Obrázky na stránke
PDF
ePub

VIII.

also do not suffer it, but both parts do affirm the presence of Christ Henry in the mystical supper. Hitherto they both have agreed in these articles: what cause is there then of discord, when as they both, as I A.D. said, do confess the presence of Christ, and disagree only upon the 1533. manner of the presence, which the one part doth affirm to be real, and the other spiritual? But how much were it better, in my opinion, if that, by a common consent of either party, they would come to this point; that every man being contented with his own opinion, we should all simply agree upon the presence of Christ, that, as touching the manner of his presence, even as though all manner of disputation should cease for a time, and so, by little and little, all controversies turned to truce and quietness; until that time should breed more love and charity amongst men, or that love and charity should find a remedy for these controversies.

But this shall now suffice for this present, being more than I was determined to speak; and, brought hither by occasion of John Frith, I know not myself by what wind or weather, and peradventure was somewhat too far passed into the German seas. But now, casting the helm about, we will hold our course that we had begun into England, and intreat of the death and examination of Frith."

convent

bishop.

John Frith, after he had now sufficiently contended in his writings Frith with More, Rochester, and Rastal, More's son-in-law, was at last ed before carried to Lambeth, first before the bishop of Canterbury, and after- the wards unto Croydon, before the bishop of Winchester, to plead his cause. Last of all, he was called before the bishops, in a common assembly at London, where he constantly defended himself, if he might have been heard.

The order of his judgment, with the manner of his examination and the articles which were objected against him, are comprised and set forth by himself in a letter written and sent unto his friends, whilst he was prisoner in the Tower.

A Letter of John Frith to his Friends, concerning his Troubles; wherein, after he had first with a brief preface saluted them, entering then into the matter, thus he writeth :—

I doubt not, dear brethren, but that it doth some deal vex you, to see the one part to have all the words, and freely to speak what they list, and the others to be put to silence, and not be heard indifferently. But refer your matters unto God, who shortly shall judge after another fashion. In the mean time I have written unto you, as briefly as I may, what articles were objected against me, and what were the principal points of my condemnation, that ye might understand the matter certainly.

The whole matter of this my examination was comprehended in two special articles, that is to say, Of Purgatory, and Of the substance of the Sacrament.

See

Appendix.

And first of all, as touching purgatory, they inquired of me whether I did Purgabelieve there was any place to purge the spots and filth of the soul after this tory. life? But I said, that I thought there was no such place: for man, (said I) doth consist and is made only of two parts, that is to say, of the body and the soul, whereof the one is purged here in this world, by the cross of Christ, which he layeth upon every child that he receiveth; as affliction, worldly oppression,

(1) This letter is to be seen in the end of that excellent and worthy work which he made in the Tower, concerning the sacrament of the body and blood of Christ. [The title of this work is 'A Boke made by Johan Fryth, prysoner in the Tour of London, answering unto M. Mores letter against the treatyse Johan Fryth made concerning the sacrament, &c. printed at London by Anthony Scoloker, 1548; and afterwards by R. Jugge 8vo. 1548. Ames Typographical Antiquities, by Dibdin, vol. iv. p. 197.-ED.]

A. D. 1533.

Henry persecution, imprisonment, &c. The last of all, the reward of sin, which is VIII. death, is laid upon us: but the soul is purged with the word of God, which we receive through faith, to the salvation both of body and soul. Now if ye can show me a third part of man besides the body and the soul, I will also grant unto you the third place, which ye do call purgatory. But because ye cannot do this, I must also of necessity deny unto you the bishop of Rome's purgatory. Nevertheless I count neither part a necessary article of our faith, to be believed under pain of damnation, whether there be such a purgatory or no.

The sa

of Christ's

body

Secondly, They examined me touching the sacrament of the altar, whether it was the very body of Christ or no?

I answered, that I thought it was both Christ's body and also our body, as crament St. Paul teacheth us in 1 Cor. x. For in that it is made one bread of many corns, it is called our body, which, being divers and many members, are associated and gathered together into one fellowship or body. Likewise of the wine, which is gathered of many clusters of grapes, and is made into one liquor. But the same bread again, in that it is broken, is the body of Christ; declaring his body to be broken and delivered unto death, to redeem us from our iniquities.

Transubstantiation.

See Appendix.

The

St. Au

ed.

Furthermore, in that the sacrament is distributed, it is Christ's body, signifying that as verily as the sacrament is distributed unto us, so verily are Christ's body and the fruit of his passion distributed unto all faithful people.

