I come to redemption so to iustification and so to election On thys sorte I am sure that warely and wisely a man maye walke in it easely by the light of Gods spirite in and by his woorde seeing this Faith not to be geuen to all men 2. Thes. 3. but to suche as are borne of God Predestinate before y e world was made after the purpose and good wil of God which wil we may not call into disputation but in trembling and feare submit our selues to it as to that whych can will none otherwise then that whych is holy righte and good howe farre soeuer otherwise it seeme to the iudgemeÌ„t of reason which must needes be beaten downe to be more careful for Gods glory then for mannes saluation whyche dependeth onely thereon as all Gods children full well see for they seeke not the glory whych commeth of men but the glory which commeth of God Ieremie 9. Ihon 5. They knowe God to be a God whych doeth on earthe not onely mercye but also iudgement which is hys Iustice and moste Iustice althoughe oure foolishe reason cannot see it And in thys knowledge they glory and reioice though others through vaine curiositie grudge murmure there againste Thus brieflye I haue sente you my minde and meaning concerning this matter Hereafter you shal haue I thinke your letter particularly answeared by M. Philpot as also if I haue time and so you require it I will doe Iohn Bradford Notes vpon the same Epistle and to the matter of election appertaining AS touching the doctrine of Election wherof thys letter of M. Bradforde Notes this 〈◊〉 added and manye other his letters moe doe much intreate three thinges must be considered 1 Firste what Gods election is and what is the cause thereof 2 Secondly howe Gods election proceedeth in woorking our saluation 3 Thirdly to whome Gods election pertaineth and howe a man may be certaine thereof Betweene Predestination and Election Differâ—â—â—â— betweenâ— predestination and Election thys difference there is Predestination is as well to the reprobate as to the Elect. Election onely pertaineth to them that be saued Predestination in that it respecteth the Reprobate is called Reprobation in that it respecteth the saued is called Election and is thus defined Predestination is the eternal decreement of God Definitioâ— of predâ—â—â—â—â—nation purposed before in him selfe what shall befall on all men eyther to saluation or damnation Election is the free mercy grace of God in his owne wil through faith in Christ his sonne Election defined chusing and preferring to life such as pleaseth him In thys definition of Election firste goeth before the mercy and grace of God as the causes therof whereby are excluded al woorkes of the lawe and merites of deseruing whether they goe before faith or come after So was Iacob chosen and Esau refused The 〈◊〉 of the deâ—â—â—nition examined Mercy and grace before either of them began to woorke c. Secondly in that thys mercy and grace of God in this definition is said to be free thereby is to be noted the proceeding and woorking of God not to be bounde to any ordinarie place or to any succession of chaire nor to state and dignitie of persone nor to worthinesse of bloude Free meâ—â—â— and grace c. but all goeth by the meere wil of his owne purpose as it is written Spiritus vbi vult spirat c. And thus was the outward race and stocke of Abraham after flesh refused whych seemed to haue the preeminence and an other seede after the spirite raised vp to Abraham of the stones that is of the Gentiles So was the outwarde Temple of Hierusalem and chaire of Moses whyche seemed to be of price forsaken and Gods chaire aduanced in other nations So was tall Saule refused and little Dauid accepted the riche the proude the wyse of this worlde reiected and the woorde of saluation daily opened to the poore and miserable abiects the hie mountaines caste vnder and the lowe valleys exalted c. Thirdly where it is added in his owne will by thys falleth downe the free will purpose of man The free mercy and grace of God in his owne will Rom. 9. with all hys actions counsels strength of nature according as it is written Non est volentis neque currentis sed miserentis Dei c. i. It is not in hym that willeth nor in him that runneth but in God that sheweth mercy So we see how Israel raÌ„ long yet got nothing The Gentiles vnneth begaÌ„ to set out and yet got the game So they which came at the first houre did labor more yet they which came last were rewarded with the first Math. 20. The working will of the Pharisie seemed better Math. 20. but yet the Lords will was rather to iustifie the Publicane Luke 18. Luke 18. The elder sonne had a better wil to tary by his father and so did in dede and yet y e fat Calfe was geuen to the yonger sonne that ran away Luk. 15. Wherby we haue to vnderstand Luke 15. howe the matter goeth not by the will of man but by the will of God as it pleaseth hym to accept according as it is wrytten Iohn 1. Gods mercy in 〈◊〉 the elect 〈◊〉 includeth the condition 〈◊〉 fayth in Christ. The free mercy and grace of God in 〈◊〉 owne 〈◊〉 will tâ—â—rough 〈◊〉 in Chriâ—â— his sonâ—â— our Lorâ—â— Non ex voluntate carnis neque ex voluntate viri sed ex Deo nati sunt c. i. Which are borne not of the wil of the flesh nor yet of the wil of man but of God Furthermore as al then goeth by the will of God onely and not by the wil of man so againe here is to be noted that this wil of God neuer goeth with out faith in Christ Iesus his sonne And therefore fourthly is this clause added in the definition through faith in Christe his sonne Whych faith in Christ to vs ward maketh altogether For first it certifieth vs of Gods election As this Epistle of M. Bradforde doth wel expresse For whosoeuer wil be certaine of hys election in God let him first begin with his faith in Christ which if he finde in him to stande firme he may be sure and nothing doubt but that he is one of the number of Gods elect Secondly the said faith and nothing els is the onely coÌ„dition and meanes wherupon Gods mercy grace election vocation and al Gods promises to saluation do stay according to the woordes of S. Paule Si permanseritis in fide c. i. If ye abide in the faith Colos. 1. Thirdly this faith also is the immediate and nexte cause of oure Iustification simply wythout any other condition annexed For as the mercy of God his grace election vocation and other precedent causes doe saue and iustifie vs vppon condition if we beleue in Christ so this faith onely in Christe wythout condition
is the next and immediate cause which by Gods promise worketh our iustification according as it is wrytten Crede in Dominum Iesum saluus eris tu domus tua i. Beleeue in the Lorde Iesus and thou shalt be saued thou and thy whole house Actes 16. And thus muche touching the definition of Election wyth the causes thereof declared Which you see nowe to be no merites nor woorkes of man whether they go before or come after faith but onely the meere mercy of God through faith For like as all they that be borne of Adam doe taste of his malediction though they tasted not his apple so al they that be borne of Christ which is by faith take part of the obedience of Christ although they neuer did that obedience them selues whyche was in hym Rom. 5. Nowe to the second consideration let vs see likewise how The second â—onsideration and in what order this election of God proceedeth in chusing and electing them which hee ordaineth to saluation which order is this In them that be chosen to life first Gods mercy and free grace bringeth foorth election Election worketh vocation or Gods holy calling which vocation thorowe hearing bringeth knowledge and faith of Christ Grace Election â—ocation Fayth â—uâ—â—ificatioÌ„ Glorification Mans free-will Blynd â—ortune Man wisedome Mans Learnâ—ng Maâ—s 〈◊〉 Worâ—es of the lawe excluded from the causes of our saluatioÌ„ in Chriâ—t Faith through promise obtaineth iustification Iustification thorow hope waiteth for glorification Election is before time Uocation and faith commeth in time Iustification and glorification is wythout ende Election depending vppon Gods free grace and will excludeth all mannes will blinde fortune chaunce and all peraduentures Uocation standing vpon Gods election excludeth all mans wisedome cunning learning intention power and presumption Faith in Christ proceding by y e gift of the holy Ghoste and freely iustifying man by Gods promise excludeth all other merites of men all condition of deseruing and all works of the law both Gods law and mans law with all other outward meanes what soeuer Iustification comming freely by Faith standeth sure by promise without doubt feare or wauering in this lyfe Glorification pertaining onely to the life to come by hope is looked for Grace and mercy preuenteth Election ordaineth Uocation prepareth and receiueth the word whereby commeth faith Faith iustifieth Iustification bringeth glory Election is the immediate and next cause of vocation Uocation which is the working of Gods spirit by the woord is the immediate and next cause of faith Faith is the immediate and next cause of iustification And this order and connexion of causes is diligeÌ„tly to be obserued Papistes 〈◊〉 and the doctrine 〈…〉 because of the Papistes which haue miserably confounded and inuerted this doctrine thus teaching that almighty God so farre foorth as he foreseeth mans merites before to come so doeth he dispense his election Dominus pro vt cuiusque merita fore praeuidet ita dispensat electionis gratiam And againe Nullis praecedentibus meritis Dominum rependere electionis gratiam futuris tamen concedere That is That the Lorde recompenseth the grace of election not to any merites preceeding but yet graunteth the same to the merites which follow after As though we had our election by our holinesse that followeth after not rather haue our holinesse by Gods election going before But we folowing the scripture say otherwise that the cause onely of Gods election Election is hys owne free mercy and the cause only of our iustification is our faith in Christ and nothing els As for example first concerning Election if the question be asked why was Abraham chosen and not Nachor Why was Iacob chosen not Esau Why was Moses elected and Pharao hardened Why Dauid accepted and Saule refused Why fewe be chosen and the moste forsaken It can not be answeared otherwise but thus because it was so the good will of God In like maner touching vocation and also faith if the question be asked why this vocation gifte of faith was geuen to Cornelius the Gentil and not to Tertullius the Iewe Whye to the poore to the babes and little ones of this world of whom Christ speaketh I thanke thee Father which haste hidde this from the wise c. Mathew 11. Whye to the vnwise Vocation bringeth fayth the simple abiectes and outcastes in thys worlde Of whome speaketh S. Paule 1. Cor. 1. Yee see your calling my brethren howe not many of you c. Why to the sinners and not to the iust Why the beggers by the hye wayes were called and the bidden gestes excluded We can goe to no other cause but to Gods purpose election and saye wyth Christe our Sauiour Quia pater sic complacitum est ante te i. Yea father for so it seemed good in thy sight Luke 18. And so for Iustification likewise if the question be asked why the Publicane was iustified Iustification by fayth onely and not the Pharisey Luke 18. Why Marie the sinner and not Symon the inuiter Luke 11. Why harlottes and Publicanes goe before the Scribes and Pharisees in the kingdom Mat. 21. Why the sonne of the free woman was receiued and the bond womans sonne being hys elder reiected Genes 21. Why Israel whych so long sought for righteousnes found it not and the Gentiles whych sought not for it found it Rom. 9. Wee haue no other cause heereof to render but to say wyth S. Paule because they soughte for it by woorkes of the Lawe and not by Faith which faith as it commeth not by mans will as the Papist falsly pretendeth but only by the election and free gift of God so it is only the immediate cause whereunto the promise of oure saluation is annexed according as we read And therefore of faith is the inheritaunce geuen as after grace that the promise might stande sure to euery seede Rom. 4. Item in the same chap. Faith beleeuing in him which iustifieth the wicked is imputed to righteousnesse And thus concerning the cause of our saluation yee see howe faith in Christ onely and immediately without any coÌ„dition doth iustifie vs How fayth and election are lincked together in the acte of Iustifiyng being so linked with Gods mercye and election that where so euer election goeth before there faith in Christ must needes folow after And againe whosoeuer beleeueth in Christ Iesu through the vocation of God he must needes be partaker of Gods election Whereuppon resulteth nowe the thirde note or consideration whych is to consider whether a man in this life may be certaine of his election To answere to which question thys first is to be vnderstande The third consideration that although oure election and vocation simplye in deede be knowen to God onely in hym selfe à priore yet notwythstanding it may be knowen to euery particular faithfull man à posteriore Election knowen to God simply Election knowen to man by meanes that is
by meanes which meanes is faith in Christ Iesus crucified For so much as by hys faith in Christe a man is iustified and thereby made the childe of saluation reason must needes lead the same to be then the childe of election chosen of God vnto euerlasting life For howe can a man be iustified but he must needes be saued and howe can a man be saued but by consequence it foloweth that he must also be elected And therefore of Election it is truely sayd De electione iudicandum est à posteriore that is to say Fayth is the meanes wherby we be certified of our Election wee must iudge of election by that which commeth after that is by oure faith and beliefe in Christ which faith although in time it followeth after election yet is it the proper and immediat cause assigned by the scripture which not onely iustifieth vs but also certifieth vs of thys election of God Whereunto likewise well agreeth thys present letter of M. Bradford wherein he sayeth Election allbeit in God it be the first yet to vs it is the last opened And therefore beginning first sayth he wyth creation De electione iudicandum est a posterâ—ore Election fiâ—st knowen to God and last opened to man I come froÌ„ thence to the redemption and iustification by faith and so to election Not that faith is the cause efficient of election being rather the effect thereof but is to vs the cause certificatory or the cause of our certification wherby we are brought to the feeling and knowledge of our election in Christe For all be it that election first be certaine in the knowledge of God yet in our knowledge Faith onely that wee haue in Christe is the thynge that geueth to vs our certificate and comfort of thys election Wherefore who soeuer desireth to be assured that he is one of the electe number of God lette hym not clyme vp to heauen to knowe but let hym descende into hym selfe and there searche hys Faith in Christe the sonne of God whyche if hee finde in hym not fained by the working of Gods holy spirite accordingly thereuppon let hym staye Euery man to stay himsâ—lfe vpon Gods generall promise and so wrappe hym selfe wholely both body and soule vnder Gods generall promise and cumber hys heade wyth no further speculations knowing thys that who so euer beleueth in him shall not perish Ihon. 3. shall not be confounded Ro. 9. shal not see death Ih. 8. shal not enter into iudgemeÌ„t Ih. 5. shall haue euerlasting life Iâ— 3.7 shall be saued Mat. 28. Act. 16. shal haue remission of al his sinnes Act. 10. shal be iustified Rom. 3. Ga. 2. shal haue flouds flowing oute of him of water of life Iohn 7. shall neuer die Iohn 11. shal be raised in the last day Iohn 6 shal finde rest to hys soule and shal be refreshed Math. 11. Now then for so much as we see faith to be the ground wherupon depeÌ„deth the whole coÌ„dition of our iustifying let vs discusse in like maner what is this faith whereof the scripture so much speaketh What fayth is Diuers kindes of fayth for the more plaine vnderstanding of the simple For many kindes there be of faith as a man maye beleeue euery thing that is true yet not euery truth doeth saue neither doth the beleeuing of euery truth iustifie a man Euery truth hath his fayth but euery truth iustifieth not no more doth euery fayth He y t beeleueth that God created all things of nought beleueth truely He that beleueth that God is a iust God that he is omnipoteÌ„t that he is mercifull that he is true of promise beleeueth well and holdeth the truthe So hee that beleeueth that God hath his election from the beginning and that he also is one of the same electe predestinate hath a good beliefe and thinketh wel but yet this beliefe alone except it be seasoned with an other thing wil not serue to saluation as it auailed not the olde Iewes which so thought of them selues and yet thinke to this day to be only Gods elect people Fayth the action Christ the obiect of fayth Fayth Christ correlatiues Onely the faithe whiche auaileth to saluation is that whose obiect is the body and passion of Iesus Christe crucified So that in the act of iustifying these two fayth and Christ haue a mutual relation and must alwaies concurre together faith as the action which apprehendeth Christe as the obiect which is apprehended For neither doeth the passion of Christe saue wythout faith Christ without faith saueth not Fayth without Christ helpeth not neither doeth faith helpe except it be in Christ As we see the body of man sustained by bread drinke not except the same be receiued and conueied into the stomacke and yet neither doeth y e receiuing of euery thing sustaine mans body except it be meate and drinke whych haue power to geue nourishment In like sort it is with faith for neither doth the beleuing of euery thing saue but onely faith in the bloud of Christ neither again doth y e same bloud of Christ profite vs except by faith it be receiued And as the sunne being the cause of all lighte shineth not but to them onely which haue eyes to see nor yet to them neither vnlesse they will open their eyes to receiue the light so the Passion of Christ is the efficient cause of saluation but faith is the coÌ„dition wherby the sayd passion is to vs effectuall Grace Election Vocation Christes death causes externe of our saluatioÌ„ Fayth the onely interne cause of mans saluation Fayth is an action in man but not of man Vertues and workes of charitye though they be good giftes of God in man yet they serue not to iustification Fayth taketh his dignitye of his obiect Looking vp to the brasen Serpent and beleeuing vpon the body of Christ compared The error of the Papistes peruerting the mind of Gods testament how and wherin And that is the cause why we say with the Scripture that faith only iustifieth vs not excluding thereby al other externe causes that goe before faith as grace mercy election vocation the death of Christe c. all whiche be externe causes working our saluation through faith But when we say that faith only iustifieth vs the meaning thereof is thys that of all internall actions motions or operations in man geuen to him of God there is none other that contenteth pleaseth God or standeth before hys iudgement or can helpe any thing to the iustifying of man before him but only this one action of faith in Iesus Christ the sonne of God For although the action of praying fasting almes pacience charity repentance the feare and loue of God be hie giftes in man and not of man geuen of God to man yet be none of al these actions in man imputed of God to saluation but only this one action of faith in maÌ„ vpon Christ Iesus the sonne
iustifying these are to be remooued and separated a sonder the lawe from the Gospel and faith from workes Otherwise in the person that is iustified and also in order of doctrine they ought coÌ„monly to goe necessarily together Therfore where soeuer any question or doubt riseth of saluation or our iustifying before God there the law al good works must be vtterly excluded and stand apart Grace free Promise simple Faith alone that grace may appeare free the promise simple and that faith may staÌ„d alone Which faith alone without law or workes worketh to euery man particularly his saluation through mere promise and the free grace of God This worde particularly I adde Particularly for the particulare certifying of euery mans hart priuately and peculiarly that beleueth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole world in generall so is faith the instrumentall cause The body of Christ is the efficient cause of our redemption in generall Faith is the instrumental cause of euery mans particular saluation by which euery man applieth the sayde body of Christ particularly to his owne saluation So that in the action and office of iustification both law workes here be vtterly secluded and exempted as things hauing nothing to doe in this behalfe The reason is this for seing that all our redemption vniuersally springeth only froÌ„ the body of the sonne of God crucified then is there nothing that can stande vs in steade but that onely wherewith thys bodye of Christ is apprehended Now for somuch as neither the law nor works but faith onely is the thing which apprehendeth the body and death of Christ Note the obiecte of faith Faith with her obiecte onely saueth A similitude beâ—tweene the brasen Serpente and Christes bodye therfore faith onely is that matter which iustifieth euery soule before God thorough the strength of that obiect which it doth apprehend For the obiect onely of our faith is the body of Christ like as the brasen Serpent was the obiecte onely of the Israelites looking and not of their handes working by the strength of which obiect through the promise of God immediatly proceeded health to the beholders So the body of Christ being the obiecte of our faithe striketh righteousnesse to our soules not through working but beleuing onely Thus you see howe faith being the onely eye of our soule Faith is only the eye of the soule which â—â—â—keth to Christ. standeth alone with her obiecte in case of iustifying but yet neuerthelesse in the body she standeth not alone for besides the eye there be also handes to worke feete to walke eares to heare and other members moe euery one conuenient for the seruyce of the body and yet there is none of them all that can see but onely the eye So in a christian mans life and in order of doctrine ther is the law there is repentance there is hope charitie and dedes of charitie all which in life and in doctrine are ioyned necessarily do concurre together and yet in the action of iustifying there is nothing els in man that hath any parte or place but onely Fayth apprehending the obiect which is the body of Christ Iesus for vs crucified in whom consisteth all the worthines and fulnes of our saluation by faith that is by our apprehending and receauyng of him according as it is wrytten Iohn 1. Whosoeuer receiued him he gaue them power to be made the sonnes of God euen all such as beleued in his name c. Also Esay 53. And this iust seruaunt of mine in the knowledge of him shall iustifie many c. Argument Da. Apprehending and receauing of Christ onely maketh vs iustified before God As many as receaued him to them he gaue power c. â—ohn 1. And â—e by the knâ—wâ—â—dge of him shall iustifie many c. Esay 53. Iohn 1. ti Christ onely is apprehended and receaued by Faith si Ergo faith onely maketh vs iustified before God Argument Ba Iustification commeth onely by apprehending and receiuing of Christ. Esay 53. ro The lawe and workes do nothing pertaine to the apprehending of Christ. co Ergo the law and workes pertaine nothing to Iustification Argument Ce Nothing which is vniust of it selfe can iustifie vs before God or helpe any thing to our iustifying All our righteousnes is as filthy cloutes Esay 64. sa Euery worke we do is vniust before God Esay 54. re Ergo no worke that we do can iustifie vs before God nor helpe any thing to our iustifying Argument Ca If workes could any thing further our iustification theÌ„ should our works some thing profit vs before God When â—e haue done all that is commaunded you say we are vnprofitable seruantes Luke 17. Without me can ye do nothing Iohn 15. me No workes doe the best we can doe profite vs before God Luke 17. stres Ergo no workes that we doe can any thynge further our iustification Argument Ba All that we can do w t God is only by Christ. Ihon. 15. ro Our workes and merites be not Christe neyther anye part of him co Ergo our workes merits can do nothing with God Argument Da That which is the cause of condemnation cannot be the cause of iustification The lawe worketh anger Rom. 4. ri The law is the cause of condemnation Rom. 4. j. Ergo it is not the cause of iustification A consequent We are quit and deliuered from the law Rom. 7. Now are we quitte and deliuered from the law being dead to that wherein we were once holden Rom. 7. Ergo we are not quâ—t and deliuered by the law Forsomuch therfore as the truth of the Scripture in expresse words hath thus included our saluation in faith onely we are enforced necessarily to exclude all other causes and meanes in our Iustification and to make this difference betwene the lawe the Gospel betwene faith and works affirming with the Scripture word of God that the lawe condemneth vs our works do not auaile vs and that faith in Christ onely iustifieth vs. And thys difference and distinction ought diligently to be learned and retained of all christians especially in conflict of conscience betweene the law and the gospel faith and works grace and merites promise condition Gods free election and mans freewil So that the lyght of the free grace of God in our saluation may appeare to all consciences to the immortal glory of Gods holy name Amen The order and differences of places The Gospel Antitheta The law Faith Works Grace Merites Promise coÌ„ditioÌ„ Gods fre election maÌ„s fre wil. The difference and repugnance of these foresayde places being wel noted and exâ—ended it shall geue no smal light to euerye faithfull christian both to vnderstande the Scripture to iudge in cases of conscience and to reconcile such places in the olde and newe Testament as els may seeme to repugne according to the rule
