleging unto her, that A.D. though it were not lawful in England for priests to marry, yet it was, in other countries beyond seas. And that after their said marriage, he (knowing the same) did yet suffer the said Smith to minister in his cure all Easter-time, and fifteen days after; and that at their departure out of England, he supped with them at the Bell in New Fish-street; and again, at their return into England, did meet them at the said Bell, and there lent unto the said Smith a priest's

to

1533.

gown.

He objected, moreover, against him in the said articles, that he had affirmed at Cambridge, first, that he did not set a bottle of hay by the pope's or bishop's curse; secondly, and that God bindeth us to impossible things, that he may save us only by his mercy; also thirdly, that though young children be baptized, yet they cannot be saved except they have faith; fourthly and lastly, that it was against God's law to burn heretics.

Unto these articles, after long imprisonment and great threats of the bishop and his vicar, he at last answered, making first his appeal unto the king, wherein he showed, that forasmuch as the bishop had most unjustly, and contrary to all due order of law, and the equity thereof, proceeded against him, as well in falsely defaming him with the crime of heresy, without having any just proof or public defamation thereof; as also, contrary to all justice, keeping him in most strait prison so long time (both to the great danger of his life, by grievous sickness taken thereby, as especially to his no small grief, that through his absence, his flock, whereof he had charge, were not fed with the word of God and his sacraments as he would); and then, to minister unto him such articles, mingled with interrogatories, as neither touched any heresy nor transgression of any law, but rather showing a mind to pick quarrels against him and other innocent people; he therefore, for the causes alleged, was compelled and did appeal from him and all his officers unto the king's majesty, whom, under God, he had for his most just and lawful refuge, and defender against all injuries. From which appeal although he minded not at any time to depart, yet because he would not show himself obstinate against the bishop, being his ordinary (although he had most just cause to suspect his unjust proceeding against him), he was nevertheless content to exhibit unto him this his answer : First, that howsoever the bishop was privately informed, yet because he was not publice diffamatus apud bonos et graves,' according to law, he was not, by the law, bound to answer to any of those articles.

And as touching the first six articles (as whether he was at Wittenberg, and spake with Luther, or any other, or bought or read any of their books, &c.), because none of those things were forbidden him by any law, neither was he publicly accused of them (for that it was permitted to many good men to have them), he was not bound to answer, neither was he to be examined of them. But as touching the marriage of Master Simon Smith with Joan Bennore, he granted that he knew thereof by the declaration of Master Smith; but, that he gave his maid counsel thereunto, he utterly denied. And as concerning the contracting of the marriage between them, he thought it not at all against God's law, who at the first creation made marriage lawful for all men: neither thought he it unlawful for him, after their marriage, either to keep him as his curate, or else to lend or give him any thing needful (wherein he said he showed more charity than the bishop, who had taken all things from them); and therefore he desired to have it proved by the Scriptures, that priests' marriages were not lawful.

Against whom, Foxford the bishop's vicar often alleged general councils, and determinations of the church, but no Scriptures, still urging him to abjure his articles; which Patmore long time refused, and sticking a great while to his former answers, at last was threatened by Foxford, to have the definitive sentence read against him. Whereupon he answered, that he believed the holy church as a christian man ought to do, and because it passed his capacity, he desired to be instructed, and if the Scriptures did teach it, he would believe it; for he knew not the contrary by the Scriptures, but that a priest might marry a wife; howbeit by the laws of the church, he thought that a priest might not marry. But the chancellor still so urged him to show whether a priest might marry without offence to God, that at length he granted that priests might not

marry without offence to God, because the church had forbidden it, and there- Henry fore a priest could not marry without deadly sin.

Now as touching the four last articles, he denied that he spake them as they were put against him; but he granted that he might perhaps jestingly say, That a bottle of hay were more profitable to him than the pope's curse, which he thought true. Also to the second, he affirmed that God had set before us, by his precepts and commandments, the way to justice, which way was not in man's power to go and keep; therefore Paul saith [Gal. iii.], 'Quod lex erat ordinata per angelos;' but yet, to fulfil it, it was in manu (id est, in potestate) intercessoris:' That none that shall be saved shall account their salvation unto their own deeds, or thank their own justice in observing the law; for it was in no man's power to observe it: but shall give all thanks to the mercies and goodness of God; according to the psalm, Laudate Dominum omnes gentes;' and according to the saying of Paul, ‘Ut qui gloriatur, in Domino glorietur;' who hath sent his Son to do for us that which it was not in our own power to do. For if it had been in our power to fulfil the law, Christ had been sent to us without cause, to do for us that thing which we ourselves could have done, that is to say, fulfil the law. As for the third he spake not, for he did never know that any may be baptized without faith; which faith, inasmuch as it is the gift of God, why may it not be given to infants? To the last he said that if he spake it, he meant it not of those that St. Bernard called heretics, (with more adulterers, thieves, murderers and other open sinners, who blaspheme God by their mouths, calling good evil, and evil good, making light darkness, and darkness light), but he meant it of such as men call heretics according to the testimony of St. Paul [Acts xxiv.], 'I live after the way' saith he, 'that men call heresy,' whom Christ doth foretell that ye shall burn and persecute to death.

