the let I neither send you spectacles the price of the Paraphrases nor thanks for your cheese as by the next that coÌ„meth I will God willyng send the premisses to you and a goodly Testament for Sir Thomas Hall which is at the bindyng But be not acknowen that I haue now written to you for so I haue prayed this bringer God be with vs and pray for me and abhorre not my rude scribling which if it were as well written as it is ment woulde deserue pardon Thus make I an ende imputing to the hastines of this bringer all blame which you may lay vnto me From the Temple this Sonday immediately after M. Latimers famous Sermon whiche this bringer as hee sayth did heare By your poorest friend Iohn Bradford It shall not be long God willyng but you shall both haue and heare from me Keepe with you Melancthons Common places for I haue an other ¶ Another letter of Maister Bradford to father Traues GRace mercy and peace from God the father through our Lord Iesus Christ with encrease of all manner godly knowledge and liuing bee with you and all your houshold now and euer Amen To excuse this my long silence within v. or vj. dayes after my like foolish letters writteÌ„ to you by Ioh. Mâ—sse it pleased God to send my M. hither to London whome as I lately tofore had aduertised by letters I mooued you know wherein and prayed him to discharge y e same or els I would submit my selfe c. Whereunto he answered that if the bookes would declare it he would satisfy c The bookes I shewed whereupon he promised as much as I could aske But beyng herein something more mooued then he had cause God be praysed therefore which of his meere good pleasure wrought it at tymes as I could I desired to know how and in what tyme he would discharge vs both He thinking me to be ouer curious herein was not therewith contented and hearyng me to alledge the vncertaintie of tyme and the feare of Gods iustice which oh gracious Lord graunt me to feele in deede as much as thou knowest good for me he aunswered me to be scrupulous and of a superstitious conscience for animalis homo non percipit ea quae sunt Dei and plainely sayde further that I shold not know nor by these words haue his head so vnder my girdle And wheÌ„ I shewed him that God witnessed with me I went about no suche thyng He sayd that there was no godly conscience seyng he promised afore the face of God to discharge me and to pay the thing but it ought so to be quieted And thus at dyuers sundry tymes moouing eftsoones to know of hym the way and tyme of discharging the debt and hauyng none other aunsweres then tofore I doubting worldly wisedome which vseth delayes to raigne in hym with this Mammon the which oh merciful God eradicate out of his hart mynd and all others I was somethyng more sharp and told hym non ego tamen sed gratia tua Domine I would obey God more then man the which hee lightly regardyng as seemed I departed and went to M. Latimer to haue had hym to haue brought me to my L. Protector whose grace than was purposed shortly to take his iourney to visite the Ports M. Latimer I say willed me to stay vntill his returne which will be not long tofore Easter In this meane tyme I bade my bedfellow my maisters sonne whom my M. had vsed as his instrument to mooue mee carnally for my M. discharged him of hys exhibitioÌ„ tellyng hym that he could not be able to keep eyther house or chyld for I purposed to vndoe both hym and all hys vntruly thou knowest good Lord and bade hym to take that as a warnyng that both he and his brethren should prouide for themselues as they could I bade I say my sayde bedfellow to shew my M. as of himself my further purpose which thyng when he knew so mooued feared him that he began somethyng to relent then made faire promises that looke what I would deuise that would he do I deuised but my deuises pleased hym not And thus but not vainly I trust as I now do with you but I knowe your gentlenes which euer hath borne with me I spended the tyme in which I haue bene silent to write nay bable to you And he departing out of LondoÌ„ tofore I knew did send me word by an other of his said sonnes not so giuen to the Gospell and a lyfe accordyng as my bedfellow and therefore more to be suspected for though pietas non est suspiciosa as I should thinke my selfe rather impius yet Christ bade vs to be prudeÌ„tes sicut serpentes this other brother I say told me that my M. would do all thyngs onely his fame and abilitie preserued quid prodest totum mundum lucrari animae vero iacturam facere And with the sayd brother my M. sent me a little billet also wherein he confessed that he was contented within 12. months to deliuer to my hands the whole money which bill I thinking not so good as it might haue bene haue deuised an other and haue sent it downe to hym in the countrey with request that he will seale and signe it For thus M. Latymer thinketh sufficieÌ„t but as yet I heare not of it doubting worldly wisedome which was the whore that ouercame Sampson y t mooued Dauid to slay Urias that brought wyse Salomon to idolatry that crucified Christ the which moued mee to perpetrate hoc facinus the whiche worketh in my maisters hart hauyng higher place there than Timor Dâ—mini What say I there ye ye with me it sitteth in the holy place the Lord deliuer vs doubtyng I say worldly wisedome I remaine in that same state now for this matter though in worse for my soule which is more lamented pray therfore I beseech you pray with me and for me that I may do so earnestly than I was in at my last writyng vnto you And as I than was purposed so I doubt not graunt it Lord but that I shall perseuere if in the meane season I shall not heare from my M. accordingly Thus I haue like my selfe folishly but truely declared vnto you in many babling wordes which wit if I had it would haue shortly and briefly comprehended Arrogant nay Gods working vnthankfull wretch my workyng in this matter which is and was the onely cause as I now do I troubled you not afore to the intent I might aduertise you some certaintie in this thyng And though silence had bene much better then this foolish pratyng yet your fatherly kyndnesse euer towardes me in expectyng from you a correction as I haue herein geuen cause may thogh not to you yet to me be profitable In hope whereof I proceed in requiring you to continue your remembraunce of mee a most vnkynde wretche to God and you in your prayers with the almighty mercyfull Lorde that I maye more regard
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
Hee that made all gouerneth all and shall iudge all knoweth I speake the trothe that the simple maye be satisfied the arrogante confounded the hypocrite disclosed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emery Tylney Dogmata eiusdem Georgij Fides sola sine operibus iustificat Opera ostendant ostentant fidem Romana ecclesia putatiuè caput mundi Lex canonica caput Papae Missae ministerium mysterium iniquitatis To the sayde maister George beinge in Captiuitie in the Castle of Sainte Andrews thâ— Deane of the same Towne was sente by the commaundement of the Cardinall and hys wicked Counsaile and there summoned the sayde maister George that hee shoulde vppon the morning followinge appeare before the Iudge then and there to geue accounte of hys seditious and hereticall doctrine To whom M. George answeared what needeth said he my Lord Cardinal to summon me to answeare for my doctrine openly before him vnder whose power and dominion I am thus straitly bound in yrons May not my Lord compel me to answere of hys extorte power 〈◊〉 George â—â—sehartes â—â—â—were 〈…〉 that 〈…〉 Or beleueth hee that I am vnprouided to render a counte of my doctrine To manifest your selues what men yee are it is well done that ye keepe your olde ceremonies and constitutions made by men Upon the next morning the Lord Cardinal caused his seruauntes to addresse them selues in theyr moste warlike arraye with Iacke Knapskal Splente Speare and axe more seeming for the warre then for the preaching of the true word of God And when these armed chaÌ„pions marching in warlike order had conueyed y e bishops into y e abbey Church M. Wyseharte brought agayne before the Bishops incontinently they sent for M. George who was conueyed into the sayd Churche by the Captayne of the Castle accompanied with an hundred men addressed in maner aforesayde Like a lambe lead they him to sacrifice As he entred into the Abbey Church doore there was a poore man lying vexed with great infirmities asking of his almes to whom he flang his purse And when he came before the Lord Cardinall M. Wyseharte casteth his purse to a poore man by and by the Suppriour of the Abbey called Dane Iohn Winryme stood vp in the pulpite and made a sermon to all the congregation there theÌ„ assembled taking his matter out of the xiii chapter of Mathewe Whose sermon was deuided into foure principall partes The first part was a briefe and short declaration of the Euangelist The second part of the interpretation of the good seed The sermon of Iohn Wynrime And because he called the word of God the good seede and heresie the euill seede he declared what heresie was and how it should be known which he defined on this maner Heresie defined Heresie is a false opinion defended with pertinacie clearly repugning the word of God The third part of his sermon was the cause of heresie within that Realme and all other Realmes The cause of heresie The cause of heresie quoth he is the ignoraunce of them which haue the cures of mens soules to whome it necessarily belongeth to haue the true vnderstanding of the woorde of God that they may be able to winne againe the false Doctours of heresies with the sworde of the spirite which is y e worde of God and not onely to winne agayne Tit. 7. but also to ouercome them as sayth Paule A Byshop must be faultlesse as it becommeth the minister of God not stubburne nor angrye no drunkard no fighter not geuen to filthy lucre but barbarous one that loueth goodnes sober minded righteous holy temperate and suche as cleaueth vnto the true worde of doctrine that hee may be able to exhort with wholesome learning and to improue that which they say agaynst him The fourth part of his sermon was how heresies shuld be knowne The maner to know an hereâ—ticke Heresies quoth he be knowne on this maner as the Goldsmith knoweth the fine golde from the vnperfect by the touchstone so likewise may we knowe heresie by the vndoubted touchstone that is the true sincere and vndefiled word of God At the last he added that hereticks shoulde be put downe in this present life The Gospell was of letting the tares to grow vnto haruest To whiche proposition the gospel appeared to repugne which he entreated of Let them grow vnto the haruest the haruest is the end of the world Neuerthelesse hee affirmed that they shoulde be put downe by the ciuile magistrate and law And when hee ended his sermon incontinently they caused mayster George to ascend into the pulpit there