MarginaliaThe first reason of M. More. It followeth moreouer in M. More. And there lacked not some (sayth he) that were sory for it. No doubt, but if Bilney had so relented, some would haue ben very sory therfore. But what one man in all this summe, in all Norwich was sory that M. More must specifie vnto vs before we beleue hym: so well are we acquainted with his Poeticall fictiō. But how els should this narratiō of M. More seme to runne with probabilitie, if it were not watered with such additions? He addeth moreouer, and saith: And some wrote out of Norwich to London, that he had not reuoked his heresies at all, but still did abyde in them. This soundeth rather to come more nere to a truth. And here is a knacke of Sinons arte,
This is a reference to the famous 'Trojan horse' story. Sinon was the Greek 'deserter' who tricked the Trojans into dragging the wooden horse into the city. The phrase has come to refer to any story which contains just enough truth to be convincing.
Foxe's account is the only surviving record of the Norwich trial before bishop Nix in 1531 which was, apparently, for his denial of papal supremacy. See John F Davis, 'The Trials of Thomas Bilney and the English Reformation', in The Historical Journal, 24 (1981), p. 786.
Well, all this admitted, that Bilney read hys reuocation so softly, that some could heare, some could not heare him, thē this woulde be knowen, what was the cause why Bilney read hys reuocation so softly? which must nedes bee either for lacke of good wil to read, or good voyce to vtter. If good will were absent in reading that reuocation, then it appeareth that he recanted agaynst his owne mynd and consciēce. If it were by imbecillitie of voyce and vtteraunce, then how followeth it M. More in this your narration, where you say, that the sayd persons, which could not heare hym read the bill, yet notwithstandyng could heare him rehearse certayne other thinges spoken by him the same tyme at the fire, wherby they could not but perceaue well, that he reuoked his errours. &c. MarginaliaM. More here painteth Antikes. Ah M. More for all your pouder of experience, do ye thinke to cast such a myste before mens eyes, that we cannot see how you iudgle with truth, and take you tardy in your owne narration? vnlesse peraduenture you will excuse your selfe, per licentiam Poeticam, after the priuiledge of Poetes and paynters, for as ye know the olde liberty of these two: Pictoribus atque Poetis,
[Back to Top]Quælibet audendi semper fuit æqua potestas.
Now if this vayne of yours, which so extremely rayleth and fareth agaynst the poore Martyrs and seruauntes of Christ, be so copious that you dare take in hande any false matter to proue, and to make men beleue, that Bilney dyed a Papist, yet the maner of handlyng hereof would haue required some more artificiall conueyaunce: mendacem enim (vt scis) memorem esse oportet: that men, although they see the matter to be false, yet might commend the workemanship of the handler, which (to say the truth) neither hāgeth with it selfe, nor beareth any semblance of any truth. But because M. More is gone and dead,
Thomas More was executed on 6 July 1535.
For useful discussion of this point, see E Gow, 'Thomas Bilney and his Relations with Sir Thomas More', in Norfolk and Norwich Archaeological Society, 32 (1958-61), pp. 307-8 and E G Rupp, 'The Recantations of Thomas Bilney', in The London Quarterly and Holborn Review, 167 (1942), p. 182-4.
MarginaliaThe second reason of M. More I passe now to his second reason, where he reporteth, that the sayd Bilney forthwith vpon hys iudgement & degradation, kneled downe in the presence of all the people, and asked of the Chauncellor absolution from the sentence of excommunicatiō, holding him well contēt with his death which he confessed himselfe to haue deserued. &c.
[Back to Top]MarginaliaAunswere As touchyng the pacient receiuyng of his death, I doe well assent, although I do not thinke that he had deserued any such for his doctrine. And as for hys knelyng downe in the presence of the people, vpon his iudgement and degradation, as I do not deny but he myght so do, so I suppose agayne the cause of hys kneling not to be vnto the Chauncellor to aske absolution from hys excommunication. And if he were assoyled from his excommunication, yet doth it not therupon follow that he recanted, no more then before, when he came to M. Latimer in his study, humbly to be confessed and assoyled from hys sinnes as the blyndnes of that tyme then led hym.