In that it is received, it is Christ's body, signifying that as verily as the outward man receiveth the sacrament with his teeth and mouth, so verily doth the inward man, through faith, receive Christ's body and the fruit of his passion, and is as sure of it as of the bread which he eateth.

Well (said they) dost thou not think that his very natural body, flesh, blood and bone, is really contained under the sacrament, and there present without all figure or similitude? No (said I), I do not so think: notwithstanding I would not that any should count, that I make my saying (which is the negative) any article of faith. For even as I say, that you ought not to make any necessary article of the faith of your part (which is the affirmative), so I say again, that we make no necessary article of the faith of our part, but leave it indifferent for all men to judge therein, as God shall open their hearts, and no side to condemn or despise the other, but to nourish in all things brotherly love; and one to bear another's infirmity.

After this they alleged the place of St. Augustine, where he saith, 'He was carried in his own hands.'1

6

Whereunto I answered, that St. Augustine was a plain interpreter of himplace of self; for he hath in another place, ' He was carried as it were in his own hands:'* gustine which is a phrase of speech not of one that doth simply affirm, but only of one expound expressing a thing by a similitude. And albeit that St. Augustine had not thus expounded himself, yet, writing unto Boniface, he doth plainly admonish all men, that the sacraments do represent and signify those things whereof they are sacraments, and many times even of the similitudes of the things themselves, they do take their names. And therefore, according to this rule, it may be said, he was borne in his own hands, when he bare in his hands the sacrament of his body and blood.

The place of Chrysostome

stome ex

Then they alleged a place of Chrysostome, which, at the first blush, may seem to make much for them, who, in a certain Homily upon the Supper, writeth thus: Dost thou see bread and wine? Do they depart from thee into the draught, as other meats do? No, God forbid! for as in wax, when it cometh to the fire, nothing of the substance remaineth or abideth; so likewise think that the mysteries are consumed by the substance of the body,' &c.

[ocr errors]

These words I expounded by the words of the same doctor, who, in another Homily, saith on this manner; The inward eyes,' saith he, as soon as they answered. see the bread, they flee over all creatures, and do not think of the bread that is Chryso- baked by the baker, but of the bread of everlasting life, which is signified by the mystical bread.' Now confer these places together, and you shall perceive that the last expoundeth the first plainly. For he saith, Dost thou see the bread and wine? I answer by the second, Nay. For the inward eyes, as soon as they see the bread, do pass over all creatures, and do not any longer think upon the bread, but upon him that is signified by the bread. And after this manner

poundeth

himself.

(1) Ferebatur in manibus propriis.'

(2) Ferebatur tanquam in manibus suis.

Even as

VIII.

A.D.

he seeth it, and again he seeth it not: for as he seeth it with his outward and Henry carnal eyes, so with his inward eyes he seeth it not; that is to say, regardeth not the bread, or thinketh not upon it, but is otherwise occupied. when we play or do any thing else negligently, we commonly are wont to say, 1533. we see not what we do; not that indeed we do not see that which we go about, but because our mind is fixed on some other thing, and doth not attend unto that which the eyes do see.

In like manner may it be answered unto that which followeth; Do they avoid from thee,' saith he, 'into the draught as other meats do?' I will not so say, for other meats, passing through the bowels, after they have of themselves given nourishment unto the body, be voided into the draught: but this is a spiritual meat, which is received by faith, and nourisheth both body and soul unto everlasting life, neither is it at any time avoided as other meats are.

And as before I said that the external eyes do behold the bread, which the inward eyes, being otherwise occupied, do not behold or think upon, even so our outward man doth digest the bread, and void it into the draught; but the inward man doth neither regard nor think upon it, but thinketh upon the thing itself that is signified by that bread. And therefore Chrysostome,' a little before the words which they alleged, saith; Lift up your minds and hearts:' whereby he admonisheth us to look upon and consider those heavenly things which are represented and signified by the bread and wine, and not to mark the bread and wine itself.