therefore Chrisostome a little before the woordes whiche they alleadged sayth Lifte vp your mynds and hartes Wherby he admonysheth vs to look vpon and consider those heauenly thynges whiche are represented and signified by the bread and wyne and not to marke the bread and wyne it selfe Here they sayde that was not Chrisostomes minde but that by this example hee declareth that there remayned no bread nor wine Al misteries to be seene with inward eyes I aunswered that was false for the example that he taketh tendeth to no other purpose but to call away our spirituall eyes from the beholdyng of visible thynges and to transport them an other waye as if the thynges that are seene were of no force Therefore he draweth awaye our mynde from the consideration of these thinges and fixeth it vppon him whiche is signified vnto vs by the same The very woordes whiche followe sufficiently declare thys to be the true meaning of the authour where as he commaundeth vs to consider all thynges with our inward eyes that is to say spiritually But whether Chrisostomes woordes doe tend eyther to to this or that sense Chrisostom agaynst the popish doctrine of the Sacrament yet do they indifferētly make on our part agaynst our aduersaryes which way so euer we doe vnderstand them For if he thought that the bread and wyne doe remayne we haue no further to trauayle but if he meant contrariwyse that they doe not remayne but that the natures of the bread and wyne are altered then are the bread and wyne falsely named Sacramentes and mysteryes The obiection of Chrisostom auoided by a-Dilemma whiche can be sayd in no place to be in the nature of thynges For that whiche is in no place howe can it be a Sacrament or supplye the roume of a mysterye Finally if hee speake onely of the outwarde fourmes and shapes as we call them it is most certayne that they doe continually remayne and that they by the substaunce of the bodye are not consumed in anye place wherefore it must necessarily followe the woordes of Chrisostome to be vnderstanded in suche sense as I haue declared Here peraduenture many would maruaile that for somuch as the matter touching the substaunce of the Sacrament A question asked with the cause declared why that seeing the matter of the sacramēt it selfe importeth neither saluation nor damnatyon why then Frythe offereth himselfe to death for the same beyng seperate from the articles of fayth and binding no man of necessitie eyther vnto saluation or damnation whether hee beleeue it or not but rather may be left indifferently vnto all men freely to iudge eyther on the one part or on the other accordyng to hys owne mynde so that neyther part do contemne or despise the other but that all loue and charitie be still holden and kept in this dissension of opinions what then the cause is why I would therfore so willingly suffer death The cause why I dye is this for that I can not agree with the diuines other head Prelates that it shuld be necessarily determined to be an article of fayth and that we should beleeue vnder payne of damnation the substaunce of the bread and wyne to be chaunged into the body and bloud of our sauioure Iesus Christe the fourme and shape onely not being chaunged Whiche thing if it were most true as they shall neuer be able to proue it by any authority of the Scripture or Doctours yet shall they not so bring to passe that that doctrine were it neuer so true shoulde be holden for a necessarye article of fayth For there are many thinges both in the Scriptures and other places whiche we are not bounde of necessitye to beleeue as an article of fayth So it is true that I was a prisoner and in bondes when I wrote these thinges and yet for all that I will not holde it as an article of fayth * * This is to be weyed with tyme when Frythe wrote but that you may without daunger or damnation eyther beleeue it or thinke the contrarie But as touchinge the cause why I cannot affirme the doctrine of Transubstantiation diuers reasons doe leade me thereunto First for that I do playnelye see it to be false and vaine and not to be grounded vpon anye reason either of the Scriptures Three causes why transubstātiation is not to be be beleued or of approued Doctours Secondly for that by my exāple I woulde not be an author vnto Christians to admit any thing as a matter of fayth more then the necessary points of ther Creed wherein the whole summe of oure saluation doth consist specially such thinges The 2. cause the beliefe whereof haue no certaine argument of authoritie or reason I added moreouer that their Church as they call it hath no such power and authoritie that it eyther ought or maye binde vs vnder the peril of our soules to the beleuing of any such articles Thirdlye because I will not for the fauour of our Diuynes or Priestes be preiudiciall in this poynt The third cause vnto so manye nations of Germaines Heluetians and other whiche altogether reiecting the transubstantiation of the bread and wyne into the bolye and bloud of Christ are all of the same opinion that I am as wel those that take Luthers part as those which holde with Oecolampadius Which thinges standing in this case I suppose there is no mā of any vpright conscience which will not allow the reason of my death which I am put vnto for this only cause that I do not think transubstantiation although it were true in deede to be establyshed for an article of faith And thus muche hytherto as touching the articles and whole disputation of Iohn Frith whiche was done wyth all moderation and vprightnesse But when as no reason woulde preuaile against the force and crueltie of these furious foes the xx day of Iune in the yeare of oure Lorde 1533. hee was brought before the Byshoppes of London Winchester and Lincolne who sitting in Paules vpō Friday the xx day of Iune ministred certaine interrogatories vpon the Sacrament of the Supper and Purgatorie vnto the sayde Frith as is aboue declared To the whiche when he had answeared shewed his minde in forme and effect as by his owne wordes aboue doth appeare hee afterward subscribed to his answears with his owne hand in these wordes Ego Frithus ita sentio quemadmodum sentio ita dixi scripsi asserui affirmaui That is to say The subscriptiō of Iohn Fryth ¶ I Frith thus doe thinke and as I thinke so haue I sayde written taught and affirmed and in my bookes haue published But when as by no meanes he coulde bee perswaded to recant these articles aforesaid neither be brought to beleue that the sacrament is an article of faith but said Fiat Iudicium iustitia Iohn Fryth condemned he was condemned by the Bishop of London to be burned and sentence geuen agaynst
of God Not that the action it selfe of beleeuing as it is a qualitie in man doeth so deserue but because it taketh that dignitie of the obiect For as I sayde in the acte of iustifying faith as it is an action in man is not to be considered alone but must euer go with his obiecte and taketh his vertue therof Like as the looking vp of the olde Israelites did not of it selfe procure any healthe vnto them but the promise made in the obiecte which was the brasen serpent whereupon they looked gaue them healthe by their looking vp Euen so after like sort are we saued by our faith and spirituall looking vp to the bodye of Christe crucified Which faith to define is this To beleeue Iesus Christe to be the sonne of the liuing God sent into thys worlde by hys death to satisfie for oure sinnes and so to receiue the same And thus much touching election and Faith with the order and explication of the causes necessary to be considered in our saluation Wherby may appeare howe farre the pretensed catholikes do swarne from the right mind of the scriptures For where the scriptures in declaring the causes of saluation do send vs only to faith as the onely condition whereby these causes haue their working these catholikes do quite leaue out faith and in stead thereof place in other conditions of doings merites wil workes pardons masses and especially auricular confession with penance and satisfaction for our sinnes c. And besides these letters aboue specified of M. Iohn Bradforde there hath come to our handes certaine other letters of his not long a goe sent by a certaine olde frende of the sayd Iohn Bradforde vnto vs. Which letters beyng written of him in former times before his trouble as they haue not bene yet printed nor seene abroade so I thought it not amisse to communicate the same to the châ—istian reader for the worthinesse of the matter and the goodnesse of the man which may redound I trust to no small fruite to him that with godly eyes shall aduise the same A letter of M. Bradford to father Trauers Minister of Blackeley THe aboundant grace and rich mercy of God in Christe our only sauiour and high bishop be increased in your heart thorow the liuely woorker of all goodnesse the holye spirite vntill the day of the Lorde c. I haue receiued youre two letters good father Trauers sithen y t I did wryte any vnto you whereof though honesty willeth to make an excuse yet truth biddeth me otherwise and sayeth it is better wyth shame to confesse the fault for therein is as a man mighte say halfe a deseruing of pardon then without shame to lie I might haue written vnto you twise notwythstanding in deede some businesse wherein I haue some thing bene occupied but yet I haue not Nowe the cause is because I woulde not And why woulde I not But because I coulde not I meane because my canning is taken away by sinne for my sinnes doe forbid goodnesse vnto me In dede if my sinning were of infirmitie there were good hope of recouerie of that which I haue lost But seeing both willing and knowing I haue too much yeelded and yet doe yeelde to my infirmities iustly I doe deserue that because I haue cast awaye and reiected the woord of the Lord behinde my backe that the Lord should reiecte me And because I would not haue blessing I am woorthye as Dauid sayeth that it be taken away from me I haue nowe at length experience that to bring a man foorth of Gods fauour is sooner seene when a man hath receiued all things abouÌ„dantly then when nede or the crosse pincheth Afore it pleased God to woorke the restitution you know what I meane and afore it pleased God to prouide for me as he hath done so that I can saye in nothing where any want is as pertaining to my body I was an other maner of man then nowe I am and yet Gods deserts haue otherwise bounden me But the scripture is true I haue aduanced my children Deut. 32. and nourished them but they haue contemned me I haue fedde them that they were fatte and grosse and they spurned agaynste me Perchaunce you will aske me wherein Oh father Trauers I warrante you this my stile in carnall and not in spirituall wryting doeth some thing shewe vnto you but as for it in comparison of other things is nothynge For where the life of man is such that either it paireth or ameÌ„deth as Paule sayeth the outwarde man is corrupted day by day and therefore except the inwarde man be renewed the shoe goeth awrie euery building in Christ doth grow to a holy temple as the wicked on the contrary parte shall proceede to worser 2. Tim. 3. 2. Tim. 3. I haue made a change farre otherwise in going backe than I thinke by letters I can perswade you wherein will you say For the first seconde and thirde and to be brief in all things As for an example Gods true feare is flowen away from me loue to my brethren is exiled from me faith is vtterly taken awaye In stead wherof is distrust doubtfulnes bearing rule Contempt of Gods honor of my brethreÌ„ raigning in stead of true feare an imagined feare accordinge to my brayne holding the principalitie For I extenuate sinne and I do not consider that in sinne which a Christian ought to consider that sinne being not forgeuen is such a thyng for the which God casteth his creature away as exaÌ„ples not only of Saule of Iudas of the Israelites which were beloued in deede yet for sinne are reiected but also of others on whome lately for my warning God hathe shewed the same do admonish me But it is but my pen which writes this for the wicked sayth Salomon when they come into the depth of their sinnes then they grow in securitye Prouerb 18. I am I caÌ„not tel what I feare but it is but blindly or els wold I awake otherwise then I do 2. Tim. 2 I feare me I say that I am intangled of the deuil after his desire Pray for me that the Lord would geue me repentance that I may escape out of his snares Alas the spirite of praier which before I haue felt plentifully is taken cleane away from me The Lorde be mercifull vnto me I am solde vnder sinne I am the bondslaue of sinne for whome I obey his seruaunt I am I am ashamed to speake ofte no I shame not at all for I haue forgot to blush I haue geuen ouer to wepe And truly I obey I obey I say mine owne coÌ„cupiscences namely in eating in drinking in iangling and idlenesse I will not speake of vaine glorie enuie disdaine hypocrisie desire of estimation selfeloue and who can tell all Is thys the rewarde thou renderest to GOD O Bradforde It is true yea to true thou knowst it O Lord for thy mercies sake pardon me In your letters you touch me home how that
not worship y e images of saints Tredway detecting his owne mother Ioane Bernard detecting her owne father ¶ Likewise Ioane Bernard being accused by Robert Copland was sworne by her othe to detecte Thomas Bernarde hir owne naturall father for speaking against pilgrimage against worshipping of Saints and against diriges and praieng for the dead and for warning his daughter not to vtter any of all this to her Ghostly father Rich. Bernard detecting his owne father ¶ The like othe also was forced to Richard Bernard that he should in like maner detect Thom. Bernard his owne naturall father for teaching him not to worship images nor to beleeue in the Sacramente of the aulter but in God onely which is in heauen and that he should not vtter the same to the Priest The vicar of Iuer and Richard Taylor witnes accused Richard Carder For defending the cause of Ienkin Butler and for saieng that the Bishop dyd hym iniurie Item for sayeng that if he had knowne the Byshops man woulde haue set hym so to the Bishop hee woulde haue giuen hym warning thereof before Item for sayeng that if hee shoulde call him hee woulde confesse nothing although he burned him Agnes Carder wife of Richard Carder detected Richard Carder her husband For sayeng that hee suspected that shee was too much familiare with the Uicar of Iuer And when shee aunswered againe howe coulde hee bee euill with her seeing he sayeth Masse euery day and doth not confesse hymselfe before then her husbande sayde that hee coulde confesse himselfe to a post or to the alter ¶ Where note that the Bishop then examining her of that offence whether she was culpable and whether she was commonly in the voyce of the people diffamed with him or no she confessed so to be Whereupon no other penaltie nor penance for that crime of adultery was enioined her of the Bishop but only this that she should frequent the Uicares house no more Ioh. Clerke of Denham forced by his othe to detecte Richard Vulford of Riselyp Iohn Butler For speaking agaynste Images Pilgrimages Against Images oblations and agaynste the Sacramente of the alter Item when this Iohn Clerke had made a wee le for fish Richard Uulford commyng by asked hym when hee had made hys wee le whether the wee le now coulde turne againe and make hym and hee sayd no. Euen so quoth hee God hath made all Priests as thou hast made the wee le and how can they turne againe make God Iohn Mastall detected The daughter of Iohn Fippe of Hinchenden For sayeng that she was as well learned as was the parishe Priest in all things except only in sayeng of Masse Rob. Rowland William Franke. Thomas Houre Tho. Rowland Ioane Franke. Ioh. Baker all these detected Alice Sanders wife of Richard Saunders of Amersham For geuing twelue pence to Thomas Holmes to buy a certayne Booke in Englishe for her daughter To whome Tomas Holmes answered agayne that a noble woulde not suffice to buy it Another tyme for geuing syxe pence to the buieng of a certaine booke in english which cost fiue markes Another time Thomas Houre commyng from Owburne shee asked what newes and hee sayde that manye were there condemned of heresie and therefore hee woulde leane to that waye no more Then saide she if he did so he would gaine nothyng thereby Whereby hee had no more worke with her husband and after was put from his holy water Clerkeship in that towne Another time for saieng to Thomas Rowland these wordes yee may see how Thomas Houre and other which laboured to haue heretikes detected before B. Smith are broughte now to beggery you may take exāple by thē Ioane Franke William Franke the elder William Frāke the yonger Alice Tredway detected Ioane Colingborne For sayeng to one Ioan Timberlake and to Alice Tredway ten yeares ago that shee could neuer beleeue pilgrimages to be profitable nor that Saincts were to be worshipped and desired them not to tell their Curate Which Alice immediately caused her to be called before the Bishop William Carder vpon his othe was forced to detect Isabel Tracher wife of William Tracher his maistres For that shee beeyng not sicke but in good health and beeing rebuked dyuers tymes of her husband for the same yet woulde not go to the Church but taried at home and kept her worke as well holyday as worke daye the space of three yeares together Isabel Gardiner Iohn Gardiner forced by their othe to detect the Vicare of Wicombe Thomas Raue of great Merlow For speaking against Pilgrimages in the companie of Iohn and Elizabeth Gardiner as he was going to our Lady of Lincolne for hys penance enioyned by Byshoppe Smyth Also the same tyme as hee met certayne commyng from Saincte Iohn Shorne for sayeng they were fooles and calling it Idolatry Also in the same voyage when he saw a certaine chappell in decay and ruine he sayde lo yonder is a faire milke-house downe Item when he came to Lincolne he made water in the Chappell at masse time excusing afterward that he did it of necessitie Item the same time speakyng against the Sacrament of the aulter he sayde that Christ sitteth in heauen at the right hand of the father almighty and brought forth this parable sayeng that Christ our Lord sayd these wordes when he went from his disciples and ascended to heauen That once he was in sinners hands woulde come there no more Also when hee came to Wicomb there to do his penaunce he bound his fagot with a silken lace Also being demanded of D. London whether he had done his penaunce in comming to our Lady of Lincolne he aunswered that Bishop Smith had released him to come to our Lady of Messenden for sixe yeares And three yeares he came but whether he came any more because he did not there register his name therefore he sayd he could not prooue it  The wife of Tho. Potter of Hychenden Roger Benet forced by hys othe to detect The wife of Wil. Tilseworth now of Haukewel For not thinking catholikely that is after the tradition of Rome of the Sacrament of the alter  The wife of Robert Stampe Marian Randall For not accomplishyng her penaūce inioyned by Byshop Smith  Iohn Butler For hauyng of him a certaine booke in English conteinyng a Iewe and a Christian.  His owne wife deceassed  Iohn Clerke of Denham For communing with hym agaynst Images Against the Sacrament of the Altar Pilgrimage and the Sacrament of the aultar  Thom. Geffrey of Vxbrige his wife departed For communyng agaynst the Sacrament of the aultar worshyppyng of Saintes Pilgrimage c. Richard Vulford detected Henry Vulman of Vxbrige For speakyng and teaching agayng the Sacrament of the aultar eleuen yeares agoe and saying it was but a trifle  The mother of William Kyng of Vxbrige William Kyng Robert Carder the elder Iohn Baker of Vxbrige Iohn Scriuener the elder detected Geldener the elder His two daughters For
they attempted an other way suborning great men to admonish the Citizens of Breme into what ieopardie their common wealth might fall by meanes of their Preacher preachyng contrary to the decree of the Pope and Emperour Besides that they sayd that he was the prisoner of the Lady Margaret for which cause they had gotten Letters of the Lady Margaret requiring to haue her prisoner sent vnto her agayne All these craftes and subtilties did nothyng at all preuayle for the Senate of Breme aunswered all thynges without blame When as the Byshop saw this his enterprise also frustrate he attempted an other way whereby he had certaine hope that both he also the word of God with him should be wholy oppressed WhereupoÌ„ they decreed a Prouinciall counsaile not to be holden at Breme An other practise of the Archbishop as it was accustomed but at Bucstade whiche place they thought most meete for their purpose To this Councell were called all the Prelates learned men of the Dioces to determine what was to be beleeued and whereto to trust Also to the sayd Councell was Henry called notwithstaÌ„dyng that they had already decreed to proceede agaynst him as agaynst a manifest hereticke A Councell of priestes called against Henry Sutphen albeit he was not yet conuict nor had pleaded his cause before Wherfore the rulers of the Citie together with the commonaltie deteyned him at home foreseyng and suspectyng the malice of the Councell HeÌ„ry gathereth the suÌ„me of his doctrine in writing Then the sayd Henry gathered a summe of his doctrine into a fewe Articles and sent it with his letters vnto the Archbyshop excusing his innoceÌ„cie offering him selfe to be ready if he were conuict of any errour by the testimony of y e holy Scripture he would be ready to recaÌ„t y e same notw tstanding earnestly requiryng that his errours might be coÌ„uicted by y e holy Scriptures by the testimony wherof he had hetherto approued his doctrine doubted not hereafter to coÌ„firme the same but this tooke no place amongest those annoynted prelates What y e determinatioÌ„ of their iudgemeÌ„t was it may hereupon wel be gathered in that shortly after they set vp vpoÌ„ the Church porche the Bull of Pope Leo the x. decree of the Emperour made at Wormes Wherupon Henry conteÌ„nyng their madnes Vide supra pag 847.849 The Catholike proceding of the Popes Clergy proceeded dayly in preaching the Gospel adding alwayes this protestatioÌ„ y t he was ready willingly to geue account touchyng his fayth doctrine to euery maÌ„ that would require the same In the meane tyme the holy Catholickes could not be idle but sent their chapleines vnto euery sermon to trappe him in his wordes But God They that wenâ— about to take him were taken whose foote pathes are in y e middest of y e floudes would haue his marueilous power to be sene in theÌ„ for he coÌ„uerted many of them in so much that the greater part of those that were sent to hearken did opeÌ„ly witnes his doctrine to be Gods truth against which no man could contend and such as in all their liues before they had not heard perswading them likewise that they forsaking all impietie should folow the word of God and beleeue the same if they would be saued But the chiefe priests canons and monkes were so indurate and blinded with Pharao that they became the worse for these admonitions When as God saw the time conuenient that Henry should confirme the veritie that he had preached he sente him among the cruell murtherers appointed for that slaughter by this occasion as followeth It happened in the yeare of our Lord 1524. that thys Henry was sent for by letters Henry Sutphen sent for to preach at Meldorph by Nicholas Boye parish priest and other faithfull Christians of the parish of Meldorph which is a towne in Diethmar to preach the Gospel vnto them and deliuer them out of the bondage of Antichrist which in that place had full dominion These letters being receiued vpon S. Catherines euen calling together sixe breethren honest Citizens he opened the matter vnto theÌ„ how y t he was sent for by them of Diethmar to preach y e Gospel adding moreouer that he was not only a debtour vnto theÌ„ but to all other which required his ayde Wherfore he thought good to go vnto Diethmar to see what God would worke by him requiring also that they woulde helpe him with their aduice by what meanes he might best take his iourney that no maÌ„ should know of it that thereby he might not be letted or stopped which thing without doubt had come to passe if his purpose had bene knowne to the people Unto whom the citizens answered The Citizens of Breme perswade Henrye not to go to Diethmar desiring him that he would not depart for a time for so much as y e Gospell had not yet taken so deepe roote in y e people but was as yet weake specially in the villages therabout that the persecution was very great willing him also to haue respect vnto this that he was by them called to the office of preaching and if they of Diethmar desired a preacher he shoulde send some other in hys place for they had before perceiued the disposition and vntrustines of them of Diethmar besides that it was not in their power to geue him free liberty to depart without the consente of the whole communaltie Whereunto Henry made answere in this manner The causes mouing Heâ—ry to goe to Diethmar that albeit he could not denie but that he was sent for by them yet now there were many godly learned men at Breme whose labour they might vse in his absence in preaching of the Gospell Besides that the Papistes were for the most parte vanquished and ouerthrowne and their follie knowne euen vnto women and children adding thereunto that he had nowe preached the Gospell by the space of two yeares at Breme and that they of Diethmar liued without a pastour euen in the middest of the woolues wherefore he could not with safe conscience denie theyr request And whereas they alleged that they could not licence him without the consente of the whole congregation that said he was but of small effect for so much as he would not vtterly forsake them but determined only to remaine with them of Diethmar for a moneth or two to lay a foundation and then to returne againe desiring them that after his departure they would declare vnto the coÌ„gregation how he was sent for by them of Diethmar to whom he could not say nay willing them also to excuse his sodeine departure for that he was forced to departe secretly because of his aduersaries priuily lyeng in waite in euery place for him thinking that he should scarsely auoyde them which had alwayes gone about to bring him to his death In this rude couÌ„try of Diethmar Maister Rogers our couÌ„treyman was superintendent in tyme of the 6.