For Bilney's confession to Latimer, see Hugh Latimer, 'First sermon on the Lord's Prayer, 1552', in Sermons and Remains of Hugh Latimer, sometime bishop of Worcester, martyr, 1555, 2 vols., ed. by George E Corrie (Cambridge, 1844), 1 pp. 334-5.
MarginaliaThe third reason of M. More. The lyke aunswer may also be shaped to his third reason where he sayth: that certayn dayes after hys iudgement, he made great labour that he might receaue the blessed bodye of Christ in forme of bread, which the Chauncellour after a great stickyng a while, at length did graunt, perceiuing his deuotion therto. &c. MarginaliaAunswere. Wherunto I aunswer as before, that it is not vnpossible, but that Bilney might both heare Masse, and desire to receiue the Sacrament: For in that matter it may be, that he was not resolued otherwise, then common custome then led both hym and many other. Neither doe I finde in all the articles obiected agaynst Bilney, that euer he was charged with any such opinion, concerning eyther the Masse or the Sacrament: whiche maketh mee thyncke, that he was yet ignoraunt and also deuoute as other then were.
Bilney never denied the traditional doctrine of the Mass or transubstantiation.
MarginaliaThe fourth reason of M. More. Also fourthly, be it admitted, as M. More sayth, that in receiuing of the Sacrament, he holdyng vp hys hands should say the collect: Domine Iesu Christe: and comming to these wordes, ecclesiæ tuæ pacem & concordiam, he knocked vpon his brest, diuers tymes repeatyng the same wordes. &c. all this beyng graunted to M. More, yet it argueth no necessarye alteration of his former doctrine, which he preached and taught before. And yet if I lysted here to stand dalying with M. More, in the state inficiall,MarginaliaStatus inficialis, in Rethoricke is whē one standeth to the denial of the facte. and denye þt he affirmeth: how will he make good that which he sayth? He sayth that Bilney knelyng before the Chauncellour, desired absolution: Then commyng to Masse full deuoutly, required to receaue the body of Christ in forme of breade, repeatyng diuers tymes the woordes of the collect: Domine Iesu Christe. &c. By what argument proueth he all this to be so?MarginaliaAn argumēt of Mores authoritie. M. More in his preface before the booke agaynst Tindall
This refers to the preface materials, see Thomas More, 'A dialogue concerning heresies', in The Yale Edition of the Complete Works of St. Thomas More, vi/1-2 (New Haven, Y.U.P. 1981), 1. There is also a useful on-line discussion of the preface at http://extra.shu.ac.uk/emls/iemls/work/chapters/heresy1.html which is taken from Romuald Ian Lakowski, Sir Thomas More and the Art of Dialogue (unpub. Ph.D. dissertation, University of British Columbia, 1993), pp. 125-74.
[Back to Top]This is another reference to Nicolas Harpsfield. In 1566, Harpsfield published a treatise entitled Dialogi sex contra summi Pontificatus, monasticae vitae, sanctorum, sacrarum imaginum oppugnatoreset pseudomartyrs (Antwerp, 1566) which was very critical of Foxe's original 1563 conclusions.
To be short, if Bilney was so graciously reduced to the holy mother the Catholicke Church, repētyng his errours, and detestyng his heresies, and now beyng in no Purgatory, but beyng a very Saint in heauen, as ye say he is: why then dyd ye burne him, whom your selues knew should be a Saint? Thus ye burne both Gods enemies, and gods Saintes too, what cruell men are you?MarginaliaThe law of relapse.
[illegible text] But here you wl alledge perhaps, your law of relaps, by the which the first fall is pardonable, but the second fall into heresie, is in no