the proudest of you all shall repent this receiuing agayne of Antichrist and your tiranny that ye now shew agaynst the flocke of Christ. So was Doctor Taylour nowe condemned committed to the Clinke the keepers charged straitlye to keepe him for ye haue nowe an other maner of charge quoth the Lord Chauncellour then ye had before therefore looke ye take heed to it WheÌ„ the keeper brought him toward the prison y t people flocked about to gase vpoÌ„ him vnto whoÌ„ he sayd God be praysed good people I am come away from theÌ„ vndefiled will confirme the truth with my bloud So was he bestowed in the Clincke till it was toward night and theÌ„ he was remoued to the Counter by the Poultry When D. Taylour had lyen in the sayd Counter in the poultry a seuennight or there aboutes prisoner the fourth day of February Anno 1555. Edmund Boner Byshop of London with others came to the said Counter to disgrade him bringing with them such ornaments as do appertein to theyr massing MuÌ„mery Now being come he called for the sayd D. Taylor to be brought vnto him the bishop being then in the chamber where the keeper of the Counter and his wife lay So D. Taylour was brought downe froÌ„ the chamber aboue that to the sayd Boner And att his comming the Bishop sayd Mayster Doctour I woulde you would remember your selfe and turn to your mother holy Church so may you do wel enough and I wil sue for your pardon Wherunto M. Taylor aunswered I would you and your felowes would turne to Christ. As for me I will not turne to Antichrist Well quoth the byshop I am come to disgrade you wherfore put on these vestures No quoth Doct. Taylour I will not Wilt thou not said the Bishop I shall make thee ere I goe Quoth Doct. Taylor you shal not by the grace of God TheÌ„ he charged him vpon his obedience to do it but he would not do it for him So he willed another to put them on his backe wheÌ„ he was throughly furnished therwith he set his handes by his side walking vp and down and sayd how say you my Lord am I not a goodly foole how say you my maysters If I were in cheape should I not haue boyes enough to laugh at these apish toyes toying trumpery So the byshop scraped his fingers thuÌ„bes the crowne of his head and did the rest of such like deuilish obseruaunces At the last when he should haue geuen D. Taylour a stroke on the brest with his Crosierstaffe the Bishoppes Chapleine sayd my Lord strike him not for hee wyll sure strike agayne Yea by S. Peter will I quoth Doct. Taylour The cause is Christes and I were no good Christian if I would not fight in my Maysters quarrell So the byshop laid his curse vpon him but stroke him not Then D. Taylor sayd though you do curse me yet God doth blesse me D. Taylour 〈…〉 the â—ope and 〈…〉 of D. â—aylour I haue the witnes of my conscience that ye haue done me wrong and violence And yet I pray God if it be hys will forgeue you But from the tyranny of the Byshop of Rome his detestable enormities good Lord deliuer vs. And in going vp to his chamber he still sayd God deliuer me from you God deliuer me froÌ„ you And when he came vp he told Maister Bradford for they both lay in one chaÌ„ber that he had made the Byshop of London afearde for sayth he laughingly his Chapleine gaue him counsel not to strike me with his Crosierstaffe for that I would strike agayne and by my troth sayde he rubbing his handes I made him beleue I would do so in deed The night after that he was disgraded his wyfe and his sonne Thomas resorted to him â—eepers of 〈◊〉 and were by the geÌ„tlenes of the keepers permitted to suppe with hym For this difference was euer found betweene the keepers of the byshops prisons and the keepers of the kinges prisons that the Bishops keepers were euer cruell blasphemous and tyrannous like theyr Maysters but the Keepers of the kinges prisons shewed for the most part as much fauor as they possible might So came Doctor Taylours wife his sonne and Iohn Hull his seruaunt to sup with him and at their comming in afore supper they kneeled downe and praied saying the Letany D Taylour â—lessed his 〈◊〉 D. Taylours 〈…〉 to 〈◊〉 sonne â—â—rthy of al 〈◊〉 to be 〈◊〉 After supper walking vp and downe he gaue GOD thanks for his grace that had so called him and geuen him strength to abide by his holy worde and turning to hys sonne Thomas My deare sonne sayd he almighty God blesse thee geue thee his holy spirit to be a true seruaunt of Christ to learn his word and constantly to stand by his trueth all thy long life And my sonne see that thou feare God alwaies Flee from all sinne wicked liuing be vertuous serue God with dayly prayer and apply thy booke In any wise see thou be obedient to thy Mother loue her and serue her be ruled by her now in thy youth and folow her good counsell in all thinges Beware of lewd company of young men that feare not God but folowe theyr lewde lustes and vayne appitites Flye from Whooredome and hate all filthy liuing remembring that I thy father do dye in the defence of holy mariage And another day wheÌ„ god shall blesse thee loue cherish the poore people couÌ„t that thy chiefe riches is to be rich in almes and when thy mother is waxed old forsake her not but prouide for her to thy power and see that she lacke nothing For so will GOD blesse thee and geue the long life vpon earth and prosperity which I pray God to graunt thee Then turning to his wife D. Taylour councelleth hiâ— wyfe My deare wife quoth he continue stedfast in the feare and loue of God keepe your selfe vndefiled from theyr Popysh Idolatryes and superstitions I haue bene vnto you a faythfull yokefelow and so haue you bene vnto me for the which I pray GOD to reward you and doubt you not deare wife but God wyll reward it Now the time is come that I shall be taken from you you discharged of the wedlocke bond towards me therfore I will geue you my counsell what I thinke most expedient for you You are yet a childbearing woman and therfore it will be most conuenient for you to marry For doubtlesse you shall neuer be at a conuenient stay for your selfe and our poore children nor out of trouble tyll you be maryed Therfore as soone as God will prouide it marry with some honest faythfull man that feareth God Doubt you not God will prouide an honest husband for you he wil be a mercifull father to you and to my children whom I pray you bring vp in the feare of God in learning to the vttermost of your power and keep them from
desiring him wyth plentie of teares so to conducte and prosper him in his iourney that he myght well escape the daunger of al his enemies to y e glory of his holy name if his good pleasure and will so were and then we embraced and kissed the one the other the teares so aboundantly flowing out from both our eies The parting betweene M. Garret Dalaber that we al bewet both our faces and scarcely for sorrowe coulde we speake one to the other and so he departed from me apparelled in my coate being committed vnto the tuition of oure almyghtye and mercifull father When he was gone downe the staires from my chamber I straightwayes did shut my chamber doore and weÌ„t into my study and tooke the new Testament in my hands kneeled downe on my knees and with many a deepe sigh and salt teare I did wyth much deliberation read ouer the 10. chapter of S. Mathew his Gospell and when I had so done Dalabers prayer for M. Garret with feruent prayer I did coÌ„mit vnto God that our dearely beloued brother Garret earnestly beseeching him in and for Iesus Christes sake his onely begotten sonne our Lord that he would vouchsafe not only safely to conducte and keepe our saide deare brother from the hands of all his ennemies but also that he would endue hys tender and lately borne litle flock in Oxford w t heauenly strength by his holy spirite that they might be well able therby valiauntly to wythstand to hys glory al their fierce enemies and also myght quietly to theyr owne saluation with all godly pacience beare Christes heauy crosse which I now â—awe was presently to be laide on their young and weake backes vnable to beare so huge a burden w tout the greate helpe of his holy spirite This done I laide a side my bookes safe folded vp M. Garrets gowne and hoode and laide them into my presse among mine apparel so hauing put on my short gowne shut vp my study and chamber doores and went towards Friswides to speake with that worthy martyr of God M. Clarke and others and to declare vnto them what hadde happened that after noone But of purpose I went by S. Mary church M. Clarke a famous or worthy leâ—rned man M. Diâ—t M. Vdall M. Eeden to goe firste vnto Corpus Christi Colledge to speake with Diet and Udall my faithfull brethren and fellowes in the Lord there But by chaunce I mette by the way wyth a brother of ours one master Eeden fellowe of Magdalene Colledge who assoone as hee sawe mee came with a pitifull countenance vnto mee saying that we were all vndone for M. Garret was returned agayne to Oxforde taken the last night in the priuie searche and was in prison with the Commissary I sayd it was not so He sayd it was so I tolde him it could not be so for I was sure he was gone He aunswered me and sayde I knowe he was gone with your letters but he came again yesterday in the euen was taken in his bed at Radleis this nyghte in the priuie search for quod he I heard our Proctour M. Cole say and declare the same this day in our colledge to diuers of the house But I told him againe that I was wel assured he was now gone for I spake with him later theÌ„ either the Proctor or Commissarie did and then I declared the whole matter vnto him how and when he came vnto me and howe hee went hys way willinge hym to declare the same vnto other our brethren whom he should meete with all and to geue God harty thankes for his wonderfull deliueraunce and to pray him also that he would grauÌ„t hym safely to passe away from al his enemies and told him that I was goinge vnto mayster Clarke of Friswides to declare vnto him this matter for I knewe thought verely that he and diuers others there were then in great sorowe for this matter Then went I straight to Friswides and Euensong was begon and the Deane and the other Canons were there in their gray Amices they were almost at Magnificat before I came thether M. Tauerner I stoode at the quier doore and heard master Tauerner play and others of the Chappell there sing wyth and among whome I my selfe was wont to sing also but nowe my singing and musicke was turned into sighing and musing As I thus and there stoode in commeth D. Cotisforde the Commissary The Phariâ—â— is troubled aâ— M. Garrets escape out of prisoÌ„ as fast as euer he could goe bare headed as pale as ashes I knewe his griefe well inough and to the Deane he goeth into the Quier where he was sittinge in hys stall and talked wyth him verye sorrowfully what I know not but whereof I might and did well and truely gesse I went aside from the Quier doore to see heare more The Commissary and Deane came out of the Quier wonderfully troubled as it seemed Aboute the middle of the Church met them D. London puffing blustering and blowing like a hungry and gredy Lion seeking hys pray They talked together a while but the Commissarie was much blamed of them for keeping of hys prisoner so negligently in so muche that hee wepte for sorrowe and it was knowen abroade that master Garret was escaped gone out of the Commissaries chamber at Euensonge tune but whether no man coulde tell These doctours departed and sent abrode their seruants and spies euery where Maister Clarke aboute the middle of Compline M. Clarke came foorth of the Quier I followed him to his chamber and declared what was happened that after noone of master Garrets escape He was glad for he knewe of his foretaking Then he sent for one M. Sumner anst M. Bets M. Sumner M. Bettes fellowes and Canons there In the meanâ— while he gaue me a very godly exhortation praying God to geue me and all the rest of our brethren prudentiam serpentinam simplicitateÌ„ columbinam for we shoulde haue shortly much neede thereof as he veâ—ely thought When M. Sumner and M. Bets were come vnto him hee caused mee to declare againe the whole matter vnto them two and they were very glad that M. Garret was so deliuered trusting that he should escape al his enemies Then desiring them to tell vnto our other brethren what was happened for there were diuers other in that Colledge I went to Corpus Christi colledge to comfort our brethren there being in like heauines There I taried and supped wyth them At whiche supper we were not very merie considering our state and pearill at hand When we had ended our supper and committed our whole cause with feruent sighes and harty prayers vnto God our heauenly father I went to Alborne hall there lay that night In the morning I was vp very early and as soone as I could get out at the dore I went straight toward Gloucester Colledge to my chamber It had rayned that morning and with my goyng I