Here they said, that was not Chrysostome's mind; but that by this example he declareth that there remained no bread nor wine. I answered, that was false: for the example that he taketh tendeth to no other purpose, but to call away our spiritual eyes from the beholding of visible things, and to transport them another way, as if the things which are seen were of no force. Therefore he draweth away our mind from the consideration of these things, and fixeth it Mysteries upon him who is signified unto us by the same. The very words which follow, to be seen sufficiently declare this to be the true meaning of the author, where he ward commandeth us to consider all things with our inward eyes; that is to say, eyes. spiritually.

with in

against

the sacra

But whether Chrysostome's words do tend either to this or that sense, yet do Chrysothey indifferently make on our part against our adversaries, which way soever stome we do understand them. For if he thought that the bread and wine do remain, the powe have no further to travel: but if he meant contrariwise, that they do not pish docremain, but that the natures of the bread and wine are altered, then are the trine of bread and wine falsely named sacraments and mysteries, which can be said in ment. no place to be in the nature of things: for that which is in no place, how can The obit be a sacrament, or supply the room of a mystery? Finally, if he speak only Chrysojection of of the outward forms and shapes (as we call them), it is most certain that they stome do continually remain, and that by the substance of the body they are not consumed in any place: wherefore it must necessarily follow that the words of lemma. Chrysostome be to be understood in such sense as I have declared.

Here peradventure many would marvel, that forasmuch as the matter touching the substance of the sacrament, is separate from the articles of faith, and bindeth no man of necessity either unto salvation or damnation, whether he believe it or not, but rather may be left indifferently unto all men, freely to judge either on the one part or on the other, according to his own mind, so that neither part do contemn or despise the other, but that all love and charity be still holden and kept in this dissension of opinions: what then is the cause, why I would therefore so willingly suffer death? The cause why I die is this: for that I cannot agree with the divines and other head prelates, that it should be necessarily determined to be an article of faith, and that we should believe, under pain of damnation, the substance of the bread and wine to be changed into the body and blood of our Saviour Jesus Christ, the form and shape only not being changed. Which thing if it were most true (as they shall never be able to prove it by any authority of the Scripture or doctors), yet shall they not

(1) The argument from Chrysostome: the belly of man cannot avoid any part of Christ's body: the belly of man avoideth some part of every thing that the mouth receiveth: ergo, the mouth of man receiveth not the body of Christ.

(2) A question is here asked, with the cause declared, why that, seeing the matter of the sacrament itself importeth neither salvation nor damnation, Frith offereth himself to death for the same?

avoided

by a di

VIII.

A. D.

Henry so bring to pass, that that doctrine, were it ever so true, should be holden for a necessary article of faith. For there are many things, both in the Scriptures and other places, which we are not bound of necessity to believe as an article of faith. So it is true, that I was a prisoner and in bonds when I wrote these things, and yet, for all that, I will not hold it as an article of faith,' but that you may, without danger of damnation, either believe it, or think the contrary.

1533.

Three

causes

why tran

substan

tiation is

not to be

believed.

cuments,

But as touching the cause why I cannot affirm the doctrine of transubstantiation, divers reasons do lead me thereunto: first, for that I do plainly see it to be false and vain, and not to be grounded upon any reason, either of the Scriptures, or of approved doctors. Secondly, for that by my example I would not be an author unto Christians to admit any thing as a matter of faith, more than the necessary points of their creed, wherein the whole sum of our salvation doth consist, especially such things, the belief whereof hath no certain argument of authority or reason. I added moreover, that their church (as they call it) hath no such power and authority, that it either ought or may bind us, under the peril of our souls, to the believing of any such articles. Thirdly, because I will not, for the favour of our divines or priests, be prejudicial in this point unto so many nations, of Germans, Helvetians, and others, which, altogether rejecting the transubstantiation of the bread and wine into the body and blood of Christ, are all of the same opinion that I am, as well those that take Luther's part, as those that hold with Ecolampadius. Which things standing in this case, I suppose there is no man of any upright conscience, who will not allow the reason of my death, which I am put unto for this only cause, that I do not think transubstantiation, although it were true indeed, to be established for an article of faith.

And thus much hitherto as touching the articles and whole disputation of John Frith, which was done with all moderation and uprightness. But when no reason would prevail against the force and cruelty See Lo- of these furious foes, on the 20th day of June, A.D. 1533, he was No. xxii. brought before the bishops of London, Winchester, and Lincoln, who, sitting in St. Paul's, on Friday the 20th day of June, ministered certain interrogatories upon the sacrament of the supper, and purgatory, unto the said Frith, as is above declared; to which when he had answered, and showed his mind in form and effect, as by his own words above doth appear, he afterwards subscribed to his answers The sub- with his own hand, in these words: "I Frith, thus do think; and scription as I think, so have I said, written, taught, and affirmed, and in my books have published."

of John Frith

But when Frith by no means could be persuaded to recant these articles aforesaid, neither be brought to believe that the sacrament is an article of faith, but said, "Fiat judicium et justitia:" he was conFrith con- demned by the bishop of London to be burned, and sentence given against him; the tenor whereof here ensueth.

demned.

