virili facere, & docere. De multiplicitate legum, questus est suo tempore S. Augustinus, & item Gersonus, qui miratur quomodo nos post lapsum, inter tot làquèos Constitutionū, tuti esse possimus, quum primi parentes adhuc puri, & ante lapsum, vnicum præceptum non obseruarint. &c.
Moreouer, concernyng the authoritie of the keyes, thus he writeth, aunsweryng to his. 12. Article: Soli sacerdotes ordinati ritè per pontifices, habent claues, quarum virtute ligant & soluuntMarginalia* At hæc clauis errat perpetuo. (* claue non errante) quod & facere eos non dubito, quamlibet sint peccatores. Nam Sacramentorum efficaciam non minuit, nedum tollit ministrorum indignitas, q̃diu ab Ecclesia tolerantur. &c.
Guildhall Library, Register Tunstall, 9531/10, fol. 137.
By these wordes of Bilney written by him in Latine, although it may be thought how ignoraunt and grosse hee was after the rudenesse of those dayes: yet by the same notwithstandyng it may appeare, how falsely he is noted and sclaundered by M. More, and Cope my frend, to haue recanted the Articles, which he did neuer hold or mainteyne otherwise in all his life.
This refers to Nicolas Harpsfield's treatise, Dialogi sex contra summi Pontificatus, monasticae vitae, sanctorum, sacrarum imaginum oppugnatoreset pseudomartyrs (Antwerp, 1566), which was itself very critical of Foxe's original 1563 edition. It was Harpsfield who raised More's conclusions about Bilney's trials and second recantation at Norwich. For comments, see G R Elton, 'Persecution and Toleration in the English Reformation', in Studies in Church History, 21 (1984), pp. 163-84 (also published in Studies in Tudor and Stuart Politics and Government: Papers and reviews 1946-1972, ed. by G R Elton (Cambridge, 2003), pp. 175-98. For More's notation of Bilney's recantation, see Thomas More, 'The confutation of Tyndale's answer', ed. by Louis A Schuster, Richard C Marius and James P Lusardi, The Yale Edition of the Complete Works of St. Thomas More, viii/1-3 (New Haven, 1973), 1, pp. 22-5.
[Back to Top]MarginaliaContrary reasons to proue that Bilney did not againe recāt. Now that I haue sufficiently (I trust) put of the reasons of M. More and of others, wherby they pretend falsely to face vs out, that Bilney the second tyme again recanted at his death:
The conclusion that More set out to prove that Bilney had made a second recantation is also the conclusion of Professor Guy, for which see J A Guy, The Public Career of Sir Thomas More (New Haven, 1980), p. 170.
MarginaliaProued by Byshop Nixes words that Bilney did not recant at his burning. The lyke euidence we may also take by the verdict of the Bishop himselfe, that burned him: whose wordes were these. After he had burned him, and then heard tell of Doct. Shaxton: Christes mother, sayde he (that was his othe) I feare I haue burnt Abell, and let Cain go. &c.
In a sermon of 1531 (Ash Wednesday) Shaxton preached a sermon in which he suggested that while it was permissible to doubt purgatory it was illicit to give voice to these doubts, after which he was carefully watched. For discussion, see Alec Ryrie, The Gospel and Henry VIII: Evangelicals in the Early English Reformation (Cambridge, 2003), p. 72; Peter Marshall, Religious Identities In Henry VIII's England (Aldershot, 2006), p. 173; Susan Wabuda, 'Shaxton, Nicholas (c.1485-1556)', ODNB (2004).
[Back to Top]Furthermore, where the Byshop feared, in burning Bilney, that he had burned Abell, what doth this feare of the byshop import, but a doubtyng of his mynde vncertaine? For who feareth that wherof he is sure? Wherefore þe case is playne, that Bilney at his burnyng did not recant, as More reporteth: For then the Byshop knowyng Bilney to dye a Catholicke conuert, & a true member of the church, would not haue feared, nor doubted, but would haue constantly affirmed Bilney to haue dyed a true Abell in dede. And to conclude this matter,MarginaliaCain burneth Abell. if Bilney dyed an Abell, then the Bishop by his owne confession, must needes proue himselfe to be a Cain, which slue him. What more clearer probation could we bryng, if there were a thousand? Or what neede we any other, hauyng this alone?
[Back to Top]MarginaliaTestimonies prouing that M. Bilney did not recant at his death. Now for testimonie and witnesse of this matter, to be produced, for somuch as M. More allegeth none to proue that Bilney at his death, did recant: I will assay what testimonie I haue on the contrary side, to auouche and proue that Bilney dyd not recant.
[Back to Top]MarginaliaWitnes for Bilney. And for somuch as Bilney was a Cambrige man,
Bilney was a fellow of Trinity Hall (canon and civil law) and, famously, a member of the Little Germany discussion group at the White Horse tavern.