misery ye make in all regions N ow your fraudes be almost at their latter cast O f God sore to be reuenged at the last ¶ P oore people to oppresse ye haue no shame Q uaking for feare of your double tyranny R ightfull iustice ye haue put out of frame S eeking the lust of your God the belly T herefore I dare you boldly certifie V ery little though ye be thereof a gast Y et God will be reuenged at the last By these and such like sayinges whiche may be collected innumerable it may soone be seen what harts iudgements the people had in those dayes of the Romish Clergy Which thing no doubt was of God as a secret prophecie that shortly religion shoulde be restored according as it came to passe about thys present tyme whē Doct. Martin Luther first began to write Laurentius Valla. Picus Mirādula Erasmus Roterodamus M. Luther The article of our free iustification beateth downe all errours after that Picus Mirandula and Laurentius Ualla last of all Erasmus Roterodamus had somewhat broken the way before hadd shaken the monkes houses But Luther gaue the stroke pluckt downe the foundation all by opening one vayne long hid before wherein lyeth the touchstone of all trueth doctrine as the onely principall origine of our saluation which is our free iustifying by faith onely in christ y e sonne of God The laborious trauailes and the whole processe the constant preachings of this worthy mā because they be sufficiētly declared in the history of Iohannes Sleidanus I shall the lesse neede to stand long thereupon but onely to runne ouer some principall matter of his life actes as they are briefly collected by Phillip Melanthon ¶ The history of D. Martine Luther with his lyfe and doctrine described MArtine Luther after he was growne in yeares The history of M. Luther with his life doctrine described being borne at Isleben in Saxonie an 1483. was set to the Uniuersity first of Magdeburg thē of Erford In this Uniuersitie of Erforde there was a certayne aged man in the Couēt of the Agustines who is thought to be Weselus aboue mentioned wyth whom Luther beyng then of the same order a fryer Augustine had conference vppon diuers thinges especially touching the Article of remission of sinnes the whiche Article the sayd aged father opened vnto Luther after this sorte declaring that wee must not generally beleue onely forgeunes of sinnes to be or to belong to Peter to Paule to Dauid or suche good men alone but that Gods expresse commaundements is that euery man should beleue particularly hys sinnes to be forgeuen him in Christ and further sayd that thys interpretation was confirmed by the testimonies of S. Barnerd and shewed him the place An excellent declaration of S. Bernard touching fayth in the Sermon of the Annunciation where it is thus set forth But adde thou that thou beleuest this that by him thy sinnes are forgiuen thee This is the testimony that the holy Ghost giueth thee in thy heart saying Thy sinnes are forgiuen thee For this is the opinion of the Apostle that man is freely iustified by fayth By these wordes Luther was not onely strengthened but was also instructed of the full meaning of S. Paule who repeateth so many tymes this sentence We are iustified by fayth And hauing read the expositions of many vppon this place he then perceiued as well by the purpose of the old man as by the comfort he receiued in his spirit the vanitie of those interpretations which he had read before of the scholemen And so reading by litle and litle with cōferring the sayinges and examples of the Prophetes Apostles and continuall inuocation of God and excitatiō of fayth by force of prayer hee perceiued y e doctrine more euidently Then began he to read Saint Augustines bookes where he founde many comfortable sentēces among other in the exposition of the Psalmes and specially in the booke of the Spirite and Letter The profite of S. Augustines bookes which confirmed this doctrine of fayth and consolation in hys hart not a little And yet he layd not aside the Sentenciaries as Gabriell and Cameracensis Also he read the bookes of Occam whose subtilty he preferred aboue Thomas Aquine Scotus He read also and reuolued Gersō but aboue al the rest he perused all ouer S. Augustines workes with attentiue cogitation And thus continued he his study at Erford y e space of 4. yeares in the Couent of the Augustines About this tyme one Staupicius a famous mā The institution of the Vniuersitie at Wittenberge Staupitius who ministring his helpe to further the erection of an Uniuersitie in Wittenberg and endeuouring to haue schooles of Diuinitie founded in this new Uniuersitie when he had cōsidered the spirite towardnes of Luther he called him from Erford to place him in Wittenberg in y e yeare .1508 and of his age xxvi There his towardnes appeared in y e ordinary exercise both of hys disputations in the schooles preaching in churches where as manye wise and learned mē attentiuely heard Luther namely D. Mellerstad This Mellerstad would oftentimes say that Luther was of suche a marueilous spirit and so ingenious The iudgement of Doct. Mellerstad vpon M. Luther that he gaue apparant signifcation that he would introduce a more compendious easie and familier maner of teaching and altar and abolishe the order that then was vsed There first he expounded the Logick and Philosophy of Aristotle in the meane while Luther sent to Rome intermitted no whit his study in Theolagy Three yeares after he went to Rome about certayn contentions of the Monkes and returning the same yeare he was a graded Doctour Fridericke Duke of Saxonie Luther commensed doctour at the expenses of Elector Fredericke Duke of Saxonie according to the solemn maner of scholes for he had heard him preach well vnderstanded the quickenes of his spirite dilligently considered the vehemency of hys wordes and had in singular admiration those profound matters whiche in hys Sermons he ripely and exactly explaned This degree Stanpicius against his will enforced vpon him saying merely vnto him that God had many thinges to bring to passe in hys Church by him And though these wordes were spoken merely yet it came so to passe anone after as many predictions or presages proue true before a chaunge Doct. M. Luther beginneth to read the Epistle to the Romains After this he began to expound the Epistle to the Romayns consequently the Psalmes where he shewed the difference betwixt the lawe and the Gospell He also confounded the errour that raigned then in schooles and Sermons teaching that men may merite remission of sinnes by their proper works and that they be iust before God by outward discipline as the Phariseis taught Luther dilligently reduced the mindes of men to the sonne of God As Iohn Baptist demonstrated the lambe of God that
their sentence should be holden and ratified which was that the iudgement of determining this dissension should be reserued to the next Councell which by the report of maister Chauncelour was now in hand to be called and gathered Also vntill all discord and dissension should be appeased whatsoeuer was receiued and beleeued by theyr neighbours he promised in the name of the rest that they would willingly receiue and beleeue the same So that if the word of God hath not hitherto bene clearely and sincerely preached as they said vnto y e people and that there be now some which can teache and preach the same more sincerely it is not their mind or intent to withstand or resist their good doings but that the presidents would wish this one thing diligently to be taken heede of that there be no occasion geuen by any man to moue sedition and in the meane time he commaunded all men quietly to geue ouer all matters vntill Easter nexte and by that time it shoulde be made euident what shoulde be receiued and what left vndone With this answere they were all very well contented and the messengers returned againe to Meldorphe with great ioy and gladnes declaring to the whole congregation what answere was made cōceiuing a sure hope that the matter would shortly come to passe Upon S. Nicholas daye thys Henry preached twise first vpon the Gospell Homo quidam nobilis c. A certaine noble man Luke 19. c. Secondly vpon this text Plures facti sunt sacerdotes c. There are many made Priestes c. with suche a spirit and grace Heb. 7. that all men had him in admiration praieng God most earnestly that they might long haue such a preacher Upon the day of the conception of our Lady he also made two Sermons vpon the first chapter of Mathew expounding the booke of the generation wherein he rehearsed the promises made by God vnto oure forefathers and vnder what faith our fathers that then were had liued adding also that all respect of works being set apart we must be iustified by the same faith All these things were spoken with such boldnes of spirit that al mē greatly maruelled at him geuing thankes to God for his great mercy that had sente them such a Preacher desiring hym moreouer that he would tarrie with them al Christmas to preach for they feared least he should be sent for to some other place In the meane space the Priour and maister Iohn Schinke were not idle The Prier and the Monkes againe conspired against the Gospell for when the Prior perceiued that his malitious enterprise tooke no good successe he adioyned vnto him a companion William a Doctour of the Iacobines and so went vp to Laudanum to the Monks Franciscanes and Minors for helpe and counsaile For those kindes of Friers aboue all other are best instruct by their hypocrisie to deceiue the poore and simple people These Friers streightwaies sent for certaine of the rulers which had all the rule and authoritie and specially Peter Hannus Peter Swine and Nicholas Roden vnto whome they declared after their accustomed maner with great complaintes what an heretique Monke had preached and how he had obteined the fauour almost of all the simple people which if they did not spedily prouide for and withstand the beginnings and put the heretique to death it would come to passe that shortly the honour of our Lady and all Saints together with the two Abbeys shoulde vtterly come to ruine and decay When these simple ignorant men heard these wordes they were greatly moued Whereunto Peter Swine aunswered thus that they had before written vnto the parish priest to Henry what was best to be done notwithstanding if they thought good they would write againe No said y e Prior this matter must be attempted another way for if you write vnto the heretike he wil by and by answer you againe And it is to be feared least the contagion of his heresie do also infect you being vnlearned men for if you geue him leaue to speake and to answere there is no hope that you shall ouercome him The death of Henry conspired by the Monkes and Friers Wherefore they finally determined to take this Henry by night and burne him before the people should know it or he come to his defence to answere This deuise pleased all mē but specially the Franciscane Friers Petrus Hannus the Priors chiefe frend willing to get the chiefe praise and thankes of this matter by the help of maister Gunter did associate vnto him certaine other rulers of the townes neere adioining whose names are heere not to be hidden because they so much affected praise and glorye The names of the conspirators persecutors The names of the Presidentes were these Petrus Hannus Peter Swines sonne Hennicke Lūdane Iohn Holneus Laurence Hannemanus Nicholas Weslingbourgus Ambrose Iohn Brenthusius Marquardus Kremmerus Henstedanus Ludekus Iohānes Weslingus and Petrus Grossus President of Himmigstate All these Presidentes all other that were of Councell to this pretēce assembled together in the Parish of the new Church in the house of maister Gunter where also the Chauncelour was consultyng together with thē how they might burne the sayd Henry secretly comming vpon him without any iudgement or sentence They concluded the next day after the conception of our Lady to meete at Hennyng which is v. myle frō Meldorphe with a great band of husbādmen This determination this made they layd scoutes in euery place that there should no newes of their pretēsed mischiefes come vnto Meldorphe cōmaundyng that as soone as it began to waxe darke they should all gather together There assembled aboue v. C. mē of the countrey vnto whom was declared the cause of their assemble also they were instructed what was to be done for before no mā knew the cause of the assemble but onely the Presidentes When the husbandmē vnderstood it they would haue returned backe agayne refusing to do such a detestable and horrible deede The Presidentes with most bitter threates kept them in obedience A droncken murther to the intent they should be the more couragious they gaue them three barrels of Hamborow beere to drinke About midnight they came in armour to Meldorphe The Iacobines and Monkes prepared torches for them that Henry should not slip away sodēly in the darke They had also with them a false betrayer named Hennegus Hennegus the betrayer of the preacher by whose treason they had perfect knowledge of all thynges With great violēce they burst into the house of the Parish Priest breakyng spoylyng all thynges as the maner of that dronken people is If they found either gold or siluer they tooke it away When they had spoyled all things they violently fell vpon the Parish Priest with great noyse cried out kill the theefe kill the theefe The parish priest violently taken in his house by night Some of