to heare his accusation and articles And right agaynst him stood by one of the fed flocke a monster Iohn Laâ—der Iohn Lauder accuser laden full of cursinges written in paper Of the which he tooke out a roll both long and also full of cursinges threates maledictions and wordes of deuilish spite and malice The way to feare the ignoraunt saying to the innocent M. George so many cruell and abhominable wordes and hit him so spitefully with the popes thunder that the ignoraunt people dreaded least the 〈◊〉 then woulde haue swallowed him vp quicke Notwithstanding he stood still with great pacience hearing their sayinges not once mouing or chaunging his countenaunce When that this fed sâ—w had read throughout all his lying manasinges his face running down with sweate The fruites of their charitye and frothing at his mouth like a boare he spit at M. Georges face saying What aunswerest thou to these sayinges thou runnagate traytor theefe which we haue duely proued by sufficient witnes agaynst the M. George â—earing thys kneeled downe vpon hys knees in the Pulpit making his prayer to God When he had ended his prayer sweetly and Christianly he answered to them all in this maner Mayster George his aunswere MAny and horrible sayinges vnto me a Christian man M. Wyseharteâ— aunswere many wordes abhominable for to heare ye haue spoken here this day Which not onely to receaue but also once to thinke I thought euer great abhomination Wherfore I pray your discretions quietly to heare me that ye may know what were my sayings the maner of my doctrine This my petition my Lord I desire to be heard for three causes Three causes why M. Wysehart deserued to be heard The first is because thorough preaching of the worde of God his glory is made manifest It is reasonable therfore for the aduauncing of the glory of God that ye heare me teaching truely the pure word of God without any dissimulation The 2. cause The second reason is because that your health springeth of the word of God or he worketh all thing by his worde It were therefore an vnrighteous thing if ye shoulde stop your eares from me teaching truely the word of God The 3. cause The third reason is because your doctrine vttereth many blasphemous and abominable words not comming of the inspiration of God but of the
viam tuam spera c. Sperantem in Domino misericordia circundabit i. That which remayneth I commit to my Lord God and I trust in him that he will doe according to this Cast thy care on the Lord. c Cast all your care vpon him c. Reueale vnto the Lord thy way and trust c. Who that trusteth in the Lord mercy shall compasse him about I didde not nor do not knowe but by your Letters quod cras wee shall come coram nobis Mine owne heart stick still to dabitur vobis Fidelis enim est Dominus dabit in tentatione euentum quo possumus sufferre Nouit Dominus pios é tentatione â—ripere c. O vtinam pius ego essem Nouit Dominus in die tribulationis sperantes in se. c. i. It shall be geuen you c. For the Lorde is faythfull He will in tentation make away that ye may be able to beare it The Lord knoweth how to rid out of tentation the godly c. O woulde God I were godly The Lord knoweth howe to deliuer out of tentation suche as trust in him c. I canne noâ— thinke that they will offer any kinde of indifferent or meane conditioÌ„s for if we wil not adorare bestiaÌ„ we neuer shal be deliuered but agaynst theyr will thinke I God our father gracious Lord make perfecte the good he hath begunne in vs. Faciet miâ—â—â—ter charissime frater quem in intimis visceribus habeo ad conuiueÌ„dum commoriendum O si tecum essem Hee will doe it my brother my deare brother whom I haue in my inward bowels to liue and dye with O if I were with you Pray for me mine owne hart roote in the Lord. For euer your owne Iohn Bradford ¶ An other Letter to Mayster Laurence Saunders GOds sweete peace in Christ be with you my good brother in the Lord Iesus and with al your concaptiues Amen I was letted this morning from musing on that whiche I was purposed to haue thought on by reason of you agaynst whome I saw my selfe guilty of negligence euen in this poynt that I would not write I should say that I had not written vnto you as yet therefore out of hande in maner I prepared my selfe to purge my selfe hereof not that I will go about to excuse my faulte for that were more to loade me but by asking both GOD and you pardon to get it no more layed to my charge Now then as I was thus purposing and partly doyng commeth there one with a letter from you for the which as I haue cause to thanke GOD and you howbeit not so that you should thinke I geue not the whole to God so I see my selfe more blame worthy for this long holding my peace Howbeit good brother in this I haue geuen a demonstration to you to behold my negligence in all other thinges and especially in praying for you M. Bradford 〈…〉 and for the Churche of GOD which for my sinnes and hypocrisy hypocrisye in deede euen in this writing GOD deliuer me â—rom it haue deserued to be punished Iust is God for we haue deserued all kindes of plagues at his handes but yet mercifull is he that will on thys wyse chastise vs wyth this world ne cum mundo condemnemur i. That we should not be condemned with the worlde He might otherwyse haue punished vs I meane he might haue for other causes cast vs in prison me especially then for his Gospell and wordes sake Praysed therefore be his name whiche voucheth vs worthye this honour Ah good GOD forgeue vs our sinnes and worke by this thy fatherly correction on vs on me especially affectually to loue thee and thy Christ and with ioyfulnesse vnto the end to carry thy Crosse through thicke and thinne Alwayes set before our eyes not this gallowes on earth if we will sticke to thee but the gallowes in Hell if wee denye thee and swarue from that we haue professed Ah good Brother if I could alwaies haue GOD his Maiestye mercy heauen hell c. before mine eyes then should I obdurare as Paul writeth of Moses Heb. 11. Obdurauit inquit perinde quasi vidisset eum qui est inuisibilis i. He endured sayth he as he that saw him which is inuisible Pray for me as I know you doe and geue thankes also for In Domino spero 〈◊〉 22. non nutabo Si ambulauero per vallem vmbrae mortis non timâ—bo quia tu Domine mecum es c. Amen i. In the Lord I trust I shall not wauer If I walk by the valley of the shadowe of death I will not feare for thou art with me O Lorde I thinke we shall be shortly called forth for now legem habent secundum legem c. otherwise will they not reason with vs and I thinke theyr shootanker will be to haue vs to subscribe The which thing if we doe though with this condition so farre as the thing subscribed to repugneth not agaynst Gods worde yet thys will be offensiue Therefore let vs vadere planè and so sanè I meane let vs all confesse that we are no chaungelings but reipsa are the same we were in religion and therefore can not subscribe except we wil dissemble both with God our selues and the world Haec tibi scribo frater mi charissime in Domino Iam legam tuam EpistolaÌ„ i. These things I write to you deare brother in the Lord. Now I will read your Epistle 1. Iohn 13. Ah brother that I had practicam tecum scientiam in vite illa quam pingis roga Dominum vt ita verè sentiam Amen i. The practical vnderstanding with you in that vine whiche you describe Pray the Lorde that I may so thinke in deed God make me thankefull for you Salutant te omnes concaptiui gratias Domino pro te agunâ— idem tu facies pro nobis ores vt c. i. All our felow prisoners salute you geue thankes to God for you The same do you for vs pray that c. Your brother in the Lord Iesus to liue and dye with you Iohn Bradford ¶ To my deare Fathers D. Cranmer D. Ridley and D. Latimer IEsus Emanuell My deare fathers in the Lord I beseech GOD our sweete Father through Christ An other letter of M. Bradford to D. Cranmer D. Ridley and D. Latimer to make perfect the good hee hath begunne in vs all Amen I had thought that euery of your staues had stande nexte the dore but now it is otherwise perceiued Our deare Brother Rogers hath broken the I se valiauntly and as this day I thinke or to morow at the vttermost harty Hooper sincere Saunders and trusty Taylour end theyr course and receiue theyr crowne The nexte am I whiche hourely looke for the porter to open me the gates after them to enter into the desired rest GOD forgeue me mine vnthankefulnesse for this exceeding great mercy that amongest
so deuoutly the title of a martyr for withholding that from the king which by law of God and of the realme did belong vnto him and cannot suffer Hunne to be titled for a Marty Cope Dial. 6. Pag. 847. dying in his owne right by the handes of spirituall theeues and homicides as you your selfe do terme them But what do I strayne my trauell any further to proue Hunne a martyr wheÌ„ as Copes own confessioÌ„ doth import no lesse though I said nothing For if I should take no more but his owne very wordes say Cope Ibid. that he was knowne to be an heretique as Cope doth affirme what could I say more seing he dyed for theyr heresy to proue him to dye a Martyr For to dye an hereticke with the Papistes what is it els to say trueth but to dye with God a Martyr But howsoeuer it pleaseth either Syr Tho. Moore to iest or Alen Cope to skowlde out the matter to stile Richard Hunne for a knowne and desperate heretique yet to all true godly disposed meÌ„ Hunne may well be known to be a godly and vertuous person no heretique but faythful and sound saue that onely he semed rather half a papist at least no full Protestant for that he resorted dayly to masse and also had his Beades in prison with him Hunne no full Protestant after the Catholique maner albeit he was somwhat inclining as may appeare toward the Gospell And if the name of a martyr be thought to good for him yet I trust maister Cope wyll stand so good maister to him to let him at least to be a martirs felow But what now if I goe further with Mayster Cope name Richard Hunne not onely â—or a martyr but also commend him for a double martyr Certes as I suppose in so saying I should affirme nothing lesse theÌ„ trueth nor any thing more then truly may be sayd and iustly proued But to geue and graunt this confession vnto the aduersary which notwithstanding might be easily proued let vs see now the proofes of maister Cope how he argueth that Rich. Hunne is no martyr because saith he true men being killed in hie wayes by theeues murderers are not therfore to be counted martyrs c. And was there nothing els in the cause of Hunne but as is in true men killed by theeues murderers They that are killed by theeues and murderers are killed for some pray or money about them And what pray or profit was in the death of Hunne let vs see to redound to them whiche oppressed him If it were the mortuary or the bearing cloth that was a small thing and not worthye his death If it were the Premunire the daunger therof perteined to the