Munchen in Bauaria THe viij day of February in the yeare of our saluation .1527 there happened a rare and maruellous example spectacle in the town of Munchen in Barauia which was this George Carpenter Martyr A certayne man named George Carpenter of Emeryng was there burnt When he was fette out of the pryson called Falken Tower and led before the Councell diuers Friers and Monkes followed him to instructe and teach him Whom he willed to tary at home not to folow him When he came before the Councel his offences were read conteyned in foure Articles First that he did not beleue that a Priest could forgeue a mans sinnes Articles layde against George Carpenter Secondly that he did not beleue that a man could call God out of heauen Thyrdly that he did not beleue that God was in the bread which the Priest hangeth ouer the aultar but that it was the bread of the Lord. Fourthly that he did not beleue that the very element of the water it selfe in Baptisme doth geue grace Which foure Articles he vtterly refused to recant Thē came vnto him a certayne Scholemaister of S. Peters in y e towne of Munchen George persuaded to recant saying my frend George doest thou not feare the death and punishmēt which thou must suffer If thou were let go wouldest thou return to thy wife and children Wherunto he aunswered If I were set at liberty whither should I rather go then to my Wyfe and well beloued children Then sayde the Schoolemayster reuoke your former sentence and opinion The loue of God prefered before wyfe chyldren and libertie and you shal be set at liberty Wherunto George answered my wife and my children are so dearely beloued vnto me that they can not bee bought from me for all the riches and possessions of the Duke of Bauaria but for the loue of my Lord God I will willingly forsake them When he was led vnto the place of execution the scholemayster spake vnto him agayne in the middest of the market place saying good George beleue in the Sacrament of the aultar The Sacrament a signe of the Lords bodie do not affirme it to be onely a signe Wherunto he aunswered I beleue this Sacrament to be a signe of the body of Iesus Christ offered vpon the Crosse for vs. Then sayde the Schoolemayster moreouer what doest thou meane Baptisme that thou doest so litle esteme Baptisme knowing that Christ suffered himselfe to be Baptised in Iordane Wherunto he answered and shewed what was the true vse of Baptisme and what was the end why Christ was Baptised in Iordane howe necessary it was that Christ should dye and suffer vpon the Crosse wherin onely standeth our saluation The same Christ sayde he will I confesse this daye before the whole world for he is my Sauiour and in him do I beleue After this came vnto him one Mayster Conrade Scheitter the Uicare of the cathedrall Church of our Lady in Munchen a preacher saying George if thou wilt not beleue the Sacrament yet put al thy trust in God and say I trust my cause to be good and true * Mark here these subtile Serpentes which whō they can not remoue thys good man from hys fayth they goe about to bryng hym in doubt thereof The aunsweres of George Carpenter to euerie particle of the Lordes prayer but if I should erre truely I woulde be sory and repent Whereunto George Carpenter aunswered God suffer me not to erre I besech hym Then sayd the Scholemayster vnto him doe not put the matter in that hasarde but chuse vnto you some good Christian brother Mayster Conrade or some other vnto whom thou mayst reuele thy hart not to confesse thy selfe but to take some godly counsell of him Wherunto he aunswered Nay not so for it would be to long Then maister Conrade began the Lordes Prayer Our Father which art in heauen Whereunto Carpenter aunswered truely thou art our Father and no other this day I trust to be with thee Then Mayster Conrade went forwarde with the prayer saying Halowed be thy name Carpenter aunswered O my God how little is thy name halowed in this world Then sayde Mayster Conrade Thy Kingdome come Carpenter aunswered let thy kingdome come this day vnto mee that I also may come vnto thy kingdome Then sayd Cōrade Thy will be done in earth as it is heauen Carpenter aunswered For this cause O Father am I now here that thy will might be fulfilled and not mine Then sayd Mayster Conrade Geue vs this day our dayly bread Carpenter aunsweared the onely liuing breade Iesu Christ shall be my food Then sayd Conrade And forgeue vs our trespasses as we forgeue them that trespasse agaynst vs. Carpenter aunswered with a willing mind do I forgeue all men both my frends and aduersaryes Then sayd Mayster Conrade And leade vs not into temptation but deliuer vs from all euill Wherunto Carpenter aunswered O my Lord without doubt thou shalt deliuer me for vppon thee onely haue I layde all my hope Then he began to rehearse the beliefe saying I beleue in God the Father almightye Carpenter aunswered O my God in thee alone doe I trust in thee onely is all my confidence and vpon no other creature albeit they haue gone about to force me otherwise In this maner he aunswered to euery word which his aunsweres if they shoulde be described at length would be to long This prayer ended the Scholemayster sayd vnto him doest thou beleue so truely and cōstantly in thy Lord and God with thy hart as thou doest chearefullye seeme to confesse him with thy mouth Hereunto he aunswered The hartie confession of George Carpenter Luke 12. Whatsoeuer a man loueth aboue God that he maketh his Idoll George Carpenter Carpenter refuseth to be prayed for after his death It were a very hard matter for me if that I which am here ready to suffer death shoulde not beleue that with my hart whiche I openlye professe with my mouth For I knewe before that I muste suffer persecutiō if I would cleaue vnto Christ who saith where as thy hart is there also is thy treasure and whatsoeuer thing a man doth fixe in his hart to loue aboue God that he maketh his Idoll Thē sayd mayster Conrade vnto him George doest thou thinke it necessary after thy death that any man should pray for thee or say Masse for thee He aunswered so lōg as the soule is ioyned to the body pray God for me that he wil geue me grace and pacience with al humility to suffer the paynes of death with a true Christian fayth but when the soule is separate from the body then haue I no more need of your prayers When as the hangman should bind him to the ladder he preached much vnto the people Then he was desired by certaine Christian brethren that as soone as he was cast into the fire he should geue some signe or token what his faith or beliefe was To whom
therefore stopped the streetes and lanes with cartes and made fires to see that none shoulde escape The fury of this world against the poore Christians The faythfull albeit God hath geueÌ„ them leisure to finysh their administration prayers with such quetnes as they neuer had better seeing the sodennesse of the thyng were stroken in great feare Who then being exhorted by the gouernors of the congregation fel to praier That done through the counsell of some whyche knew the cowardly hartes of the multitude this order was taken that the men whiche had weapon should aduenture through the prese onely the womeÌ„ and children remayned in the house and a few men with them which were lesse bolde then the other to the number of sixe or seauen score Where appeared the admirable power of God in them that went out with weapon One of the CoÌ„gregation beateÌ„ downe in the streates and Martyred which notwithstanding that y e lanes and passages were stopped and the fires made dyd all escape saue onely one who was beateÌ„ down with stones and so destroyed Certayne that remayned in the house with the womeÌ„ afterward leaped into gardens where they were stayed till the Magistrates came The women which were all Gentlewomen or of great wealth onely sixe or seuen excepted seing no other hope and perceiuing the fury of the people went vp to the windowes crying * Mercy here importeth no oâ—feÌ„ce acknowledged but to be saued from the rage of the people mercy and shewing theyr innocent intent required iustice ordinary Thus as they were inclosed about 6. or 7. houres at last came Martin the kinges Attorney with force of Commissaries and Sergeantes Who with much adoe appeasing the courage of the people entred into the house where he viewing the women children and the other furniture there being prepared for that congregatioÌ„ perceiued testimonies sufficient of their innocency in so much that in considering therof for pity of hart his eyes could not refraine from teares Notwithstanding proceeding in his office hee had them all to prison within the litle Castle I omit here the furious vsage of the people by the way how despightfully they plucked and haled the women tare their garmeÌ„ts thrust of theyr hoods froÌ„ their heades disfigured theyr faces with dust and durt Neither were they better entreated in the Prison then they were in the streetes for all the villaines and theeues there were let out of theyr holes and stinking caues and the poore Christians placed in theyr roomes Besides these manifolde wronges oppressions done to these poore innoceÌ„ts folowed theÌ„ which was worst of all the cruell slaunderous reportes of the friers and priestes A false and malicious slaunder raised agaynst the Congregation who in theyr rayling sermons other talke cryed out to the Lutherans perswading the people most falsly that they assembled together to make a banket in the night and there putting out y e candles they went together Iacke with Iille as the sayde after a filthy and beastly maner Adding moreouer to make the lye more likely that certayne Nunnes also Monkes were with them Also that they should conspyre against the king and other like heynous crimes whatsoeuer theyr malice could inuent for defacing of the Gospell With such like malitious misreportes sclauÌ„ders Sathan went about to extinguish the auncient church of Christ in the primitiue time accusing the innocent Christians then of incest conspiracy killing of infantes putting out of candles Vid. supr pag. 36 filthy whoredome c. Vide supra pag. 36. These sinister rumors cursed defamations were no sooner geueÌ„ out but they were as soone receiued and spread farre not onely to theÌ„ of the vulgar sort but also among the states of the Court and euen to the kinges â—ares The Cardinall of Lorraine y e same time bare a great sway in the court who then procured a certayne Iudge of the Castle to come in declaring to the king that he found there lying in y e floore of the foresayd house diuers couches pallets vpon which they intended to coÌ„mit theyr whoredome also much other furniture and preparation appointed for a sumptuous feast or banquet wherewith the kyng was mightely inflamed agaynst them neyther was there any one person that durst contrary it Here the enemies began highly to triumph thinking verily that the gospell with all the freÌ„des therof were ouerthrowne for euer On the other side no lesse perplexity and lamentation was among y e brethren sorowing not so muche for themselues as for the imprisonment of theyr fellowes Albeit they loste not theyr courage so altogether but as well as they could they exhorted one another considering y e great fauour and prouidence of God in deliuering them so wonderfully out of the daunger Some comfort they tooke vnto them consulting together in this order that first they should humble themselues to God in theyr owne priuate familyes Secondly to stoppe the running brutes of theyr holy assembles they should write Apologies one to the kyng an other to the people Thirdly that letters of consolatioÌ„ should be written and sent to theyr brethren in prison The first Apology was written to the king and conueyed so secretly into his Chamber The Apologie of the Congregation against false reportes that it was found and read opeÌ„ly in the hearing of the king and of all his nobles Wherin the Christians learnedly discreetly both cleared themselues of those reportes and shewed the malice of theyr enemies especially of Satan which euer froÌ„ the beginning of the Church hath and still doeth goe about to ouerturne the right wayes of the Lord declaring further by manyfolde examples and coÌ„tinuall experience eueÌ„ from the primitiue time how the nature of the Church hath euer bene to suffer vexations and sclaunderous reports and infamation by the malignant aduersaries c. And lastly comming to the king they craued that theyr cause might not be condemned before it had indifferent hearing c. Neuerthelesse this Apology to the king serued to litle purpose forsomuch as the aduersaries incontinent denied all that was written to the king making him to beleue that all were but excuses pretensed neither was there any person that durst replye agayne But the other Apology to the people did inestimable good in satisfying the rumors and defending the true cause of the gospell Wherupon certayne doctors of SorboÌ„ began to write both agaynst y e Apology and the persons Doctoâ—â—â—â—mochareâ— persecâ—â—â—â—â— of whom one was called Demochares who taking for his foundation without any proofe that they were all heretiques cryed out for iustice with billes glaues fire and sword An other Sorbonist more bloudy then the first not only exclamed against theÌ„ for putting out y e candles in theyr detestable concourses assembles but also accused theÌ„ as men which mainteined that there was no God and denied the diuinity humanity of Christ the immortallity of the soule the
beganne by little to fall from hym and the concourse of the other mans auditors more and more encreased Which when Cornelius perceaued hee perswaded Campeius that vnlesse hee prouided that man to be dispatched the estimation of the Churche of Rome would thereby greatly decay But when they could not openly bryng theyr purpose about secretly thys way was deuised that Cornelius Ioannes shuld come to opeÌ„ disputatioÌ„ which disputatioÌ„ endured til 3. of the clocke after midnight At length when neyther part coulde agree Ioannes was bid to returne home to his house Who as he was come downe to the lower steps where the place was most straitest so that his frendes could not come to rescue him although by drawing theyr swords they declared their good willes was theyr taken and layd fast in prison When the day came Mollius taken and imprisoned by Card Campeius suche tumulte and stirre was in the whole Cittie that Cornelius was driuen to hide himselfe Also Campeius the Cardinall with the bishop there were both contemned of the studentes The next day y e Bishop of Bononie sent his ChauÌ„celour to Iohn in the prison to signifie vnto him y t either he must recant or els burne But he beyng of a bold cheerefull spirite would in no wise be brought to recant This one thing greeued him that hee should be condemned his cause being not heard In the meane season Laurentius Spatha aboue mentioned being generall of that order in most spedy wise posted vp to Rome there so practised with the Cardinall S. Crucis the Proctor in the court of Rome for the gray Fryers that the Pope wrote downe his letters to Campeius that he shoulde deliuer the sayd Iohn out of prison so that he notwithstanding within 3. monthes after should personally appeare at Rome Mollius deliuered out of prison by meanes of Spatha the generall Thus the 30. daye of hys imprysonment he was deliuered who but for comming of the popes letters had bene burned within 3. daies after Moreouer with the sayde Mollius Cornelius also was cited to make hys appearance likewyse at Rome and there was deteined in prison by the Cardinall S. Crucis till hys cause shoulde be decided The frendes of Mollius gaue hym counsayle not to go to Rome offred hym mony to go to Germany but he would not saying that the Gospell must also be preached at Rome After he was come to Rome appeared before Pope Paule 3. humbly hee desired Mollius appeareth before the Pope that the cause being so weighty might come in publicke hearyng but that could not be obtayned Then was he coÌ„maunded to write his minde in Articles and to bring his proofes which he dilligeÌ„tly performed entreating of Originall sinne Iustification by sayth Free will Purgatory and other such like prouing the sayd articles by the authoritie of the Scripture and of auncient fathers and so exhibited the same to the bysh of Rome Upon this certain Cardinals and Bishops were assigned to haue the cause in hearing who disputed with him 3. dayes could not refell that which he had prooued At last answere was made vnto him thus that it was trueth which he affirmed neuerthelesse the same was not meet for this present tyme for that it coulde not be taught or published without the detriment of the Apostolicke sea wherefore he should absteyne hereafter from the * The Popes church can not abide S. Paules Epistles Epistles of S. Paule and so returne agayne safe to Bononie there professe * Paules Epistles must geue place to Philosophie Philosophy Thus as he was returned to Bononie and al men there were desirous to know of his case how he sped at Rome openly in the pulpit he declared all thinges in order as they were done and gaue God thankes Herewith Campeius beyng more offended then before obteyned of the Pope that the generall of the order should remoue the sayd Iohn Mollius from Bononie and place him some other where So Mollius from thence was sent to Neaples Mollius in great daunger at Neaples there was appoynted reader and preacher in the Monastery of S. Laurence But Petrus the Uiceroy there not abiding his doctrine so neerely sought his death that he had much adoe to escape with lyfe and so departing froÌ„ thence he went wandring into Italy from place to place preaching Christ whersoeuer he came Not long after this when Cardinall CaÌ„peius was dead he was called againe vnto Bononie by a good Abbot named De Grassis an 1543. where hee renued again y e reading of S. Paules Epistle after a secret sort Mollius the second tyme apprehended for reading S. Pauls Epistles as he did before but y t could not be long vndiscouered Wherupon by y e meanes of Cardinall de Capo and by Bonauentura the generall he was apprehended the second tyme and brought to Fauentia layd there in a filthy stincking prison where he continued foure yeres no man hauing leaue once to come to him During which tyme of his induraÌ„ce he wrote a Commentary vpon the bookes of Moses but that labour by the malignitie of the aduersaryes was suppressed Mollius agayne deliuered At length through the intercession of the Earle Petilianus and of the foresaid good Abbot De Grassis he was agayn deliuered and sent to Rauenna where he made hys abode a few months with the Abbot ad S. Vitalem there agayne taught the Gospell of Christ as before The 〈◊〉 â—eale of Mollius and whensoeuer hee spake of the name of Iesu hys eyes dropt teares for he was fraught with a mighty feruency of gods holy spirite In proces of tyme when this Abbot was dead his sureties began to be weary of theyr bond and so was he agayne now the thyrd tyme reduced into prison by the popes Legates There were then 4. men of great authoritie who beyng styrred vp of GOD had pitty vpon hym and bayled hym out of prison Of whom one of the sayd sureties tooke y e sayd Mollius home to instruct hys children in the doctrine of religion and good letters Furthermore at the fame of this man suche a concourse of people came to see him that the aduersaryes beganne to consult wyth themselues to kill hym least hys doctrine shuld disparse farther abroad to the detriment of the Churche of Rome Wherupon commaundement was sent to the popes Legates to lay handes vpon hym and to send hym vp fast bound to Rome Where agayne Mollius the fourth tyme imprisoned now the fourth tyme he was imprisoned in the Castle of Nome and there continued 18. monthes being greatly assaulted sometimes with flattering promises sometyme with terrible threates to geue ouer hys opinion but hys building could not be shaken for it was grounded vpon a sure rocke Thus Doct. Mollius beyng constant in the defence of Christes Gospell was brought The coÌ„stancie of Doct. Mollius and of the Weauer w t certayn other
ambassadors in Spaine there was again set at liberty When as the ambassador coÌ„plained hereof to y e Cardinal he laid al the fault vpon Clarentius laying also that Clarentius had defied y e Emperor w tout the kings knowledge at the request of the Herald of FraÌ„ce wherfore at his returne The Cardinâ—â— set Clarentius 〈◊〉 the Emperour and afterward would 〈…〉 death he should lose his head at Callis Wherof Clarentius being aduertised by the captaine of Bayon in hys returne tooke shipping at Bullen so priuely came into England and by meanes of certaine of his frends of y e kings priuy chamber hee was brought vnto the kings presence before the Cardinal knewe of it where as he shewed vnto y e king the Cardinals letters of Commission and declared the whole order and circumstance of theyr gentle intreaty When the king heard the whole circumstance thereof and had a while mused thereupon he sayde O Lord Iesus he that I trusted most told me all these things contrary Well Clarentius I wil no more be so light of credeÌ„ce hereafter for now I â—ee wel that I haue bene made beleue the thing that was neuer done and from that time forwarde y e king neuer put any more confidence or trust in the Cardinall The cause why the Cardinal should beare the Emperor all this malice grudge after some wryters it appeareth to be thus At what time as Pope Clement was takeÌ„ prisoner as is before sayd the Cardinal wrote vnto the Emperor that he shuld make him Pope But when he had receiued an answere that pleased him not he waxed furious madde The Cardiâ—â—â—s pâ—oâ—de 〈…〉 against the Emperour and sought al meanes to displease the Emperour wryting very sharpely vnto him many manacing letters that if he would not make him Pope he would make such a ruffling betwene christian Princes as was not this 100. yeares before to make the Emperor repent yea though it should cost the whole Realme of England Wherunto the Emperor made answer in a little booke Imprinted both in Spanish and Dutch answering vnto many manacings of the Cardinal and diuers of his Articles but specially to that his ruffling threate wherein he manaced him that if he wold not make him Pope he wold set such a ruffling betwixte Christian Princes as was not this 100. yeare though it should cost the whole Realme of England Wherunto the Emperor answering again biddeth him looke wel about him The Empeâ—ouâ—â— aunswere vnto the Cardinalls threates lest through his doings and attempts he might bring the matter in that case y t it shuld cost him the Realme of England in deede You haue heard before howe that when Pope Clement was prisoner in the Emperors army the Cardinal required the king because he did beare the title of defendor of the faith y t he would rescue the Pope also what the kings answere was thereunto and what summes of money he had obtained of the king Nowe because you shall not also be ignorant by what meanes and vppon what occasion this title of the defender of the faith was geuen vnto the King The title of defâ—â—dour of the faith we thinke it good somewhat to say in this place When as Martin Luther had vttered the abhomination of the Pope and his clergy diuers bookes were come into England our Cardinal here thinking to finde a remedy for that sent immediately vnto Rome for this title of defendour of the faith which afterward the vicare of CroydeÌ„ preached that the kings grace would not lose it for al London 20. mile about it Neither is it maruel for it cost more then London 40. mile about it considering the great summes whyche you haue heard the Cardinal obtained of the King for the Popes relief beside the effusion of much innocent bloud When thys gloryous title was come from Rome the Cardinall brought it vnto the kings grace at Grenewich and though that the king had it already and had read it yet against the morning were all the Lords and Gentlemen that could in so shorte space be gathered sent for to come receaue it with honour In the morning the cardinall gate him through the backe side into the Frier obseruants and parte of the Gentlemen went round about and welcomed him from Rome parte met him halfe way and some at the Court gate The king himselfe mette hym in the hall and brought him vp into a great chamber The glorious â—â—nitye 〈◊〉 the Cardinal laughâ—â— to 〈◊〉 whereas was a seat prepared on high for the king and the Cardinall to sit on whiles the Bull was read Which pompe all men of wisedome and vnderstanding laughed to scorne Thys done the kyng went to hys Chappell to heare Masse accompanied with many nobles of his realme and Ambassadours of sundry Princes The Cardinall being reuested to sing masse the earle of Essex brought the basen of water the Duke of Suffolke gaue the assay the Duke of Norfolke held the towel so he proceded to masse WheÌ„ masse was done the bull was againe published the trompets blew the shawmes and suckbuts played in honor of the kings newe stile Then the king went to dinner in the midst wherof the king of Herauldes and his company beganne the largesse crying The kinges stilâ— augmented Henricus Dei gratia Rex Angliae Franciae defensor fidei Dominus Hiberniae Thus was all things ended with great solemnitie Not much vnlyke to thys was the receyuing of the Cardinalles hatte which when a ruffian had brought vnto him to Westminster vnder his cloke he clothed the messenger in riche aray and sent him backe againe to Douer appoynting the Bishop of Canterbury to meete hym The thrasonicall receauing of the Cardinalls hatte and then an other companye of the Lordes and Gentlemen I wote not how often before it came to Westminster where it was set vpon a cupbourd and tapers rounde about it so y t the greatest Duke in the lande must make curtesie thereuunto and to his emptie seate he being away And for somuch as we are in hande with the actes and doings of Cardinall Wolsey among many other thyngs The cruell dealing of the Cardinall against Richard Pacie Richard Pacie Deane of Paules whych of purpose we ouerpasse this is not to be exempted out of memorie touching hys vncourtuous or rather currish handling of Richard Pacie Deane of Paules Thys Pacie being the kinges Secretarie for the Latine tounge was of such ripenes of wit of learning eloquence also in forein laÌ„guages so expert that for the one he was thought most meete to succeede after Iohn Colet in the Deanery of Paules beside which he was also preferred to the Deanry of Excetour For the other he was sent in the kinges affayres Ambassadour to Uenice Which function there he so discharged that it is hard to say whether he procured more commendation or admiration amoÌ„g the Uenetians both for dexteritie of hys witte and especially