Lorde 1515. of all such penaunce as was enioyned him and his wife at their abiuration except these three Articles following and were discharged of their badges or signes of their fagots c. Only this penaunce folowing the Byshop continued Sub poena relapsus First that neyther of them during their life should dwell out of the parish of Amersham It was happy that they were not put to taste bread and water Item that eyther of them during their life shoulde fast bread and ale euery Corpus Christi euen Item that eyther of them should during theyr liues vppon Corpus Christi day euery yeare go in pilgrimage to Asherige and there make theyr offerings as other people did but not to do open penaunce Also they were licenced by the sayd Byshop to do theyr pilgrimage at Asherige vpon Corpus Christi euen or Corpus Christi day or some other vpon any cause reasonable This penance being to them enioyned ann 1515. they obserued to the yeare 1522. saue only in the last yere the foresayd Alice his wife omitted her pilgrimage going to Asherige vpon Corpus Christi daye Also the sayd Tho. Harding being put to his othe to detect other because he contrary to his othe dissembled and did not disclose them was therefore enioyned in penaunce for his periury to beare vpō his right sleue both before and behinde a badge or patch of greene cloth or silke embrodered like a fagot during his whole life vnlesse he shoulde otherwise be dispensed withall And thus continued he from the yeare 1522. till the yeare 1532. At last the said Harding in the yeare abouesayd 1532. about Easter holydayes when the other people wēt to the church to commit their wonted idolatry toke his way into the woods there solitarily to worship the true liuing God in spirit and truth Where as he was occupied in a booke of English prayers The taking of Thomas Harding leaning or sitting vppon a style by the woods side it chanced that one did espie hym where he was and came in great haste to the officers of the towne declaryng that he had sene Harding in the woodes lookyng on a booke Wherupō immediatly a rude rable of them like mad mē ranne desperatly to his house to search for bookes in searching went so nigh that vnder the bordes of his flore they foūd certain English bookes of holy Scripture Whereupō this godly father with his bookes was brought before Iohn Longlād Bish. of Lincolne thē lying at Wooburne Who with his Chapleins calling father Harding to examination begā to reason with him proceedyng rather with checkes rebukes then with any sound arguments Thom. Hardyng seyng their folly and rude behauiour gaue thē but few wordes but fixing his trust and care in the Lord did let them say what they would Thus at last they sent him to the Bysh. prison called litle ease Tho. Harding put in little ease the Bishops prison where he did lye with hūger payne enough for a certaine space till at lēgth the Bish. sitting in his tribunall seat like a potestate cōdēned him for relapse to be burned to ashes cōmittyng the charge ouersight of his Martyrdome to Roulād Messenger vicare of great Wickhā Tho. Harding condemned Which Roulād the day appointed with a rable of other like to himselfe brought father Hardyng to Chesham agayne Where the next day after his returne the sayd Roulād made a Sermō in Cheshā Church causing Tho. Hardyng to stād before him all the preachyng tyme which Sermō was nothing els but the mainteinyng of y e iurisdiction of the Bysh. of Rome the state of his Apostolicall sea w t the idolatry fantasies traditions belōgyng to the same Whē the Sermō was ended Roulād tooke him vp to the high aulter asked whether he beleued that in y e bread after the consecratiō there remained any other substaūce then the substaunce of Christes naturall body borne of the virgin Mary To this Tho. Harding aūswered The faith and confession of Tho. Harding the Articles of our belief do teach vs that our Sauiour Christ was borne of the virgin Mary that he suffred death vnder Pilate and rose frō death the thyrd day that he then ascended into heauen and sitteth on the right hand of God in the glory of his father Then was he brought into a mans house in the towne where he remained all night in prayer and godly meditations So the next mornyng came the foresayd Roulād agayne about x. of the clocke with a company of bils and staues to lead this godly father to his burnyng Whom a great number both of men and womē did folow Of whom many bewayled his death cōtrary the wicked reioyced thereat He was brought forth hauyng thrust in his handes a little crosse of wood but no idoll vpon it Then he was cheyned to the stake The pacient death and martirdome of Tho. Harding desiring the people to pray for him and forgiuyng all his enemyes and persecuters he commended his spirite to God and tooke his death most paciently quietly liftyng vp his hands to heauen saying Iesus receaue my spirite Whē they had set fire on him there was one that threw a byllet at him dashed out his braynes Of what purpose he so did it is not knowen but as it was supposed that he might haue xl dayes of pardō as the proclamatiō was made at y e burnyng of Williā Tilseworth aboue mentioned pag. 774. whereas proclamation was made the same tyme 40. dayes of pardon for bringing fagots to burne good men that whosoeuer did bring a fagot or a stake to the burnyng of an hereticke should haue xl dayes of pardon Whereby many ignoraūt people caused their children to beare byllets and fagottes to their burnyng In fine when the sacrifice and burnt offeryng of this godly Martyr was finished and he brent to ashes in the Dell goyng to Botley at the North end of the Towne of Chesham Rouland their Ruler of the rost commaundyng silence and thinking to send the people away with an Ite missa est with aloude voyce sayd to the people these wordes not aduising belyke what his tongue dyd speake Good people whē ye come home do not say that you haue bene at the burnyng of an hereticke but of a good true Christian man and so they departed to dyner Rouland with y e rable of other Priestes much reioysing at the burnyng of this good man After dyner they went to Church to Euensong because it was Corpus Christi euen where they fell to singyng chauntyng with ryngyng and pypyng of the Organes Well was he that could reache the hyest note So much dyd they reioyce at this good mans burnyng He should haue bene burned on the Ascention euen but the matter was referred vnto the euen of Corpus Christi because they would honour their bready Messias with a bloudy sacrifice Thus Thomas Harding was consumed to ashes he being
sore impotent miserable people your bedemeÌ„ TheÌ„ shal as wel y e number of our foresayd monstrous sort as of the bandes whores theeues and idle people decrease Then shall these great yearely exactions cease Then shall not your sword power crown dignity obedience of your people be traÌ„slated from you TheÌ„ shall you haue full obedience of your people Then shall the idle people be set to worke Then shall matrimony be much better kept Then shall the generation of your people be encreased Then shall your commons encrease in riches TheÌ„ shall y e Gospell be preached Then shall none beg our almes froÌ„ vs. TheÌ„ shall we haue enough and more then shall suffice vs which shall be the best hospitall that euer was founded for vs. TheÌ„ shall we daily pray to God for your most noble estate loÌ„g to endure Against this booke of the Beggers aboue prefixed being written in the time of the Cardinall The supplicatâ—â—â— of Purgatorye made by Syr Thâ— More against the 〈◊〉 of beggars another contrary booke or supplication was deuised and writteÌ„ shortly vpoÌ„ the same by one sir Thomas More knight Chauncellour of the Duchy of Lancaster vnder the name and title of the poore sely soules pewling out of Purgatory In the which booke after that the sayd M. More writer therof had fyrst deuided y e whole world into foure partes that is into heauen hell middle earth and purgatory then he maketh the dead mens soules by a Rhetoricall Prosopopoea to speake out of Purgatory pynfolde sometimes lamentably complayning sometimes pleasauntly dalying scoffing at the authour of the Beggers booke sometymes scoldyng and rayling at him calling him foole witlesse frantike an asse a goose a mad dog an hereticke all that nought is And no maruell if these sely soules of purgatory seme so fumish â— testy For heat ye know is testy soon inflameth choler but yet these Purgatory soules must take good heed how they call a man a foole and hereticke so often For if the sentence of the Gospell doth pronounce theÌ„ guilty of hell fyre Math. 5. which say fatue foole it may be doubted lest those poore sely melancholy soules of Purgatory calling this man foole so oft as they haue done doe bring themselues therby out of purgatory fire to the fire of hel by y e iust senteÌ„ce of the gospell so that neither the 5. woundes of S. Fraunces nor all the merites of S. Dominicke nor yet of all the Friers can release them poore wretches But yet for so much as I doe not nor cannot thinke that those departed soules eyther would so farre ouershoote themselues if they were in purgatory or els that there is any such fourth place of Purgatory at all vnlesse it be in M Mores Utopia as Mayster Mores Poeticall vayne doth imagine 〈◊〉 that is to say 〈…〉 I cease therefore to burden the soules departed and lay all the witte in maister More the authour and contriuer of this Poeticall booke for not keeping Decorum personae as a perfect Poet should haue done They that geue preceptes of Arte do note this in all Poeticall fictions as a special obseruation to foresee and expresse what is conuenient for euery persoÌ„ according to his degree and condition to speake and vtter Wherefore if it be true that M. More sayth in the sequele of his booke that grace charity increaseth in theÌ„ that lye in the paynes of Purgatory then is it not agreable that such soules lying so long in Purgatory should so soon forget their charity and â—all a rayling in theyr supplication so fumishly both against this man with such opprobrious vnâ—â—cting termes also agaynst Iohn Badby Richard Howndon Iohn Goose Lord Cobham and other Martirs of y e Lord burned for his word also agaynst Luther WilliaÌ„ Tindall Richard Hunne and other moe falsly belying the doctrine by them taught defended which is not like that such charitably soules of Purgatory would euer doe neither were it conuenient for them in that case which in deede though theyr doctrine were false shoulde redound to the more encrease of theyr payne Agayne where the B. of Rochester defineth the Aungels to be ministers to Purgatory soules some will thinke peraduenture M. More to haue missed some part of his Decorum in making the euill spirite of the author the deuill to be messenger betwene middle earth Purgatory in bringing tidinges to the prisoned soules both of the booke and of the name of the maker Now as touching the maner how this deuil came into Purgatory laughing grinning and gnashing his teeth M. Mores Anticâ—es in â—othe it maketh me to laugh to see the merye Antiques of M. More Belike theÌ„ this was some mery deuil or els haâ— eaten w t his teeth some Nasturcium before which commyng into Purgatory to shewe the name of this man Satan nasturciatur could not tell his tale without laughing But this was sayth he an â—â—mious and an enuious laughing ioyned with grinning and gnashing of teeth And immediatly vpoÌ„ the same was contriued this scoffing rayling supplication of the pewling soules of Purgatory as he himselfe doth terme them So then here was enmying enuying laughing grinning gnashing of teeth pewling scoffing rayling and begging and altogether to make a very black Sanctus in Purgatory In deed we read in Sâ—ripture that there shall be weeping and gnashing of teeth in hell wher the soules and bodyes of men shal be tormented A Blacke SaÌ„ctus in Purgatorye But who would euer haue thought before that the euill aungell of thys man y t made the booke of Beggers being a spirituall and no corporall substaunce had teeth to gnashe and a mouth to grinne But where then stood M. More I meruaile all this meane while to see the deuill laugh with hys mouth so wide that the soules of purgatory might see all his teeth Belike this was in Utopia where M. Mores Purgatory is founded but because M. More is hence departed I leaue him wyth hys mery Antiques The aunswere of Iohn Fryth agaynst M. Mores purgatorye And as touching his book of Purgatory which he hath left behynde because Iohn Frith hath learnedly and effectuously ouerthrowne the same I will therefore referre the reader to hym while I repayre again the Lord willing to the history After that the clergy of Englande and especially the Cardinall vnderstood these bookes of the beggers supplications foresayde to be strawne abroad in the streetes of London and also before the king the sayd Cardinall caused not onely his seruantes dilligently to attend to gather them vp that they shuld not come into the kynges hands but also when he vnderstood that the kyng has receaued one or two of them he came vnto the kings Maiestie saying If it shall please your grace here are diuers seditious persons which haue scattered abroad bookes contayning manifest errours and heresies desiring his grace to beware of them Wherupon the king putting his hand
his demerites by him done beside his abiuration The which religious persons and other Ecclesiasticall men aboue sayd Rich. Bayfilde geuen to the secular power thought it good and agreed y t the sayd Byshop should proceede agaynst hym in this case of relaps and should pronounce and giue forth the sentence against him in case aforesaid and so he was deliuered to the Shriffes to cary to Newgate beyng commaunded to bring him againe vpon Monday following into Paules vpper Queere there to giue attendaunce vpon the byshop of London with the residue till they haue done with him Rich. Bayfilde disgraded by and by the Sheriffes were commaunded to haue him into the Uestry and then to bring him forth agayne in Antichristes apparell to be disgraded afore them Bayfild throweÌ„ downe with the byshops stafâ—e When he had disgraded him kneeling vpon the highest steppe of the aultar he took his Crosier staffe and smote him on the breast that he threwe him downe backewardes and brake his head that he sounded and when he came to himselfe again he thanked God that he was deliuered from the malignaunt Church of Antichrist that he was come into the true sincere Church of Iesus Christ militaunt here in earth and I trust anone said he to be in heauen with Iesus Christ the Church triumphaunt for euer and so was he lead forth through y e Queere to Newgate and there rested about an houre in prayer and so went to the fire in his apparell manfully ioyfully and there for lacke of a speedy fire was two quarters of an houre aliue And when the left arme was on fire and burned he rubbed it with his right hand it fell from his body and he continued in praier to the end without mouing The Martyrdome of Richard Bayfield * Iohn Teukesbery Leatherseller of London Martyr IOhn Tewksbery was conuerted by the reading of Tindals Testament and the wicked Mammon He had the Bible written Ioh. Tewkesbery Leatherseller of London Martyr In all poyntes of religion he openlye did dispute in the Byshops Chappell in hys pallace Who in y e doctrine of iustification and all other articles of his fayth was very expert and prompt in hys aunsweres in suche sort as Tonstall and all his learned men were ashamed y t a Leatherseller should so dispute with them with such power of the Scriptures and heauenly wisedome that they were not able to resist hym This disputation continued a seuennight The