After these answers thus made, the bishop, with his persecuting Foxford, dealt so hardly with this good man, partly by strait imprisonment, and partly by threats to proceed against him, that in the end he was fain, through human infirmity, to submit himself, and was abjured and condemned to perpetual prison; with loss, both of his benefice, as also of all his goods. Howbeit one of his brethren afterwards made such suit unto the king (by means of the queen), that after three years' imprisonment, he was both released out of prison, and also obtained of the king a commission unto the lord Audley, being then lord chancellor, and to Cranmer, archbishop of Canterbury, and to Cromwell, then secretary, with others, to inquire of the injurious and unjust dealings of the bishop and his chancellor against the said Patmore, notwithstanding his appeal unto the king; and to determine thereof according to true equity and justice, and to restore the said Patmore again unto his said benefice. But what was the end and issue of this commission, we find not as yet.

John Row, Book-binder, a Frenchman, A. D. 1531.

This man, for binding, buying, and dispersing of books inhibited, was enjoined, besides other penance, to go to Smithfield with his books tied about him, and to cast them into the fire, and there to abide till they were all burned to ashes.

Christopher, a Dutchman of Antwerp, A.D. 1531.

This man,

for selling certain New Testaments in English, to John Row aforesaid, was put in prison at Westminster, and there died.

W. Nelson, Priest, A. D. 1531.

His crime was, for having and buying of Periman certain books of Luther, Tyndale, Thorp, &c., and for reading and perusing the same, contrary to the king's proclamation, for which he was abjured. He was priest at Leith.

VIII.

A.D.

1531

to

1533.

Henry VIII.

A. D. 1531

Thomas Eve, Weaver, A. D. 1531.

His articles: That the sacrament of the altar is but a memory of Christ's passion. That men were fools to go on pilgrimage, or to set any candle before images. Item, It is as good to set up staves before the sepulchre, as to set up 1533. tapers of wax. That priests might have wives.

to

A dog

St. Nicho

Robert Hudson of St. Sepulchre's, A.D. 1531.

His article: On Childermas-day1 (saith the register) he offered in Paul's offered to church at offering time, to the child bishop (called St. Nicholas) a dog las, for devotion (as he said), and meant no hurt; for he thought to have offered a bishop. halfpenny, or else the dog, and thought the dog to be better than a halfpenny, and the dog should raise some profit to the child; and said moreover, that it was the tenth dog, &c.2

A lad in
Colches-

Edward Hewet, Serving-man, A. D. 1531.

His crime: That after the king's proclamation, he had and read the New Testament in English; also the book of John Frith against purgatory, &c.

Walter Kiry, Servant, A.D. 1531.

His article That he, after the king's proclamation, had and used these books; The Testament in English, The Sum of Scripture, a Primer and Psalter in English, hidden in his bed-straw at Worcester.

Michael Lobley, a.d. 1531.

His articles: That he, being at Antwerp, bought certain books inhibited, as The Revelation of Antichrist, The Obedience of a Christian man, The wicked Mammon, Frith against Purgatory. Item, For speaking against images and purgatory. Item, For saying, that Bilney was a good man, and died a good man, because of a bill that one did send from Norwich, that specified that he took his death so patiently, and did not forsake to die with a good will.

A Boy of Colchester, A.D. 1531.

A boy of Colchester or Norfolk, brought to Richard Bayfield a budget of books, about four days before the said Bayfield was taken; for which the lad in prison was taken, and laid in the Compter by Master More, chancellor, and there died.

ter dieth

for bring

ing to

Bayfield

his books.

William Smith, Tailor, A.D. 1531.

His articles: That he lodged oftentimes in his house Richard Bayfield, and other good men: that he received his books into his house, and used much reading in the New Testament: he had also the Testament of William Tracy: he believed that there was no purgatory.

William Lincoln, Prentice, A.D. 1532.

His articles: For having and receiving books from beyond the sea, of Tyndale, Frith, Thorp, and others. Item, He doubted, whether there were any purgatory whether it were well done to set up candles to saints, to go on pilgrimage, &c.

John Mel, of Boxted, A.D. 1532.

His heresy was this: For having and reading the New Testament in English, the Psalter in English, and the book called 'ABC.'

(1) "Childerinas-day;" the feast of the Innocents, being the 28th of December.-ED.
(2) Ex Regist.

(3) Why then doth Master More say, that Bilney recanted and died a good man, if these be punished for commending him to die a good man?

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