MarginaliaAn other witnes for Bilney. In the Citie of Norwich Necton, and many other be now departed, which were then present at the burnyng of Bilney: neuerthelesse some be yet alyue, whose witnesses, if neede were, I could fetch with a litle labour, and will (God willyng) as tyme shall require. In the meane tyme, at the writyng hereof, here was one Thom. Russell, a right honest occupyer, and a Citizen of Norwich, who likewise beyng there present on horsebacke at the execution of this godly man beholdyng all thynges that were done, did neither heare hym recant any worde, nor yet heard of hys recantation.
[Back to Top]MarginaliaAn other witnes for Bilney. I could also adde hereunto the testimonie of an other, beyng brother to the Archbyshop of Caunterbury, named M. Baker, a man yet a lyue, who beyng the same tyme present at the examination of Bilney, both heard hym, and saw him, when as a certaine Frier called him hereticke. Wherunto Bilney replying agayne, made aunswere: if I be an hereticke (sayd he) then are you an Antichrist, who of late haue buried a certaine Gentlewoman wt you, in S. Fraunces coule, assuryng her to haue saluation thereby. Whiche facte, although the Frier the same tyme did denye, yet this cā not be denyed, but Bilney spake these wordes: whereby he may easely be iudged to be farre from the mynde of any recātation: accordyng as by the sayd Gentleman, it is also testified, that after that, he neuer heard of any recantation that Bilney either ment or made.
[Back to Top]If I should recite all, which here might be brought, I might sooner lacke rowme in my booke to conteine them, then names enough to fill vp a grand iurye. But what neede I to spent tyme about witnes, when one M. Latymer may stand for a thousand,MarginaliaOne Martyr witnes for an other Martyr. one Martyr to beare witnes to an other? And though my frend Cope, pressyng me with the authoritie of M More, sayth, that he will beleue hym before me: yet I trust, he will not refuse to credite this so auncient a Senior, father Latimer, beyng both in Bilneys time, and also by Bilney conuerted, and familiarly with him acquainted: who beyng the same tyme at Cābridge, I suppose would inquire as much, and could know more of this matter, then maister More.MarginaliaThe testimonie of M. Latimer cōcerning Maister Bilney. Touchyng the testimoniall of which Latymer, I haue noted before, how he in. ij. sondrye places in his Sermōs,
Bilney is mentioned a few times in Latimer's sermons, for example, as 'little Bilney, that blessed martyr of God' in his Seventh sermon before Edward the sixth (1549), or simply as 'master Bilney', as in the Last sermon before Edward the sixth (1550). For these references, see Sermons and Remains of Hugh Latimer, sometime bishop of Worcester, martyr, 1555, 2 vols., ed. by George E Corrie (Cambridge, 1844), 1, pp. 222 and 251 respectively. Other references can be found in volume one (pp. 334, 336, 343) and in volume two (p. 51).
[Back to Top]Foxe may be referring to Latimer's Seventh sermon before Edward the sixth (1549) in which the former bishop talks about his old friend Bilney and his martyr's death. [See, Sermons and Remains of Hugh Latimer, sometime bishop of Worcester, martyr, 1555, 2 vols., ed. by George E Corrie (Cambridge, C.U.P., 1844), i, p. 222].
[Back to Top]I may be thought perhaps of some, to haue stayd to lōg about the discourse of this matter. But the cause that moued, and halfe constrayned me thereunto, was Syr Tho. More, sometymes Lord Chauncellour of England, & now a great Archpiller of all our English Papistes, a man otherwise of a pregnaunt witte, full of pleasaunt conceites, also for his learnyng aboue the common sort of his estate, esteemed industrious, no lesse in his studyes, then well exercised in his penne. Who, if he had kept himselfe within hys owne shoppe, and applied the facultie, being a lay man, wherunto hee was called, and had not ouer reached himselfe to proue mastries in such matters, wherein he had litle skill, lesse experience, and which perteined not to his profession, he had deserued, not onely much more commendation, but also a longer lyfe.
For a useful discussion of More's unorthodox involvement in the Bilney case, and Bilney's trials and tribulations, see J A Guy, The public career of Sir Thomas More (New Haven, 1980), pp. 167-71 and John F Davis, 'The Trials of Thomas Bilney and the English Reformation', in The Historical Journal, 24/4 (December 1981), pp. 775-90].
[Back to Top]This refers to a man named Uzzah, who with all good intentions, touched the ark of the covenant to steady it when the oxen pulling the cart upon which it was placed stumbled, threatening to upset the cart. As this was a direct violation of divine law (despite his good intentions) he was killed instantly through the contact. This story can be found in 1 Chronicles 13.11-3 and is a lesson in meddling where you do not belong.
[Back to Top]Thomas Bilney, after his examination and condemnation before Doct. Pelles Doctour of law and Chaūcellour,
Thomas Pelles is identified by Professor Guy as a 'hard-core' conservative member of lower convocation who supported Catherine (in the divorce matter) as part of an Aragonese faction. As chancellor of Norwich diocese he had examined Bilney's opinions. He claimed after Bilney's execution that he had handed the martyr a draft revocation which Bilney read out. Pelles was arrested in 1531 for praemunire violations. See J A Guy, The Public Career of Sir Thomas More (New Haven, 1980), pp. 142, 167 and 176].
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