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1201 [1200]

K. Henry. 8. Trouble for the vj. Articles. Alex. Seton.
Persons presented. Their causes.
Frier Wilcocke. 
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John Willock is also listed separately, above, as the curate of St. Catherine Coleman, Fenchurch St. This entry may relate to Bishop Bonner's injunction against unlicensed preaching, issued on 22 October 1540, which singled out Willock as a particular serious offender. David Wilkins, Concilia Magnae Brittaniae et Hiberniae, vol. III (1737), p. 855.

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Wilcock a scottish frier, priso-
ned in þe Flete, for preaching
against confession, holy water,
against prayng to saintes, and
for soules departed, agaynst
Purgatory, and holding that
priestes might haue wiues. &c.

Ioh. Taylour 
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Cf. the account in National Archives, SP 1 / 243 fo. 64r (LP Addenda 1463).

D. in
Diuinitie.

Doc. Taylour presented for
preaching at s. Brides in Flete
strete, that it is as profitable
to a man to heare masse, & see
the Sacrament, as to kisse Iudas mouth, which kissed
Christ our sauiour. &c.

W. Tolwine, 
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Tolwin is also listed separately, above, as the parson of St. Antholin's. This material, however, relates to his arrest in November 1541, following his decision to permit Alexander Seton to preach at St. Antholin's on 13 November. Tolwin and Seton both made formal, public submissions on 18 December 1541: Alexander Seton and William Tolwin, The declaracion made at Poules Crosse in the cytye of London, the fourth sonday of Aduent (RSTC 22249.5: London, 1542). That published recantation is not, however, Foxe's source for this account, as the material here on the use of holy water and ceremonial is not attested elsewhere.

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Persō
of S. Anthonies.

Presented and examined be-
fore Edm. Boner, for permit-
ting Alexand. Sēton to preach
in hys churche hauyng no licēce
of his ordinary, & also for allow
ing the Sermons of the said
Alexander Seton, which he
preached against D. Smith.
To the said Tolwine more-
ouer it was obiected, that he
vsed the space of ij. yeares, to
make holy water, leauyng
MarginaliaTolwyns making of holy water. out þe general exorcisme, beginning Exorciso te. &c. vsyng these
wordes for the same: Benedi-
cite: Dominus. Ab eo sit bene-
dicta, a cuius latere fluxit san-
guis & Aqua:
Adioinyng ther
to, commixtio salis & aquæ fiat
in nomine patris, & filij, & spi-
ritus Sancti.

The lyke vsage of makyng
holy water was also vsed in
Aldermary church where D.
Crome was, & in Hony lane.
Against this obiection thus
Tolwine defended himself say
ing: that he toke occasion so to
do by the kings Iniunctions,
which say, that ceremonies
should be vsed, all ignoraunce &
superstition set apart.
In the ende, this Tolwyne

was forced MarginaliaThe recantation of W. Tolwyn. to stand at Paules
crosse to recant hys doctrine and doings.

Rob. Wisedome.
Tho. Becon, prea-
chers.

The same tyme 
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A particularly cavalier piece of chronology: Wisdom and Becon recanted on 14 May 1543.

also Rob.
Wisedome, parish priest of S.
Katherines in Lothbery, and
Tho. Becou, were brought to
Paules crosse to recant and to
reuoke their doctrin, & to burn
their bokes.

MarginaliaLitle All halowes.
Sir George Par-
ker 
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This incident is otherwise undocumented, but raises some suspicion. George Parker's known period of activity as an evangelical book-smuggler was the late 1520s, and Unio Dissidentium was a commonly smuggled text of that period. Foxe's reference to 'the ordinary', rather than to Bishop Bonner, underlines the possibility that this is chronologically misplaced. On Unio Dissidentium, see C236/26.

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Person of S
Pancrace.

This priest and Person of s.
Pancrace, and curate of little
Allhalowes, was noted, suspe-
cted, and conuented before the
Ordinary for certaine bookes, especiallye, for hauyng Vnio
Dissidentium. &c.

Sir Iohn Birch, 
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This can probably be connected to Birch's arrest in November 1541. Brigden, London and the Reformation, p. 403.


Priest.

I. Byrch priest of S. Bo
tolphes lane was complayned
of by one M. Wilson, for beyng
a busie reasoner in certain opi-
nions, which agreed not with
the popes church.

MarginaliaAlex. Seton Chaplein to the Duke of Suffolke.
Alexander Seton a
Scottishman and
a worthy Prea-
cher.

Alexander Seton was de-
nounced, detected, & presented
by 3. priests, of whō one was
felow of Whittingtō colledge,
called Rich. Taylor. An other
was Ioh. Smith. The third
was Ioh. Huntyngton, who
after was conuerted to þe same
doctrine himselfe.

This Seton was Chaplaine to the duke of Suffolke and by him was made free Denison. In his sermon preached at S. Anthonies, hys aduersaries picked agaynst hym matter conteining 15. obiections, or rather cauillatiōs which for example I thought here to exhibite to the reader, to the intent that men may see, not only what true doctrine Setō then preached, consonant to the Scriptures: but also what wranglyng cauillers can do, in deprauyng that is right, or in wrastyng that is well ment, or in carpyng that they vnder stand not, or in sekyng out faults where none is, as by these theyr sinister cauillations may appeare.