Priest and not to them If they feared least the example thereof once begun should afterward redound to the preiudice of the whole church theÌ„ was the cause of his death not priuate but publick teÌ„ding to the whole Church and Clergy of Rome and so is hys death not altogether like to the death of theÌ„ which for priuate respectes are killed of theeues and murderers But he was an heretique sayth Cope By the same reason that Cope taketh him for an heretique I take hym the more to be accepted for a martyr For by that waye which they call heresy the liuing God is serued by no way better And if he were an heretique why then did they not proceed agaynst him as an heretique while he was alyue when they had him at Fulham before them if they had ben sure to entrappe him in that snare why did they not take theyr aduauntage The cause of Hunnes secret murther discussed when they might with least ieoperdye why did they not proceede and condemne hym for an heretique why made they suche haste to preuent his death before why did they not tary the sentence of the law hauing the law in theyr owne handes But belike they perceiued that he coulde not be prooued an heretique while he liued and therfore thought it best to make him away priuily and to stop the Premunire and afterward to stop the pursuite of his death by making him an heretique And therfore were articles deuised by the Chauncellour as is proued by witnesse of Charles Ioseph and other pag. 785. agaynst hym and he condemned for an heretique Craftie practise and all his fauourers also who so euer durst styrre to take his part and so therevpon was committed to the secular power and burned Wherin they did him double wrong first in that they burned him for an heretique hauing before submitted himselfe to theyr fauourable correction as it appeareth yet in the Bishops Registers by his owne hand as it is there preteÌ„ded whiche was agaynst theyr owne lawes Agayne if he had not submitted himselfe at that time yet did they hym wronge to burne him before they knewe and hearde hym speake as Tindall sayth whether he woulde recant or no. And yet admit that he was condemned and burned for an heretique Hunne had doble wroÌ„g yet to be killed and burned of them for an heretique that taketh not from him the name of a martyr but rather geueth him to be a double martir But Cope yet proceding in his hoat coler agaynst Rich. Hunne after he hath made him first no martyr and then an heretique thirdly he now maketh him also a murtherer of himselfe and sayeth that no other man was any part of his death Copes reasons why Hunne should hang him selfe but only his owne handes and that either for indignation and anger or for desperation or for some cause he knoweth not what And in his Epilogus to make it probable he allegeth the example of one but namelesse who in Queene Maries time in like sort went about to hang himself had he not bene taken in the maner and rescued Furthermore as touching the Chauncellour he argueth that there was no cause why he should attempt any such violence agaynst him both for his age and for his dignitye for his learning and for the greatnesse of his owne perill which might ensue thereof Who if he had maligned the man and had bene so disposed to worke his destruction had meanes otherwise without daunger to bring that about hauing him within his dauÌ„ger conuict and fast tyed for heresy Wherunto I aunswere that to all this matter Copes reasons aunswered sufficient hath bene aunswered by the story it selfe of his death aboue specified Whereby the maner of his death by circumstaunces of his handling and hanging Proufes that Hunne dyd not hange him selfe by his necke broke by his bodye loose by his skinne fretted by his wristes wroung by his gyrdle in such shortnesse double cast about the staple by his cap right vpon his head by his heare kemmed by his eyes closed by the cake of bloud founde in the floore by his Shyrt coller Doublet Iacket and other outwarde partes of his garmentes without drop of bloud vnspotted by the stoole so
they which kept the straites perceiuing that their enemies prepared themselues to fight fell down vpon their knees and made their praiers vnto God that it woulde please hym to take pitie vpon them The prayer of the Angronian and not to looke vpon their sinnes but to the cause which they mainteyned to turne the harts of their enemies and so to worke that there might be no effusion of bloud and if it were his wyll to take them with their wiues infantes out of this world that he would then mercifully receiue them into his kingdome In this sort most feruent prayers were made of all those that kept the passages with exhortation that they should altogether cry vnto God and craue hys succour and assistance in thys great distresse All this the Lord of Trinitie and the army did well perceiue Their prayers thus ended sodenly they perceyued their enemies comming towards them through the vines to wynne the top of the mountayne of Angrongne In the meane tyme the Prior of Saint Iohn and Iacomel were within the temple of Angrongne and communed wyth the Rulers touching an agreement These were sent thyther by the Lord of Trinitie to keepe the people occupyed To be short the combat began in diuers places and endured for a long space in the passages of Angrongne The poore Waldoys being but few in number and some of them hauing but slings and crossebowes were sore pressed with the multitude of their enemies A combatâ— betweene the Lorde of trinity the Waldoys At length they retired to the toppe of the mountaine where they defended themselues vntill night When they had found a place where they might wythstande their enemies still pursuing them they turned themselues and slue diuers of them and hurt many When the euening came the enemies rested and were about to encampe themselues there to suppe and lodge all night Which thing when the Angrongnians perceiued they fell to prayer desiring God to assist and succour them but the enemies flouted them and laughed them to scorne Then y e poore people deuised to send a drumme into a litle valley hard by And as they were makyng their prayers vnto God the drumme sounded in y e valley the Lord of Trinitie caused his souldiers whiche were about Beholde the polecye of this pore people to encampe themselues to remoue thence which was a great vauntage to the poore people whiche now were sore weeried with trauaile al wet with sweating and very thyrstie and in great perill if God had not geuen them some litle breathing time Many of the enemies that day were slayne and many hurt of the which very few escaped In so much that they reported that the shot was poysoned which this poore simple people neuer vsed to do in all these warres Of the Angrongnians that daye there were but three slayne and one hurt which afterwardes was well healed agayne This combate gaue greate courage to the Waldoys and sore astonished the aduersaries The same tyme the army retyring burnt many houses and made greate spoyle as they went destroyeng also the wines which were in the presses The sayd Lord of Trinitie with his army camped in a village beyond Tour in the valley of Luserne at the foote of the hill betweene Angrongne and y e other townes of y e valley of Luserne Gods secret in â—â—ement in helping his and punishing his enemies which professed y e Gospell They of the sayd village were alwayes sore against y e Waldoys haters of true religion and were glad of this outrage and violence done against the professours therof but they had their iust plague for they were all destroied After this the sayde Lorde of Trinitie caused the Fortresse to be built agayne which the Frenchmen had rased and placed there a garrison and after sent another to the Forte of Uillars which is of the valley of Luserne and an other he sente to the Fortresse of Perouse and a fourth garrison he placed in the Castle of S. Martin They of Angrongne seeyng themselues to be now as it were in a sea of troubles after they had recommended themselues vnto God by prayer and committed their cause vnto him sent to them of Perouse of S. Martin and of Pragela for ayde and succour which sent them all the helpe that they were able The nexte daye folowing there came letters to Angrongne from the Lord of Trinitie The effect whereof was this A crafty mesâ—aâ—e of the Lord of Trinitie to the Angronians that he was sorye for that whiche was done the day before and that he came not thyther to make warre against them but onely to view if it were a place conuenient to build a Fort therein to serue the Duke Furthermore that his souldiers seeing the people assembled as it were to defie them vpon that occasion onely were stirred vp to geue assault and to set vpon them Also that he was sory that suche spoyle was made of their goodes and suche hurt done by fire But if they would shew themselues obedient to y e Duke he had good hope that al should be wel and trusted that some good agreement shoulde be made The Angrongnians answeared that they were marueylously agreeued to be so assaulted The Angronians aunswere to the message spoyled and tormented by the subiectes of their liege and naturall prince and as they had oftentymes before offered themselues to be more faythful and obedient to their soueraigne prince the Duke then any of all his subiects besides so yet still they offered the same obedience Also they most humbly besought hym not to thinke it strange if they being constrayned by such extreame necessitie defended themselues Finally as touching their Religion they affirmed that it was the pure word of God euen as it was preached by the Prophetes and Apostles and the same which their predecessours had obserued for certayne hundreth yeares past Moreouer that the cause was not coÌ„cerning the goodes of the world but the honour and glory of God the saluation or destruction of the soules both of them and theirs and therefore it were much better for them to dye all together then to forsake their religion and yet if it might be proued vnto them by good demonstration out of the word of God that they were in errour not by force of armes by bloud and fire they would then yeeld themselues with all obedience most humbly beseeching him and all other the Lordes of the Countrey of Piemont to be their intercessours and aduocates to the Duke in this behalfe The towne of Vellers assaulted Upon Monday being the fourth day of Nouember the Lord of Trinitie sent his army to Uillars and Tailleret The lesser company ascended toward Uillers The people seeing their enemies aproching after they had called vppon God with feruent prayer The towne of Tailleret assaulted strongly defended themselues and slue many many also were hurt and the rest fled The other companye ascended