processe of whose examinations Articles and aunsweres here follow as they are out of the bishops Register extracted On Wensday the 21. day of Aprill in the yeare of oure Lord. 1529. Ex Regist. London Iohn Stewkesbery was brought into the CoÌ„sistory at London before Cutbert Byshop of London and his assistaunces Henry Bishop of S. Asse and Iohn Abbot of Westminster Unto whom the Byshop of London declared that hee had at diuers times exhorted hym to recant the errors and heresies whiche he held and defended euen as hee did theÌ„ agayn exhort him not to trust to much to his own wit learning but vnto the doctrine of y e holy mother the Churche Who made aunswere that in his iudgement he did not erre from the doctrine of y e holy mother the Church And at the last being examined vppon erroures which they sayd were in the sayd booke called y t wicked Mammon he aunswered thus Take ye the book and read it ouer and I thinke in my conscieÌ„ce ye shal finde no fault in it And beyng asked by the sayd bysh whether he dyd rather geue credite to hys book or to the Gospell The examination of Iohn Tewkesbery before Tonstal Bishop of London he answered that the gospell is and euer hath bene true And moreouer being particularly examined what hee thought of this article that the Iewes of good intent and zeale slue Christ he answered look ye the booke through before and after as it lyeth and ye shall finde a better tale in it then ye make of it further thought that whosoeuer translated y e new testament and made the booke meaning the wicked Mammon he did it of good zeale and by the spirite of god Also being farther asked by the sayd Bishop of LondoÌ„ whether he would stand to the contentes of his booke hee aunswered looke ye the booke before and after and I wyll be coÌ„tent to stand to it The being examined whether that all good works must be done without respect of any thing he aunswere that a man should do good works for the loue of God only for no hope of any reward higher nor lower in heauen for if he should it were presumption Also being demaunded whether that Christ with all his workes did not deserue heauen He answered and sayd that it was playne enough Which thinges being done the Bishoppe sayd further to Iohn Tewkesbery thus I tell thee before God and those which are here present in examination of my conscience that the Articles aboue named and many other more conteined in the same booke are false hereticall and condemned by the holy Church howe thinkest thou And further the sayd Bishop of London sayd vnto him agayne I tel thee before God and those which are here present c. and so asked him agayne what he thought of those Articles And after many exhortations he commaunded him to aunswere determinately vnder payne of the lawe saying further vnto him that if he refused to aunswere he must declare him an open and obstinate heretick according to the order of the law Which thinges so done the Bishop asked Iohn Tewkesbery agayne whether the sayd booke called the wicked Mammon were good To which interrogatory he aunswereth that he thinketh in his coÌ„science there is nothing in the booke but that which is true And to this article obiected that is that faith onely iustifieth without workes he aunswereth that it is well sayd Wherunto the Bishop inferred agayne that the articles before obiected with diuers other conteined in the booke called the wicked Mammon were false erronious damnable and hereticall and reproued and condemned by the Church and before God and all those that were preseÌ„t for the discharge of his conscience he had often very geÌ„tly exhorted the sayd Iohn Tewkesbery that he would reuoke and renouÌ„ce his errors otherwise if he did intend to perseuere in them he must declare him an hereticke which he would be very sory to do These thinges thus done the Bishop oftentimes offered him that he should choose what spirituall or temporall man he woulde to be his Counsellor and gaue him time as before to deliberate with himself vntill the next sitting Also in the same moneth of Aprill in the yeare of our Lord aforesayd An other examinatyoÌ„ of Iohn Tewâ—sbery the Bishop of London Cutbert Tonstal sitting in the Consistory with Nicolas of Elye Iohn of Lincolne and Iohn of Bathe and Welles c. This Iohn Tewkesbery was
soone as he came vnto him Frith by and by began in the Latine tongue to bewaile his captiuitie The Schoolemaister by and by beinge ouercome wyth his eloquence did not onely take pitie and compassion vppon him but also began to loue and embrace such an excellent witte and disposition vnlooked for especially in such a state miserie Afterward they conferring more together vpon many things as touching the Uniuersities scholes and tongues fell from the Latine into the Greeke Wherin Frith dyd so inflame the loue of that Schoolemaister towardes him that he brought him into a marueilous admiration especiallye when the Schoolemaister hearde him so promptly by hart rehearse Homers verses out of his first booke of Illiades Whereuppon the Shoolemaister weÌ„t with all speede vnto the Magistrates greeuously complaining of the iniurie which they did shew vnto so excellent and innocent a young man Thus Frith through the helpe of the schoolemaster was freely dimitted out of the stockes Iohn Frith through the helpe of the Schoolemaister was deliuered out of the stockes set at libertie without punishment Albeit this his safetie continued not loÌ„g thorow the great hatred and deadly pursuit of sir Tho. More who at that time being Chauncelour of Englande persecuted him both by land and sea besetting all the waies and hauens yea promising great rewardes if any maÌ„ could bring him any newes or tydings of him Thus Frith beinge on euerye part beset with toubles not knowing whiche way to turne hym Syr Tho. More a deadly persecuter of Iohn Fryth seeketh for some place to hyde him in Thus fleeting from one place to an other and often chaunging both his garmentes and place yet coulde he be in safetie in no place no not long amongst his frindes so that at the last being trayterouslye taken as ye shall after heare hee was sent vnto the Tower of London wheras he had many conflicts with the bishops but specially in writyng with Syr Thomas Moore The occasioÌ„ of Frythes writing agaynst More The first occasion of his writyng was this Uppon a tyme hee had communicatioÌ„ with a certaine olde familiar freende of his touching the SacrameÌ„t of the body bloud of Christ. The whole effecte of which disputation consisted specially in these foure poyntes 1 FIrst that the matter of the sacrament is no necessarye article of fayth vnder payne of damnation 2. Secondly that for somuch as Christes naturall bodye in like condition hath all properties of our bodye sinne onely except it it cannot be neyther is it agreable vnto reason that he should be in two places or moe at once contrarye to the nature of oure bodye 3. Moreouer it shall not seeme meete or necessarye that wee should in this place vnderstand Christes words according to the literall sense but rather accordyng to the order and phrase of speache comparing phrase wyth phrase accordyng to the Analogie of the Scripture 4. Last of all how that it ought to be receaued accordyng to the true and right institution of Christ albeit that the order which at thys tyme is crept into the Church and is vsed now a dayes by the Priestes do neuer so much differ from it And for somuche as the treatise of this disputation seemed somewhat loÌ„g The occasioÌ„ of Frythes writyng vppon the Sacrament his frend desired hym that such things as he had reasoned vpon he would briefly committe vnto writing and geue vnto hym for the helpe of his memory Frith albeit he was vnwilling and not ignoraunt howe daungerous a thing it was to enter into suche a contentious matter at y e last notwithstanding he being ouercome by the intreaty of hys frend rather followed hys wil then looked to his owne safegard There was at that tyme in London a Taylor named William Holt which fayning a great frendshyp towarde this party William Holte a Iudas instantly required of him to geue him licence to read ouer that same writing of Frithes whiche when hee vnaduisedly dyd the other by and by caryed it vnto More being theÌ„ Chauncellour which thing afterward was occasion of great trouble and also of death vnto y e said Frith Syr Tho. More ChauÌ„celâ—r For More hauing gotten a copy of this booke not onely of this Sicophant but also two other copies whiche at the same time in a maner were sent hym by other promoters he whetted his wittes and called his spirites together as much as he might meaning to refute his opinioÌ„ by a contrary booke This in a maner was the whole summe of the reasons of Frithes booke First to declare the Popes beliefe of the Sacrament to be no necessary article of our faith that is to say that it is no article of our fayth necessary to be beleued vnder payne of damnation The summe 〈◊〉 â—rythe 〈◊〉 of the Sacrament that the Sacrament should be the naturall body of Chryst. Whych he thus prooueth For many so beleue yet in so beleuing the Sacrament to bee y e naturall bodye are not thereby saued but receyue it to their damnation Agayne in beleuyng the Sacrament to bee the naturall body yet that naturall presence of his body in the bread is not that which saueth vs The not beleuâ—â—â— the coâ—poâ—all 〈◊〉 of Christ in the Sacraments is no damnation but his presence in our harts by fayth And likewise the not beleuing of his bodyly presence in the Sacrament is not the thynge that shall damne vs but the absence of him out of our hart through vnbeliefe And if it be obiected y t it is necessary to beleue gods worde vnder payne of damnation to that he aunswereth that the woorde taken in the right sense as Christ meant mayntayneth no such bodyly presence as the Popes churche dothe teache but rather a Sacramentall presence And that saith he may be further confirmed thus ¶ Argument None of the olde fathers before Chrystes incarnation were bound vnder paine of damnatioÌ„ to beleue this point Ce All we be saued by the same fayth that the olde fathers were la. Ergo none of vs are bounde to beleue this point vnder paâ—â—e of damnation â—ent The first parte sayth he is euydent of it selfe For howe coulde they beleue that which they neuer hearde nor sawe The seconde part sayth he appeareth plainly by sainct Augustine August ad Dardanum writinge ad Dardanum and also by an hundreth places more Neither is there any thing that he doth more often inculcate theÌ„ this that the same fayth y t saued our Fathers saueth vs also And therfore vppon the truth of these two parts thus proued must the coÌ„clusion saith he nedes folowe ¶ An other Argument None of y t olde fathers before Christes incarnation did eate Christ corporally in their signes but only mistically spiritually and were saued Al we do eate Christ euen as they did and are saued as they were Ergo none of vs do eate Christe corporally but mystycally and spiritually in our signes
foorth his fruite so did it appeare by thys man Antichristians are those which are against Christ. For he daily seeing the glorye of God to be so blasphemed idolatrous religion so embraced and maintained that most false vsurped power of the Bishop of Rome so extolled was so greeued in conscience and troubled in his spirite that he could not be quiet till he did vtter his minde therein Wherefore dealing priuately with certaine of his frendes he did plainely open and disclose howe blasphemously and abhominably God was dishonoured his worde contemned and hys people whom he so dearely bought were by blinde guides caried headlong to euerlasting damnation and therefore hee coulde no longer endure but muste needes and would vtter theyr abhominations and for his owne parte for the testimonie of his conscience and for the defence of Gods true religion The godly zeale of Tho. Benet would yeelde hymself moste patiently as neare as God woulde geue him grace to die and to shedde hys bloude therein alleaging that his death shoulde be more profitable to the Churche of God and for the edifying of his people then his life shuld be To whose perswasions when hys friendes had yeelded they promysed to pray to God for hym that hee myght be strong in the cause and continue a faithfull souldiour to the ende Which done he gaue order for the bestowing of such bookes as he had and very shortlye after in the moneth of October hee wrote his minde in certaine scrolles of Paper whyche in secreate maner he set vp vpon the doores of the Cathedrall churche of the Citie in which was wrytten The Pope is Antichrist and we ought to worshippe God onely The Pope is Antichrist and no Saintes These bils being found there was no smal adde and no litle search made for the inquiry of the heretike that should set vp these bils Benet setteth vp billes against the Pope and the Maior his officers were not so busie to make searches to find this heretike but the bishop and all his doctors were as hote as coales enkindled as though they had bene stong w t a sort of waspes Wherefore to kepe y e people in their former blindnes order was taken that the doctors should in hast vp to the pulpit euery day and confute this heresie Neuerthelesse this Thom. Benet keping his own doings in secret went the sonday folowing to the cathedral church to the Sermon and by chaunce sate downe by 2. men which were the busiest in al the city in seking searching for this heretike and they beholding this Benet sayd the one to the other Surely thys fellowe by all likelyhoode is the heretike that hath set vp the billes and it is good to examine him Benet almost tak◠in the church Neuertheles whē they had wel behelde him and saw the quiet and sober behauiour of the man his attentiuenes to the preacher his godlinesse in the Church being alwayes occupied in hys Booke which was a Testament in the Latine tongue were astonied and had no power to speake vnto him The storyes a little vary touching the taking of Benet but departed left hym reading in his booke As touching