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Certaine places or Articles, gathered out of Setons Sermons by his aduersaries. 
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The document on which Foxe draws here does not survive, and is likely, again, to be a London diocesan record. However, the account closely matches that in Seton's published recantation: Seton and Tolwin, The declaracion made at Poules Crosse.

MarginaliaArticles gathered out of Alex. Setons sermons by hys aduersaries. THe sayings and wordes of Alexander Seton spoken and preached by him in hys sermon, made the xiij. day of Nouember, at after none in the Parish Churche of Sainte A. 

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St. Antholin's.

in London, Paul sayth, of our selues we can do nothing I pray the then where is thy wil? Art thou any better thē Paule, Iames, Peter, and all the Apostles? Hast thou any more grace then they? Tell me now if thy wyll bee any thyng, or nothyng. If it be any thyng, tel me whether it be to do good, or yll? If thou say to do yll, I wyll graunt thou hast a greater deale. If thou say to doo good, I aske whether is more somewhat, or nothyng? For Paule sayde hee could do nothyng, and I am sure thou hast no more grace, then Paul and his companions.

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Marginalia 1. Will.
2. Consent. 3.
Deede.
Scripture speaketh of three thynges in man: the fyrst is will: the other two are consent and deede. The first (þt is wyll) God worketh without vs, and besides vs. The other two he worketh in vs, and with vs. And here he alledged S. Augustine, MarginaliaNo will in man of hymselfe to do good. to proue that we cā wil nothyng that is good. Moreouer he sayd, thou hast not one iot, no not one title to do any good.

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There is nothyng in heauen, nor earth, creature nor other, that can be any meane towardes our iustification, nor can or may satisfie God the father for our sinne, saue onely Christ, and the sheeding of his bloud.

MarginaliaOur workes merite nothing to saluation. He that preacheth that woorkes doe merite, or bee any meane to our saluation, or any part of our iustification preacheth a doctrine of the deuill.

If any thing els saue onelye Christe, be anye meane towards our iustificatiō, then dyd not Christ only iustifie vs.

I say that thy good woorkes, nor any thyng that thou cāst doe, can be one iot or title towards thy iustificatiō. For if they be, then is not Christ a ful iustifier, and that I wyll proue by a familiar example. Be it in case that I haue two seruauntes, the one is called Iohn, and the other Robert, and I promise to send you such a day. xx.li. by Iohn my seruaunt and at my day I sende you by Iohn my seruaunt xix.li. xix.s. xi.d. ob.q and there lacketh but one farthyng, whiche Robert doth bryng thee, and so thou hast the. xx.li. euery peny and farthyng. Yet wyll I aske if I bee true of my promise, or no, and thou mayest say nay. And why? because I promised to send the the whole, xx. pound by Ihō and dyd not, for there lacked a farthyng, whiche Robert brought. Wherfore I say, if thy workes do merite or bring one litle iot or title toward thy iustification, then is Christ false of his promise, which sayd þt he would do all together.

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One Scripture I will bryng you (whiche they can not wrythe) to proue that onely Christ was promised to be our onely Iustifier, our onely meane, and that is in the xxij. of Genesis 

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Genesis 22:18.

, where it is written: In thy seede shall all people be blessed, meanyng therby onely Christ: and he sayd not in thy seedes, nor in the workes of thy seedes. Wherfore al they that preache, that woorkes be any part or meane toward our iustification, do make God false of his promise.

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They that preach that workes do merite, do make workes the tree, which are but þe frutes of Iustice, wrought by him that is already a iust man, whiche can not chuse but bryng forth good fruute.

MarginaliaGood fruites make not a good man, but a good man can not chuse but to make good fruites. I would aske a questiō, whether he that worketh be a good man, or a bad, for he must be one of them. If hee bee a good man, he can not chuse but bryng foorth good fruites: if he be an ill mā, he can bryng forth no fruite, but ill fruit, for a good tree can not bryng forth ill fruite.

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MarginaliaMans workes made check mate with Christ. He that sayth that workes do merite any thyng towards our saluation, doth make workes checke mate with Christ and plucketh from Christ þt is his, and geueth it to works. Some will aske, wherfore then should I do good workes I aunswere, good woorkes are to be done for no cause els, but onely for the glory of God, and not that they do merite any thyng at all. And hee that sayth that workes are to bee done for any other cause, thē for the glory of God onely, and will haue thē to merite, or be any meane towardes our iustification, I say he lyeth, and beleue him not.

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He that can shew me in any scripture that works do merite, or be any meane to our iustificatiō: for þe first scripture I wyll (without any further iudgement) lose both myne eares, for the second, my tongue, and for the third my necke. For I dare saye he can not proue in all the whole scripture one title: wherfore beleue thē not.

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MarginaliaThe papistes belie the Protestantes, as though they denied good workes. Men say that we deny good workes, and fasting, and prayer. They lie on vs, we deny nothing but popish workes, and popish fasting and popish prayer, and he that preacheth that workes do merite, or fasting doth merite, or prayer doth merite, doth preach a popish doctrine.

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