tuum Pasce gregem tuum vt cum venerit Dominus The wordes of Tho. Bilney to Doct. Warner inueniat te sic facientem That is Feede your flocke feede your flocke that when the Lord commeth he may finde you so doing and farewell good M. Doctour and pray for me and so he departed without any answere sobbing and weeping And while he thus stood vpon the ledge at the stake certayne Friers Doctours and Priors of theyr houses beyng there present as they were vncharitably and malitiously present at his examination and degradation The Fryers 〈◊〉 Bilny 〈◊〉 for them c. came to him and sayd O M. Bilney the people be perswaded that we be the causers of your death and that we haue procured the same and thereupon it is like that they will withdraw theyr charitable almes from vs al except you declare your charity towards vs and discharge vs of the matter Whervpon the sayd Tho. Bilney spake with a loud voyce to the people and sayd I pray you good people be neuer y e worse to these men for my sake as though they should be the authors of my death It was not they and so he ended Then the officers put reed and Fagots about hys body and set fire on the reed which made a very great flame which sparcled and deformed the visour of his face he holding vp his handes and knocking vpon his brest crying sometimes Iesus sometimes Credo Which flame was blowne away froÌ„ him by the violence of the winde which was that day 2. or 3. dayes before notable great in which it was sayd that the fieldes were maruellously plagued by the losse of corne and so for a litle pause The pacient death Martyrdome of M. Bilney he stoode without flame the flame departing recoursing thrise ere the wood tooke strength to be the sharper to consume him and theÌ„ he gaue vp the ghost and his body being withered â—owed downeward vpon the chayne TheÌ„ one of the officers with his halbard smite out the staple in the stake behinde him suffered his body to fall into the bottome of the fire laying wood on it and so he was consumed Thus haue ye good readers the true history Martyrdome of this good man that is Saint Bilney of blessed Saint Bilney as M. Latimer doth call him without any recaÌ„tation testified and ratified by the authority abouesayd By the which authority and party being there present yet aliue it is furthermore constantly affirmed that Bilney not only did neuer recant but also that he neuer had any such bill or script or scrolle in his hand to read either softly or apertly as M. More per licentiaÌ„ Poeticam would beare vs downe M. Moâ—â—s false report refuted Wherfore euen as ye see M. More deale in this so ye may trust him in the residue of his other tales if ye will ¶ Mayster Stafford of Cambridge AS the death of this Godly Bilney did much good in Northfolke where he was burnt so his diligeÌ„t trauel M. Bilney the cheife 〈…〉 Apostle of Cambridge in teaching and exhorting other and example of life correspondent to his doctrine left no small fruite behinde him in Cambridge beyng a great meanes of framing that Uniuersity drawing diuers vnto Christ. By reason of whoÌ„ and partly also of an other called M. Stafford the word of God begaÌ„ there most luckely to spread and many toward wittes to florish In the company of whom was M. Latimer D. Barnes D. Thistell of Penbroke hall M. Fooke of Benet Colledge and M. Soude of the same Colledge D. Warner aboue mentioned with diuers other moe This M. Stafford was then the publicke reader of the Diuinity lecture in that Uniuersity Who as he was an earnest professour of Christes Gospell so was he as diligeÌ„t a folower of that which he professed as by this exaÌ„ple here folowing may appeare For as the plague was then sore in Cambridge The notable zeale of M. Stafforde in sauing a damnable Priest and amongest other a certaine Priest called Syr Henry Coniurer lay sore sicke of the sayd plague M. Stafford hearyng therof and seing the horrible daunger that his soule was in was so moued in conscience to helpe the dauÌ„gerous case of the Priest that he neglecting his owne bodely death to recouer the other from eternall damnatioÌ„ came vnto him exhorted and so labored him that he would not leaue him before he had conuerted him and saw his coniuring books burned before his face Which being done maister Stafford went home and immediatly sickened shortly after most christianly deceased Ex fideli testimonio D. Ridlei Edmund Episcoporum Lond. Concerning which M. Stafford this moreouer is to be noted how that M. Latimer being yet a feruent and a zealous Papist M. Latimer asketh M. Stafford forgeuenes standing in the Schooles when M. Stafford read bad the Scholers not to heare him and also preaching agaynst him exhorted the people not to beleue hym and yet the sayd Latimer confessed himselfe that he gaue thankes to God that he asked him forgeuenesse before hee departed And thus much by the way of good M. Stafford who for his constant and godly aduenture in such a cause may seeme not vnworthy to goe with blessed Bilney in the fellowship of holy and blessed Martyrs ¶ The story of M. Symon Fish BEfore the time of M. Bilney and the fall of the Cardinall M Symon Fishe author of the booke called the supplication of Beggars I should haue placed the story of SimoÌ„ Fish with the booke called the Supplication of Beggars declaring how and by what meanes it came to the kynges hand and what effect therof folowed after in the reformation of many thinges especially of the Clergy But the missing of a few yeares in this matter breaketh no great square in our story though it be now entred here which shold haue come in sixe yeares before The maner and circumstaunce of the matter is this After that the light of the gospell working mightely in Germany began to spread his beames here also in England great styrre alteration folowed in the harts of many so that colored hipocrisy and false doctrine paynted holynes began to be espyed more and more by the reading of Gods word The authority of the Bishop of Rome and y e glory of his Cardinals was not so high but such as had fresh wits sparcled with Gods grace began to espy Christ from Antichrist that is true sincerity from counterfait religion In the number of whom was the sayd M. Simon Fish a gentleman of Brayes Inne It happened the first yeare that this Gentleman came to LondoÌ„ to dwel which was about the yeare of our Lord 1525. that there was a certayne play or interlude made by one M. Roo of the same Inne gentlemaÌ„ in which play partly was matter agaynst the Cardinall Wolsey And where none durst take vpoÌ„ theÌ„ to play that part which
trust not in his holynesse To this he aunswered take ye it as ye will I will take it well enough Item Almes whom and how farre it profiteth now seest thou what almes meaneth and wherfore it serueth He that seeketh with his almes more then to be mercifull to be a neighbour to succour his brothers need to do his duty to his brother to geue his brother that he ought him the same is blind seeth not Christes bloud Here he answereth God to be serued and worshipped onely as he commaundeth otherwise not that he findeth no fault throughout all the booke but all the booke is good and it hath geuen him great comfort and light to his conscience Item that ye do nothing to please God but that he cōmaunded To that he answereth and thinketh it good by his truth Item so God is honored on all sides in that we coūt him righteous in all his lawes and ordinaunces And to worship him otherwise then so it is Idolatry To that he answered that it pleaseth him well The examination of these Articles being done the Bishop of London did exhort the sayd Iohn Tewkesbery to recant his errors abouesayde and after some other cōmunication had by the Bishop with him the sayd Bishop did exhort him again to recant his errors and appoynted him to determine with himselfe against the next Session what he would do Iohn Tewkesbery submitteth himselfe IN this next Session he submitted himselfe and abiured his opinions and was enioyned penaunce as foloweth which was the 8. of May. In primis that he should keepe well his abiuration vnder payne of relaps Secondly that the next Sonday folowing in Paules Church in the open procession he should cary a Fagot and stand at Paules Crosse with the same That the Wednesday folowing he should cary the same Fagot about Newgate market and Chepeside That on Friday after he should take the same fagot agayne at S. Peters church in Cornehill and cary it about the market of Ledenhall That he should haue 2. signes of Fagots embrothered one on his left sleue the other on his right sleue which he should weare all his life time vnles he were otherwise dispensed withall That on Whitsonday euē he should enter into the Monastery of S. Bartholomew in Smithfield and there to abide and not to come out vnles he were released by the bishop of London That he should not depart out of y e city or dioces of London without the speciall licence of the B. or his successors Which penance he entred into the 8 day of May. an 1229. And thus much concerning his first examinatiō which was in the yeare .1529 at what time he was inforced thorow infirmitye as is before expressed to retract and abiure his doctrine Tewkesbery returned againe to the truth Notwithstāding the same Iohn Tewkesbery afterward cōfirmed by the grace of God and moued by y e example of Bayfild aforesayd that was burned in smithfield did returne and constantly abide in the testimonye of the truth and suffered for the same Who recouering more grace better strength at the hand of the Lord two yeares after being apprehended agayne was brought before Syr Thomas More and the Bishop of Londō where certaine Articles were obiected to him the chiefe wherof we intēd briefly to recite for the matter is prolixe In primis that he confesseth that he was baptised and intendeth to keepe the Catholicke fayth Articles agayne obiected to Tewkesbery Secondly that he affirmeth that the abiuration othe subscription that he made before Cutbert late Byshop of London was done by compulsion Thirdlye that he had the bookes of the obedience of a Christian man and of the wicked Mammon in his custody and hath read them since his abiuration Fourthly that he affirmeth that he suffered the two fagots that were embrothered vpon his sleue to be taken frō him for that he deserued not to weare them Fiftly he sayth that fayth onely iustifieth which lacketh not charity Sixtly he sayth that Christ is a sufficient Mediator for vs therfore no prayer is to be made vnto any Sayntes Wherupon they layd vnto him this verse of the Antheme Salue Regina aduocata nostra c. To the which he aunswered that he knew no other Aduocate but Christ alone Seuenthly he affirmeth that there is no Purgatory after this life Christ is our Purgatorye but that Christ our Sauior is a sufficient purgation for vs. Eightly he affirmeth that the soules of the faythful departing this life rest with Christ. Ninthly he affirmeth y t a priest by receiuing of orders receiueth more grace if his fayth be increased or els not Tenthly and last of all he beleueth that the sacrament of the flesh bloud of Christ is not the very body of Christ in flesh bloud as it was borne of y e virgin Mary Whervpon the Byshops Chauncellor asked the sayd Tewkesbery if he could shew any cause why he should not be takē for an hereticke falling into his heresy agayne and receiue the punishment of an hereticke Wherunto he aunswered that he had wrong before and if he be condemned now he reckoneth that he hath wrong agayne Then the Chaūcellor caused the articles to be read opēly with the aunsweres vnto the same the which the sayde Tewkesbery confessed therupon the Bishop pronounced sentence agaynst him deliuered him vnto the Shyriffes of Londō for y e time being who were Rich. Greshā Edward Altam who burned him in Smithfield vpō S. Thomas euen being the 20. of Decēber in the yeare aforesayd the tenor of whose sentence pronounced agaynst hym by the Bishop doth here ensue word for word IN the name of God Amen The deseruinges and circūstances of a certein cause of hereticall prauity falling again thereunto by thee Iohn Tewkesbery of the Parish of S. Michaels in the Querne of the City of Londō of our iurisdiction appearing before vs sitting in iudgement being heard seene vnderstand fully discussed by vs Iohn by the sufferance of God bishop of Londō because we do find by inquisitions manifestly enough that thou didst abiure freely voluntarily before Cutbert late Bishop of Londō thy ordinary diuers sundry heresies errors damnable opinions contrary to y e determination of our mother holy church as well speciall as generall that since and beside thy foresaid abiuration thou art agayne fallen into y e same damnable heresies opiniōs errors which is greatly to be lamēted the same doest hold affirme beleue we therfore Iohn the Bishop aforesayd the name of God first being called vpon the same only God set before our eyes with the coūsell of learned men assisting vs in this behalfe with whō in this cause we haue cōmunicated of our definitiue sentence finall decree in this behalfe to be done do intēd to proceed do proceed in this maner Because as it is aforesayd we do finde thee
fixed vppe with waxe such cursed and hereticall Billes full of blasphemie vppon the doores of thys and other holy Churches wythin this Citie Excommunicate plainely be hee or shee plenally or they and deliuered ouer to the deuill as perpetuall malefactors and schismatiques Accursed might they be and geuen body soule to the deuill Cursed be they he or shee in Cities and townes in fieldes in wayes in pathes in houses out of houses and in all other places standing lying or risinge walking Blesse and curse not saith the Lorde Curse blesse not saith the Pope running waking sleeping eating drinking and what so euer thing they doe besides Wee separate them him or her from the thresholde and from all the good praiers of the church from the participation of the holy masse from all Sacraments Chappels and aultars from holye bread and holy water from al y e merites of Gods priests and religious men and from all their Cloisters from all their pardones priuileges grauntes and unmunityes whych all the holy fathers Popes of Rome haue graunted to them and we geue them ouer vtterly to the power of the feend and let vs quench their soules if they be dead thys night in the paines of hell fire as this candle is nowe quenched Marke the apishe pageantes of these Popelinges and put out and wyth that he put out one of the candles and lette vs praye to God if they be aliue that their eyes may be put out as this candle light is so he put out the other candle and lette vs pray to God and to oure Lady and to S. Peter and Paule and all holye Saintes that all the senses of their bodies maye faile them and that they may haue no feeling as nowe the light of this candle is gone and so he putte out the thirde candle except they hee or shee come openly nowe and confesse their blasphemie and by repentaunce as muche as in them shall lye make satisfaction to God our Ladye S. Peter the worshipfull companie of thys Cathedrall Church and as thys holy Crosse staffe nowe falleth downe so myghte they except they repent and shewe them selues and one firste taking away the Crosse the staffe fell downe But Lorde what a shoute and noyse was there what terrible feare what holding vp of handes to heauen that cursse was so terrible Now thys fond foolish phantasie and mockerie beyng done and played which was to a Christian heart a thynge ridiculous Benet could no longer forbear Tho. Benet laugheth at their cursinge but fel to great laughter but within him selfe and for a great space coulde not cease by the which thing the poore manne was espyed For those that were next to him wondryng at that greate curse and beleeuing that it coulde not but light on one or other asked good Benet for what cause he should so laugh My frendes sayd he who can forbeare seeing suche merie conceites and enterludes plaid of the priestes Straitway a noyse was made Heere is the heretike heere is the heretike holde him fast holde him fast With that there was a greate confusion of voyces and much clapping of handes and yet they were vncertain whether he were the heretike or no. Some say Tho. Benet setteth vp newe billes that vppon the same he was taken and apprehended Other report that his ennemies being vncertaine of him departed and so he wēt home to his house Where hee being not able to digest the lies there preached renewed his former billes and caused his boy early in the morning following to set the sayd billes vpon the gates of the Churchyarde As the boy was setting one of the sayde billes vpon a gate called the little stile it chaunced that one W.S. going to the Cathedral church to heare a Masse called Bartons Masse whych was then daily sayd about 5. of the clocke in the morning founde the boye at the gate and asking him whose boy he was Tho. Benet taken by meanes of his boy setting vp his Billes did charge him to be the heretike which had set vp the billes vpon the gates wherefore pulling downe the bill he broughte the same together with the boy before the Maior of the citie and thereuppon Benet being knowen and taken was violently committed to warde On the morow began both the Canons and heades of the citie ioyned w t them to fal to examination Tho. Benet willingly confesseth With whom for y e day he had not much communication but confessed said to them it was euen I that put vp those bils The cause why Benet set vp his billes and if it were to doe I would yet doe it againe for in them haue I written nothing but that is very truth Couldste not thou said they as well haue declared thy mind by mouth as by putting vp billes of blasphemie No sayd he I put vp the billes that many should read and heare what abominable blasphemers ye are and that they might the better knowe your Antichrist the Pope to be the Bore out of the woode which destroyeth throweth downe the hedges of Gods church for if I had ben heard to speake but one woorde I should haue bene clapped fast in prisone and the matter of God hidden But now I trust more of your blasphemous doings will thereby be opened and come to light for God wil so haue it and no longer will suffer you The next day after he was sent vnto the bish who first cōmitted him vnto prison called the bishops prison Tho. Benet sent to the Byshops prison where he was kept in stocks strong yron with as much fauour as a dog shuld find Then the B. associating vnto him one D. Brewer his chancelor other of his leude cleargy and friers began to examine him burden him Articles layd against Benet that cōtrary to the catholike faith he denied praying to the saints and also denied y e supremacie of the Pope Whereunto he answered in such sober maner so learnedly proued defended hys assertions that he did not only confound and put to silence his aduersaries but also brought thē in great admiratiō of him the most part hauing pitie compassion on him The friers tooke great paines with him to perswade hym from his erronious opiniōs to recant acknowledge his fault touching the billes but they did but dig after day for God had appoynted him to bee a blessed witnesse of hys holye name and to be at defiance withall their fals perswasions To declare here with what cruelty the officers searched his house for bils and bookes how cruelly and shamefully they handled his wife charging her w t diuers enormities it were too long to write But she like a good woman tooke all thyngs patiently that they did to her like as in other things she was contented to beare the crosse with hym as to fare hardly with him at home and to liue wyth course meate and drinke that they myght be the
that he indicted it and also the place where he appointed it to be might assure him of this But whether wandereth not these Popishe Bulles whether go they not astray what King is not cited and summoned by a proud Minister and seruant of Kings to come to bolster vp errours fraudes deceites and vntruthes and to set foorth this feined generall Councell For who will not thinke that Paule the Byshop of Rome goeth sooner about to make men beleeue that he intendeth a generall Councell then that he desireth one in deede No who can lesse desire it theÌ„ they that do despaire of their cause except they be iudges and giue sentence themselues against their aduersaries We which very sore against our will at any time leaue off the procurement of the Realme and coÌ„mon weale neede neither to come our selues The king not bound to come at the Popes call nor yet to sende our procuratours thether no nor yet to make our excuse for either of both For who can accuse vs that we come not at his call which hath no authoritie to call vs But for a season let vs as a sorte of blyndlynges doe graunt that he may call vs Who be they that haue place in the Popes Councell and that he hath authority so to do yet we pray you may not all men see what auaileth it to come to this Councell where ye shall haue no place except ye be knowen both willing to oppresse trueth and also ready to confirme and stablish errours Do not all meÌ„ perceiue as well as we with what integritie fidelitie and Religion these men go about to discusse matters in controuersie that take them in hand in so troublesome a time as this is Is it not plaine what fruite the common weale of Christendome may looke for there The place of the Councell not indifferent where as Mantua is chosen the place to keepe this Councell at Is there any Prince not beeing of Italy yea is there any of Italy Prince or other dissenting froÌ„ the Pope that dareth come to this assemble and to this place If there come none that dare speake for troden truth No reason that the pope should be iudge in his owne cause none that will venture hys life is it meruayle if the Bishop of Rome being iudge no man repining no man gainesaieng the defenders of the Papacie obteine that Popish authority now quayling and almost fallen be set vp againe Is this the way to helpe things afflict The Byshop of Rome in learning and lyfe farre vnder other Byshops to redresse troubled Religion to lift vp oppressed truth Shall men thys way know whether the Romane Bishops which in very deede are if yee looke either vpon their doctrine or life far vnder other Bishops ought to be made like theyr felowes that is to be pastours in their own Dioces and so to vse no further power or else whether they may make lawes not only vnto other Bishops but also to Kings Emperours O boldnesse meete to be beaten downe with force and not to be conuinced with arguments Can either Paule that now Lordeth or any of his earnestly go about if they alone or at y e least without any aduersary be thus in a corner assembled together to heale the sickenesses to take away the errours to plucke downe the abuses that now are crept into the Church and there be bolstered vp by such Councels as now is like to be at Mantua It is very like that these whiche prole for nothing but profit will right gladly pul down all such things as their forefathers made onely for y e increase of money Paule the Pope proleth for his owne profite Where as their forefathers wheÌ„ their honour power primacy was called into question woulde either in spite of Gods law mainteine their dignity or to say better their intollerable pride is it like that these will not trede in their steps and make naughty new Canons wherby they may defend old euil decrees Howbeit what need we to care either what they haue done or what they intend to do hereafter for as much as EnglaÌ„d hath taken her leaue of Popish crafts for euer neuer to be deluded w t them hereafter England taketh her leaue of the Pope for euer Romaine Bishops haue nothing to do with Englishe people the one doth not trafike with the other at y e least though they wil haue to do with vs yet we wil none of their marchandise none of their stuffe We will receiue them of our Councell no more We haue sought our hurt and bought our losse a great while too loÌ„g Surely their Decrees either touchyng things set vp or put downe shall haue none other place w t vs then al Bishops Decrees haue that is if we like them we admit them if we do not we refuse them But lest peraduenture meÌ„ shal think vs to folow our senses too much EnglaÌ„d refuseth the Popes marchandise that we moued by small or no iust causes forsake the authority censures Decrees and Popishe Councelles wee thought it best heere to shew our mind to the whole world Wherefore we protest before God and all men that we down of his vsurped power and proud primacy for expelling of hys vsurped iurisdiction and for deliuering of oure realme from his greeuous boÌ„dage and pollage Who seeth not him euen inflamed w t hatred againste vs and y e flames to be much greater 〈◊〉 hatred 〈◊〉 the Pope 〈…〉 then he can nowe keepe them in He is an open ennemie he dissembleth no longer prouoking all men by all the meanes that hee can to endammage vs and our countrey These 3. yeares he hath bene occupied in no one thing so much as how he might stirre vp the commoÌ„s of England now corrupting some with mony some wyth dignities Wee lette passe what letters hee hath wrytten to Christen Princes with howe great feruent study he hath exhorted men to set vpon vs. The good Uicare of Christe by his doing sheweth how he vnderstandeth the words of Christ. The Pope 〈…〉 put the â—orde to the earth otherwise â—hen Christ did Hee thinketh he playeth Christes part well when he may say as Christ did Non veni pacem mittere in terram sed gladium I come not to make peace in earth but to sende swordes about and not such swordes as Christ would his to be armed with all but such as cruell manquellers abuse in the slaughter of theyr neighbours Wee meruaile little though they vexe other Princes oft seing they recompence our fauour shewed to them wyth contumelies our benefites with iniuries We will not rehearse here how many our benefites bestowed vpon Romaine bishops be lost God be with such vngrate earles Benefâ—tes â—ast away vpon the Pope vnworthy to be nombred amongest men Cerâ—es suche that a man may well doubt whether God or man hath better cause to hate them But y t we haue learned to owe good wil eueÌ„ to