hee was apprehended and put in prysonne by Iames Beton Archbyshop of Saint Andrews Who shortlye after caused a certaine Fryer named Walter Laing to heare hys confession To whom when Henry Forest in secreate confession had declared hys conscience howe hee thoughte maister Patrike to bee a good man and wrongfully to be put to deathe that his articles were true and not hereticall the Frier came and vttered to the Byshoppe the confession that hee hadde heard The Fryer vttereth the cōfessiō of Henry Forest. which before was not throughly knowne Whereupon it followed that his confession being brought as sufficiēt probation againste hym hee was therfore conuented before the Councel of the clergy and Doctors and there concluded to be an heretick equal in iniquitie with maister Patrick Hameltō there decreed to be geuen to the seculare Iudges to suffer death When the daye came of his death and that hee should first be degraded and was brought before the Cleargye in a greene place being betwene the castle of S. Andrewes and another place called Monymaill assoone as he entred in at the doore and sawe the face of the clergy perceiuing wherunto they tended he cryed wyth a loude voyce saying Fie on falshoode Fie on false Friers Phie on false Fryers reuealers of confession after this day let no man euer trust any false Friers contemners of Gods woorde and deceiuers of men And so they proceeding to degrade him of hys small orders of Benet and Collet he sayd wyth a loud voyce take from me not onely your owne orders but also youre owne baptisme meaning thereby whatsoeuer is besides that which Christ himselfe instituted whereof there is a great rablement in Baptisme Then after his degradation they condemned him as an heretike equall wyth M. Patrike aforesayd and so he suffered death for his faithful testimony of the truth of Christ and of his Gospell at the Northchurche stile of the Abbey Church of S. Andrewe to the entent that all y e people of Anguishe might see the fire and so might be the more feared from falling into the like doctrin whych they terme by the name of heresie Ex Scripto testimonio Scotorum Iames Hay bishop of Rose and commissioner of Iames Beton Archbishop of S. Andrews M. Iohn Spens Lawyer Iames Hamelton brother to M. Patrike Katherine Hamelton A wife of Lieth Dauid Straton M Norman Gurlay Wythin a yeere after the martyrdome of Henry Forest or there about Iames Hamelton Katherine Hamelton his sister A wife of Leith persecuted Dauid Stratō Norman Gurley Martyrs was called Iames Hamelton of Kynclitgowe his sister Katherine Hamelton the spouse of the captaine of Dunbar also an other honest woman of Lieth Dauid Straton of the house of Lawristonne and M. Norman Gurlay These were called to the Abbey Church of Halyrowdhouse in Edenburghe by Iames Hay Bishoppe of Rose commissioner to Iames Beton Archbyshoppe in presence of King Iames the fift of that name who vppon the daye of theyr accusation was altogether clad in red apparell Iames Hamelton was accused as one that maintained the opynions of M. Patrick hys brother To whome the Kynge gaue counsaile to depart and not to appeare for in case hee appeared hee coulde not helpe him because the Byshops hadde perswaded hym that the cause of heresie dyd in no wise appertain vnto him and so Iames fledde and was condemned as an heretike all hys goodes and lands confiscate and disposed vnto others Catherine Hamelton his Sister appeared vpon the scaffolde and being accused of an horrible heresie to witte that her owne woorkes coulde not saue her shee graunted the same and after long reasoning betweene her and M. Iohn Spens the Lawyer shee concluded in this manner worke here worke there what kinde of working is all this A great heresie in the Popes church that no workes can saue vs but the workes of Christ. I knowe perfectly that no kinde of workes can saue me but only the workes of Christ my Lord and Sauiour The kyng hearing these words turned hym about and laught and called her vnto him and caused her to recant because shee was his aunt and shee escaped The woman of Leith was detected heereof that when the midwife in time of her labour bad her saye our Ladye helpe mee Shee cried Christe helpe mee Christe helpe mee in whose helpe I truste A great heresie to say◠Christ helpe 〈◊〉 our Ladye Shee also was caused to recant and so escaped without confiscation of her goods because she was maried Maister Norman Gurley for that he fayde there was no such thing as Purgatory and that the Pope was not a Byshop but Antichriste Agaynst Purgatorye and had no iurisdiction in Scotland Also Dauid Straton for that hee sayde there was no Purgatorie but the Passion of Christe and the tribulations of thys worlde and because that when M. Robert Lowson Uicare of Eglesgrig asked hys tieth fishe of hym hee did caste them to him out of the boate so that some of them fel into the Sea therefore he accused hym as one that shoulde haue sayde that no tithes should be payed These two because after great sollicitation made by the kynge they refused to abiure and recant were therefore condemned by the Byshop of Rose as heretickes and were burned vpon the greene side betweene Leith and Edenburgh to the entent that the inhabitants of Fiffe seeing the fire might be stricken with terrour and feare not to fall into the lyke Ex eodem Scripto ¶ And thus muche touching those Martyrs of Scotland which suffered vnder Iames Beton Archbishop of S. Andrewes After whom succeeded Dauid Beton in the same Archbyshoprike vnder whom diuers other were also martired as hereafter God willing in their order shall appeare Iohn Lōgland Byshop of Lincolne Rowland Vicare of great Wickam the Byshops Chaplen Thomas Harding an aged father dwelling at Chesham in Buckinghamshire At Chessham in Buckingham An. 1532. Thom. Harding dwelling at Chesham in the Countie of Buckingham with Alice his wife was firste abiured by William Smith Byshop of Lincolne an 1506. with dyuers other moe which the same time for speaking agaynst Idolatrie and superstition were taken and compelled some to beare fagots some were burned in the cheeke with hote irons some condemned to perpetuall prison some thrust into Monasteries and spoyled cleane of all theyr goodes some compelled to make pilgrimage to the great blocke otherwise called our Lady of Lincolne some to Walsingam some to Saint Romuld of Buckingham some to the roode of Wendouer some to S. Iohn Shorne c. of whōe mention is made in the Table before beginning pag 821. Of this Thomas Harding much rehearsall hath bene made before Tho. Harding martir as in the pages 821.822.823 First this Thomas Harding with Alice his wife being abiured and enioyned penance with diuers other moe by William Smith Bishop of Lincolne afterward by the sayd Byshop was released againe in the yeare of our
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
ful of softnes and lenitie lowlines and humilitie patience and temperancie voyde of all wilfulnes tiranny yea it should cause them not to preuent 1. Thess. 5. but easily to followe the counsaile and doctrine of Christes Apostles holy saintes that be their interpretours Christians bidden to try spirites 1. Iohn 4. As S. Paul which writing vnto the Thessalonians would them all to proue al things and to retaine or hold that only which is good in refraining froÌ„ all that hath semblance of euil And Saint Iohn would haue Christian people 1. Iohn 1. to try the spirite of them that shoulde speake whether they were of God or no. Also he writing in another Epistle vnto a noble woman and vnto her children sayth If any person shall come vnto you bringing with them the doctrine that is not of Christ receiue hym not into your house ne make him any cheare So that in this he would haue women to knowe the doctrine of Christ and to loue that refusing to giue credence vnto forraine teaching not sauouring the same In the 1. Epistle also to the Corinthians S. Paule writing in general to all the inhabitants of that city saith Brethren 1. Cor. 14. be you not children in wit and vnderstanding but as concerning maliciousnes be you children In wit I would haue you perfite and why Uerily for none other cause but that we should as he writeth vnto the Hebrues haue discretion to iudge the good from ill and the ill from the good and so to be like men differing from beasts Psal· 32. according to y e saying of the prophet See that ye be not like vnto an horse or a mule which lacke vnderstanding And we should pray with him in another Psalme O Lord teach me the way that I should walke in Psal. 143. for I lift vp my soule vnto thee Saint Chrysostome according vnto this in a certaine of hys Commentaries vpon Mathew Chrisost. in opere imperfecto the booke is called Opus imperfectum writeth after this fashion so neare as my remembrance doth serue and certaine I am that I shall not misreport him and that I will be tried when soeuer it shall please you to bring the booke The priestes that were Pharises in the time sayth he of Christe made an ordinance that who so euer shoulde knowledge Iesus to be Christe should be accursed and excommunicate If then the Pharises or Priestes that now do occupy their rowmes should make a like ordinance because they would not haue Christes doctrine to be professed for hindring of their lucre should we therefore giue in all poyntes credence vnto them and leaue of to seeke after the knowledge of Christes doctrine Nay truely Why quoth he shal we not be excused herein by ignoraunce Authority of rulers wil not discharge our ignorance leeing we be forefended by the rulers to haue knowledge He aunswereth no verily for if saith he when thou desirest to buy cloth thou wilt not be content to see one merchaunts ware but go from the first to the second from the second to the third and so further to knowe where is the best cloth and best cheape thou vsing such careful diligence for a temporal profite art well worthy great reproche that wilt be more remisse and negligent for thy soule health Seeke therfore about from one Doctor or teacher vnto an other that thou mayest know who doth most duely and truely teache Christ and him follow accordâ—ng to the saying of the Apostle Prooue all and holde the good 1. Thess. 