this poynte of Benets behauior in the Church I finde the reportes of some other a litle to vary and yet not much contrary one to the other For in receiuing the letters and wrytings of a certain minister whych at the same time was present at the doynge hereof in Exeter thus I finde moreouer added concerning the behauiour of this Thomas Benet in the Church At that time sayth he as I remember doct Moreman Crispin Caseley wyth suche other bare the swinge there Beside these were there also preachers there Doctors friers in Exeter one Doctour Bascauild an vnlerned doctor God knoweth and one D. Dauid as wel learned as he both Gray friers and doctor I know not who a Blacke frier not much inferiour vnto them Gregory Bassed Fryer of Exeter Moreouer there was one Bacheler of Diuinitie a Gray frier named Gregory Bassed in deede learned more then they all but as blinde and superstitious as he whych was most Whych Gregorie not long before was reuolted from the way of righteousnes to the way of Beliall for in Bristowe sayth the author he lay in prison long almost famished for hauing a booke of M. Luther called his questions which he a long time priuily had studied for teaching of youth a certaine Cathechisme To be shorte the braines of the Canons and Priests the officers and commons of that Citie were very earnestly busied howe or by what meanes suche an enormious heretique whyche had pricked vp those billes might be espied and knowen but it was long first At last the Priestes founde out a toye to curse him what soeuer he were with booke bel and candle which curse at that day seemed most fearefull and terrible The maner of the curse was after this sort One of the Priestes apparelled all in white ascended vp into the pulpit The priestes curse they cannot tell whom The other rabblement wyth certaine of the two orders of Friers and certaine superstitious Monks of S. Nicholas house standing round about and the Crosse as the custome was being holdē vp with holy candles of waxe fixed to the same he began his sermon w t this Theame of Iosue Est blasphemia in Castris There is blasphemie in the armie and so made a long protestation but not so long as tedious and superstitious and so concluded that that foule and abominable heretike which had put vp such blasphemous billes was for that his blasphemie damnably accursed and besought God our Lady S. Peter Patrone of that church with all the holy companie of martyrs confessors and virgines that it might be knowen what hereticke had put vp such blasphemous billes that Gods people might auoide the vengeance The maner of the cursing of the sayd Benet was maruelous to beholde for as muche as at that time there was fewe or none The manner of the popes blacke curse with booke bell and candle vnlesse a Sherman or two whose houses I well remember were searched for billes at that time and for bookes that knew any thing of Gods matters or how God doeth blesse theyr curses in such cases Then sayde the Prelate by the authoritie of God the father almighty and of the blessed virgin Mary of S. Peter and Paule and of the holy Saints we excommunicate we vtterly curse and banne commit and deliuer to the deuill of hell him or her what soeuer he or shee be that haue in spite of God and of S. Peter whose church this is in spite of all holy saintes and in spite of our most holy father the Pope Gods vicare heere in earth Here is colde charitye and in spite of the reuerend father in God Iohn our Diocesane and the worshipfull Canons Maisters and Priestes and Clarkes which serue God daily in this Cathedrall Church
her and them but onely her husband who laboured for theyr liuings Unto whom the Maior aunswered what come ye to me You are taken vp with the Kinges Counsell I supposed that you had come to desire me that your husbande shoulde not stand vpon the Pillary in Cheapeside on Monday nexte with the one halfe of the pyg on his one shoulder and the other halfe on the other Also the Maior sayd vnto her that he could not deliuer him without the consent of the rest of his brethren the Aldermen Wherefore he bade her the next day folowing which was Sonday to reâ—ort vnto Paules to Saint Dunstones Chappell and when he had spoken with his brethren he woulde then tell her more Other answere could she get none at that time Wherfore she weÌ„t vnto M. Wilkenson then being Sheriffe of London desiring him to be good vnto her and that she might haue her poore husband out of prison Unto whom M. Wilkenson answered O woman Christ hath layd a piece of his crosse vpon thy necke The gentle 〈◊〉 of 〈…〉 of London to the poore woman to proue whether thou wilt helpe hym to beare it or no saying moreouer to her that if the Lord maior had sent him to his Counter as he sent him to his brothers he should not haue taryed there an houre and so coÌ„maunded her to come the next day vnto him to dinner and he would do y e best for her he could So the next day came this woman resorted again to M. WilkensoÌ„s according as he bad her who also had biddeÌ„ diuers gestes vnto whoÌ„ he spake in her behalfe But as they were set at dinner and she also sitting at the table wheÌ„ she saw the hote fish come in she felt downe in a swound so that for the space of two houres the could keepe no life in her Wherefore they sent her home to her house in Pater noster row and then they sent for the Midwife supposing that she would haue bene deliuered incontinent of her childe that she went with but after that she came somewhat agayn to herselfe where she lay sicke and kept her bed the space of xv weekes after being not able to helpe her selfe but as she was helped of others during the time of xv weekes Now to shew further what became of this Pig wherof we haue spoken so much it was carryed into Finsburye field by the Bishop of Londons Sumner That God ordeyneth to be eaten superstition buryeth at his maisters commaundement and there buried The Monday folowing being the fourth day after that this prisoner aforesayd was apprehended the Maior of London with the residue of his brethren being at Guild hall sent for the prisoner aforenamed and demaunded sureties of him for his forth coÌ„ming what so euer hereafter should or might be layd vnto his charge Thomas Frebarne deliuered out of prisoÌ„ Tho. Frebarne discharged out of his house by M. Garter his Landlorde but for lacke of such suretyes as they required vpon his owne band which was a Recognisaunce of twenty pound he was deliuered out of theyr handes But shortly after that he was deliuered out of this his trouble mayster Garter of whome we haue spoken before beyng his landlord warned him out of his house so that in foure yeares after he could not get an other but was constrayned to be within other good folkes to his great hindrance and vndoing Hard it were and almost out of number to rehearse the names and stories of all them which felt the gentle helpe of this good man in some case or other Where might be remembred the notable deliueraunce of one Gray a Smyth of Bishops Starford Gray a Smith accused of 〈◊〉 â—eliueâ—ed by the Lord Cromwell who being accused for denying y e sacrameÌ„t of the aulter to be our Sauior was sent vp for the same to LondoÌ„ and there should haue bene condemned to be burnt but that by the meanes of the L. Cromwell he was sent home agayne and deliuered One other example though it be somewhat long with the circuÌ„stances and all I will declare how be helped the Secretary that theÌ„ was to Doctor Cranmer Archbishop of Caunterbury whiche Secretary is yet aliue and can beare present record of the same ¶ How the Lord Cromwell helped Cranmers Secretary MEntion was made before how king Henry in y e yeare of his reigne 21. caused the 6. Articles to passe much agaynst the mind and contrary to the conseÌ„t of the Archbishop of Canterbury Thomas CraÌ„mer The Archb. Cranmer disputed 3. dayes in the Parliament against the 6. Aâ—ticles who had disputed three daies against the same in the Parliament house with great reasons and authorities Which Articles after they were graunted and past by the ParliameÌ„t the king for the singuler fauor which he euer bare to Cranmer and reuerence to his learning being desirous to know what he had sayd and obiected in the ParliameÌ„t agaynst these Articles or what could be alleged by learning agaynst the same required a note of the Archbishop of his doings what he had sayd and opposed in the Parliament touchâ—â—g that matter And this word was sent to him from the king by Cromwell and other Lordes of the Parliament whom the king then sent to dine with him at Lambeth somewhat to comfort agayne his greued mind and troubled spirits as hath bene aboue recited pag 1136. Wherupon when his dinner was finished the next day after the Archbishop collecting both his argumeÌ„ts authorities of scriptures and Doctors together caused his Secretary to write a fayre booke therof for the king after this order First the Scriptures were alleadged then the Doctors thirdly folowed the Arguments deducted from those authorities This booke was written in his Secretaryes Chamber Where in a by Chamber lay the Archbishops Almosiner When this booke was fayre writteÌ„ The name of this Secretary was M. Rafe Morice being yet aliuâ— and whiles the Secretary was gone to deliuer the same vnto y e Archbishop his maister who was as it then chaunced rydde to Croydon returning backe to his chamber found hys doore shut and the key caryed away to London by the Almosiner At this season also chauÌ„ced the father of the sayd Secretary to come to the Citty by whose occasion it so â—ell out that he must nedes go to London The booke he could not lay into his chamber neither durst he commit it to any other person to keepe being straitly charged in any coÌ„ditioÌ„ of the Archbishop his maister to be circumspect thereof so that he determined to go to his father and to keep the book about him And so thâ—usting the booke vnder his girdle he went ouer vnto Westminster bridge with a sculler where he entred into a whirry that went to London wherein were 4. of the Garde who ment to land at Paules wharfe and to passe by the kinges highnesse who then was in hys Barge with a great number of Barges and boates about him then baiting of
thou art sent for No my Lord quoth he No quoth the Byshop That is a meruailous thing Forsooth my Lord quoth he vnles it be for a certaine search made of late in Windsore I cannot tell wherfore it should be Then thou knowest the matter well enough quoth the Bishop and takyng vp a quire of the Concordance in his hand sayd Understandest thou the Latine tongue No my Lord quoth he but simply No quoth the Bishop And with that spake M. Wrisley then secretary to the king he saith but simply I cannot tell quoth the B. but the booke is translated worde for word out of the Latin Concordaunce and so began to declare to the rest of the Counsaile the nature of a Concordance and how it was first compiled in Latin by the great diligence of the learned men for the ease of preachers concluding with this reason that if such a booke should goe foorth in English it would destroy the Latin tongue And so casting down the quire again he reached another booke which was the booke of Esay the prophet and turnyng to the last chap. gaue the booke to Marbecke and asked hym who had written the note in the margent The other looking vpon it said forsooth my Lord I wrote it Read it quoth the B. Then he read it thus Heauen is my seate and the earth is my footestoole Nay quoth the B. read it as thou hadst written it Then shall I read it wrong quoth he for I had written it false How hadst thou written it quoth y e bishop I had written it quoth he thus Heauen is my seat and the earth is not my footestoole Yea mary quoth the Bishop that was thy meanyng No my Lord quoth he it was but an ouersight in writyng for as your Lordshippe seeth this worde Not is blotted out At this tyme came other matters into the Counsaile so that Marbecke was had out to the next chamber And when he had stood there a while one of the Counsaile named sir Anthony Wingfield Captaine of the Garde came foorth and callyng for Marbecke committed him to one Belson of the gard saying vnto him on this wise Take this man and haue him to the Marshalsey and tell the keeper that it is the Counsailes pleasure that he shall entreat him gently And if hee haue any mony in his purse as I think he hath not much take you it from him left the prisoners do take it and minister it vnto him as he shall haue need And so the messenger departed with Marbecke to the Marshalsey and dyd his commission most faithfully and truly both to the keper and to the prisoner as he was commanded The second examination of Marbecke before the Bishops Gentleman in the Marshalsey ON the next day which was Tuesday by 8. of the clock in the morning there came one of the B. of Winchesters Gentlemen into the Marshalsey whose mā brought after him two great books vnder his arme finding Marbecke walking vp and downe in the Chappell demanded of the keeper why he was not in irons I had no such cōmaundement quoth he for the messenger which brought hym yesternight from the Counsaile sayd It was theyr pleasure he should he gētly vsed My Lord quoth the gentleman will not be content with you and so takyng the bookes of his man called for a chamber vp to the which he caried the prisoner and casting the bookes from him vpon a bed sate him downe and said Marbecke my Lord doth fauour thee well for certaine good qualities thou hast and hath sent me hither to admonish thee to beware and take heed least thou cast away thy selfe wilfully If thou wylt be plaine thou shalt doe thy selfe much good if not thou shalt do thy selfe much harme I assure thee my Lord lamenteth thy case for as much as he hath alwayes hearde good report of thee wherfore now see to thy selfe and play the wise man Thou art acquainted with a great sort of heretikes as Hobby and Heynes with other mo knowest much of their secrets if thou wilt nowe open them at my Lords request he will procure thy deliueraunce out