of your power and that from hencefoorth ye shall accept repute and take the Kings Maiestie to be the only supreme head in earth of the Church of England and that to your cunning witte and vttermost of your power without guile fraude or other vndue meane ye shall obserue keepe mainteine and defend the whole effects and contents of all and singular Actes and Statutes made and to be made within this Realme in derogation extirpation and extinguishment of the Byshop of Rome and his authoritie and all other Actes and Statutes made and to be made in reformation and corroboration of the Kings power of supreme head in earth of the Church of England and this ye shall do agaynst all maner of persons of what estate dignitie degree or condition they be and in no wise do nor attempt nor to your power suffer to be done or attempted directly or indirectly any thing or things priuely or apertly to the let hinderance dammage or derogation thereof or of any part thereof by any maner of meanes or for any maner of pretense And in case any othe bee made or hath bene made by you to any person or persons in maintenance or fauour of the Bishop of Rome or his authority iurisdiction or power ye repute the same as vaine and adnihilate so helpe you God c. In fidem praemissorum ego Edmundus Boner electus confirmatus Londonensis Episcopus huic praesenti chartae subscripsi ¶ Ecclesiasticall matters an 1538. It will be iudged that I haue lingred peraduenture too much in these outward affaires of Princes and Ambassadours Anno 1538. Wherefore leauing with these by matters perteynyng to the Ciuill state a while I mynde the Lord willyng to put my story in order agayne of such occurreÌ„ts as belong vnto the Church first shewyng such Iniunctions and Articles as were deuised and set forth by the kyng for the behoofe of his subiectes Wherein first is to be vnderstaÌ„ded that the kyng when he had taken the title of supremacie from the Byshop of Rome and had translated the same to himselfe and was now a full Prince in his owne realme although he wel perceiued The king and his counsaile bearing with the weakenes of the people by y e wisedome and aduise of the Lord Cromwell and other of his CouÌ„saile that the corrupt state of the Church had neede of reformatioÌ„ in many thyngs yet because he saw how stubburne and vntoward the hartes of many Papistes were to be brought from their old persuasions and customes and what businesse he had with them onely about the matter of the Popes title he durst not by and by reforme all at once which notwithstaÌ„dyng had bene to be wished but leadyng them fayre and softely as he might proceeded by litle and litle to bryng greater purposes to perfectioÌ„ which he no doubt would haue done The booke of articles deuised by the king for queitnes of the people c. if the Lord Cromwell had lyued and therfore first he began with a litle booke of Articles partly aboue touched bearyng this title Articles deuised by the Kynges highnesse to stable Christen quietnesse and vnitie among the people c. * Articles deuised by the kyng IN the contentes of which booke first be set forth the Articles of our ChristiaÌ„ Creede which are necessarely and expressely to be beleued of all men Of 3. SacrameÌ„ts Then with the kynges Preface goyng before foloweth the declaration of iij. Sacramentes to witte of Baptisme of Penaunce and of the Sacrament of the Aultar In the tractation wherof he altereth nothyng from the old trade receaued heretofore froÌ„ the Church of Rome Further then procâ—edyng to the order and cause of our iustificatioÌ„ he declareth that the onely mercy and grace of the father promised freely vnto vs for his sonnes sake Iesu Christ and the merites of his Passion and bloud Of iustification be the onely sufficient and worthy causes of our iustification yet good workes with inward contrition hope and charitie and all other spirituall graces and motions be necessarily required and must needes coÌ„curre also in remission of our sinnes that is our iustification and afterward we beyng iustified must also haue good workes of charitie and obedieÌ„ce towardes God in the obseruyng and fulfillyng outwardly of his lawes and commaundementes c. As touching Images Of Images he willeth all Byshops preachers to teach the people in such sorte as they may know how they may vse them safely in Churches and not abuse them to Idolatry as thus that they be represeÌ„ters of vertue and good example and also by occasioÌ„ may be styrrers of meÌ„s myndes and make them to remember themselues and to lameÌ„t their sinnes and so farre he permitteth them to stand in Churches But otherwise for auoydyng of Idolatrie he chargeth all Byshops preachers diligently to instruct the people that they coÌ„mit no Idolatry vnto them in sensyng of them in kneelyng and offeryng to theÌ„ with other like worshyppynges whiche ought not to be done but onely to God And likewise for honoryng of Saintes the Byshops and preachers be commauÌ„ded to informe the people Of honoring of Saintes how Saints hence departed ought to be reuerenced honored how not That is that they are to be praysed honored as the elect seruauÌ„ts of Christ or rather Christ to be praysed in them for their excellent vertues plaÌ„ted in them for their good example left vs teachyng vs to lyue in vertue goodnes not to feare to dye for Christ as they did also as aduauncers of our prayers in that they may but yet no confidence nor any such honour to be geuen vnto them which is onely due to God And so forth charging the sayd spirituall persons to teache their flocke that all grace and remission of sinnes and saluation can no otherwise be obteined but of God onely No mediation but by Christ. by the mediation of our Sauiour Christ who is onely a sufficient Mediatour for our sinnes and that all grace and remission of sinne must proceede onely by mediation of Christ and no other From that he commeth further to speake of rites ceremonies in Christes Church Of rites and ceremonyes as in hauyng vestimentes vsed in Gods seruice sprinklyng of holy water giuyng of holy bread bearyng of CaÌ„dles on Candlemas day taking of ashes bearyng of Palmes creepyng to the Crosse settyng vp the Sepulcher hallowing of the fonte with other like customes rites ceremonies all which old riâ—es and customes the foresayd booke doth not by and by repeale but so farre admitteth them for good and laudable as they put men in remeÌ„braunce of spirituall thynges but so that the people withall must be instructed how the sayd ceremonies conteine in them no such power to remitte sinne but onely that to be referred vnto God by whome onely our sinnes be forgeuen vs. And so concluding with Purgatory he maketh an ende of those Articles
attain them which I beseech him to graunt vs. Amen ¶ In the xxxvij where you do aske whether I beleeue that the same thing To the 37. artycle which the Councell of Constance representing the vniuersal Church hath approued and doeth approue for the maintenance of faith and soules health is to be approued Touching the authority of the couÌ„cell of Constance and holden of all Christen people and that which the same Councell hath condemned and doth condemne to be contrary to faith and good maners ought of y e same christen people to be beleued and affirmed for a thing condemned I say that whatsoeuer the same Councell or any other haue aproued being approbation or allowance worthy is of al Christen people to be likewise approued holden allowed And again whatsoeuer the same or any other hath condemned being reprofe condeÌ„nation worthy for because it is hurtful to faith or good liuing I say the same ought of al ChristeÌ„ people to be condemned reproued But this surmounteth my knowledge to discerne in what wise their iudgement passed whether with right or vnright for because I neuer looked vpon their Acts neither do I greatly coueâ— for to do wherefore I referre the determinatioÌ„ to them y t haue better aduised their doings and thereby haue some more skill in them then I. In the xxxviij you demaund whether the condemnations of Iohn Wickleffe Iohn Hus To the 38. article and of Hierome of Prage done vpon their persons bookes and documentes by the holy generall Councel of Constance were duly and rightfully done and so for such of euery Catholike person whether they are to be holden and surely to be affirmed I aunswer that it passeth my knowledge and I can not tel thinking surely y t though I am ignoraunt of the same so y t I cannot discusse the thing determinately yet my Christendom shal be therefore neuerthelesse and that I and all Christen men may well suspend our sentence being thereof ignorant affirming neither the one ne the other neither yea nor nay In the xxxix you ask whether I beleeue hold affirm that Iohn Wickleffe of England Iohn Hus of Boheme To the 39. article and Hierome of Prage were heretickes and for hereticks to be named and their books and doctrines to haue ben now be peruerse for the which books pertinacitie of their persons they are condemned by the holy Councel of Constance for heretikes I say that I know not determinately whether they be heretikes or no ne whether their books be erroneous or no ne whether they ought to be called heretickes or no. ¶ In the xl where you aske whether I beleeue and affirme that it is not lawful in any case to sweare I say To the 40. article y t I neither so do beleue ne affirme ne neuer did ¶ In the xlj where you aske whether I beleue that it is lawful at the commandement of a iudge to make an oth to say the truth or any other othe in a case conuenient and that also for purgation of infamy To the 41. article An othe before a iudge in a cause conuenient is lawfull I answere that I neuer saide the contrary but that I thinke and haue thought it lawful to giue an oth afore a iudge to say the truth if the iudge so require and that by request lawful and conuenieÌ„t As when a thing is in controuersie betwixt two persons and therupon they sue vnto a iudge for sentence when the iudge can none otherwise boult out the truth he may require an oth As when the two women which contended before Salomon to auoyde the cryme of murther which the one had comitted in oppressing her child to death and would haue put the same vpon the other How an oth ought to be required of a iudge and how it may be geueÌ„ before a iudge Ouer much vse of othes in Courtes repreheÌ„ded Iudges must be spare and warye in requiring othes Where many othes be there is some periâ—rye The vse and maner of Germaines in causes iudiciall if Salomon could not by his wisdome otherwise haue inuestigated the truth he might I suppose for to come by the more certaine information of the thing haue caused one of them or both seing it expedient for him to sweare wherin the women had bene bound to obey him But Iudges haue neede to be spare in requiring of othes For in customable or oft Iuries creepeth in alway betwixt times some periury as sheweth Chrisostome in wordes semblable to these and thinges precious through oft haunt or occupying loseth their estimation And so reuerent othes vnaduisedly required for euery trifle vsually do cause men to regard little for making of them yea and I feare to breake them Therfore in Almaine they haue made of late as I haue hard say by credible persoÌ„s which haue come from thence many notable ordinances for the coÌ„mon wealth within a while amongest other this is one If a man be set for to enter plea against another in any town the Peeres therof afore whom al actions are vsed to be debated hearing such a plea entred shal cal the parties priuately together before they come into any open Court. And the matter examined they shal exhort them to let the plea ceasse without further processe shewing them y e great dammage both godly and worldly comming of waging the law and the great cast and commoditie that is in agreement and concord Fruit of the Gospell in Germanye Which exhortation they vse to shew with so great grauity and fatherly loue such wonders are wrought where the Gospell hath free passage that very few will commence plea. In Germany few controuersies come to the open courâ—â— but commoÌ„ly are compounded â— home And though any plea be commeÌ„ced through such sage admonition it falleth lightly to sequestration and arbitrement of neighbours who do set the suters at vnitie ere the matter do came to discussion in open Court Notwithstanding if some be so weiwardly minded as in a multitude al are not one mans children therfore vnlike of intent that they will needes proceede and follow y e law they shal be heard to speak their matters in opeÌ„ court and taught as the matter is most like to succeede counsailed with new exhortation to stoppe their processe If they will not be perswaded then the Iudges seeing the matter so ambiguous y t they cannot giue perfect sentence therin Câ—stome aâ—â—ng the â—â—maines of â—aking 〈◊〉 except by vertue of an othe made by one of the parties they be first better certified Then wil they shew the same before the suters declaring what a chargeful thing it is to giue a soleÌ„ne oth for loue of winning some worldly profit how vnlesse such as shal make it ne y e better ware to eschew the same they shal beside an euil ensaÌ„ple giuing to a multitude work theÌ„selues happily shame or dishonesty Upon this they
iudgement the King had of Cromwell in himselfe howsoeuer the parliament by sinister information was otherwise incensed to iudge vpon him Such malicious makebates about Princes and parliaments neuer lacked in common weales By such kyng Ethelstane was incensed to kill his brother Edwine pag. 159. So was king Edward 2. deposed So likewise when king Richard 2. was once brought into the Tower what crimes and accusations were layd against him in the Parlament So was Humfrey the good Duke of Gloucester the kings vncle by Henry Beauford bishop of Winchester and other in the Parliament holden at Bery arrested as a traitour and falsly made away pag. 160. What great treason was in the words of him who dwelling in Chepe side at the signe of the Crowne sayd merily to hys sonne that if he liued he would make him heyre of the crowne yet was he therefore atteinted and iudged for a Traytor pag. 701. In the tyme of king Henry the 8. how was that Parliament incensed wherein both Queene Anne was falsly condemned and Queene Elizabeth her daughter as falsly disherited To omit here the Attainder of the Duke of Buckingham wrought by the Cardinall of Yorke Of the lord Cobham likewise and sir Roger Acton pag. 150 If the cause of the lord Henry late Earle of Surrey were well tried out peraduenture no such hainous purpose of any treasoÌ„ shuld be found therin as than was made Who incensed y e late Duke of Somerset to behead his own brother but such makebates as these And afterward wheÌ„ the sayd Duke himselfe was attainted for a traytor and condeÌ„ned for a felon a briber and extorcioner how was the parliament then incensed Adam Damlip receyued of Cardinall Poole at Rome but a sely crowne in way of almes and therfore by meanes of Steuen Gardiner was atteinted for a traytor George Egles did but read some tyme in woods and by the said Gardiner was also condemned and suffered as a traytor Not that I here speake or meane agaynst the hygh courtes of Parliamentes of thys our Realme Authority of Parliamentes necessarilye assembled for the common wealth to whom I always attribute their due reuerence and authoritie But as it hapneth sometimes in generall Councels which though they be neuer so generall yet notwithstanding sometimes they may and do erre in waightie matters of religion so lykewise they that say that Princes and Parliaments may be misinformed sometimes by some sinister heds in matters ciuill and politike do not therein derogate or empaire the high estate of parliaments but rather geue wholsome admonition to princes and parliament men to be more circumspect and vigilant what counsell they shall admit and what witnesses they do credit For priuate affection which commonly beareth a great stroke in all societies doings of men creepeth sometymes into such generall Councels and into Princes Courtes also either to much amplifying things that be but small makyng mountaynes of mole-hils or els to much extenuating thyngs that be of themselues great and waightie according as it is truely said of the Poete Iuuenal Dat veniam cornis vexat censura columbas or as our English Prouerbe sheweth As a man is friended so is his matter ended And where the hedge is lowe A French prouerb a man may lightly make large leapes or rather to speake after the Frenche phrase Qui son chien veult tuer la rage luy met sus That is He that is disposed to haue hys dogge killed first maketh men beleeue that he is madde And thus much hauing declared touching the matter of his accusation the rest I referre to the high Parliament of that mightie king who shall one day bring all things to perfect light In the meane season howsoeuer the cause of the Lorde Cromwell standeth true or false this is certain that Steuen Gardiner lacked not an head nor yet priuie assisters which cunningly could fetch this matter about and watch their tyme when as the kyng being disposed to marrie an other wyfe Lady Anne of Cleue diuorâ—ed from the king which was the Lady Katherine Hawarde immediately after the beheading of the Lord Cromwell did repudiate Lady Anne of Cleue which otherwise is to be thought during the lyfe of Cromwell could not so well be brought to passe But these things beyng now done and past let vs passe them ouer and returne agayne from whence we digressed that is to the lord Cromwell beyng now atteinted committed to the Tower Who so long as he went with full sayle of fortune how moderately and how temperatly he did euer beare himselfe in his estate before hath ben declared The Christen pacience of the L. Cromwell in his aduersity So now the said lord Cromwell always one man by the contrary wynd of aduersitie being ouerblowen receiued the same with no lesse constancie and patieÌ„ce of a christian hart Neither yet was he so vnprouided of counsaile and forecast but that he did foresee this tempest long before it fell Cromwell foreseeing preparing of his trouble before it fell and also prepared for the same for two yeares before smelling the coÌ„spiracie of his aduersaries fearing what might happen he called vnto him his seruants and there shewing vnto them in what a slippery state hee stood and also perceiuing some stormy weather already to gather required them to looke diligently to their order and doings least through their default any occasion might rise agaynst him Cromwel good to his seruantes And furthermore before the tyme of his apprehension such order he tooke for his seruants that many of them especially the yonger brethren which had little els to take vnto had honestly left for theÌ„ in their frends hands to relieue them whatsoeuer should him befall Briefly such a louyng and kynd maister he was to his seruauntes that he prouided aforehand almost for them all In so much that he gaue to twelue children which were his Musitians twenty pound a peece and so coÌ„mitted them to their friends Of whom some yet remayne aliue who both enioyed the same and also geue recorde of this to be true Furthermore beyng in the tower a prisoner how quietly he bare it how valiauntly he behaued hymselfe how grauely and discretely he aunswered and entertayned the commissioners sent vnto him it is worthy noting Whatsoeuer articles and interrogatories they propounded they could put nothing vnto him either concerning matters ecclesiasticall or temporall wherein he was not more ripened and more furnished in euery condition then they them selues Amongst the rest of those Commissioners which came vnto him one there was whom the Lord Cromwell desired to cary for him a letter to the kyng which when he refused sayeng that he would cary no letter to the king from a traytor then the Lord Cromwell desired him at least to do from him a message to the king To that the other was contented and granted so that it were not agaynst his alleageance Then the Lord Cromwell taking witnesse
Tolwine defended himself saying that he tooke occasion so to do by the kinges Iniunctions whyche say that ceremonyes should be vsed all ignorance superstition set apart In y e end this Tolwyne was forced to stand at paules crosse to recaÌ„t his doctrine doings Rob. Wisedome Tho. Becon Preacher The same time also Robert Wisedome The recantation of W. Tolwin parish Priest of S. Katherines in Lothbery and Tho. Becon were brought to Paules crosse to recant and to reuoke theyr doctrine and to burne theyr bookes Sir George Parker Person of S. Pancrace This priest and parsoÌ„ of S. Pancrace Little Allhalowes and Curate of little Alhallowes was noted suspected and conuented before the Ordinary for certayne bookes especially for hauing Vnio dissidentium c. Sir Iohn Birch Priest I. Byrch priest of S. Botolphes lane was complayned of by one M. Wilson for being a busy reasoner in certayne opinions which agreed not wyth the popes church Alexander Seton a Scottishman and a worthye Preacher Alexander Seton was denounced detected presented by 3. priestes Alex. Seton Chaplein to the Duke of Suffolke of whoÌ„ one was felow of Whittington colledge called Rich. Taylor An other was Ioh. Smith The thyrd was Ioh. Huntingdon who after was conuerted to y e same doctrine himselfe This Seton was Chaplayne to the duke of Suffolke and by him was made free Denison In his sermon preached at S. Anthonies his aduersaries picked agaynst him matter coÌ„teining 15. obiectioÌ„s or rather cauillatioÌ„s which for example I thought here to exhibite to the reader to the intent that men may see not only what true doctrine Seton then preached consonant to the Scriptures but also what wraÌ„gling cauillers caÌ„ do in deprauing that is right or in wrasting that is wel meÌ„t or in carping that they vnderstand not or in seking out faults where none is as by these theyr sinister cauillations may appeare * Certayne places or Articles gathered out of Setons Sermons by his aduersaryes THe sayings and wordes of Alexander Seton spoken preached by him in his sermon Articles gathered out of Alex Setons sermons by his aduersaryes made the xiij day of Nouember at afternoone in the Parish Churche of S. A. in London Paule saith of our selues we can do nothing I pray thee then where is thy will Art thou any better theÌ„ Paul Iames Peter and all the Apostles Hast thou any more grace then they Tell me now if thy will be any thing or nothing If it be any thing tel me whether it be to do good or ill If thou say to do ill I will graunt thou hast a greater deale If thou say to doe good I aske whether is more somewhat or nothing For Paul said he could do nothing and I am sure thou hast no more grace then Paul and his companions Scripture speaketh of three thinges in man the fyrst is will the other two are consent and deed The first that is will God worketh without vs 1. Will. 2. Consent 3. Deede No will in man of himselfe to do good and besides vs. The other two he worketh in vs and wyth vs. And here he alledged S. Augustine to proue that we can will nothing y t is good Moreouer he said thou hast not one iot no not one title to do any good There is nothing in heauen nor earth creature nor other that can be any meane towardes our iustification nor can or may satisfy God the father for our sinne saue onely Christ and the shedding of his bloud He that preacheth that workes doe merite or be any meane to our saluation or any part of our iustificatioÌ„ preacheth a doctrine of the deuill Ouâ— workes merite nothing to saluation If any thing els saue onely Christ be any meane towards our iustificatioÌ„ then did not Christ only iustify vs. I say that thy good woorkes nor any thing that thou canst do can be one iot or title towards thy iustificatioÌ„ For if they be then is not Christ a full iustifier and that I will proue hy a familier example Be it in case that I haue .2 seruantes the one is called Iohn and the other Robert I promise to send you such a day xx.l. by Iohn my seruant and at my day I send you by Iohn my seruant xix l.xix s. xi d. ob q. and there lacketh but one farthing which Robert doth bring thee and so thou hast thy xx.l. euery penye and farthing Yet will I aske if I be true of my promise or no and thou mayst say nay And why because I promised to send thee that whole xx pound by Iohn and did not for there lacked a farthing which Robert brought Wherefore I say if thy workes do merite or bring one litle iot or title toward thy iustification then is Christ false of his promise which sayd that he would do altogether One Scripture I will bring you which they can not writhe to proue that Christ was onely promised to be our onely Iustifier our onely meane and that is in the xxij of Genesis where it is written In thy seede shall all people bee blessed meaning therby onely Christ and he said not in thy seedes nor in the workes of thy seedes Wherfore all they that preach that workes be any part or meane toward our iustification do make God false of his promise They that preach that works do merit do make works the tree which are but the fruits of iustice wrought by him that is already a iust man which can not chuse but brynge forth good fruit I would aske a question whether he that worketh be a good maÌ„ Good fruites make not a good man but a good man cannot câ—use but to make good fruites Mans workes made checkmate with christ or bad for he must be one of them If he be a good man he can not chuse but bring forth good fruites if he be an ill maÌ„ he can bring forth no fruit but ill fruit for a good tree cannot bring forth ill fruit He that sayth that works do merit any thing towards our saluation doth make workes checke mate with Christ plucketh from Christ that is his geueth it to workes Some will aske wherfore then should I do good workes I aunswere good workes are to be done for no cause els but onely for the glory of God and not that they do merite any thing at all And he that sayth that workes are to bee done for any other cause theÌ„ for the glory of God only and will haue theÌ„ to merite or be any meane towardes our iustification I say he lyeth and beleue him not He that caÌ„ shew me in any scripture that works do merite or by any meane to our iustification for the first scripture I will without any further iudgemeÌ„t lose both mine eares for the second my toung and for the third my necke For I dare say he cannot prooue in all the whole scripture one title wherfore beleue them not Men