5. and as it is sayde in the Gospell that thou maist know Qui funt probati nummularij qui non That is to wit Math. â—5 know who be true or lawful chaungers or coyners Chris. Ibid. and who be not He also addeth another similitude or parable When thou goest quoth he a iourney not knowing perfitely the way thou wilt lest thou should fayle of the right way enquire of one man and after of an other and if thou shouldest chaunce to go somewhat wyde yet thou wilt not so leaue of the iourney vndone but make inquisition againe to come where thou wouldest rest So likewise sayth he ought wee to seeke about intentiuely for the wealth of our soule Qui sunt probi clauigeri qui non that is to saye who are the right key bearers and who not meaning thereby the key bearers Christes apostles and bearers of his testimony or message Which saying although it were written of no autenticall authour howbeit it is written euen of him whome I shewed you in the sayde worke but vttered of one that were in little estimation euery indifferent person hauing wit and reason would assent I doubt not that it is full true The same author also in an Epistle which you shall find in a work called Psegmata Chrysostomi Psegmata Chrisost. sheweth as I remember how certain men deemed ill of him for because he did study Origenes workes which afore was condemned for an heretick Lawfull to 〈◊〉 and try 〈◊〉 bookes but he maketh an Apologie to the same shewing that Christian men ought not to be reprehended for so doing In whiche Apologie he bringeth for his defence Hierome the saying of Paul aboue rehearsed Proue all thinges c. Likewise did S. Hierome I wote not well in what place of his works but you shal find it in a treatise called vnio dissidentium where he entreateth De maÌ„datis hominû When it was obiected agiynst him that he retained by him the workes of Eusebius of Origine studying vpon theÌ„ he bringeth for him that it was so lawfull the sayde place of the Apostle making therwith an aunswere worthye to be greatly noted The same is also reported in the booke called Ecclesiastica historia or els Historia Tripartita I wote not now precisely whether So that these and other moe authorities of the scripture and semblable ensamples of holy interpretours shall proue that I and other may safely no good law inhibiting vnles constitutions Pharisaical read and search the woorkes not onely of Luther but also of all other be they neuer so ill or good namely seeing I am a Priest whoÌ„ the bish of Norwich ought not to haue admitted into orders vnles he had seene me to haue had iudgement to discerne good from ill neither ought any of you to geue orders to any such in whom you do not finde like habilitie for to iudge the light from darckenes and the trueth from falshood and therefore if for this you would punish me I cannot see but you shall condemne your selues iudgyng rather of sensuall pleasure then of equitie which in men of your order were a great shame and much vncomely ¶ Unto your third demaund wherto you do aske whether I was constitute a Priest and in what dioces Answere to the third article Lambeâ—t made priest in Norwich and of what Bishop I say that I was made Priest in Norwich
hurteth no man loue fulfilleth all things If God haue sent thee plentie helpe thy neighbour that hathe neede Giue him good councell If ye lacke consider if thou were in necessitie thou wouldst gladly be refreshed And againe beare your crosse with Christ. Consider what reproofe sclaunder and reproch he suffered of his enemies and how paciently he suffered all thinges Consider that all that Christ did was of his meere goodnesse and not of our deseruing For if we could merite our owne saluation Christ woulde not haue dyed for vs. But for Adams breaking of Gods precept we had bene all lost if Christ had not redeemed vs againe And like as Adam broke the precepts and was driuen out of Paradise so wee if we breake Gods commaundements shall haue damnation if we do not repent and aske mercy Now therefore let all Christians put no trust nor confidence in their workes but in the bloud of Christ to whome I commit my soule to guide beseeching you all to pray to God for me and for my breethren here present with me that our soules leauing these wretched carcases may constantly depart in the true fayth of Christ. In much like sort Garret also protesting and exhorting the people after his confession made ended his protestation in maner as foloweth ¶ The death and burning of the most constant Martyrs in Christ D. Robert Barnes Tho. Garret and W. Hierome in Smithfield an 1541. And so after theyr prayer made wherin most effectually they desired the Lord Iesus to be their comfort and consolation in this their affliction and to stablishe them with perfect faith The pacient suffering of these three Martyrs constancy and pacience thorough the holy Ghost they taking themselues by the hands and kissing one another quietly and humbly offred themselues to the handes of the tormentors and so tooke theyr deathe both Christianly and constantly with suche patience as mighte well testifie the goodnes of theyr cause and quiet of theyr conscience Wherein is to be noted how mightely the Lord worketh with his grace and fortitude in the harts of his seruants especially in such which causelesse suffer with a giltles conscience for his religions sake aboue other whiche suffer otherwise for their deserts Difference betweene them that suffer for Gods truth and other that dye for their owne desertes For whereas they which suffer as malefactors commonly are wont to goe heauie and pensiue to their death so the other with heauenly alacritie and chearefulnes doe abide whatsoeuer it pleaseth the Lord to lay vpon them Example whereof we haue right well to note not only in these three godly Martirs aboue mentioned but also in the Lord Cromwell who suffered but two dayes before the same no lesse may appeare Who although he was brought to his death atteinted and condemned by the parliament The chearfull patience in the L. Cromwel at his death yet what a giltles conscience he bare to his death his Christian patience well declared Who first calling for his breakefast and cheerefully eating the same and after that passing out of his prison downe the hill within the Tower and meeting there by the waie the Lord Hungerford going likewise to his executioÌ„ who for other matter heere not to be spoken of was there also imprisoned and perceiuing him to be all heauie and dolefull The comfortable wordes of the L. CroÌ„well to the L. Hungerforde they both going to their death with cheerefull countenance and comfortable words asking why he was so heauie he willed him to plucke vp his heart and to be of good comfort For sayd he there is no cause for you to feare For if you repent and be hartely sory for that you haue done there is for you mercy enough with the Lord who for Christes sake wil forgeue you and therfore be not dismayde And though the breakefast which we are going to be sharpe yet trusting to the mercy of the Lord we shall haue a ioyfull dinner And so went they together to the place of execution and tooke their death patiently ¶ A note of three Papistes executed the same tyme with Barnes Hierome and Garret THe same tyme and day and in the same place where when these three aboue mentioned did suffer Three Papistes executed Powell Fetherstone and Abell three other also were executed though not for the same cause but rather the contrary for denying the kynges supremacie whose names were Powell Fetherstone and Abell The which spectacle so happenyng vpon one day in two so coÌ„trary partes or factioÌ„s brought the people into a marueilous admiration doubt of their Religion Anno 1541. which part to follow and take as might so well happen amongest ignoraunt and simple people seeing two contrarye parts so to suffer the one for Popery the other against Popery both at one time In so muche that a certaine straunger beeyng there present the same time and seing three on the one side and three on the other side to suffer said in these wordes Deus bone quomodo his viuunt gentes hic suspenduntur Papistae illic comburuntur Antipapistae But to remoue and take away all doubt hereafter from the posterity The wordes of a straunger seeing both Papists protestaÌ„ts to suffer whereby they shall the lesse maruel how this so hapned here is to be vnderstande howe the cause thereof did rise and proceede Which happened by reason of a certeine diuision and discord amongst the Kings Councell which were so diuided amongst themselues in equall parts that the one halfe seemed to hold with the one Religion the other halfe with the contrary The names of whome although it were not necessary to expresse yet being compelled for the setting foorth of the truth of the story we haue thought good heere to annexe as the certeintie thereof came to our hands Protestants Papistes Canterbury Wynchester The counsaile dâ—uided in religion Suffolke Duresme Vicount Beawcham Norfolke Southhampton Vicount Lisle Anthony Browne Russell Treasurer William Paulet Pagyt Iohn Baker Sadler Rich. Chaunc of the augmentation Audeley Wingfield Vic. Chaunc This diuision and separation of the CouÌ„sell amongest themselues caused both these partes aboue mentioned the one for one religion the other for an other to suffer together Two togeather laide vppon the hirdle the one a Papist the other a Protestant For as the one part of the Counsell called vpoÌ„ the execution of Barnes Garret Hierome so the other part likewise called vpoÌ„ the execution of the law vpoÌ„ Powell Fetherstone and Abell Which sixe beyng condemned and drawen to the place of execution two vpon an hyrdle one being a Papist the other a Protestant thus after a strauÌ„ge maner were brought into Smithfield where all the sayd sixe together for contrary doctrine suffered death three by the fire for the Gospell the other three by hangyng drawyng and quarteryng for Popery Allen Cope in his worshypfull Dialogues makyng mention of these three aforesaid Powell Fetherstone
foūd nothyng What nothyng By the fayth I owe to God quoth he to the foremā I would trust you vpon your obligatiō but by your oth I will trust you nothyng Thē sayd some of the Commissioners My Lord geue them a lōger day No quoth he in Lōdon they euer finde nothyng I pray you what say you to Mekins My Lord quoth the foreman we can say nothing to him for we finde the witnesses to disagree One affirmeth that he should say the Sacrament was nothyng but a ceremonie the other nothing but a signification Why quoth Boner did he not say that Barnes dyed holy Thē pausing a while he bad cal the other Iury. Put in your Uerdict quoth he My Lord sayd one we haue foūd nothyng Rafe Foxley 〈◊〉 Iesus quoth he is not this a straunge case Then spake one of the same Iury whose name was Raph Foxley sayd My Lord whē you gaue vs charge we desired to haue the Persons Curates of euery Parish to geue vs instructions Thi◠Recorder 〈…〉 Rog. 