The Sentence given against John Frith.

In the name of God, Amen. We, John, by the permission of God, bishop of London, lawfully and rightly proceeding with all godly favour, by the authority and virtue of our office, against thee, John Frith, of our jurisdiction, before us personally here present, being accused and detected, and notoriously slandered of heresy; having heard, seen, and understood, and with diligent deliberation weighed, discussed, and considered, the merits of the cause, all things being observed which by us in this behalf, by order of law, ought to be observed, sitting in our judgment seat, the name of Christ being first called upon, and having God only before our eyes,3 because by the acts enacted, propounded,

(1) This is to be weighed with the time when Frith wrote.

(2) Ego Frithus ita sentio, et quemadmodum sentio, ita dixi, scripsi, asserui, et affirmavi,' &c. (3) As they had, which crucified Christ.

A. D.

1533.

and exhibited in this manner, and by thine own confession judicially made Henry before us, we do find, that thou hast taught, holden, and affirmed, and obstinately VIII. defended, divers errors and heresies, and damnable opinions, contrary to the doctrine and determination of the holy church, and especially against the reverend sacrament; and albeit that we, following the example of Christ, which would not the death of a sinner, but rather that he should convert and live,' have oftentimes gone about to correct thee, and by all lawful means that we could, and most wholesome admonitions that we did know, to reduce thee again to the true faith, and the unity of the universal catholic church, notwithstanding we have found thee obstinate and stiff-necked, willingly continuing in thy damnable opinions and heresies, and refusing to return again unto the true faith and unity of the holy mother church, and as the child of wickedness and darkness, so to have hardened thy heart, that thou wilt not understand the voice of thy shepherd, who, with a fatherly affection, doth seek after thee, nor wilt be allured with his godly and fatherly admonitions: We therefore, John, the bishop aforesaid, not willing that thou who art wicked, shouldest become more wicked, and infect the Lord's flock with thy heresy, which we are greatly afraid of, do judge thee, and definitively condemn thee, the said John Frith, thy demerits and faults being aggravated through thy damnable obstinacy, as guilty of most detestable heresies, and as an obstinate unpenitent sinner, refusing penitently to return to the lap and unity of the holy mother church; and that thou hast been and art, by law, excommunicated, and do pronounce and declare thee to be an excommunicated person: Also we pronounce and declare thee to be a heretic, to be cast out from the church, and left unto the judgment of the secular power, and now presently so do leave thee unto the secular power, and their judgment; most earnestly requiring them, in the bowels of Moderaour Lord Jesus Christ, that this execution and punishment, worthily to be done tion preupon thee, may be so moderated, that the rigour thereof be not too extreme, but none nor yet the gentleness too much mitigated, but that it may be to the salvation shown. of thy soul, to the extirpation, terror, and conversion of heretics, to the unity of the catholic faith, by this our sentence definitive, or final decree, which we here promulgate in this form aforesaid.

tended,

the secu

stant

This sentence thus read, the bishop of London directed his letter Frith deto sir Stephen Peacock, mayor of London, and the sheriffs of the livered to same city, for the receiving of the aforesaid John Frith into their lar hands. charge; who, being so delivered over unto them the 4th day of July, in the year aforesaid, was by them carried into Smithfield to be burned. And when he was tied unto the stake, there it sufficiently appeared with what constancy and courage he suffered death; for His conwhen the faggots and fire were put unto him, he willingly embraced death. the same; thereby declaring with what uprightness of mind he suffered his death for Christ's sake, and the true doctrine, whereof that day he gave, with his blood, a perfect and firm testimony. The wind made his death somewhat the longer, which bare away the flame from him unto his fellow that was tied to his back: but he had established his mind with such patience, God giving him strength, that even as though he had felt no pain in that long torment, he seemed rather to rejoice for his fellow, than to be careful for

hisself.

This truly is the power and strength of Christ, striving and vanquishing in his saints; Who sanctify us together with them, and direct us in all things to the glory of his holy name! Amen.

The day before the burning of these worthy men of God, the bishop of London certified king Henry VIII. of his worthy, yea, rather wolfish, proceedings against these men: the tenor whereof hereunder ensueth:

« PredošláPokračovať »