you your selues doe most vse and there also doe I learne to aske how farre he goeth into the body Harps Wee know that the bodye of Christ is receyued to nourish the whole man concernyng both body and soule Eo vsque progreditur corpus quousque * Sed 〈◊〉 non 〈◊〉 vsque 〈◊〉 animaâ— Ergo 〈◊〉 Christ 〈…〉 main 〈◊〉 would 〈◊〉 neede haue 〈…〉 wouâ—â— they 〈…〉 not 〈◊〉 any 〈…〉 species Cran. How long doth he abide in the body Seat S. Augustine saith our flesh goeth into his flesh But after he is once receiued into the stomacke it maketh no matter for vs to know how far he doth pierce or whether he is conueied ¶ Here M. Tresham and one M. London answered that Christ beyng geuen there vnder such forme and quantitie as pleased him it was not to be enquired of his tarying or of his descending into the body Harps You were woont to lay to our charge that we added to the scripture saying alwayes that we should fetch the truth out of the scripture and now you your selfe bring questions out of the Schoolemen which you haue disallowed in vs. Cran. I say as I haue sayd alway that I am constrayned to aske these Questions because of this carnall presence which you imagine and yet I know right wel that these questions be answered out of the Scriptures As to my last question How long he abideth in the body c. The scripture answereth plainly that Christ doth so loÌ„g dwell in his people as they are his members WherupoÌ„ I make this argument Ba They which eate the flesh of Christ do dwel in hym and he in them ro But the wicked doe not remaine in hym nor he in them co Ergo the wicked do not eate his flesh nor drinke his bloud Harps I will answer vnto you as S. Augustine saith not that how so euer a man do eate he eateth the body but he that eateth after a certaine maner Cran. I cannot tel what maner ye appoint but I am sure that euill men do not eate the flesh and drinke the bloud of Christ as Christ speaketh in the sixt of Iohn Harps In the sixt of Iohn some things are to be referred to the godly and some to the vngodly Cranmer Whatsoeuer he doth entreat there of eating doth pertayne vnto good men Harps If you do meane onely of the worde of eating it is true if concerning the thing it is not so And if your meaning be of that which is conteined vnder the word of â—ating it may be so taken I graunt Cran. Now to the Argument He that eateth my fleshe and drinketh my bloud dwelleth in mee and I in hym Doth not this prooue sufficiently that euill men doe not eate that the good doe Tresh You must adde Qui manducat dignè He that eateth woorthily Cran. I speake of the same manner of eatyng that Christ speaketh of Weston Augustinus ad fratres in Eremo Sermon 28. Est câ—â—danâ— manducandi modus i. There is a certaine manner of eating Augustine speaketh of two maners of eating the one of them that eat worthely the other that eat vnworthely Harps All thinges in the 6. of Iohn are not to be referred to the Sacrament The â— chap. of Iohn is to be referred 〈◊〉 to the supper partly to 〈◊〉 after the papistes but to the receiuing of Christe by faith The Fathers doe agree that there is not entreatie made of the supper of the Lorde before they come vnto Panis quem dabo vobis caro mea est c. Cran. There is entreatinge of Manna both before after Harps I wil apply an other answer This argument hath a kinde of poysone in it which must be thus bitten away that Manna and this Sacrament be not both one Manna hath not his efficacie of him selfe but of God Cran. But they that did take Manna worthily had fruite therby ComparisoÌ„ betweene 〈◊〉 of 〈◊〉 eating the body of christ and so by your assertion he that doth eat the flesh of Christ worthily hath his fruite by that Therfore the like doth folow of them both and so there should be no difference betwene Manna thys sacrament by your reason Harps When it is sayde that they which did eate Manna are dead it is to be vnderstand that they did want the * vertue of Manna * If M. Harpsfield do meane of bodily life they which eate the Sacrament doe die as well as they which did eate the Manna If he meane of spiritual life neither be they all damned that did eat Manna nor all saued that do eate the Sacrament Wherefore the truth is that neither the eating of Manna bringeth death nor the eating of the Sacrament bringeth saluation but only the spirituall beleeuing vppon Christes bodely passion which onely iustifieth both them and vs. And therefore as the effect is spirituall whych Christ speaketh of in this chapter so is the cause of that effecte spirituall whereof hee meaneth which is our spirituall beleeuing in him and not our bodely eating of him Cran. They then which doe eate either of them worthely doe liue Harps They doe lyue whiche doe eate Manna worthely not by Manna but by the power of God geuen by it The other which doe eate this Sacrament do liue by the same Cran. Christe did not entreate of the cause but the effecte which folowed he doth not speake of the cause whereof the effect proceedeth Harps I do say the effects are diuers life and death which do folow the worthy and the vnworthy eating therof Cran. Sithens you will needes haue an addition to it we must vse both in Manna in this Sacrament indifferently either worthily or vnworthily Christ spake absolutely of Manna and of the Supper so that after that absolute speaking of the Supper wicked men can in no wise eate the fleshe of Christe and drinke his bloud August in Iohn tract 26. Further Augustine vpon Iohn Tractatu 26. vppon these wordes Qui manducat c. sayth There is no suche respecte in common meates as in the Lords body For who that eateth other meates hath still hunger and needeth to be satisfied daily but hee that doth eate the flesh of Christ and drinketh his bloud doth liue for euer But you know wicked men not to doe so Ergo wicked men doe not receiue Harps S. Augustine meaneth that hee who eateth Christes flesh c. after a certaine manner should liue for euer Wicked men doe eate but not after that maner Cran. Ca Onely they which participate Christ be of the mysticall body Argument in the 2. figure and 2. â—ode me But the euill men are not of the mysticall body stres Therefore they doe not participate Christ. Weston Doct. Cranmer commended for his modesty Your wonderfull gentle behaueour and modesty good master D. Cranmer is woorthy muche commendation and that I may not depriue you of your right iuste deseruing I geue you most hearty thankes
but at length they were perceaued and detected to the foresayde Edmund Boner Bishoppe of London M. Higbed and M. Causton deâ—ected to Boner peraduenture not without the same organ which sent vp William Hunter as is aboue declared By reason whereof by commaundement they were committed to the officers of Colchester to be safely kept and with them also a seruant of Thomas Causton who in this praise of Christian godlines was nothing inferior to his maister Boner the forsayd Byshop perceiuing these 2. Gentlemen to be of worshipful estate of great estimation in that countrey least any tumult shoulde thereby arise came thether himselfe accompanied with M. Fecknam and certaine other B Boner commeth himselfe to Colchester thinking to reclaim them to his faction and fashion so that great labour diligence was taken therein as wel by terrors and threatnings as by large promises and flatteringe and all faire meanes to reduce them againe to the vnitie as they termed it of the mother church In fine when nothing coulde preuaile to make them assent to theyr doings at length they came to thys poynte that they required certaine respite to consulte with themselues what were best to doe Whych time of deliberation being expired and they remaining still constant and vnmooueable in their professed doctrine and setting oute also their confession in wryting the bishop seeing no good to be done in tarying any longer there M. Higbed and M. Causton caryed to London departed thence caried them bothe with hym to London and wyth them certaine other prisonners also which about the same time in those quarters were apprehended It was not long after thys but these prisonners being at London committed to strait prison and there attempted sundrye wise by the Bishop and his Chapleines to reuoke their opinioÌ„s at length when no persuasions wold serue they were brought forth to open examination at the Consistorie in Paules the first dayes Session the 17. daye of Februarie An. 1555. Where they were demaunded aswell by the said bishop as also by the Bishop of Bathe others whether they would recant their errors peruerse doctrine as they termed it and so come to y e vnitie of the Popish Church Which when they refused to doe the Byshop assigned them likewise the next day to appeare againe being the 18. of Februarie On the whych daye among many other thinges there sayd and passed The second dayes Sessiâ—on he read vnto them seuerally certaine Articles and gaue them respite vntill the next day to aunswer vnto the same so committed them againe to prisone The copie of which Articles here vnder foloweth Articles obiected and ministred by Boner B. of London seuerally against Tho. Causton Thomas Higbed of Essex FIrst that thou Thomas Causton or Thomas Higbed hast bene and arte of the Diocesse of London Articles laiâ— by B. Boner to M. Higbed and Causton and also of the iurisdiction now of me Edmund Bishop of London Item that thou was in time past according to the order of the Church of England baptised and christened Item that thou haddest Godfathers and Godmother according to the said order Item that the said Godfathers and Godmothers did theÌ„ promise for thee and in thy name the faith and religion that then was vsed in the realme of England Item that that faith and Religion which they did professe make for thee was accompted and taken to be the faith and Religion of the Churche and of the Christian people and so was it in very deede Item thou comming to the age of discretion that is to saye to the age of xiiij yeares diddest not mislike nor disallowe that faith that Religion or promise then vsed and approued and promised by the said Godfathers and Godmother but for a time diddest continue in it as other taking themselues for Christen people did likewise Item that at that time and also before it was taken for a doctrine of the Churche Catholicke and true and euerye where in Christendom then allowed for Catholicke and true and to be the profession of a Christen man to beleeue that in the Sacrament of the aultare vnder the formes of breade and wine after the consecration there was and is by the omnipotent power and will of almighty God and his woorde without any substance of breade and wine there remaining The reall presence the true and naturall body and bloude of our Sauiour Iesus Christ in substance which was borne of the virgine Marie and suffered vppon the Crosse really truely and in very deede Item that at that time thy father and mother all thine auncestors all thy kindred acquaintance and frends and thy sayd Godfathers and Godmother did then so beleeue and thinke in all the same as the sayd Church did therein beleeue Item that thy selfe hast had no iust cause or lawfull grounde to departe or swarue from the sayde Religion or faith nor no occasion at all except thou wilt followe and beleeue the erroneous opinion or beliefe that hath ben against the common order of the Church brought in by certaine disordred persons of late and at the vttermost within these 30. or 40. yeares last past Item that thou doest knowe or credibly hast heard and doest beleue that D. Robert Barnes Iohn Frith Tho. Garrerd Hierome Also sir Edmund Boner priest before the death of Cromwell seemed to be of the opinion and was swornâ— twise agaynst the Pope Lassels Anne Askew Iohn Hooper late Bishop of Gloucester sir Laurence Saunders Priest Iohn Bradford sir Iohn Rogers Priest sir Rowland Taylour Priest sir Iohn Laurence Priest William Pygot Steuen Knight William Hunter Thomas Tomkyns Thomas Hawkes haue bene heretofore reputed taken and accompted as heretickes and also condemned as heretickes and so pronounced openly and manifestly specially in holding beleuing certaine damnable opinions against the veritie of Christes body and bloud in the Sacrament of the aultar all the same persons sauing Iohn Bradford sir Iohn Laurence William Pygot Steuen Knight William Hunter Thomas Tomkins and Thomas Hawkes haue suffered paines of death by fire for the maintenance and defence of their said opinions and misbeliefe Item that thou doest knowe or credibly hast heard and doest beleeue that Thomas Cranmer late Archbishoppe of Canterburie and Nicholas Ridley naming himselfe Bishop of London Robert Ferrar late Bishop of S. Dauies and Hugh Latimer sometime Bishop of Worcester haue bene and are at this present reputed accompted and taken as heretickes and misbeleeuers in maintaining and holding certaine damnable opinions against the verity of Christes body and bloud in the Sacrament of the aultar Item Verity takeâ— for heresy 〈◊〉 misbeleuing heretickes that thou hast commended and praised all the sayd persons so erring and beleuing or at the least wise some of them secretely and also openly taking and beleeuing them to be faithfull and Catholicke people and their sayde opinions to be good and true and the same to the best
vttermost of thy power thou hast allowed maintained and defended at sundrie times Item that thou hauing hearde knowen and vnderstanded all the premisses thus to be as is aforesayde haste not regarded al oâ— any part thereof but contrary to the same and euery part thereof hast attempted and done condemning transgressing and breaking that promise faith religion order and custome aforesayd and hast becommen and art an hereticke and misbeleeuer in the premisses denying the veritie of Christes body and bloud in the Sacrament of the aultar and obstinately affirming that the substance of materiall bread and wine are there remaining and that the substance of Christes body and bloud taken of the virginé Mary are not there in the sayd Sacrament really and truely being Item that all the premisses be true notorious famous and manifest and that vpon all the same there haue and be amongst the sad and good people of the Citie of London and Dioces of the same in great multitude commonly and publickely a common and publicke fame and opinion and also in all places where thou hast bene within the sayd Dioces of London ☞ These Articles being geuen to them in writing by the Byshop the next day folowing was assigned to them to geue vp and to exhibite their aunsweres vnto the same * The third dayes Session vpon the examination of M. Causton and M. Higbed Upon the which day being the first day of March the said Thomas Causton The third dayes Session and Thomas Higbed Gentlemen being brought before the Byshop in the Consistory there exhibited their aunsweres to the Articles aforesayd the tenour of which aunsweres here followeth ¶ The aunsweres of Thomas Causton and Thomas Higbed seuerally made to the foresaid Articles obiected as before TO the first they aunswere and confesse the same to be true The aunsweres of the Marâ—â—rs to the Articles To the second they answere and beleeue the same to be true To the third they aunswere and beleeue the same to be true To the fourth they aunswere and thinke the same to be true To the fift vnto this clause and so was it in very deede they aunswere and beleeue the same to be true And vnto that clause and so was it in very deede they aunswere negatiuely and beleeue that it was not in very deede To the sixt seuenth and eyght they aunswere and beleeue the same to be true To the ninth they aunswere and say that they thinke they haue a iust and lawfull cause and ground to swarue and go from the sayd fayth and Religion because they haue now read more of Scripture then either themselues or their Parents and kinsfolke Godfathers or Godmothers haue read or seene heeretofore in that behalfe To the tenth they aunswere say and beleeue that the sayd persons articulate haue bene named taken and counted for heretickes and so condemned for heretickes yet about three yeares past they were taken for good Christian persons And for somuch as these Respondents did neuer heare them preach coÌ„cerning the Sacrament of the aultar they say that they preached well in that they sayd and preached that Christ is not present really and truly in the sayd Sacrament TransubstantiatioÌ„ denyed but that there is remayning the substance of bread and wine To the eleuenth they aunswere and say that howsoeuer other folkes do repute and take the sayde persons articulate yet these Respondents them selues did neuer nor yet do so accompt and take them And further they say that in case the sayd persons articulate named in this article haue preached that in the Sacrament of the altar is very materiall wine and not the substance of Christes body and bloud vnder the formes of bread and wyne then they preached well and truly and these respondents themselues do so beleeue To the twelfth they aunswere and say that where other folke haue dispraysed the sayd persons articulate and disalowed theyr opinions these Respondents for ought that they at any tyme haue heard did like and allow the sayd persons and theyr sayings To the thirteenth they aunswere and say that they haue not broken or condemned any promise made by their Godfathers and Godmothers for them at their baptisme and that they are no heretickes nor misbeleeuers in that they beleeue that there remayneth only bread and wine in the sacrament of the aultar and that Christes naturall body is not there but in heauen for they say that the scriptures so teach them To the foureteenth they answere and beleeue that the premisses before by them confessed be true notorious and manifest After these answeres exhibited and perused then the B. speaking vnto theÌ„ after this sort beginneth first as he did euer before with Thomas Causton Because ye shall not be sodenly trapped A copy of Catholicke 〈◊〉 shewed and that men shall not say that I go about to seke snares to put you away I haue hitherto respited you that you should way coÌ„sider with your self your state and coÌ„dition and that you should while ye haue time and space acknowledge the truth and returne to the vnity of the catholicke churche Then the bishop reading theyr former articles and aunsweres to the same asked them if they would recant which when they denyed they were againe dismissed and commaunded to appeare the wensday next after at two of the clocke at after noone there to receaue their definitiue sentence agaynst them Which thinge as it seemeth was yet differred ¶ An other examination of M. Causton and Maister Higbed THe next Friday being the eight day of March An other examination This Stempe is now Warden of the Colledge in Winchester M. Causton denyeth to recant the sayd Thomas CaustoÌ„ was first called to examinatioÌ„ before the bishop Fecknam and D. Stempe in his Pallace and there had read vnto hym his foresayd articles with hys answeres therunto after certain exhortations to recant his former profession to be conformable to the vnitie of their church they promised him so doing willingly to receaue him agayn therunto To whoÌ„ he answered you goe about to catch vs in snares ginnes But marke by what measure ye measure vs looke you to be measured with the same agayne at Gods hands The bishop still perswaded with him to recant To whom he answered no I wil not abiure Ye sayd that the bishops that were lately burned be Heretickes But I pray God make me suche an Hereticke as they were The bishop then leauing M. Causton calleth forth M. Higbed vsing with hym the like perswasioÌ„s that they did with the other But he answered I wil not abiure M. Higbed called forth denyeth to abiure For I haue bene of this minde and opinion that I am now these 16. yeares and doe what ye can ye shall doe no more then God will permitte you to doe and with what measure ye measure vs looke for the same agayne at Gods hands Then Fecknam asked him his opinion in the sacrameÌ„t of the altar To whom he answered
other time for which he gaue God thankes and vsed the same to his necessitie Amâ—y Couper Shiriffes of Chesâ—er When the time and day appointed came that he should suffer the Sheriffes of y e Cittie whose names were Amry Couper with their Officers and a great nuÌ„ber of poore simple Barbers with rousty Billes Polaxes went to the Northgate there tooke out the said George Marsh who came with them most humbly meekly Marsh led to his MartyrdoÌ„e with a lock vpon his feete And as he came vpon the waye towardes y e place of execution some folkes proferd him money looked that he should haue gone with a litle purse in his hand as the maner of felons was The old vse in Lancashyre to geue money to bye Trâ—ntalls accustomed in that Cittye in times past at their goyng to execution to y e end to gather money to geue vnto a priest to say Trentals of Masses for theÌ„ after their death wherby they might as they thought be saued G. Marsh refuseth to receaue money going to his death but Marsh sayd he would not as theÌ„ be troubled w t medling with mony but willed some good man to take the mony if y e people were disposed to geue any to geue it vnto the prisoners or poore people So hee went all the way vnto his death w t his booke in his hand looking vpoÌ„ the same many of y e people sayd this maÌ„ goeth not vnto his death as a theefe or as one that deserueth to dye Now when he came to the place of execution w tout the Citie G. Marsh refuseth the Quenes pardon neare vnto Spittle boughton one Uawdrey being then deputie chamberleine of Chester shewed Marshe a writyng vnder a great seale saying that it was a pardon for him if he would recant Wherat Marsh answered that he would gladly accept the same and sayd farther that he loued the Queene but for asmuch as it tended to plucke him froÌ„ God he would not receiue it vpon that condition After that hee began to speake to the people shewing the cause of his death G. Marsh not suffred to speake to the people and woulde haue exhorted them to sticke vnto Christ. Whereupon one of the Sheriffes sayd George Marshe we must haue no sermoning nowe To whom he sayd Mayster I cry you mercy and so kneeling downe made his prayers and then put of his clothes vnto his shirt and then was he chayned vnto the post hauyng o number of Fagottes vnder him and a thing made like a firkin with pitch and tarre in the same ouer his head by reason the fire was vnskilfully made and that the winde dyd dryue the flame to and fro he suffered great extremitie in his death whiche notwithstanding he abode very paciently ¶ The cruell burning of George Marsh Martyr Wherein this in him is to be noted that when as hee had bene a long time tormented in y e fire without mouing hauing his fleshe so broyled and puft vp that they whiche stoode before him vnneth could see the chayne wherewith he was fastened and therfore supposed no lesse but he had bene dead notwithstanding sodenly he spread abroad hys armes saying father of heauen haue mercy vpon me so yelded his spirite into the handes of the Lord. Upon this many of y e people sayd that he was a martyr and died maruelous patiently and godly The 〈◊〉 of G. Marâ—â— the blesseâ— Martyr Which thing caused the Bishop shortly after to make a Sermon in the Cathedrall Church and therein affirmed that the sayde Marshe was an hereticke burnt like an hereticke was a firebrand in hell In recompence of this hys good and charitable sermoÌ„ within short time after the iust iudgement of God appeared vppon the sayde Byshop Gods iust reuenging hand vpoÌ„ persecutiâ—â— Bishop recompensing hym in suche wise that not long after he turned vp his heeles and dyed Upon what cause his death was gendred I haue not here precisely to pronounce because the rumour and voyce of y e people is not alwayes to be followed Notwithstanding such a report went in all mens mouthes that he was burned of an harlot Whereupon whether he dyed or no I am not certayne neyther dare leane to much vppon publicke speach Albeit this is certayn that wheÌ„ he was afterward searched being dead by some of hys secret frends certain Aldermen for stoppyng the rumour of y e people this maydenly Priest and Byshop was fouÌ„d not to be free froÌ„ certayne appearaunce which declared but small virginitie in him that the rumour was not raysed vp altogether vpoÌ„ naught amongest the people But of this I will stay and proceed no further not because more caÌ„ not be said but because I will not be so vncharitable in defacing these men as they are cruel in condemning Gods seruants to death Letters of George Marshe This good maÌ„ wrote diuers and sondry letters out of prison besides his examinations as before ye haue heard Touching the which hys examinations this letter first he sendeth to his frendes the copy wherof here followeth ¶ A letter of George Marsh to the reader touching the matter of his examination HEre haue ye dearely beloued frendes in Christ the chiefe principal Articles of Christian doctrine briefly touched A letter of G. Marshâ— to the reader whiche heretofore I haue both beleeued professed and taught and as yet do beleue professe and teach and am surely purposed by Gods grace to continue in the same vntill the last day I do waÌ„t both time and oportunitie to write out at large the probations causes partes effectes and contraries or erroures of these Articles which who so desireth to know let them read ouer the coÌ„mon places of the godly learned men Philippe Melancthon and Erasmus Sarcerius whose iudgement in these matters of Religion I do chiefly follow and leane vnto The Lorde geue vs vnderstanding in all thinges and deliuer vs from this present euill world according to his will and pleasure and bryng vs agayn out of this hell of affliction into which it hath pleased the mercifull Lord to throw vs downe and deliuer vs out of the mouth of the Lyon and from all euill doing and keepe vs vnto his heauenly and euerlasting kingdome Amen Though Sathan be suffered as wheate to sift vs for a tyme yet fayleth not our fayth through Christes ayde but that we are at all tymes able and readye to confirme the fayth of our weake brethren 1. Pet. 3. and alwayes ready to geue an aunswere to euerye man that asketh vs a reason of the hope that is in vs and that wyth meekenes and reuerence hauing a good conscience that when as they backbyte vs as euill doers they may be ashamed for asmuch as they haue falsely accused our good coÌ„uersatioÌ„ in christ I thought my selfe nowe of late yeares for the cares of this lyfe well setteled with my louing
