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880 [880]

K. Edward. 4. Persecution of Ioannes de Wesalia.

MarginaliaThe aunswere of Wesalianus reasonable.this he answered that he neuer spake any thing against the determination of the church: but sayd that he had written diuers and sundrye treatises, in the which if he had erred, or were found to say otherwise then well, he was content to reuoke & call backe the same, and do all things that was requisite. Then sayd the inquisitour, do you aske then pardō? The other aunswered, why should I aske pardon, when I knowe no crime or errour committed? The Inquisitour sayd: well, we will call you to the remembraunce therof, and procede to the examina-nation. In the meane tyme, others called vppon him instantly to aske pardon. Then sayd wesalianus, I aske pardon. MarginaliaThe cruell proceding of of the Inquisitour.Notwithstādyng the Inquisitour proceded to þe examination, reading there two instrumētes, declaring þt he had authoritie frō þe Apostolike sea: after this cited þe said Iohn to appeare to his examination. Thirdly he cōmaunded him vnder payne of disobedience, in the vertue of the holy Ghost, & vnder paine of excommunication of the greater curse, MarginaliaThe greater curse of the pope described.(from the whiche no man could absolue him, but onely the Pope or the Inquisitour, except onely at þe point of death) to tell plainly þe truth, vpō such thinges as should be demaunded of him cōcerning his faith, without ambages & sophistication of wordes. And so beyng demaunded firste, whether he did beleue vpon his othe takē, that he was bound to tell the truth, although it were agaynst him selfe or any other: to this he aunswered, MarginaliaScio.Scio, that is: I knowe. Then the Inquisitour byddeth him saye, MarginaliaCredo.Credo, that is: I beleue. To the whiche he aūswered agayne, what nede I say that I beleue that thyng I knowe. There the Inquisitour something stirred with the matter, as hotte as a toste (as they say) cried out with a loude voyce, maister Ioannes, maister Ioannes, maister Ioannes, saye Credo, saye Credo. Then he aunswered Credo.

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After this, beyng demaunded whether he had written any treatise, concernyng the bynding of humaine lawes, to one Nicolas of Boheme, and whether he had written any treatise of the Ecclesiasticall power of indulgences and pardons, and of fastyng and other treatises: he beleued that he had so written, and had conferred with diuers learned men: Also that he had sent to the Byshops of Wormes, a certaine treatise of fastyng.

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Many other interrogatories were ministred vnto him, wherof some were vaine, some false. Such as were more principall, here we will briefly touch, leauyng out superfluities.

Being demaunded whether he was a fautor of þe Bohemians, he sayd he was not. MarginaliaHis opiniō in the Sacrament.Also being demaūded, cōcerning þe sacrament of þe holy body & bloud of our lord, whether he thought Christ there to be conteined really, or onely diuinely, & whether he did beleue in þe sayd Sacrament þt substance of bread there to remaine, or onely þe forme therof: to this he answered, not denieng but the body of Christ was there really conteyned, & also with the body of Christ, the substaunce of bread to remaine.

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MarginaliaHis opiniō of Monkes & Nunnes.After this hee was demaunded his opinion concernyng Religious men, as Monkes, Nunnes, or Begwynes, MarginaliaThe vowe of chastitie.whether he thought them to be bounde to þe vow of chastitie or to the kepyng of any other vowe, & whether he sayd to the Friers Minorites any such worde, in effect: I cā not saue you in this your state & order. This he confessed, that he had sayde, how that, not your Religion saueth you, but the grace of God, &c. not denieng but they might be saued.

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MarginaliaMortall sinne foūd by the pope, beside that which is expressed to be mortall in the scripture.Item, being required whether he beleued or had written, that there is no mortall sinne, but whiche is exprest to be mortall in the Canon of the holy Bible: to this he aunswered, that he did so beleue as he had writen, till he was better informed. Likewise beyng required what he thought of the vicar of Christ in earth, he aunswered, that he beleued that Christ left no vicar in earth: For þe confirmation whereof he alledged and sayd, that Christ MarginaliaWhat is this article but to make the pope a God.ascendyng vp to heauen sayd: Ecce ego vobiscum sum. &c. Beholde I am with you. &c. In the whiche woordes he plainely declared, that he would substitute vnder him no vicar in earth, and sayd moreouer, if a vicar signified anye man, whyche in the absence of the principall hath to do the workes of the principall, MarginaliaChrist left no vicar in earth.then Christ hath no vicar here in earth.