〈◊〉 and it was denyed vs. Then stoode vp the Recorder and sayd it was true in deede that he had spoken and therewithall sayd this last yeare were charged two Iuries which did many thinges naughtely and foolishly and did as much as in them lay to make an vprore among y e Kings people therefore it was thought not meete that they should geue information to you Nay nay quoth Boner this was the cause I◠the Person or Curate should geue information according to hys knowledge then what will they say I must tell my confession to a knaue priest and he shal go by and by and open it What sayd my Lord Maior there is no man I trow that wyll say so Yes by my trouth quoth Boner knaue Priest knaue Priest Then sayde the Lorde Maior somewhat smiling there be some of them slipper fellowes and as men finde them so will they oft times report Boner not well contented with those wordes said to the Iurie My maisters what say you to Mekins They aunswered the witnesses doe not agree therefore we do not allow them Why quod Boner this court hath alowed them Thē said one of the Iurie to the Recorder Is it sufficient for our discharge if this court do allow them Yea sayd the Recorder it is sufficiēt said Go you aside together a while bring in your verdicte After the Iury had talked together a litle while they returned to the bar again with their inditement which at Boners hand was frendly receaued so both they and the other Iurie were discharged bidden take their ease Thus ended the court for that day Shortly after they sate for life and death Mekins being brought to the barre and the inditement read Boner sayd to him Mekins confesse the truth and submit thy selfe vnto the Kings law that thy death may be an example to all other This Rich. Mekins being a child which passed not the age of fifteene yeares as Halle reporteth as he had heard some other folkes talke so chaunced he to speake against y e sacrament of the altar Which comming to Boners eares he neuer left him as afore doth plainely appeare before he had brought him to the fire During the time of his imprisonment neither his poore father nor mother for feare durst ayde him with any reliefe whereby he there indured in great misery At what time he was brought vnto the stake he was taught to speake much good of the Bishop of London and of the great charitie he shewed to him and to defie and detest all heretickes and heresies but specially Doctor Barnes vnto whome he imputed the learning of that heresie which was the cause of his death The poore ladde would for sauegard of his life haue gladly sayde that the xij Apostles had taught it him such was his childishe innocencie and feare But for this deede many spake and sayd it was great shame for the Bishop whose parte and dutie it had bene rather to haue laboured to saue his life then to procure that terrible execution seeing that he was such an ignoraunt soule that he knew not what the affirming of heresie was ¶ Richard Spenser Ramsey and one Hewet suffered at Salisbury ABout the same time also a certeine Priest was burned at Salisbury who leauing his Papistry had married a wife and became a player in enterludes with one Ramsey and Hewet which three were all condemned and burned Against whome and specially against Spenser was layd matter concerning the Sacramente of the altar He suffered at Salisbury Although this Inquisition aboue mētioned was ment properly and especially concerning the vj. Articles yet so it fell out that in short space doubts beganne to rise and to be moued by the Quest whether they might enquire as well of all other opinions articles and cases of Lollardy or for speaking against holy bread holy water or for fauoring the cause of Barnes of Frier Warde Sir Thomas Rose c. Whereupon great perturbation followed in all Parishes almost through London in the yeare aforesayd which was 1541. as heere ensueth in a briefe summary Table to be seene ¶ A briefe Table of the troubles at London in the vj. Articles time Persons presented Their causes Iohn Dixe THis Dixe was noted neuer to be confessed in Lente nor to receiue at Easter and to be a sacramentary Rich. Chepeman Chepeman for eating fleshe in Lente and for working on holydayes and not comming to the Church Mistres Cicely Marshall Cicely for not bearing her Palme and despising holye bread and holy water Michaell Haukes Haukes for not comming to the Churche receiuing yong men of the new learning M. Iohn Browne Browne for bearyng wyth Barnes Annes Bedikes wife Bedikes wife for despising our Lady and not prayeng to Saints Andrew Kempe William Pahen Richard Manerd Kempe Pahen Manerd for disturbing the seruice of the Churche with brabling of the new Testament Wylliam Wyders Wyders denied two yeares before The parishe of Trinitye the little the Sacramente to bee Christes body and sayd that it was but only a signe Willi. Stokesley Stokesley for rebuking hys wife at the Church for taking holy water Roger Dauy. Dauy for speaking agaynste worshipping of Saints M. Blage. M. Blage for not comming to his parish Church not confessing nor receauing Wil. Clinch For sayeng when he seeth a Priest preparing to the Masse ye shall see a Priest now goe to masking S. Iohn Baptist in Walbroke Item for calling the Bish. of Winchester false flattering knaue Item for buryeng his wife without Dirige and causing the Scotte of S. Katherines to preach the next day after the buriall Wil. Playne Playne seeing a Priest go to Masse said now you shall see one in masking Item when hee came to the Churche wyth loud reading the english bible he disturbed the diuine seruice Herman Iohnson S. Buttolphs at Billingsgate Hierome Akon Giles Hosteman
discoursing how hardly and sore those poore meÌ„ were haÌ„dled that were committed to ward and close prison and that all men feared what through the malice of their Papisticall enemies and the great rigour and ignoraunt zeale of those that were in authoritie they should shortly for their faith and consciences being true men and suche as reuerently feared God be put to death but chiefly her husband who was yet more extremely handled then any other So that vnlesse his honour voutchsaued to be a meane to the Kings maiestie that they with their causes might be sente ouer into England they were but dead men Whereupon the said Lord Cromwell wrote speedely his letters vnto the Commissioners declaring the kings maiesties pleasure and commaundement was that the arrant traitour and hereticke Brooke The Lord Cromwels Letters to the Commissioners at Calice with a dosen or twentye complices should with their accusers be immediately sent ouer that heere in EnglaÌ„d they might receiue their iudgement and there at Calice to the great terrour of like offenders hereafter suffer according to their demerites Now by the tyme that the sayd Commissioners had receiued these letters they had made out precepts for 8. or 9. score honest men more to be cast in prison But these letters so appalled them that they stayde and afterwarde sent no moe to ward But making then as diligent inquisition as was possible to haue found some worthy matter againste those before named whereby there might haue bene some colour both of the Counsels greeuous complaintes and of the CoÌ„missioners rigorous dealing wheÌ„ no such thing could fall out because they would be assured y t they should not go vnpunished they first banished theÌ„ the towne and Marches of Calice with a Trumpet blowne vnder paine of death for a hundred yeare and a day if that one day had bene left out all had bene marde and then sent them backe to prison staying them there vpon hope that the L. Cromwell should come into captiuitie sooner then he dyd Tâ—e 13. prisâ—â—ers of Calice sent to London But at last to wit on May day they sente the xiij prisoners through the market the sayd Brooke going before wyth yrons on his legges as the chiefe captaine the rest following him two and two without yrons vnto shipbord then were they all coupled in yrons two two together Where because they were loth to go vnder the hatches Sir Iohn Gage with a staffe smote some of them cruelly 〈◊〉 cruelty 〈◊〉 popishe pâ—â—â—ecutor Whereupon Anthony Pickering sayd vnto him Syr I besech you yet be as good vnto vs as you would be to your horses or dogs let vs haue a litle aire that we be not smothered Yet that request could not be obtained but the hatches were put downe close and they garded and kept with a great company of men and so sailing forwarde by Gods mercifull prouidence were within 24. houres at ancker before the Tower of London And when the Lord Cromwell vnderstoode they were come he commaunded their yrons to be smit off at the Tower wharfe and the prisoners to be brought vnto him When he saw them he smiled vpon them stedfastly beholding each of them and then sayde Sirs you must take payne for a time Go your way to the Fleete and submit your selues prisoners there 〈◊〉 xiii priâ—â—â—ers put in the Fleet. and shortly you shall knowe more so in deede they did for that euening he sente them word they shoulde be of good cheere for if God sent him life they should shortly go home with as much honesty as they came with shame Whilest these xiij persecuted men lay in the Fleete and W. Steuens in the Tower to wit the xix day of Iuly an 1541. the foresaid Lord Cromwell for treason layd agaynst him was at Tower hill beheaded as is before specified in his story who made there a very Christian end Then had the poore Calice men great cause to feare if they had not altogether depeÌ„ded on the mercifull prouideÌ„ce of their heauenly father whose blessed will they knewe directed all things But he in the middest of their deepe troubles and miseries so comforted them that euen as the daungers and troubles increased so likewise did their consolation ioy in him so farre forth as Mathew de Hound one of those xiij who was in trouble onely for that he heard Copen de Hall reade a Chapter of the new Testament Mathew de Hounde a blessed martyr of God burned in Flaunders and was as deepe in punishment and in banishmente from his wife children and countrey as the rest got in shorte time suche instruction that hauing therewith a soule and conscience fraughted ful of godly zeale vnto Gods glory and the true doctrine of Christ within a few monethes after his deliueraunce out of the Fleete for inueying constantly against the wicked honouring of images praying vnto Saints departed was cruelly in a most coÌ„stant faith and patience burned in Flaunders Now therfore when all hope in man was past the right honourable L. Audeley lord Chancellor of EnglaÌ„d without further examination The Lord Audly good the perâ—â—â—uted members of Christ. discharged first the sayd 13. that were in the Fleete and at length two yeares after he deliuered W. Steuens also by the Kings owne motion out of the Tower saying at y e discharging of those 13. sirs pray for the Kings Maiestie his pleasure is y t you shall all bee presently discharged And though your liuings be taken from you yet despaire not God wil not see you lacke But for Gods sake sirs beware how you deale with popishe Priests for so God saue my soule some of them be knaues all Sirs said he I am commaunded by the counsayle to tell you The common saying of the Lord Audly concerning Popishe priestes that you are discharged by vertue of the kings generall pardon but that pardon excepteth and forbiddeth all sacramentaries and the most part or all of you are called sacramentaries Therefore I can not see how that pardon doth you any pleasure But pray for the Kings highnesse for his graces pleasure is that I should dismisse you and so I do and pitie you all Farewell sirs So geuing God most hartie thankes for his mightye and mercifull deliuering of them they departed dismissed as you haue heard Callice men dismissed being in deede in very poore estate but not in so miserable state as all those eight Counsailours of Calice were within one yere and a halfe after For wheras the other three Counsailers which semed more fauourable to them to wit the Lord Gray sir George Carow and sir Rich. Grinefield which purged the towne of those sclaunders that vntruely were raysed vpon it Example how God prospereth the fauourers and friendes to his Gospell and therfore for a time were in their princes high displeasure within y e yeare were al three in greater fauour then euer they were before and that not without