tenor and maner of wordes to wit And moreouer confesseth and sayth that where as he strake the priest on Easter day last past in S. Margarets church in Westminster he hath since that tyme yet doth mislike hymselfe in that doyng and doth now iudge and beleue that the same his act was euill and naught Howbeit he saith and beleueth that as for the matter and cause wherfore he so stroke the said priest which was for ministring of the sacrament of the aultar â—â—â—wer â—â—â—liked his 〈…〉 Priest which he taketh and iudgeth abhominable he did nor doth not mislike hymself at all therein Moreouer he desireth of the said B. licence to be granted him to alter and take out somewhat of the ix Article in place therof these words to be placed to wit Herein he referreth himselfe to the lawes custome and ordinance specified in this article â—â—â—wer 〈◊〉 his â—â—swere to 〈◊〉 9. 〈◊〉 c. At which request Boner granted to the altering of both the articles according as he desired and so put in the actes After this the B. turning agayne to his old maner of exhorting went about with words and words onely to perswade him to submit himselfe to the Catholike church and to the faith therof Which all his perswasioÌ„s notwithstanding Wil. remained stil in the constancy of his senteÌ„ce saying that he would not be remooued from that hee had spoken to die therfore Whereupon the Bish. assigned him the next day being the xx day of Aprill to appeare in the same day and place betwene the houres of 8. and 9. before noone there and then to heare the sentence pronounced in case he would not relent c. ¶ The last appearance of William Flower before Bishop Boner IN the which day houre and place the said Wil. Flower as he was appoynted The last appearance 〈◊〉 W. â—lower beâ—â—re B. Boâ—er was brought by his keeper belonging to the Warden of the Fleete before Boner who after his woonted maner of perswasion goyng about to reduce hym to his catholike church and the vnitie thereof that is from Christ to Antichrist sometimes with fayre promises alluring sometyme with manasses and terrors fearing hym â— Flowers â—â—â—stancie c. To this Wil. answering said on this wise Do what ye will I am at a point for the heauens shal as soone fall as I will forsake myne opinion c. Wherupon the B. after he had commaunded these wordes to be registred called for the depositions of certaine witnesses producted for the better information of this matter Witnes â—roduced â—gaynst W. â—lower y e names of which witnesses were these Wil. Genings I. Bray Rob. Graunt Richard Dodde William Pampion Rob. Smalwood the parish Priest of S. Margarets at Westminster The summe and effect of whose depositions here insueth ¶ The depositions or attestations producted vpon the aunswers of Wil. Flower RObert Grant of Westminster examined vpon the said answers of Wil. Flower sayth and deposeth That he did heare and see the sayd Flower acknowledge recognise the sayd answers and subscribe to the same with hys own hand and also was present in the church of S. Margarets in Westminster when the sayd Wil. Flower dyd smite and wound the Priest when as he sayth hee was ministryng the Sacrament and how this examinate amongst other preased towards him to take him and was hurt therby vpoÌ„ his chin after he was takeÌ„ this examinate holp to conduct him to the gatehouse at Westminster RIchard Dod of Westminster examined vpon the sayd answers sayth and deposeth that he did heare and see the sayd Flower acknowlege and recognise the said answers subscribe to the same with his owne hand also did see was present when the sayd Flower vpoÌ„ Easter day last past drew his woodknife and strake the priest vpon y e hed hand and arme who beyng wounded therwith and hauyng a chalice with consecrated hostes therin in his hand sprinkled with the sayd priests bloud was holpen rescued by this examinate and the sayde Flower caried to the Gatehouse at Westminster and his woodknife takeÌ„ away by this Examinate WIlliam Pampion one of the churchwardens of the sayd parish church of S. Margaretes in Westminster examined vpon the said answers of the sayd Flower sayth and deposeth that the same answers be true in hys sight were subscribed with the hande of the sayde Flower And that vpon Easter day last past about xj of the clocke in the forenoone in the parish church at S. Margarets in Westminster among a great number of the people ready to be houseled the priests backe beyng turned toward the sayd Flower he the sayd Flower sodenly drewe forth hys woodknife and strake sir Iohn Cheltham the priest both vpon his head hand and arme whereby he was wounded and bled aboundantly and the chalice with consecrated hosts beyng in his hand were sprinkled w t hys bloud and the people in great feare cried out lamentably and thought they should presently haue bene killed RObert Smalwood of Westminster examined vpon the said answers saith and deposeth that he did heare and see the sayd Flower acknowledge and recognise the sayde answers and subscribe the same with his owne hand and sayth further touching the striking and woundyng the priest in S. Margarets church in Westminster vpon Easter day last this examinate sayth he was not there when y e fact was done but immediately after he came to church and found sir Iohn hurt and wounded in the head hand and arme by the sayd Flower and the people in great heuines by reason therof Also the people did report as this examinate saith that Flower did the deed as the priest had the chalice in his hande ministring the Sacrament to the people WIlliam Ienings of Westminster beyng examined vpon the answers of the sayd Wil. Flower sayth deposeth by vertue of his oth that he did heare and see the sayd Flower acknowledge and recognise the sayde aunswers and subscribe to the same with his owne hande in the consistory place and further deposeth that he vppon Easter day last past was present in the church of S. Margarets in Westminster where Flower strake the sayd Sir Iohn Cheltham priest first vpon the head and afterward vpon his arme two sore strokes whereby the sayd priest is lyke to loose his hand Also this Iurate deposed that the sayd sir Iohn Cheltham had a chalice with certaine consecrated hosts therein in his hand which were sprinckled with the bloud of the sayd priest and after the sayd Flower was apprehended by this examinate and others they caried hym immediately to the gatehouse in Westminster IOhn Bray one of the churchwardeÌ„s of the parish church of S. Margarets in Westminster sworne and examined vpon the sayd aunsweres sayth and deposeth that he did heare and see the said Flower acknowledge and recognise the sayd answers also subscribe vnto the same And further deposeth of Flowers strikyng the priest in effect
in the supper of Christ which the Sacramente of the aultar as the Papists call it and vse it doth vtterly ouerthrow is a true and very presēce of whole Christ God and man to the fayth of the receiuer but not to the stander by looker vpon as it is a true very presence of bread wine to the sences of men to beleue this I saye will not serue and therfore as an herericke I am condemned and shal be burned whereof I aske God hartily mercy that I do no more reioyce then I do hauing so great cause as to be an instrument wherein it may please my deare Lorde God and Sauiour to suffer For albeit mo manifold sinnes euen sithen I came into prison haue deserued at the handes of God not onely this tēporal but also eternall fire in hell much more then my former sinful life which y e Lord pardō for his Christes sake as I knowe he of his mercy hath done neuer will lay mine iniquities to my charge to condēnation so great is his goodnes praised therfore be his holy name althogh I say my manifold and greeuous late sinnes haue deserued most iustly all the tyranny that mā or deuill can do vnto me and therfore I confesse that the Lorde is iust that his iudgements be true and deserued on my behalfe yet y e Bishoppes and Prelates do not persecute them in me but Christ himselfe his worde his trueth and Religion And therfore I haue great cause yea most great cause to reioice that euer I was borne and hetherto kept of the Lord that by my death which is deserued for my sinnes it pleaseth y e heauenly father to glorifie his name to testifie hys truth to confirme his veritie to repugne his aduersaries Oh good God and mercifull father forgeue my great vnthākfulnes especially herein And you my dearely beloued for the Lord Iesu Christes sake I humbly and hartily in his bowels bloude do now for my last Vale and farewell in this present lyfe beseeche you and euerye of you that you will consider this worke of the Lord accordingly First by me to be admonished to beware of hipocrisie and carnall securitie professe not the Gospell with tongue and lippes onely but in hart veritie frame and fashion your liues accordingly beware Gods name be not euill spoken of and the Gospell lesse regarded by your conuersation God forgeue me that I haue not so hartily professed it as I shoulde haue done but haue sought much my selfe therein The Gospell is a new doctrine to the old man it is new wyne and therfore cannot be put in old bottels without more great hurt thē good wine to the bottels If we will talke with y e Lorde we must put of our shoes and carnall affections if wee will heare the voyce of the Lorde we must wash our garmentes and be holy if we will be Christes disciples wee must deny our selues take vp our crosse and follow Christ we cannot serue two maysters If we seeke Christs kingdome we must also seeke for the righteousnes thereof Christian profession requireth Christian conuersation To this petition Let thy kingdome come we must ioyne Thy will be done done on earth as it is in heauen If wee will not be doers of the worde but hearers of it onely we sore deceiue our selues If wee heare the gospell and loue it not we declare our selues to be but fooles and builders vpon the sand The Lordes spirite hateth fayning deceitfulnes the Lord abhorreth if we come to him wee must beware that we come not with a double hart for then may chance that God will aunswere vs according to the blocke which is in our heart and so we shall deceiue our selues and others To fayth see y t we couple a good conscience least wee make a shipwracke Fayth would be coupled euer with a good conscience To the Lord we must come with fear and reuerence If we will be gospellers we must be Christes if we be Christes we must crucifie our flesh with the lustes and concupiscences therof if we wil be vnder grace sinne must not beare rule in vs. We may not come to the Lord and draw nigh to him with our lips and leaue our hartes els where least the Lordes wrath waxe hot He exhorteth to repentance and he take from vs the good remayning In no case can y e kingdome of Christ approch to them that repent not Therfore my dearely beloued let vs repent and be hartily sory y t we haue so carnally so hipocritically so couetously so vaynegloriously professed the gospell For all these I confesse my selfe to the glory of God that he may couer mine offences in the day of iudgement Let the anger plagues of God most iustly fallen vpon vs be applyed to euery one of our desertes that from the bottome of our hartes euery of vs may say It is I Lord that haue sinned agaynst thee it is my hipocrisie my vaynglory my couetousnes vncleanes carnalitie securitie idlenes vnthankfulnes selfeloue Our sinnes prouoke persecutiō and such like which haue deserued the taking away of our good king of thy word and true religion of thy good ministers by exile prisonmēt and death it is my wickednes that causeth successe and increase of authoritie and peace to thine enemies Oh be mercifull be mercifull vnto vs. He exhorteth to pray how to pray with repentance Turne to vs agayne O Lorde of hostes turne vs vnto thee correct vs but not in thy furie least we be consumed in thyne anger chastice vs not in thy wrathful displeasure reproue vs not but in the middest of thine anger remember thy mercy For if thou marke what is done amisse who shall be able to abide it But with thee is mercifulnes that thou mightest be worshipped Oh then be mercifull vnto vs y t we might truely worship thee Helpe vs for the glorye of thy name be mercifull vnto our sinnes for they are great O heale vs and help vs for thine honor Let not the wicked people say where is their God c. On this sort my right dearely beloued let vs hartilye bewayle our sinnes repent vs of our former euil life hartily and earnestly purpose to amēd our lyues in all things continually watch in prayer diligently and reuerently attend heare and reade the holy scriptures labour after our vocation to amend our brethren Praying hearing reading the holy scriptures Let vs reproue the workes of darckenes Let vs flee frō al Idolatrye Let vs abhorre the Antichristiā and romish rotten seruice detest the popishe Masse abrenounce their Romishe God prepare our selues to the crosse be obedient to all that be in authoritie in all thinges that be not agaynst God and his word for then aunswere with the Apostles It is more meete to obey God then man Howbeit neuer for any thinge resiste Obedience to magistrates in all that is not agaynst Gods word
in their owne sapience which is playne foolishnes amongest the wise indeede that is amongest such as haue heard Gods worde and doe followe it for they onely are counted wise of the wisedome of God our Sauiour In deede if I should simply consider my life with that whiche it ought to haue bene He confesseth his sinnes before God and as God in his lawe requireth then could I not but cry as I do Iustus es domine omnia iudicia tua vera i. Righteous art thou O Lord and all thy iudgemēts are true For I haue much greeued thee and transgressed thy holy preceptes not onely before my professing the Gospell but sithen also yea euen sithen my comming into prison I do not excuse but accuse my selfe before God and al his Church that I haue greeuously offended my Lord God I haue not loued his Gospell as I should haue done I haue sought my selfe and not simply and onely his glory and my brethrens commoditie I haue bene to vnthankefull secure carnall hipocriticall vayneglorious c. All which my euils the Lord of mercy pardon me for his Christes sake as I hope and certaynly beleeue he hath done for his great mercy in Christ oure redeemer But when I consider the cause of my condemnation I cannot but lament that I doe no more reioyce then I doe For it is Gods veritie and trueth The Papistes condemne not Bradford but Christ. So that the condemnation is not a condemnation of Bradford simply but rather a condemnation of Christ and his trueth Bradford is nothing els but an instrument in whome Christe and his doctrine is condemned And therefore my dearely beloued reioyce reioyce and geue thankes with me and for me that euer God did vouchsafe so great a benefite to our countrey as to choose the most vnworthye I meane my selfe to be one in whome it would please him to suffer any kinde of affliction muche more this violent kinde of death whiche I perceiue is prepared for me with you for his sake All glory and prayse be geuen vnto God our father for his great exceeding mercy towardes me through Iesus Christ our Lord. Amen But perchaunce you will saye vnto me what is the cause for the whiche you are condemned we heare say that ye denye all presence of Christ in his holy Supper and so make it a bare signe and common bread and nothyng els My dearly beloued what is sayde of me and what will be I cannot tell It is tolde me that Pendleton is gone doune to Preach with you not as he once recanted for you all knowe hee hath preached contrary to that hee was wont to preach afore I came amongest you but to recant that which he hath recanted D. Pendleton recanted first in K. Edwardes tyme and now agayne in Q. Maryes tyme. Howe hee will speake of me and report before I come when I am come and when I am burned I muche passe not for he that is so vncertayne and wil speake so often agaynst him selfe I can not thinke hee will speake well of me except it make for hys purpose and profite but of this inough The causes why M. Bradford was cōdemned In deede the chiefe thing which I am condemned for as an hereticke is because I deny in the sacrament of the aultar whiche is not Christes supper but a playne peruerting of it being vsed as the papistes now vse it to be a reall naturall and corporall presence of Christes bodye and bloud vnder the formes and accidences of bread and wine Transubstantiation the deuills darling and daughter of Antichrist that is because I deny transubstantiation whiche is the dearling of the Deuill and daughter and heyre to Antichristes religion whereby the Masse is mayntayned Christes supper peruerted his sacrifice and Crosse imperfited hys Priesthood destroyed the ministery taken away repentaunce repelled and all true godlynes abandoned In the supper of our Lord or sacrament of Christes body and bloud I confesse and beleeue that there is a true and very presence of whole Christ God and man to the fayth of the receiuer but not of the stander by and looker on as there is a verye true presence of bread and wine to the sences of him that is partaker thereof This fayth this doctrine whiche consenteth with the worde of God and with the true testimony of Christes Church whiche the Popishe Churche doth persecute will I not forsake and therefore am I condemned as an hereticke and shall be burned But my dearely beloued this trueth whiche I haue taught and you haue receiued I beleued and do beleue and therein geue my life I hope in God shall neuer be burned bound nor ouercome but shall triumphe haue victorye and be at libertye maugre the head of all Gods aduersaries For there is no counsayle agaynst the Lord nor no deuise of man can be able to defeate the veritie in anye other then suche as be children of vnbeliefe whiche haue no loue to the truth and therefore are geuen vp to beleue lyes Frō which plague the Lord of mercies deliuer you and all the realme my deare harts in the Lord I humblie beseeche his mercy Amen M. Bradfordes farewell to the countrey of Lankeshire And to the ende you might be deliuered from thys plague right deare to me in the Lorde I shall for my fare well with you for euer in this present lyfe hartely desire you all in the bowels and bloud of our most mercifull Sauiour Iesus Christ to attend vnto these things which I now shall shortly write vnto you out of the holy scriptures of the Lord. You knowe an heauy plague or rather plagues of God is fallen vpon vs Gods manifold plagues vpon England in Q. Maryes dayes in takyng away our good Kyng Gods true Religion Gods true Prophetes and Ministers c. And setting ouer vs such as seeke not the Lorde after knowledge whose endeuours GOD prospereth wonderfully to the tryall of many that his people may bothe better knowe themselues The cause of Gods plagues is our iniquities and not knowing the tyme of Gods visitation and be knowen Nowe the cause hereof is our iniquities and greeuous sinnes We did not know the tyme of our visitation we were vnthankefull vnto God we contemned the Gospell carnally abused it to serue our hipocrisie our vaynglory our viciousnes auarice idlenes securitie c. Long did y e Lord linger and tary to haue shewed mercy vppon vs but we were euer longer the worse Therefore most iustly hath God dealt with vs and dealeth with vs yea yet we may see that his iustice is tempered with much mercy whereto let vs attribute that we are not vtterly consumed For if the Lord should deale with vs after our desertes alas howe coulde we abide it In his anger therfore seeyng hee doeth remember his mercye vndeserued yea vndesired on our behalfe let vs take occasion the more speedily to goe out to meete him not with force
this life Rom â— are not to bee compared to the ioyes of the lyfe prepared for you You knowe the way to heauen is not the wide way of the worlde Math. â— whiche windeth to the deuill but it is a strayte waye which fewe walke in For fewe liue Godlye in Christ Iesu 2. Tim â— 2. Cor. â— Math. â— fewe regarde the lyfe to come fewe remember the daye of iudgement few remember howe Christ will denye them before his father that do deny him here few consider that Christ will be ashamed of them in the last day whiche are ashamed of his truth and true seruice few cast their accountes what wil be layed to theyr charge in the day of vengeance few regard the condemnation of theyr owne consciences in doing that which inwardly they disalow few loue god better then theyr goodes But I trust yet you are of this fewe my dearely beloued I trust you be of that little flocke which shall enherite the kingdome of heaueÌ„ I trust you are the mourners and lamenters 〈◊〉 10. which shal be comforted with comfort whyche neuer shall be taken from you if you nowe repent your former euilles if nowe you striue agaynst the euilles that are in you if now you continue to call vpon God if nowe you defile not your bodyes with any Idolatrous seruice 〈◊〉 4. vsed in the Antichristian Churches if you molest not the good spirite of God which is geuen you as a gage of eternall redemption a counseller and Mayster to lead you into all trueth whiche good spirite I beseeche the Father of mercye to geue to vs all for his deare sonnes sake Iesus Christ our Lorde to whome I commend you all and to the worde of his grace Actes 10. which is able to helpe you all and saue you all that beleue it folow it and serue GOD therafter And of this I would ye were all certayne that all the heares of your heads are numbred Math. 10. Math. spanâ— 1. Psalm 1â—4 Psalm 31. Pet. 5. so that not one of them shall perishe neither shall any man or deuill be able to attempt any thing much lesse to do any thing to you or any of you before your heauenly father which loueth you most tenderly shall geue them leaue and when he hath geuen them leaue they shall go no further then he will nor keepe you in trouble any longer then he will Therefore cast on him all your care for he is carefull for you Onely study to please hym and to keepe your consciences cleane your bodyes pure from the Idolatrous seruice whiche nowe euery where is vsed and GOD will maruellouslye and mercifully defend and comfort you which thing he doe for his holy names sake in Christ our Lord. Amen * To his dearely beloued in Christ Erkinalde Rawlins and his wife GOd our deare and moste mercyfull Father thorough Christ be with you my good Brother and Sister as with his children for euer and in all thinges so guide you with his holy spirite the leader of his people as may bee to his glory and your owne euerlasting ioy and comfort in him Amen Because I haue oftentimes receiued from either of you comfort corporall for the which I beseeche the Lorde as to make me thankefull so to recompence you both now eternally I can not but goe about Lord help hereto for thy mercyes sake to write some thing for your comfort spiritually My dearely beloued looke not vppon these dayes and the afflictions of the same here with vs 〈◊〉 of 〈◊〉 to 〈◊〉 godly 〈◊〉 ioyfull the 〈…〉 simplye as they seeme vnto you that is as dismall dayes and dayes of Gods vengeaunce but rather as lucky dayes and dayes of Gods fatherlye kindenesse towardes you and suche as you be that is toward such as repent theyr sinnes and euill life paste and earnestly purpose to amende walking not after the will of the world and most part of men for the preseruation of theyr pelfe whiche will they nill they they shall leaue sooner or later and to whome or howe it shall be vsed they know not In deede to suche as walke in theyr wickednesse and winde on with the worlde this tyme is a tyme of wrath and vengeaunce and theyr beginning of sorrowe is but nowe because they contemne the Phisicke of theyr father whiche by this purging time and cleansing dayes would worke theyr weale whiche they will nor Clensing dayes and because they will not haue Gods blessing which both wayes he hath offered vnto them by prosperity and aduersity Gods 〈◊〉 not to 〈◊〉 refused therefore it shall be kepte farre enough from them As when the sicke man will no kinde of Phisicke at the handes of the Phisition he is lefte alone and so the malady encreaseth and destroyeth him at the length To such men in deed these dayes are and should be dolefull dayes dayes of woe and weeping because theyr damnation draweth nigh But vnto such as be penitent and are desirous to liue after the Lordes wil among whom I do not onely count you but as far as a man may iudge I know ye are vnto such I say 〈…〉 receaâ—ed with 〈◊〉 this time is and should be comfortable For first now your father chastiseth you and me for our sinnes for the which if he would haue destroyed vs then woulde hee haue letten vs alone and left vs to our selues in nothyng to take to hart his fatherly visitation which here it pleaseth him to worke presently because else where he wyll not remember our transgressions as Paule writeth He chastiseth vs in this world least with the world we should perishe Therefore my deare hartes call to minde your sinnes to lament them God punisheth not twise for one thing and to aske mercye for them in hys sight and withall vndoubtedly beleue to obteyne pardon and assured forgeuenesse of the same for twise the Lord punisheth not for one thing So that I saye first wee haue cause to reioyce for these dayes because our father suffereth vs not to lye in Iesabels bed sleeping in our owne sinnes and security but as mindefull on vs doth correct vs as his children Whereby we may be certayne that we be no bastardes but children for he chastiseth euery childe whom he receiueth Difference betweene bastards and children So that they which are not partakers of his chastising or that contemne it declare themselues to be bastardes and not children as I know ye are which as ye are chastised so do ye take it to hart accordingly And therefore be glad my deare hartes and folkes knowing certaynelye euen by these visitatioÌ„s of the Lord that ye are his deare elect children whose faultes your father doth visite with the rodde of correction but his mercy will he neuer take away from vs. Amen Secondly ye haue cause to reioyce for these dayes because they are dayes of triall wherein not onely ye your selues but also the worlde shall