of hand and preferre thee to better liuing Alas sir quoth he what secretes doe I knowe I am but a poore man and was neuer worthy to be so conuersant eyther with M. Hobby or M. Heynes to know any part of their myndes Wel quoth the Gentleman make it not so strange for my lord doth know wel inough in what estimation they had both thee and Anth. Person for your religion Of Anth. Person quoth he I can say nothyng for I neuer saw him with them in all my lyfe And as for my selfe I can not denye but that they haue alwayes I thanke them taken me for an honest poore man and shewed me much kindnes but as for their secrets they were to wise to commit them to any such as I am Peraduenture quoth the Gentleman thou fearest to vtter any thing of them Marbecke cannot be perswaded to 〈…〉 because they were thy frends lest they hearing therof might hereafter withdraw their frendship from thee which thou nedest not to feare I warrant thee for they are sure enough and neuer like to pleasure thee more ner no man els With that the water stoode in Marbeckes eyes Why weepest thou quoth the Gentleman Oh sir quoth he I pray you pardon me these men haue done me good wherfore I beseech the liuing God to comfort them as I would be comforted my selfe Well quoth the Gentleman I perceiue thou wilt play the foole and then he opened one of the bookes and asked him if he vnderstood any Latine But a little sir quoth he How is it then quoth the gentleman that thou hast translated thy booke out of the latin Concordance yet vnderstandest not the tongue I will tell you quoth he In my youth I learned the principles of my Grammar wherby I haue some vnderstāding therin though it be very smal Then the gentleman began to try him in the latin Concordance English Bible which he had brought and when he had so done was satisfied he called vp his man to fet away the bookes so departed leauing Marbecke alone in the chamber the dore fast shut vnto him About two houres after the Gentleman came againe with a sheet of paper folded in his hand Another talke betweene Winchesters gentleman and Marbecke sate him down vpon the beds side as before sayd by my troth Marbecke my lord seeth so much wilfulnes in thee that he saith it is pity to do thee good When wast thou last w t Haynes Forsooth quoth he about a three weekes agoe I was at dinner with him And what talke quoth the Gentleman had he at his boord I cā not tel now quoth he No quoth y e gentleman thou art not so dull witted to forget a thyng in so short space Yes sir quoth he such familiar talk as mē
world The causes whâ— they 〈…〉 otherwise dispute theâ— before indifferent Iudges The matter of the disputation is against Gods word The second cause that the determinations of both the Uniuersities in matters of Religion especially wherin we should dispute are directly against Gods word yea against their own determinations in the time of our late soueraigne Lord and most godly Prince King Edward and further it is knowen they be our open enemies and haue already condemned our causes before any disputation had of the same Secondly because the Prelates and clergie do not seeke either vs or the verity but our destruction and their glory For if they had sought vs as charity requireth theÌ„ would they haue called vs forth hereaboutes before theyr lawes were so made that franckly and without perill we might haue spoken our consciences Againe if they had sought for the veritie they woulde not haue concluded of controuersies In the disputation neither charitie nor veritie sought for tofore they had bene disputed so that it easely appeareth that they seeke their owne glory and our destruction and not vs and the veritie and therefore we haue good cause to refuse disputation as a thing which shall not further preuaile then to the setting forth of their glory and the suppression of the veritie Thirdly because the Censors and Iudges as we heare who they be are manifest enemies to the truth and that which worse is obstinate enemies before whome pearles are not to be cast The third cause The Iudges of the disputation professed enemies against the truth The 4. cause by the commaundements of our Sauior Iesus Christ and by his owne example That they be such their doings of late at Oxford and in the Conuocation house in October last past do most euidently declare Fourthly because some of vs haue bene in prison these 8. or 9. monethes where we haue had no bookes no paper no penne no inke or conuenient place for study we thinke we should do euill thus sodainly to descend into disputation with them which may alledge as they list the fathers and their testimonies Want of booâ—es necessaâ—â— for disputation bicause our memories haue not that which we haue read so readily as to reproue when they shall report and wrest the authors to their purpose or to bring forth that we may haue there for our aduantage Fiftly because in disputation we shall not be permitted to prosecute our Argumentes The 5. cause but be stopped when we would speake one saying thus another that the third his mind Example of 〈◊〉 disputation at Oxford c. As was done to the godly learned fathers especially D. Ridley at Oxford who could not be permitted to declare his minde and meaning of the propositions had oftentimes halfe a dosen at once speaking against hym alwayes letting him to prosecute his argument and to aunswere accordingly we will not speake of the hissing scoffing and taunting which wonderfully then was vsed If on this sorte and much worse they handled these fathers much more will they be shameles bold with vs if we shuld enter into disputation with them Sixtly because the Notaries that shall receiue write the disputations shal be of their appointment and such as either do not or dare not fauour y e truth and therefore must write eyther to please them or else they themselues the Censours and Iudges we meane at their pleasure wyll put to and take from The 6. cause that which is writteÌ„ by y e Notaries who can not Notaries 〈◊〉 indiffeâ—â—nt nor must not haue in their custody that which they write longer then the disputation indureth as their doings at Oxford declareth No copy nor scroule could anye man haue by their good will For the Censors and Iudges will haue all deliuered into their hands Yea if any man was sene there to write as the report is the same man was sent for and his writings taken from him so must the disputation serue only for the glory not of God but of the enemies of his truth For these causes we all thinke it so necessary not to dispute with them as if we did dispute we shuld do that whiche they desire purposely seek to promote the kingdome of Antichrist and to suppresse as much as may be y e truth We will not speake of the offence that might come to the godly wheÌ„ they shuld heare by the report of our enemies our aunsweres and arguments framed you may be sure for their fantasies to the sclaundering of the veritie Therfore we publish and by this writing notifie vnto the whole congregation and church of England Exceptions taken agaâ—nst the aduersaries that for these aforesaid causes we will not dispute with theÌ„ otherwise then with the penne vnlesse it be before the Queenes highnes and her Councell or before the houses of the parliament as is aboue sayd If they will write Conditions assigned how they would dispute we will aunswere by writing confirm and proue out of the infallible veritie euen the very word of God and by the testimonye of y e good and most auncient fathers in Christes Churche this our fayth and euery peece thereof which hereafter we in a summe do write and send abroad purposely that oure good brethren and sisterne in the Lord may knowe it and to seale vp y e same Exhortation to obedience we are ready through Gods helpe and grace to geue our liues to y e halter of fire or otherwise as God shall appoynt humbly requiring in the bowels of our Sauiour Iesus Christ beseeching all that feare God to behaue themselues as obedient subiects to the Queenes highnes and the superiour powers which are ordeyned of god vnder her rather after our exaÌ„ple to geue their heads to the blocke then in any poynt to rebell or once to mutter agaynst the Lordes annoynted we meane our soueraigne Lady Queene Mary into whose hart we beseech the Lord of mercye plentifully to doure the wisedome and grace of his holy spirite now and for euer Amen First we confesse and beleue all the Canonicall bookes of the old Testament The confession and fayth of the prisoned Preachers and al the bookes of the new Testament to be the very true word of God and to be written by the inspiration of the holy Ghost and are therfore to be heard accordingly as the Iudge in all controuersies and matters of religion Secondly The Catholicke Church we confesse and beleue the Catholick church whiche is the spouse of Christ as a most obedient and louing wife to embrace and follow the doctrin of these books in all matters of religion and therefore is shee to be heard accordingly so that those which will not heare this church thus following and obeying the word of her husband we accompt as heretickes and schismatickes accordyng to this saying If he will not heare the Church let him be vnto thee as a Heathen Thirdly we
and lawfull but Gods commaundemeÌ„t also to mary for such as cannot otherwise liue chaste neither auoyd fornication 1. Tim. 4. Bishops sinne agaynst their owne conscieÌ„ce that for 9. or 10. causes 1. Cor. 7. Gene. 2. They know that such as do mary do not sinne They know that God before sinne was ordeined matrimony that in Paradise betwene two of his principall creatures man and woman They knowe what spirite they haue whiche saye it is euill to mary seing God sayd it is not good for man to be alone without a wife hauing no speciall gift contrary to the generall commaundemeÌ„t and ordinance diuers times repeated in the booke of Genesis Gene. 1. which is to encrease and multiply They know that Abraham caried into the laÌ„d of Canaan his old yet barrayne wife the vertuous womaÌ„ Sara with him leauing father and mother Gene. 12. Mariage is no impediment for a good man to walke in â—he obedieÌ„e of Gods coÌ„maundement and country otherwise at Gods commaundement For though father mother and other frendes are deare and neare yet none are so dearely and nearely ioyned together as man wife in matrimony which must needes be holy for that it is a figure similitude of Christ and his Church They know that S. Paul geueth a great prayse to matrimony calling it honorable Ephe. 5. Aeb 13. and that not onely to and among many but to and among all men without exceptioÌ„ whosoeuer haue need of that Gods remedy for mans and womans infirmity They know y t if there were any sinne in Matrimony Gene. 18. Exod. 18. Gene. 25. Gene. 31. 1. Reg. 7. it were chiefly to be thought to be in the bedcompany But S. Paul sayth that the bedcompany is vndefiled They know that the hauing of a wife was not an impediment for Abraham Moyses Isaac Iacob Dauid c. to talke with God neither to y e Leuites bishops priests office in the time of the old Testament or the New They know y t Christ would not be coÌ„ceiued Math. 1. or borne of his blessed mother the virgine Mary before she was espoused in mariage his owne ordinaunce They know by S. Cyprian and Sainct Augustine that a vow is not an impediment sufficient to let Matrimony or to diuorce the same They know that S. Chrysostome sayth it is heresie to affirme that a bishop may not haue a wife Chrisostome It is heresie to deny Priestes Mariage Ambros. 3. Q. 1. Integritat They know that Ambrose will haue no commaundement but counsaile onely to be geuen touching the obseruing of virginitie They know that Christ with his blessed mother the Apostles were at a mariage and beautified and honoured the same with hys presence and first miracle To be short they know that al that I haue here written touching the mariage of Priestes is true they know that the papistes themselues do not obserue touching that matter their owne lawes and Canons and yet they continue marked in conscience with an hote iron as detetestable heretickes in this behalfe The Lorde geue them grace to repent if it be his good will Amen My second cause why I was condemned an hereticke is The 2 cause of D. Taylours codemnation Transubâ—tantiation and Concomitation two iuggling words of the Papistes that I denyed Transubstantiation and Concomitation two iuggling wordes of the papistes by the whiche they doe beleue and will compel al other to beleue y t Christes natural body is made of bread the Godhead by and by to be ioyned thereunto so y t immediately after y e words called the wordes of consecration there is no more bread and wine in the sacrament but the substaunce onely of the bodye and bloud of Christ together with his Godhead so that the same being now Christ both God and man ought to be worshipped with godly honour and to be offered to God both for the quick the dead as a sacrifice propiciatory and satisfactory for the same This matter was not loÌ„g debated in words but because I denyed the foresaid papisticall doctrine yea rather playne most wicked Idolatry blasphemy and heresie I was iudged an hereticke The 3. article agaynst Doct. Taylour The 4. article agaynst Doct. Taylour I did also affirme the pope to be Antichrist and popery Antichristianitie And I confessed the Doctrine of the Bible to be a sufficient doctrine touching all and singular matters of Christian Religion and of saluation I also alledged that the othe against the Supremacy of the Bishop of Rome was a lawfull othe The 5. article agaynst Doct. Taylour and so was the othe made by vs all touching the kings or Queenes preeminence For Chrisostomus sayth That Apostles Euangelistes and all men in euery realme were euer and ought to be euer touching both body and goodes in subiection to the kingly authority who hath the sworde in his hand as Gods principall officer and Gouernour in euery Realme I desired the Bishops to repent for bringing the Realme from Christ to Antichrist All men must obey kinges from light to darkenes from verity to vanity Thus you know the summe of my last examination condemnation Pray for me and I will pray for you God be praysed since my condemnation I was neuer frayd to dye D. Taylour neuer afrayd of dâ—â—th Gods will be done If I shrinke from Gods truth I am sure of an other maner of death theÌ„ had Iudge Hales But God be praysed euen from the bottome of my hart I am vnmoueably setled vppon the Rocke nothyng doubting but that my deare God will performe and finish the worke that he hath begon in me and other To him be al honor both now and euer through Christ our onely and whole Sauior Amen And thus much wrote Doctour Taylour concerning this matter to his frend You heard in the former aunsweres a little before certeine allegations touched of Doctour Taylour out of S. Cyprian Augustine Chrysostome and Ambrose touching the lawfulnes of Priestes mariage Now ye shal heare the places of the sayd Doctors cited and produced out of their owne bookes as here ensueth ¶ The places of the Doctours alledged before in Doctour Taylours Letter S. Cyprian in his 11. Epistle Lib. 1. Cyprian lib. 1. Epist. 11. A Deacon or Virgin or any other that hath dedicate himself to virginitye if he cannot liue chaste by S. Cyprians iudgement ought to mary THis question was asked of S. Cyprian what shoulde be done with those religious persons that could not keepe their chastity as they had vowed He answered thus Thou doest aske what we do iudge of Virgins whiche after they hadde decreed to liue chastly are afterward found in one bed with a man Of the which thou sayst that one of them was a Deacon We do with great sorrow see the great ruine of many persons whiche commeth by the reason of such vnlawfull and perilous coÌ„panying together Wherfore if they