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MarginaliaPardons & indulgences be of no effect.In like maner, concernyng indulgences & pardōs, such as the Church doth vse to giue, they demaunded of him, whether they had any efficacy, & what he thought therof: who aunswered agayne that he had writtē a certaine treatise of that matter, and what he had written in that treatise, hee would persiste therein, which was thus: that hee beleued that the treasure boxe of the merites of Sanctes could not be distributed of the Pope to others, MarginaliaThe treasure of sainctes merites is not in earth.because that treasure is not left heare in earth: For so it is written in þe Apocalipse: Opera enim illorum sequuntur illos. &c. that is: their workes followe them.

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Item, that their merites could not be applied to other men, for the satisfaction of their payne due vnto them, and therfore that the Pope and other Prelates can not distribute that treasure to men.

It was obiected to him moreouer, that in the said his treatise, he called pardons & indulgences, Pias fraudes fideliū, MarginaliaThys saying was taken out of one Cantos Pariensis, which was wonte to say, that pardons were holy deceates, because that lay men therby were prouoked, by naughtye disceates to geue good almes.that is, holy fraudes & deceates of the faithfull.

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Also beyng demaunded what hee thought of the halowyng and blessyng of altares, chalices, vestimentes, waxe candels, palmes, herbes, holy water & other dūme thynges. &c: he aūswered that they had no spirituall vertue and power in them to driue awaye deuils, and that holy water hath no more efficacy then other water not halowed, as concerning remission of veniall sinnes, and driuyng away deuils, & other effectes, which the schoole doctours do attribute to it.

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MarginaliaDegrees in scripture forbiddē to mary.Item, for degrees of Mariage forbidden in the Scriptures, he beleueth that all Christian men, vnder deadly sinne, are bound vnto the same.

Item, that he beleueth that God may geue grace to a man hauyng the vse of reason, without all motion of free will. Also he thinketh that S. Paul in his conuersion, did nothyng of his owne free will for his conuersiō. He beleueth moreouer, þt God may geue such grace to a man hauyng the vse of reason, not doyng that whiche in hym is.

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MarginaliaNothyng to be beleued, but which is in scripture conteyned.Item, hee affirmed that nothyng is to bee beleued whiche is not conteined in the Canon of the Bible.

Also þt the electe are saued onely by the grace of God.

Besides all these moreouer, hee was charged with the olde opinion of the Grecianes, whiche they did holde contrary to the Romaine Churche, vnto the tyme of the Councell of Ferraria aboue mentioned, concernyng the procedyng of the holy Ghost. 

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I.e., Ruceruth believed that the Holy Spirit proceeded from God the Father, but not Jesus Christ. As Foxe observes, the Greek Orthodox church held (and holds) the same opinion, but in the late medieval Catholic church, this belief was heresy.

The Wenesday next folowing 

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The following paragraph is taken from Ortwin Gratius, Fasciculi rerum expetendarum et fugiendarum (Cologne, 1535), fo. 166v. It was added in the 1570 edition, in response to Nicholas Harpsfield's attacks on Ruceruth. Harpsfield maintained that Ruceruth's belief that the Holy Spirit proceeded only from God the Father, made him a heretic. (Nicholas Harpsfield, Dialogi sex contra summi pontificatus, monasticae vitae, sanctorum Sacrarum imaginum oppugnatores et pseudomartyres [Antwerp, 1556], p. 822). Foxe is not concerned to conceal Ruceruth's belief, which he did not regard as necessarily heretical. Instead the purpose of this addition is to demonstrate that Ruceruth's beliefs were grounded in his study of Scripture.

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, three Doctours, the Suffragane, Heruuicus, and Iacobus Sprēger, were sent vnto hym with persuasions to exhorte him, and when he would not stand to their Canons, whereby they went aboute to refute his doctrine, hee was then demaunded of Heruuicus, why he would beleue rather the. iiij. Euāgelistes, then the Gospell of Nicodemus. MarginaliaThe church geueth witnes who were the writers of the scripture, but hath no authoritie aboue that which is written.To whom hee aunswered, because hee would. Beyng asked agayne, why he beleued the foure Euangelistes, he said: because he so receaued of his parents. Then beyng demaunded, why hee would not beleue the Doctours, because (sayd he) their doctrine is not canonicall Scripture. Agayne it was to him obiected, why hee would bee credited hym selfe when he preached, seyng hee would not beleue the holy Doctours? To whō he aunswered in this wise, saying, that he did preache as his duetie was, but whether they gaue credite to his wordes, he did not care.

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MarginaliaBy thys inquisition, Christ him self might bee cōdemned.This examination beyng ended, after these Articles were condemned by the Inquisitour and his assistaūce, then sayd he after this manner: As you doo with me, if

Christ
FF.iiij.
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