With that he went foorth into his great chamber and read the same Bil before the audience which enueigled and willed me to set to my haÌ„d saieng also that I had fauour shewed me Then sayd the B. I might thaÌ„ke other and not my selfe of the fauour that I found at hys hand for he considered he sayd that I had good frendes and also that I was come of a worshipfull stocke Then answered one Christopher a seruant to M. Dennie Rather ought you my L. to haue done it in such case for Gods sake then for mans Then my L. sate down and tooke me the writing to set therto my hand and I writ after this maner I Anne Askew do beleue all maner things conteined in the faith of the catholike church And for as much as mention here is made of the writyng of Boner The wordes of the Registers which this godly woman sayd before she had not in memory therefore I thought in this place to inferre the same both with the whole circumstance of Boner and with the title thereunto prefixed by the Register and also with her owne subscription to the intent the Reader seyng the same subscription neyther to agree with the tyme of the title aboue prefixed nor with the subscription after the writing annexed might the better vnderstand thereby what credite is to be geuen hereafter to suche Byshops and to such Registers The tenour of Boners writyng proceedeth thus The true copy of the confession and beliefe of Anne Askew otherwise called Anne Kime made before the B. of London the xx day of March in the yere of our lord God after the computation of the Church of England 1545. and subscribed with her owne hand in the presence of the â—ayd B. and other whose names hereafter are recited set foorth and published at this present to the entent the world may see what credence is now to be geuen vnto the same woman who in so short a tyme hath most damnably altered and changed her opinion and beliefe Ex Regist. therfore rightfully in open court arrained and condemned Ex Regist. BE it known to all faythfull people that as touching the blessed sacrament of the aultar I do firmely vndoubtedly beleue that after the wordes of consecration be spoken by the Priest according to the common vsage of thys Church of England The copy of the Byshops reporte vpon the confession of Anne Askew as it staÌ„deth 〈◊〉 the Registers there is present really the bodye and bloud of our Sauiour Iesu Christ whether the minister which doth consecrate be a good man or a bad man that also whensoeuer the sayd Sacrament is receiued whether the receiuer be a good man or a bad man he doth receiue it really corporally And moreouer I do beleue that whether the said Sacrament then receiued of the Minister or els reserued to be put into the pixe or to be brought to any person that is impotent or sicke yet there is the very bodie and bloud of our sayd sauiour so that whether the Minister or the receiuer be good or bad yea whether the Sacrament be receiued or reserued alwayes there is the blessed body of Christ really And this thing with all other things touching the Sacrament other sacraments of the Church and all things els touching the christian beliefe which are taught and declared in the kings Maiesties booke lately set forth for the erudition of the christiaÌ„ people I Anne Askew otherwise called Anne Kyme do truely and perfectly beleeue and so here presently confesse and knowledge And here I do promise that henceforth I shall neuer say or doe any thyng agaynst the premisses or against any of them In witnesse whereof I the sayd Anne haue subscribed my name vnto these presents Written the xx day of March in the yere of our Lord God 1545. Ex Regist. Ex Reg. Lond. By me Anne Askew otherwise called Anne Kyme Edmund Bish. of London Iohn Bish of Bathe Owen Oglethorpe Doct. of Diuinitie Witnesses Rich. Smith Doct. of Diuinitie Ioh. Rudde Bacheler of Diuinitie Wil. Pie Bacheler of Diuinitie Iohn Wymsley Archdeacon of London Iohn Cooke Rob. Iohn Frances Spilman Edward Hall Alexander Bret. Edmund Buts With diuers other mo beyng then present Here mayest thou note gentle Reader in this confession both in the B. and his register a double sleight of false conueiaunce For although the confession porporteth the words of the bishops writing Bonner and hys Register reproued with an vntruth whereunto she did set her hand yeâ— by the title prefixed before mayest thou see that both she was arraigned condemned before this was registred and also that she is falsly reported to haue put to her hand which in deed by this her owne booke appeareth not so to be but after this maner and condition I Anne Askew doe beleeue all maner thinges conteyned in the fayth of the Catholike Church and not otherwise It followeth more in the story Then because I did adde vnto it the catholike church he â—ang into his chamber in a great fury With that my cosin Britaine followed him desiring him for Gods sake to bee gooâ— L. vnto me Bonner Byshop of London in a chafe agaynst Anne Askew He answered that I was a woman and that â—e was nothing deceiued in me Then my cosine Britayne desired him to take me as a woman and not to set my weake womans wit to his lordships great wisdome Then went in vnto him Doct. Westen and sayd that the cause why I did write there the catholike church Doct. Westen was that I vnderstoode not the Church written afore So with much adoe they perswaded my Lord to come out agayne and to take my name with y e names of my sureties which were my cosin Britaine and Maister Spilman of Graies Inne This beyng done we thought that I should haue bene put to bayle immediatly according to the order of the law Howbeit he would not suffer it but committed me from thence to prison agayne Anne Askew brought to the Guilde Hall vntill the next morrow and then he willed me to appeare in the Guild hall so I did Notwithstanding they would not put me to bayle there neyther but red the B. writing vnto me as before and so commanded me againe to prison Then were my sureties appointed to come before theÌ„ on the next morrow in Paules Church which dyd so in deede Notwithstandyng they would once agayne haue brokeÌ„ of with them because they would not be bound also for another woman at their plesure whom they knew not nor yet what matter was laid vnto her charge Anne Askew bayled at last vnder sâ—ertyes with much adoe Notwithstanding at the last after much ado and reasoning to fro they toke a bond of them of recognisance for my forth comming And thus I was at the last deliuered Written by me Anne Askew The latter apprehension and examination of the worthy Martyr of
fauored doinges of that man be thou sure such as was theÌ„ secret about him and yet his well willers theyr names I leaue vntouched hauing his writinges or beyng able to shew them as I am priuy they are would not so conceale them in couert as they doe being thereto both prouoked and occasioned by vs if they had seene any thing in them meete to relieue the person or to remedy his matter Wherfore thinke not for any such effect these his vayne glorious Letters to be brought in here of vs. But onelye that thou might hereby collect and vnderstand by those his foresayd epistles and articles folowing not only the whole course and story almost of all his procedinges from time to time but also might see the nature and inward condition of the man how vayneglorious full stuft and puft vp with arrogancy and drowned in his owne conceite he was much like to the parson or rather he himselfe described in the latine Comedy Miles Thraso Gloriosus haue nothing in his mouth but Emperors Kinges counsellors protectors aduisementes direction as though all directioÌ„ of realmes and princes did flowe out of his brayne like as it is in the Poets fables that Minerua did spring out of the head of Iupiter And yet if this vaynglorious conceit had bene alone in him lesse matter had bene agaynst him Now hys subtle practises and pretensed purposes and dissimulynge conueyance did not onely augment but also exceded al his other euils As in the letters aboue specified is notorious and euident to see wherein though he durst not apertly gainsay that which he inwardly misliked yet how couertly doth he insinuate himselfe to the Lord Protector vnder preteÌ„ce of geuing couÌ„sell to bring that to passe which was for his purpose that is no innouation or alteration to bee made of religion during all the kinges minority but to let all thinges stand as king Henry left them And that is the chiefest But in all his letters wherto he driueth vsing commonly this argument which as it is easy to recite so neither is it hard to answere to Although in the notes before we haue answered already sufficiently ¶ The Summe and Conclusion of all Winchesters drift in his Epistles before THat is chiefely to bee feared and auoyded of the Lorde Protector and now specially in the Kinges minority that may bring both daunger to hym Argumâ—â—â— and trouble to the Realme Innouation of religion from that state which K. Henry left it may be and is like to be daungerous to himselfe and cause trouble to the Realme Ergo innouation of Religion from the state that the king left it is in no wise to be attempted ¶ The aunswer Anno 1549. TO aunswer first to the vocable innouation which he stumbleth so greatly vpon this I say that innouation is properly vsed â—â—swere where a thing is brought in a new which was not before Forasmuch therefore as in this alteration there is no new religion brought in but only the old religion of the primitiue church reuiued therfore here is to be thought not so much an innouation as a renouation or reformation rather of religion which reformation is oft tymes so necessary in common weales that without the same all runneth to confusion Secondly I aunswer to the argument which I doe deny as a fallax for there is fallacia accidentis Where it is sayd that reformation of religion gendreth daunger to the Protector and trouble to the realme first what wil come that is vncertaine And God be hallowed yet no danger hath come to England for the reformation of religioÌ„ And though there did yet the cause thereof is not to be imputed to religion reformed For sincere and true doctrine of hys owne nature worketh quiet peace and tranquillitie with all good order And if the contrary happen that is incident by other causes as by the malice of Sathan and wycked aduersaries not by reason of the doctrine and true religion So after the preaching of Christ and his Apostles dissention followed in common weales betwixt