gift of spirit and courage God had geuen to this godly and blessed martyr At what time Doctour Taylour was depriued of hys benefice of Hadley there was one called Syr Robert Bracher a false pretensed Protestant in king Edwardes dayes and afterward a deadly enemy to the same ReligioÌ„ who was also one of them that so vnmercifully thrust Doctor Taylors wife and children out of the dores as she her selfe yet can testify notwithstanding the same now since became a Protestant agayne This Syr Robert Bracher aforesayde Syr Robâ—â—â— Bracherâ— coÌ„ming 〈◊〉 Hadley comming to Hadley to the buriall of a certayne frend of his and Gods great enemy one Walter Clarke albeit he came somewhat to late to the market as he sayd yet desirous to vtter such Popishe pelfe and packeware as he brought with him hee opened there his baggage of pestilent doctrine A popisâ— Sermon Syr 〈◊〉 Bracher preaching in the same towne of Hadley agaynst iustification of fayth of the corporall presence of praying for the dead and Auricular confession Whereof Doctour Taylour hauing vnderstanding by Letters writeth agayn to them of Hadley directing his Letter to his wife in confutation of the sayde Popish poysoned Sermon the Copy of which Letter we thought not vnworthy here in the ende of this story to bee annexed as vnder foloweth ¶ A Letter of Doctor Taylour of Hadley written to his wife DEare wife This cap was a 〈◊〉 cap sent M· Couâ—â—dale to 〈◊〉 Taylor 〈◊〉 his wyfe I pray God be euer with vs through Christ our onely Mediator Amen I thanke you for my cap I am something proud of it for it is one steppe from the Clergy in these dayes I thanke God my hart is cleane deuided from theyr proceedinges for I knowe that no man can serue two maisters specially if they agree no better theÌ„ Christ and Antichrist do I am glad that Hadley can skill of such packing ware as was brought thether the first day of May last past Christes sheepe can discerne Christes voyce from the voice of straungers theeues or hirelings The packebringer was sory that he came to late to the funerall market of his faithfull friend· But here I will leaue them both to Gods iudgement and somethyng touch the matter whereof the packer made mention on his openyng day At the first he called the Scripture as I heare full of darke sentences but in deed it is called of Dauid a candle to our feete and a light to our pathes Our Sauior Christ calleth hys word the light which euill doers do flee from and hate least their deeds should be reprooued thereby S. Paule would haue vs to walke as children of light and in any wyse not to continue in ignorance or darkenes But all we in the world pertaine to two princes eyther to the father of light truth or els to the prince of darkenes and lyes In these dayes preachers declare euidently of whome they are sent and with what spirit they speake to what prince they belong 〈◊〉 stripe 〈◊〉 falsely 〈◊〉 of 〈…〉 to be â—eare and 〈◊〉 For they cry out against Gods Lightes Sunne Moone Starres torches lampes lanternes cressets and candles in Gods booke the Bible prouided of Gods great goodnes and mercy to auoyd all foule darknes cloudes and mistes or dangerous doutfull wayes in this our iourney to our heaueÌ„ly father long home mansion houses and dearely purchased heritage Esay gods faithfull messenger sayth Woe be vnto them that call sweete sower good euill and light darkenes Therfore commeth my people into captiuitie because they haue no vnderstanding Our Sauiour Christ pronounceth errours and heresies to remaine among the people so long as ignorance of the scriptures remayneth And hereby it appeareth to all good consciences what they meane which defame or accuse Gods blessed word beyng full of light as though it were full of darkenes These Owles would haue all day lights scraped out of bookes hartes and Churches Oh Lord turne their heartes and tongues bowe them from the waye of darkenesse least they goe to the prince of darkenesse and be cast into the pit of vtter darkenes where is weepyng and gnashyng of teeth Now touching the packes of wooll and the packes of cloth I feare they were as all other wares bee transubstantiate into flockes The Popes packe ware Iustification by workes Corporall pâ—esence Praying for soules Auricular confession euen his very finest packing stuffe against onely faith iustifieng and for the corporal presence of Christes body in the sacrament for praying for soules departed and for auricular confession Abrahams iustification by fayth by grace by promise and not by workes is plainly set forth both in the epistle to the Rom. cap. 4. and to the Gal. ca. 3. and Abrahams works of obedience in offring vp his sonne so long after his iustification must needes be taken as a fruite of a good tree iustifieng before men and not of iustification before God for then had man to glory in then dyd Christ die in vayne And where as the 6 chap. of Iohn was alledged to proue that Christ did geue his body corporally in his supper eueÌ„ as he had promised in the sayd 6. chap. it is most vntrue Against the corporall presence For onely he gaue his body sacramentally spiritually and effectually in his supper to the faythfull Apostles and corporally he gaue it in a bloudy sacrifice for the lyfe of the worlde vppon the crosse once for all There in hys owne person Chrâ—sts body geuen in the Supper spiritually vpon the croâ—se corporally in hys owne naturall body he bare all our sinnes By whose stripes we were healed as S. Peter proueth 1. Pet. 2. and Esay 53. In deed receiuyng Christs sacrament accordingly as it was instituted we receyue Christes body Christs bloud euen as I sayd before the Apostles dyd But the popish Masse is another matter The Masse as it is now is but one of Antichrists youngest daughters in the which the deuill is rather present and receyued Against the Masse The Masse the Popes youngest daâ—ghter Dâ—scription of the popes â—ingdome then our sauiour the second person in Trinitie God and man O Lord God heauenly father for Christes sake we beseeche thee to turne agayne England to the right way it was in in K. Edwards tyme from this Babylonicall stewish spirituall whoredome conspiracie tyranny detestable enormities false doctrine heresie hardnes of hart and coÌ„tempt of thy word and commaundements from this euident and open idolatry sacriledge simonie blasphemy superstition hypocrisie transubstantiate angell of lyght and day deuill kyngdome of lyes foule vayne schismes sects sedition apostasie gay sweete poyson honied and sugred viperous venome wily woluishnesse sathanicall subtletie and abhomination in the sight of God and of all such as put on the true spectacles of holy scripture I am the more playne now in this matter because I feare greatly that many will be to much ready to go from Christ to
Hunter led to the place of Matirdome The Shriffes sonne geueth comfortable wordes to W. Hunter and embraced him in his right arme saying William be not afraid of these men which are here present with bowes bils weapons ready prepared to bring you to the place where you shall be burned To whom William aunswered I thanke God I am not afraide for I haue cast my coumpt what it wil cost me already Then the sheriffes sonne could speake no more to him for weeping Then William Hunter plucked vp his gowne stepped ouer the Parlour grounsel and went forward chearefully the sheriffes seruaunt taking him by the arme and I his brother by an other and thus going in the way met w t his father according to his dreame he spake to his sonne W. Hunters dreame verefied weeping and saying God be with thee sonne William and William sayd God be with you father be of a good comfort for I hope we shall meete againe when we shal be mery His father said I hope so William and so departed His wordes to his father So W. went to the place where the stake stoode euen according to hys dreame whereas all thinges were very vnready Then William tooke a wet broome fagot kneeled downe thereon and red the 51. Psalme till he came to these words the sacrifice of God is a contrite spirite a contrite and a broken heart O God thou wilt not despise Then sayd M. Tirrel of the Beaches called W. Tirel thou lyest sayd he thou readest false M. William Tyrell of the Beaches carpeth where he hath no cause for the wordes are an humble spirit But W. said the translation sayth a contrite heart Yea quoth M. Tirel the translation is fals ye translate bokes as ye list your selues like hereticks Wel quoth William there is no great difference in those words Then sayd the sheriffe heere is a letter from the Queene If thou wilt recant thou shalt liue if not thou shalt be burned No W. Hunter refuseth the Quenes pardon quoth W. I will not recante God willing Then W. roase and went to the stake and stoode vpright to it Then came one Richard Ponde a Bailiffe and made fast the chaine about William The burning of William Hunter Martyr Then sayde M. Browne here is not woode enough to burne a legge of him Then said William good people pray for me and make speede and dispatch quickly and pray for me while ye see me aliue good people and I praye for you likewise Now quoth M. Browne pray for thee A dogged saying of M. Browne I will pray no more for thee then I wil pray for a dogge To whom William aunsweared M. Browne now you haue that whych you sought for I pray God it be not laid to your charge in the last day howbeit I forgeue you Then sayde maister Browne I aske no forgeuenes of thee Wel sayd William if God forgeue you not I shall require my bloude at your handes Then sayd William Sonne of God shine vppon mee and immediately the sunne in the element shone oute of a darke cloude so full in his face that he was constrayned to looke an other way whereat the people mused because it was so darke a little time afore An externall shew of Chriâ—â—s â—auour vpon W. Hunter Williamâ— dreamâ— verified Then William tooke vppe a fagot of broome and embraced it in his armes Then this Priest which William dreamed of came to his brother Robert with a popish booke to carye to William that he might recant which booke his brother woulde not meddle withall Then William seeing the priest and perceiuing how he woulde haue shewed hym the booke sayd away Hunters wordes to a Popish Priest thou false prophet Beware of them good people come awaye from their abominatioÌ„s lest y t you be partakers of their plagues Then quoth the Priest looke howe thou burnest heere so shalt thou burne in hel William answered thou liest thou false prophet away thou false prophet away Then was there a Gentleman whiche sayde I praye God haue mercy vpon his soule The people sayd Amen Amen Immediatly fire was made Then William cast his Psalter right into his brothers hande Hunter comforted by his brother Robert who sayde William thinke on the holy Passion of Christ and be not afraid of death And William aunsweared I am not afraid Then lifte he vp his handes to heauen and sayd Lorde Lorde Lord receiue my spirit and casting downe hys head againe into the smothering smoke he yeelded vp his life for the truthe sealing it with hys bloud to the praise of God Nowe by and by after M. Browne commaunded one old Hunt to take his brother Robert Hunter lay him in the stockes till he returned from the burning of Higbed at Hornden on the hill Rob. Hunter set â—n â—he stocks Rob. Hunter had before M. Browne the same day Which thing olde Hunt did Then maister Browne when Robert Hunter came before him asked if he would doe as his brother had done But Robert Hunter answered if I do as my brother hath done I shall haue as he hath had Mary quoth M. Browne thou mayest be sure of it Then M. Browne sayde I maruell that thy brother stoode so to hys tackling and moreouer asked Robert if Williams Maister of London were not at hys burnynge Rob. Hunter by Gods prouideÌ„ce deliuered But Roberte sayde that hee was not there but Mayster Browne bare hym in hande that his master was there and howe that he did see him there but Robert denied it Then master Browne commaunded the Constable and Robert Hunter to goe theyr wayes home and so had no further talke wyth them Here followeth the hystorie of master Higbed and master Causton two worthy Gentlemen of Essex which for the syncere confession of theyr faith vnder Boner B. of London were Martyred and burned in Essex An. 1555. Marche 26. ALthough the coÌ„demnation of maister Higbed and master Causton followed after the condemning of those other Martyrs Marke 26. The story of M. Higbed and M. Causton Martirs which were condemned with Tomkyns and Hunter aboue mentioned yet because the time of their execution was before the burning of the foresaid four martyrs for so muche as they suffered the same day that William Hunter did which was the 26. of Marche I thoughte therefore next after the storie of the sayde William Hunter folowing the order of time here to place the same This maister Higbed and maister Causton two worshipfull Gentlemen in the Countie of Essex the one at Hornden of the hill the other of the parishe of Thunderst being zealous and religious in the true seruice of God as they could not dissemble with the Lord their God nor flatter with the world so in time of blind superstition wretched idolatrie they could not long lie hidde and obscure in such a number of malignant aduersaries accusers and seruaunts of thys worlde