Gospellers begin now for the feare of afflictions to relent yea to turn to their vomite agayne thereby declaryng that though they goe from amongst vs yet were they neuer of vs for els they would haue stil taried with vs and neyther for gayne nor losse haue left vs either in word or deed As for their hart which vndoubtedly is double and therfore in danger to Gods curse we haue as much with vs as the Papists haue with them Backsliding of Gospellers and more too by their own iudgement For they playing wily beguile theÌ„seâ—ues thinke it enough inwardly to fauour the truth though outwardly they curry fauour What though with my body say they I doe this or that God knoweth my hart is whole with hym Ah brother if thy hart be whole with God why doest not thou confesse declare thy selfe accordingly by word and fact Either that which thou sayest thou beleeuest in thy heart is good or no. If it be good why art thou ashamed of it If it be euill why doest thou keepe it in thy hart Is not God able to defend thee Mistrusters of God Paul 33. aduenturyng thy selfe for hys cause Or will hee not defend hys worshippers Doth not the Scripture say that the eyes of the Lorde are on them that feare hym and trust in his mercy And whereto Forsooth to deliuer their soules from death and to feed them in the tyme of hunger If this be true as it is most true why are we afraid of death as though God could not comfort or deliuer vs or would not contrary to his promise Why are we afrayd of the losse of our goods as though God would leaue them that feare hym destitute of all good thyngs and so do agaynst his most ample promises Ah faith faith how few feele thee now a daye Luke 18. Lacke of fayth Full truâ—ly sayd Christ that hee should scarsly finde fayth when he came on earth For if men beleued theâ—e promises they would neuer do any thyng outwardly which inwardly they disallow No example of men how many soeuer they bee or how learned soeuer they be can preuaile in this behalfe for the paterne which wee must follow is Christ himselfe and not the more company or custome His word is the lanterne to lighten our steppes Psal. 118. and not learned men Company and custome are to be considered accordyng to the thyng they allow Learning to be followed so farre as it concurreth with Gods word Learned men are to be listened to and followed according to Gods lore and law for els the more part goeth to the deuill As custome causeth error and blindnes so learnyng if it be not accordyng to the light of Gods word is poison and learned men most pernicious The Deuill is called Daemon for his cunnyng and the children of this world are much wyser then the children of light in their generation and I knowe the Deuill and his dearlyngs haue alwayes for the most part Luke 16. more helpes in this lyfe then Christes Church and her children They the deuill and his Synagogue I meane haue custome multitude vnitie antiquitie learnyng power riches honour The Sinagogue of the deuill more furnished with wordly helpes then the Church of Christ. dignity promotions plenty as alwayes they haue had and shal haue coÌ„monly and for the most part vntill Christes commyng muche more then the true church hath presently heretofore hath had or hereafter shall haue For her glory riches and honour is not here her triall crosse and warrefare is here And therefore my deare hartes in the Lord consider these thyngs accordingly Consider what you be not worldlyngs What we be Where we be Amongest whoÌ„ we be but Gods children Consider where you be not at home but in a strange countrey Consider among whom ye are conuersant euen in the middest of your enemies and of a wicked generation and then I trust you will not much muse at affliction Which you cannot be without beyng as you be Gods children Affliction no straunge thing amongest Godâ— children in a strange country and in the middest of your enemies except you would leaue your captaine Christ and follow Sathan for the mucke of this mould rest and quietnes which he may promise you you in deed thinke you shall receiue it by doyng as hee would haue you to do my sweete hartes hee is not able to pay that he promiseth Peace and warre come from God riches and pouertie welth wo. The Deuil hath no power but by Gods permission If then God permit hym a little on your goods body or lyfe I pray you tell me what can much hurt you as Peter sayth you beyng followers of godlines 1. Pet. 3. Thinke you that God will not remember you in his tyme as most shall be to your comfort Can a woman forget the chyld of her wombe And if she should Esay 49. yet will not I forget thee sayth the Lord. Looke vpon Abraham in hys exile misery looke vpon Iacob Ioseph Moses Dauid the Prophets Examples of Patriarchâ—s and Prophets afflicted in this world Apostles and all the godly from the beginning and my good brethren is not God the same God Is he a chaungeling You haue heard of the pacience of Iob sayth S Iames and you haue seene the end how that God is mercifull pacient and long suffering euen so I say vnto you that you shall find accordingly if so be you be pacient that is if so be you feare hym Iacob 5. set his word before you serue him thereafter and if he lay his crosse on you you beare it with pacience the which you shall do when you consider it not according to the present sense but accordyng to the end Heb. 12. 2. Cor. 4. Therfore I hartily besech you out of my bonds which I suffer for your sake pray you myne owne sweete harts in the Lord that you would cleaue in hart and humble obedience to the doctrine taught you by me and many other my brethren For wee haue taught you no fables nor tales of men or our owne fantasies but the very word of GOD which we are ready with our lyues God so inhabling vs as we trust he will to confirme and by the sheading of our blouds in all patience and humble obedience to the superior powers to testifie and seale vp as well that you might be more certaine of the doctrine as that you myght be ready to confesse the same before this wicked world knowyng that if we confesse Christ and his truth before men hee will confesse vs before his father in heauen if so be we bee ashamed hereof for losse of lyfe friends or goods he wil be ashamed of vs before his father and his holy Angels in heauen He exhorteth to come from the Masse Therfore take heede for the Lordes sake take heed take heed and defile not your bodies or soules with this Romish and Antichristian
hys resurrection and that he was risen before he was crucified and crucified before hys Baptisme and then they may as well say he was Baptised before his Byrth and borne before hee was conceiued and conceiued before he was promised that were euen right Antichrist to turne al things backward then say Oh ye must beleue for God is almighty he can do all things c. Truth it is that God is almighty in deede We are bound 〈◊〉 beleeue what 〈◊〉 hath expressely willed 〈◊〉 what 〈◊〉 able to dâ— and yet I may not beleeue thinges contrarye to hys word that Christes body was glorified before he dyed for Gods omnipotency doth not stand in thinges contrary to hys will but in performyng his will at his pleasure in tyme Neither doth he require of vs to iudge or beleue of his almighty power that he hath made the ende of the world to come before the beginning or yet the fruit to come before y e blossome yet is he neuertheles almightye But if peraduenture yee shall thinke with youre selfe Why they are learned He speaketh not aâ—gaynst the true vse of Logike it were maruell but they shoulde know what is the trueth as well as other whiche neuer kept no such study c. To that I answere that if they had studied Gods word the author of truth as they haue done Logicke and Duns with the Legend of lyes they shuld haue bene as expert in the truth as they be now in balde reasons But thus hath God fulfilled his promise y t suche should be deluded with lyes which would not beleue nor walke in his truth And agayne this is a good cause to make vs thynke surely that thys was the cause that God gaue them ouer at the first to erroure after the Apostles time by litle litle as they grewe in sinne For seeing wee had hys trueth now among vs a few yeares because we did not obey vnto it we see what a sodayne chaunge God hathe brought vpon vs for our sinnes sake And why shuld not we think that this and such lyke disobedience was the cause y t God tooke his word from all Christendome at the first and cast a darkenes vpon them that would not walke in his light Why God taketh 〈◊〉 worde 〈◊〉 realmeâ—â— For it is euident enough to see how lyke theyr doynges be to Christes and hys Apostles and that seene eyther wee must iudge Christes doings very slender and theirs good or els that in deede they be the very Antichristes whiche should come and turne all thinges out of frame Thus I haue bene bold to trouble you which I trust shall not bee altogether in vayne Pray for me as I doe for you Your brother Nicholas Shetterden prisoner for the truth in Westgate An other letter to hys brother GOd whiche is the geuer of all goodnes and that freely for hys loue to vs not onely without our desertes but contrary to the same graunt you my brother suche encrease of Godlye knowledge and loue vnto the vertues thereunto belonging An other letter of Nicholas Sheterden to his brother as may geue you such a tast in heauenly things that all treasures of earthly thinges may sauoure to you as in deede they are moste vayne and vncertayne so shall ye neuer take them for no better then they be Yea whether God take them from vs or geue them vnto vs we shall know our selues neither richer nor poorer before God But if we lay vp in our hartes the treasure of his word we shall not onely enriche our selues agaynst the tyme of neede but also arme oure selues agaynst the battell with weapons and harnes whiche is inuincible and clothe oure selues agaynst the maryage For beholde the Lorde hath called vs of long tyme to the feast and blowne the trumpet to prepare the battell Tyme of Gods 〈◊〉 to be receaued Let vs know the tyme of our visitation least the Lord sittyng on his mount bewayle our destruction which he desireth not but because he is iust to punishe such as continue in sinne euen as he is mercifull to forgeue the repentaunt that turne in tyme for so is God that cannot deny hymselfe Let vs therfore in this day while it is called to day heare his voyce and not harden your hartes by resistance of hys will least he sweare in hys wrath that we shall not enter into hys rest Let vs count that sufficient that wee haue spent the tyme past as S. Peter sayth after the will of the Gentiles in eatyng and drynking chamberyng and wantonnesse and in abhominable Idolatrye c. And nowe let vs assay a new lyfe and trade our members in vertue an other while least peraduenture wee might run past any returne in the contrary But if we now returne and laye hand of his worde in deede and veritie as wee haue long tyme done in talke and libertie then wil God heape vpon vs such certificate of conscience as shall kindle our consolation in hym so that all treasure shall be dounge Certificatâ—â—â— of conscienâ—â— to that excellent knowledge of our Sauiour Deare brother my harts desire and prayer to God is that we may together enioy the blisse of eternall inheritance by one spirituall regeneration and new byrth as we are ioyned by nature But alacke the way and meane thereunto hath bene much neglected of me I will not say of you for I had rather ye should accuse your selfe for no doubte the best of vs both hatâ—e not sought for wisedome in Gods worde as some in the worlde whom we knowe haue sought for money therefore they shall be our Iudges if we do not learne by them yea the very Emmet as Sâ—lomon saith doth teach vs to prouide for the time to come for â—hee prouideth in Sommer against Winter This is the best token I haue for you nowe which thoughe it be simple yet shal it declare partly my hearts desire to you ward which is euen as mine owne soule Let nothing dismay you for my cause but be ye sure I shall haue victorie in the truthe which truth is stronger then kings wine or women For as Zorobabel sayeth Wine is vnrighteous the king is vnrighteous women are vnrighteous yea al the children of men are vnrighteous but the truthe endureth and is alwaies strong and conquereth for euer without end Therfore this is to desire you all other my frends that wish me good to pray that God will alwaies keepe me in his truthe as he hath begonne which prayer if it be of such a minde as laboureth to depart from euill shall be to me the greatest pleasuâ—e vnder heauen For I desire nothing in comparison of Gods truthe I thanke him of his mercy which so hath wrought for I take it as a sure seale of the endlesse ioy which shall hereafter followe which God bring vs vnto when his will and pleasure is Amen From Canterburie By yours Nicholas Shetterden An other
accusation as in that time it was called of heresy As touching the order maner of theyr examinations before the bishop as the articles ministred against them were much like so theyr aunsweres agayne vnto the same were not much discrepant in maner forme as out of the Bishops owne Registers here foloweth expressed ¶ Articles obiected agaynst Iohn Symson and Iohn Ardeley of the Parish of Wigborow the great in Essex husbandmen by Boner Bishop of London at Fulham 22. of May. 1555. Articles miâ—â—stred agaynst Iohn Simson and â—ohn Ardeâ—ey 1. FIrst that thou Ioh. Symson or Ioh. Ardeley husbandman of the age of 34. yeres or thereabout wast and art of the parish of great Wigborow within the dioces of LondoÌ„ and thou hast not beleued nor doest beleue that there is here in earth one Catholicke and vniuersal whole Church which doth hold and beleue all the fayth religioÌ„ of Christ and all the necessary articles and sacramentes of the same 2. Item that thou hast not beleued nor doest beleue that thou art necessarily bounden vnder the payne of damnation of thy soule to geue full fayth and credence unto the sayd Catholique and vniuersall Church and to the Religion of the same in all necessary poyntes of the sayd fayth and Religion without wauering or doubting in the sayde fayth and Religion or in any part therof 3. Item that thou hast not beleeued nor doest beleue that that fayth and Religion whiche both the Churche of Rome Italy Spayn England Fraunce Ireland The Church of Rome Italy Spayne an other forrayne countreys in Europe Scotland and all other Churches in Europe being true members and partes of the sayd Catholick vniuersall church do beleue and teach is both agreing with the sayd Catholicke and vniuersall Church and the fayth and Religion of Christ and also is the very true fayth Religion which all Christen people ought to beleue obserue folow keep but contrariwise thou hast beleued and doest beleue that that fayth and Religion which the sayd Church of Rome and all the other Churches aforesayd haue heretofore beleued and do nowe beleue is false erroneous and nought in no wise ought to be beleued obserued kept and followed of any Christian man 4. Item that albeit it bee true that in the Sacrament of the aultar there is in substance the very body and bloud of Christ vnder the formes of bread and wyne and albeit that it be so beleued taught preached vndoubtedly in the sayd Churche of Rome and all the other Churches aforesayd yet thou hast not so beleued nor doest so beleeue Substance of Christes body vnder formes of bread wyne but contrariwise thou hast doest beleue firmely stedfastly that there is not in the sayd sacrament of the aultar vnder the sayd formes of breade and wine the very substaunce of Christes body and bloud but that there is onely the substaunce of material and common bread and wine with the formes therof and that the sayd materiall commoÌ„ bread and wine are onely the signes and tokens of Christs body and bloud and by fayth to be reciued onely for a remembraunce of Christes passion death without any such substaunce of Christes body and bloud at all 5. Item that thou hast beleued and taught and thou hast openly spoken and to thy power maynteined and defended and so doest beleue thinke maynteyn and defend that the very true receiuing and eating of Christes body bloud is onely to take materiall and commoÌ„ bread Transubstantiation denyed and to breake it and to distribute it amongest the people remembring therby the passion and death of Christ onely 6. Item that thou hast likewise beleued taught and spoken that the Masse now vsed in this Realme of England and others the churches aforesayd The Masse abominable is abhominable naught and full of Idolatry and is of the ordinance of the Pope and not of the institution of Christ hath no goodnes in it sauing the gloria in excelsis and the Epistle and the Gospell that therefore thou hast not nor wilt not come and be present at the Masse nor receiue the Sacrament of the aultar or any other Sacrament of the Church as they are now vsed in this Realme of Englande and other the Churches aforesayd 7. Item that thou hast in tymes past beleued precisely and obstinately affirmed and sayd so doest now beleue thinke that auricular confession is not needfull to be made vnto the Prieste but it is a thing superfluous and vayne and ought onely to be made to God to none other persoÌ„ and likewise thou hast condemned as superfluous vayne and vnprofitable all the ceremonies of the church and the seruice of the same hast sayd that no seruice in the church ought to be sayd but in the English tongue and if it be otherwise sayd it is vnlawfull and nought ¶ The aunsweres of Iohn Symson and also of Iohn Ardeley to the foresayd Articles TO the firste they beleue that here in earth there is one Catholicke and vniuersall holy Churche Their aunsweres to the articles which doeth hold and beleue as is conteined in the first article and that this Church is dispersed and scattered abroad throughout the whole world To the second they beleue that they be bound to geue fayth and credence vnto it as is conteyned in the second Article To the third as concerning the fayth and Religion of the Church of Rome of Italy Spaine Fraunce Ireland Scotland and other Churches in Europa they say they haue nothing to doe with that fayth and Religion but as concerning the fayth and Religion of England that if the sayde Churche of England be ruled and Gouerned by the word of life then the Church of England hath the fayth Religion of the Catholicke Church and not otherwise doe say also that if the Churche of England were ruled by the word of life it woulde not go about to condemne them and others of this heresy To the fourth they aunswere that in the Sacrament commonly called the Sacrament of the aultar there is very bread and very wine not altered nor chaunged in substaunce in anye wise Transubstantiation denyed and that hee that receiueth the sayde bread and wyne doth spiritually and by fayth only receiue the body and bloud of Christ Anno 1555. Iune but not the very naturall body and bloud of Christ in substaunce vnder the formes of bread and wine To the fift they say they haue aunswered aunswering to the sayde fourth article and yet neuerthelesse they saye that they haue beleued and doe beleue that in the sacrameÌ„t of the Aultar there is not the verye substaunce of Christes body and bloud but onely the substaunce of naturall bread and wine To the sixt they say that they beleue that the Masse is of the Pope The Masse detested and not of Christ and therefore it is not good nor hauing in it any goodnes
sauing the Gloria in excelsis the Epistle and Gospell the Creed and the Pater noster for this cause they say they haue not nor will not come and heare Masse To the seuenth Iohn Ardeley aunswereth and sayth that he beleueth the contentes of the same to bee true but Iohn Symson doth answere that he is not as yet fully resolued with himselfe what aunswere to make therunto further sayth that as touching the common and dayly seruice sayd vsed in the church he sayth that he neuer sayd that seruice in the Churche ought to be sayd but in the Englishe tongue nor yet he neuer sayd that if it be otherwise sayd and vsed then in English it is vnlawful and nought Iohn Ardeley and Iohn Symson An other appearance of Simson and Iohn Ardeley before the Byshop Thus these articles being to them obiected and theyr aunsweres made vnto the same as before the Bishop according to the old trade of his Consistorie Court respited them to the after noone biddyng them to make their appearaunce the sayd day and place betweene the houres of two and three At what tyme the sayd Byshop repeatyng agayne the sayd articles vnto them and beginnyng with Iohn Ardeley did vrge and solicitate according to his maner of wordes to recant To whom Iohn Ardely againe constantly standyng to his professed Religion The wordes of Iohn Ardeley to Boner gaue answere in wordes as foloweth My Lord quoth he neyther you nor any other of your Religion is of the Catholique Church for you be of a false fayth and I doubt not but you shall be deceyued at length beare as good a face as ye can You will shedde the innocent bloud and you haue killed many and yet goe abot to kyll more c. And added further saying If euery heare of my head were a man I would suffer death in the opinion and fayth that I am now in These with many other woordes he spake Iohn Ardeley â— Iohn Simson condemned Then the Byshop yet demaunding if he woulde relinquish his erroneous opinions as he called them and be reduced againe to the vnitie of y e Church he answeared as foloweth No God foreshield that I should so do for then I should loose my soule After this the sayd Byshop asking Iohn Ardeley after his formall manner if he knewe any cause why hee shoulde not haue sentence condemnatorie agaynst hym so read the condemnation as he also did against Iohn Simson standyng lykewyse in the same cause and constancie with Iohn Ardeley which was done the xxv day of May and so were they both committed to the secular power that is to the handes of the Sheriffes to be conueyed to the place where they should be executed But before I come to their execution here is not to be passed a thing not vnworthy the looking vpon which happened in the closing vp of the examination of these two innocent martyrs of God which is this A Note At the tyme of the examination of this Symson and Iohn Ardeley aforesaid A note of the sodaine feare of Boner there was assembled such a great multitude of people that because the Consistorie was not able to hold them they were fayne to stand in the Church neare about the sayd Consistorie wayting to see the prisoners when they should depart It happened in the meane time that the Bishop being set in heate with the stoute and bolde aunsweares of the sayd two prisoners especially of Iohn Symson burst out in his loud and angry voice and sayd Haue him away haue him away Now the people in the Church hearing these wordes and thinking because the daye was farre spent that the prisoners had their iudgement they beyng desirous to see the prisoners had to Newgate seuered them selues one runnyng one way an other an other way whiche caused such a noyse in the Church that they in y e Consistorie were all amased and marueiled what it should meane wherfore the Byshop also being somewhat afrayde of this sodayne styrre The ridiculous feare of Boner and his Doctourâ— asked what there was to do The standers by answeryng sayd that there was like to be some tumult for they were together by the eares When the Bishop heard this by by his hart was in his heeles leauing his seat he with the rest of that court be tooke them to theyr legges hastening with all speed possible to recouer the doore that went into the bishops house but the rest being somewhat lighter of foot then my Lorde did sooner recouer the dore and thronging hastily to gette in kept the bishop still out and cryed Saue my Lord saue my Lord but meaning yet first to saue themsâ—lues if any daunger should come whereby they gaue the standers by good matter to laugh at reseÌ„bling in some part a spectacle not much vnlike to the old stagers at Oxford worse feared then hurt when as the Church there was noysed to be on fire wherof ye may read before pag. 1180. But of this matter enough Now Iohn Symson and Iohn Ardeley being deliuered as is aforesayd to the Shiriffes Iohn Simâ—son Ioâ—â— Ardeley 〈◊〉 into Essex be executed The Martyrdome oâ— Simsonâ— Ardeley Iune 10. were shortly after sent downe from LondoÌ„ to Essex where both they on one day which was about the 10. daye of Iune were put to death albeit in seuerall places for Iohn SympsoÌ„ suffered at Rochford Iohn Ardeley the same day was had to Railey where he finished his martyrdome most quietly in the quarrell of Christes Gospell * A note of Iohn Ardeley FOr the better consideration of the rigorous crueltye of these Catholick dayes this is furthermore not vnworthy of all men to be noted and knowen to all posteritie concerning the examinations of this Ardeley and his company how that they being brought before the Commissioners were by them greatly charged of stubbornes and vayne glory Vnto whom they aunswered in defence of their owne simplicitie that they were content willingly to yeelde to the Queene all their goodes and landes so that they might be suffered to liue vnder her in keepyng their conscience free from all Idolatie and papisticall Religion Yet this would not be graunted although they had offered all to their hart bloud so greedy and so thirsty be tbese persecutors of Christian bloud The Lord geue them repentaunce if it be his wil and kepe from them the iust reward of such cruel dealing Amen The ridiculous handling and proceedyng of Byshop Boner and his mates against Iohn Tooly first suspected and condemned after his death and then digged out of his graue and geuen to the secular power and so burned for an heretike ABout the same time of the burning of these two aforesayd in the beginning of the sayd moneth of Iune The story of Iohn Tooly fell out a soleme processe much ado was made by the Popes spiritualty agaynst Iohn Tooly in a case of heresy The story is this There