talke they departed ¶ The talke of Doctor Heth Archbishop of Yorke and day Byshop of Chichester with Maister Bradford THe xxiii of the same moneth the Archbishop of Yorke and the Bishop of Chichester came to the Counter to speake with Bradford When hee was come before them Talke bâ—â—tweene Byshopâ— Bradford they both and especially the Bishop of York vsed him very gently they would haue him to sit downe and because he would not they also would not sit So they all stode whether he woulde or not they would needes he shoulde put on not only his night cap but his vpper cap also saying vnto him that obedience was better then sacrifice Now thus standing together my Lord of Yorke began to tell Bradford howe that they were not sent to him but of loue charitie they came to him and he for that acquayntance also whiche he had with Bradford more then the Bishoppe of Chichester had then after commending Bradfordes godly life he concluded w t this question how he was certaine of saluation and of his Religion Brad After thankes for theyr good will Bradford aunswered by the word of God euen by the Scriptures I am certayne of saluation and Religion Yorke Uery well sayd but how do ye know the worde of God and the scriptures but by the Church Bradford In deede my Lorde the Churche was and is a meane to bring a man more speedely to knowe the Scriptures and the worde of God as was the woman of Samaria a meane that the Samaritans knewe Christ but ⧠Certayne Bishops talking with Maister Bradford in prison as when they had heard him speake they sayde nowe we know that he is Christ not because of thy wordes but because wee our selues haue heard him so after we came to the hearing and reading of the Scriptures shewed vnto vs and discerned by the Church we doe beleue them and knowe them as Christes sheepe not because y e Church saith they are the Scriptures but because they be so being thereof assured by the same spirite whiche wrote and spake them Yorke You knowe in the Apostles time at the first the word was not written Bradford True if you meane it for some books of the new Testament but els for the old Testament Peter telleth vs Firmâ—orem sermonem propheticum habemus We haue a more sure worde of prophecie not that it is simply so but in respect of the Apostles which being aliue and compassed w t infirmitiâ— attributed to the worde written mâ—re firmitie as wherewith no fault coulde be found where as for the infirmitie of their persons men perchaunce might haue found some faulte at their preaching albeit in very deede no lesse obedience and fayth ought to haue bene geuen to the one then to the other for all proceedeth foorth of one spirite of truth Yorke That place of Peter is not so to be vnderstand of the word written Brad. Yea syr that it is and of none other Chic Yea in deede Maister Bradford doth tell you truely in that poynt Yorke Well you know that Irenaeus and others doe magnifie much and alleage the Church agaynst the heretickes and not the scripture Bradford True for they had to do with such heretickes as did deny the scriptures and yet did magnifie the Apostles so that they were inforced to vse the authoritie of those Churches wherein the Apostles had taught and whiche had still retayned the same doctrine Chic You speake the very truth for the heretickes dyd refuse all scriptures except it were a peece of Lukes Gospel Brad. Then the alledgyng of the Church cannot be princially vsed agaynst me whiche am so farre from denying of the Scriptures that I appeale vnto them vtterly as to the onely iudge Yorke A pretty matter that you will take vppon you to iudge the Churche I pray you where hath your Churche bene hetherto For the church of Christ is Catholicke and visible hetherto Brad. My Lord I doe not iudge the Church when I discerne it from that congregation those whiche be not the Church I neuer denyed the Church to be Catholicke visible althought at some times it is more visible then at some Chic I pray you tell me where the Church which allowed your doctrine was these foure hundreth yeares Brad. I will tell you my Lord or rather you shal tell your selfe if you will tell me this one thing where the Churche was in Helias his time when Helias sayde that hee was left alone Chic That is no aunswere Bradford I am sory that you say so but this will I tell your Lordship that if you had the same eyes wherwith a man might haue espied the Churche then you woulde not say it were no answere The true 〈…〉 euery man hath not eyes to see it The fault why the Church is not seene of you is not because the Churche is not visible but because your eyes are not cleare inough to see it Chic You are much deceaued in making this collation betwixt the Church then and now Yorke Uery well spoken my Lord for Christ sayde aedificabo Ecclesiam I will build my Church and not I doe or haue built it but I will build it Bradford The â—ishops 〈◊〉 to an 〈…〉 My Lordes Peter teacheth me to make thys collation saying as in y e people there were false Prophetes which were most in estimation afore Christes comming so shall there be false teachers amongest the people after Christes comming and very many shall follow them And as for your future tense I hope your grace will not therby conclude christes Church not to haue bene before but rather that there is no building in the Church but by Christes worke onely for Paule and Apollo be but watterers Chichester In good fayth I am sory to see you so light in iudging the Church Yorke He taketh vpon him as they all doe to iudge the Church A man shall neuer come to certaintie that doth as they do Brad. My Lordes I speake simply what I thinke desire reason to aunswere my obiections Your affections sorrowes can not be my rules If that you consider y e order and case of my condemnation I can not thinke but y t it should somethyng moâ—e your honours You knowe it well enough for you heard it no matter was layd against me but what was gathered vpon mine owne confession Because I did denye Transubstantiation and the wicked to receaue Christes body in the Sacrament therefore I was condemned and excoÌ„municate but not of the churche although the pillers of the church as they be taken did it Chichester No. I heard say the cause of your imprisonmeÌ„t was for that you exhorted the people to take the sword in the one hand and the mattocke in the other Brad. My Lord I neuer ment any such thing nor spake any thing in that sort False surmâ—â—e agaynst Bradford Yorke Yea and you behaued your selfe before the Counsel so stoutly at the
the cognisaunce of the Lorde of hostes This cognisaunce of the Lorde standeth not in forked cappes The Lordes cognisaunce standeth not in forked caps c. but in suffering for the Lordes sake typettes shauen crownes or such other baggage and Antichristian pelfe but in suffering for the Lordes sake The world shall hate you sayth Christ. Loe â—here is the Cognisaunce and Badge of Goddes children The world shall hate you Reioyce therefore my dearely beloued reioyce that God doth thus vouchsafe to beginne to conforme you and make you like to Christ. By the tryall of these dayes yee are occasioned more to repent more to pray more to contemn this world more to desire life euerlasting more to be holy for holy is the end wherefore God doth afflict vs and so to come to Gods companye Whych thing because we can not doe as long as this body is as it is therfore by the dore of death we must enter with Christ into eternall life and immortality of soule and body whiche God of his mercy send shortly for our Sauiour Iesus Christes sake Amen ¶ To Maystres A. Worcup THe euerlasting peace of Christ be more and more liuely felte in our hartes Another letter of M. Bradford to Mistres Warcup by the operation of the holy ghost now and for euer Amen Although I knowe it bee more then needeth to write anye thing vnto you good Sister being as I doubt not you be diligently exercised in readinge of the Scriptures in meditating of the same and in harty prayer to GOD for the helpe of his holy Spirite to haue the sense and feeling especially of the comfortes you reade in Gods sweete booke yet hauinge such oportunity and knowing not whether hereafter I shall euer haue the like as this bringer can declare I thought good in few wordes to take my farewell in writinge because otherwise I canne not And nowe me thinkes I haue doone it For what else canne I or shoulde I saye vnto you my dearely beloued in the Lorde but farewell Farewell deare Sister farewell howbeit in the Lorde our Lord I say farewell In him shall you farewell Bradford 〈◊〉 farewell Maâ—stres Warcup so much the better by howe muche in your selfe you fare euill and shall fare euill When I speake of your selfe I meane also this worlde thys life and all thinges properly perteining to this life In them as you looke not for your welfare so be not dismayed when accordingly you shall not feele it To the Lord our GOD to the Lambe our Christ which hath borne our sinnes on his backe is our Mediatour for euer do I send you In him looke for welfare and that without all wauering because of his owne goodnesse and truth which our euilles and vntrueth can not take away Not that therefore I would haue you to flatter your selfe in any euill or vnbeliefe but that I woulde comfort you that they should not dismay you Yours is our Christ wholy Christ is wholy 〈◊〉 with all that euer hath yours I say he is with all that euer he hath Is not this welfare trow you MouÌ„taynes shall moue and the earth shall fall before you finde it otherwise say that liar Sathan what he list Therefore good Sister farewell and be mery in the Lorde bee mery I say for you haue good cause If your welfare ioy and saluation hanged vpon any other thing then onely Gods mercy truth then might you well be sad heauy and stand in a doubt but in that it hangeth onely vpon these two tel Sathan he lyeth How to aunswere Sathan when he moueth vs to doubâ—â— Gods 〈◊〉 How to looke vpoâ— Christ. How to looke 〈◊〉 our selueâ— In case oâ— iustificatiâ—â— let no 〈◊〉 looke vpoâ— himself 〈◊〉 onely vpâ—â— the goodâ—â—â— of God iâ— Christ. wheÌ„ he would you to stand in a mammering by causing you to caste your eyes which onely in this case should be set on Christ your sweet Sauior on your selfe In some part in deede looke on your selfe on your fayth on your loue obedience c. to wake you vp from security to stirre you vp to diligence in doing the thinges apperteyning to your vocation but when you would be at peace with God and haue true consolation in your conscience altogether looke vpon the goodnes of God in Christ. Thinke on this commaundement which precedeth all other that you must haue no other Gods but the Lord Iehouah which is your Lord God the which he could not be if that he did not pardon your sinnes in very deede Remember that Christ commaundeth you to call him father for the same intent And hereto call to minde all the benefites of God hitherto shewed vpon you and so shall you fele in very deede that which I wish vnto you now and pray you to wish vnto me Farewell or welfare in the Lord Iesus with whom he graunt vs shortlye to meete as his children for his name and mercies sake to our eternall welfare Amen ¶ To mine owne deare brother M. Laurence Saunders prisoner in the Marshalsee MY good brother I beseech our good and gracious Father alwayes to coÌ„tinue his gracious fauor loue towards vs by vs as by instruments of his grace to work his glory the coÌ„fusion of his aduersaryes A letter of M. Bradford to M. Sauâ—â—ders Ex ore infantium lactentium fundet laudem ad destruendum inimicum c. Amen 1. Out of the mouth of infantes and babes he will shew forth his prayse to destroy the enemy c. I haue perused your letters to my selfe and haue read them to others For aunswere whereof if I should write what Doctor Taylor and Mayster Philpot doe thinke then must I say that they thinke the Salt sent vnto vs by your * This frieâ—â— moued 〈◊〉 to 〈◊〉 to the Paâ—pistes artâ—â—cles with this condâ—â—tion so 〈◊〉 as they 〈◊〉 agaynst Gods word being in deede cleane coâ—â—trary to 〈◊〉 and yet shortly 〈◊〉 he valiantâ—â— suffred death for refusing 〈◊〉 same Psal. 54. Psalm 36 Psalm 3â— Math. 10. 1. Cor 10 2. Pet. 1. Nahum â— frende is vnseasonable And in deede I thinke they both will declare it hartely if they shoulde come before them As forme if you woulde knowe what I thinke my good and most deare brother Laurence because I am so sinnefull and so conspurcate the Lord knoweth I lye not with many greuous sinnes which I hope are washed away Sanguine Christi nostri I neither canne nor woulde bee consulted withall but as a sypher in Agrime How be it to tell you how and what I minde take this for a summe I pray GOD in no case I may seeke my selfe and in deede I thankâ— GOD therefore I purpose it not Quod reliquum est Domino Deo meo committo spero in illum quod ipse faciet iuxta hoc Iacta in Dominum curam c. Omnis cura vestra coniecta sit in illum c. Reuela Domino