father and sonne brother and brother c. but that is not to be ascribed to them but to other As concerning the faults found in the Paraphrase of Erasmus The Paraphrase of Erasmus this I aunswer and say that this bishop belike had ouerwatched himselfe in this matter For if it be true which he himselfe affirmeth fol. 744. that he neuer read that booke before and now he neuer slept till he himselfe red it It happened peraduenture that in the ouermuch watching of himselfe and swift readyng of the booke hys iudgement was a sleepe whiles his eyes were open in readyng the same Likewyse touching the booke of Homelies especially the Homilie of saluation The booke of Homelâ—â— wherewith he findeth hymselfe so much grieued with the Archbishop seeyng he bringeth foorth no prooues I haue nothing to answer In y e meane season this I haue to thinke that if he had bene so cunning in the knowledge of his owne saluation as he was in the destruction and vexation of Christes members he would neuer so rage agaynst that Homily Touching the examination of Anne Askew if it bee misreported by M. Bale The examiâ—â—tion of Anne Askew sette forth by M. Bale why doth not he note the places which they be and wherein And if he had or were able so to do yet seeyng the examination was of her own penning which M. Bale did follow let euery Christian Reader iudge whether is more to be credited of these two she that was persecuted or he that was the persecuter And where he speaketh so much of quiet and tranquilitie This I aunswere Quiet and tranquilitye of realmes â—â—ght not 〈◊〉 stoppe reformation of religion that quiet and tranquillitie in weales publike so long as they are ioined with right reformed religion be much to be embraced But when it is otherwise that is where true religion lacketh his right there let the second table geue place to the first He thwarteth also and wrangleth much against plaiers Preachers â—â—inters â—â—â—ayers Printers Preachers And no maruell why For he seeth these three things to be set vp of God as a triple bulwarke against the triple crowne of the Pope to bring him down as God be praysed they haue done meetely well alreadie As touching the Article of Free iustification by fayth which he cannot abide The Article 〈◊〉 â—ustifiâ—â—â—ion forasmuch as we haue sufficiently declared in the notes before we shalt referre the Reader now also vnto the same The letter 〈◊〉 Wincheâ—â—â—â— sent to â— Ridley And moreouer because in one of his letters mention is made of a certaine letter sent vnto M. Ridley because we will defraud thee gentle reader of nothing that commeth to our handes here hast thou the copy thereof in effect as followeth Here followeth the copy of the letter of Stâ— Gardiner sent to M. Ridley in the letters aboue mentioned conteining matter and obiections against
Somerset to surrender a colledge in Cambridge diuers letters were written betwene his grace me in it Wherin I might perceiue the Secretary in his pen tooke occasioÌ„ to pricke me more then I trusted my Lords grace himself would haue done And by this trouble was I deduced to an end Then shortly after I receiued letters to come to y e counsaile Winchester sent for to the CouÌ„saile Winchester sicke Winchester coÌ„meth at last in a horselitter by reason I alledged my disease I was respited by other letters three days before whitsontide receiued yet other letters to come by which it myght seeme vnto me that it was not of all beleued that I was diseased therfore with all expeditioÌ„ when I could not ride I came in an horselitter and according to my duetie presented my selfe to my Lordes of the counsaile who all then entertained me secretly among them before the matters were obiected vnto me as I had bene in the same place with them that I was in our late soueraigne lords days Afterwards my L. of Somersets Grace charged me with these matters followyng in this forme hauing the articles written in a paper First with disobedience that I came not at hys sending for Wherunto I answered that I had his letters of licence Winchester charged with disobedience to stay til I might come conueniently And vpoÌ„ the last letters I came incontinently in a horselitter Then it was obiected y t I bare Palmes crept to the crosse Wherunto I answered that they were misinformed and I trusted they would not thinke I durst deny it if I had done it because ceremonies had such circumstaunces as I might easily be reproued if it were otherwise Then it was obiected that at Easter I had a solemne sepulchre in the church and such other ceremonies I aunswered that I had euen as many as the kings Maiesties proclamations commanded me declaring plainly that I thought it not expedient to make any alteration wherein to offend the kings maiesties proclamation adding how he that followeth as he is commanded is very obedient It was then obiected vnto me y t I went about to deface two of the kings maiesties chaplens sent down to be Canons of the church of Winchester Wherunto I answered declaring the fact truly as it was Winchester charged to deface certaine of the kings chapleins which I am yet able to iustify After this matter thus oft obiected aunswered I was commanded to go apart and beyng called in againe my L. of Somersets grace looking vpon a bill of Articles sayd I had preached how the Apostles went from the presence of the counsaile of the counsail of the counsail which matter I denied addyng that it was not my fashion of preaching so to play in iâ—eration of words After that it was obiected vnto me for preaching of the Sacrament to say the bodye of Christ was really present being a faulte to vse the worde really not comprised in the Scripture Whereunto I aunswered that I did not vse the word really whiche needeth not Reall presence For as I once heard my Lord of Caunterbury reason agaynst one Lambert in the presence of the kinges Maiestie that dead is the words of scripture This is my body that shal be betrayed for you do playnely and liuely expresse the very presence and so did I set it forth to the people in my dioces And this is the effect of all that was sayd agaynst me at my being at the Counsayle as I can remember To whome I declared howe much I esteemed obedience and tolde them I had taught in my dioces how the whole life of a Christian man consisteth in suffring properly And therfore we may not do our own wil but y e will of God And among men we must eyther suffer the rulers will or their power their will to order vs their power to punish vs. After declaratioÌ„ wherof my Lorde of Somerset sayde ye must tary in the towne Whereunto I aunswered Wynchester commaunded to tarry at London I woulde be contented at theyr commaundement or pleasure to tary but seeing I was no offender I desired them I might not tary as an offender and for declaration thereof that I might haue some house in the country about London to remoue vnto for a shifte In deuising whereof I stack much to borrow Asshar My Lorde of Somerset saide if he had any in fayth he woulde lend me one Wynchester commaunded to write his mind of ceremonies And in the end my Lord of Somerset desired me to write what my minde was in ceremonies and to send it vnto him and with that departed Thus I haue truely opened after what sorte I haue bene complayned on y t hath certaynly come to my knowledge Truth it is that one Philpot in Winchester M. Philpot complayned vpon of Winchester whome I accompted altered in his wittes as I heard deuised tales of me the specialties whereof I neuer was called to aunswere vnto Players and minstrels also rayled on me other made ballades and rimes of me but neuer maÌ„ had iust cause to coÌ„plaine of any my sayings doinges or preachings or to my knowledge did otherwise then afore And if any man shall put me in remembraunce of any other coÌ„playnt that might in my absence be made of me If I haue heard it I wil grauÌ„t so But well assured I am I was neuer complayned on called to make answer to y e coÌ„plaint but this one time in all my whole lyfe by no man of anye degree Once y e Lord Cromwell Wynchester when and how oft he hath bene called to coram God pardon his soule forgeue him caused one day a half to be spent in a matter betwene sir Frances Brian me which was ended I declared an honest man which the kings maiesty that dead is God pardon hys soule set forth with his familiaritie to me incontinently And this is all the trouble y t I haue had in my life sauing y e sending to the Fleete beyng occasioned by my owne letter to the counsail vpon a zeale that I had which they allowed not and finally this sending of me to y e Tower which was without calling me before the counsaile to heare what I could say I am loth to be forsworn and therfore accompt all the complaints in my whole lyfe made against me wherunto I haue bene made priuy The 7. Article Item that after and vpon occasion of those and many other complaints and informations Wynchester admonished to conâ—forme him selfe you haue bene sundry tymes admonished commanded and enioyned to conforme your selfe as to your duetie appertained Winchester To this seuenth Article I answer I was neuer afore the counsaile called by way of outward complaint and information but onely once in all my whole life which was at my last comming to London Wherunto I aunswered as afore haue told the forme processe of speech
made this aunswer againe That first touching the Article of submission he woulde in no wise consent affirming as hee had done before that he had neuer offended the kings Maiestye in any such sorte as shoulde geue hym cause thus to submit himselfe praying earnestly to be brought vnto his trial wherin he refused the kings mercy and desired nothing So ye right 〈◊〉 to 〈◊〉 turned 〈◊〉 altar to 〈◊〉 but iustice And for the rest of the articles he aunswered that after he were past his triall in this firste poynt and were at libertie then it should appeare what he would do in them not being as he said reasonable that he should subscribe them in prisone Of this answer when the king and hys counsel had intelligence by the foresayde Maister of the horse Secretarie Peter the bishop of London and M. Goodricke who had bene wyth him it was agreed that he should be sent for before the whole counsel and peremptorily examined once againe whether he would stand at this poynt or no which if he did then to denouÌ„ce vnto him the sequestration of his benefice and consequently the intimation in case hee were not reformed within 3. monethes as in the daye of his appearance shall appeare The tenor and words of which sequestration with the Intimation followeth The wordes of the Sequestration with the Intimation to the Bishop of Winchester FOr asmuch as the kings maiestie our most gratious soueraigne Lord vnderstandeth The tenour of of the sequestration read to Winchester and it is also manifestly knowne and notorious vnto vs that the clemency long sufferaunce of his maiestie woorketh not in you y e good effect and humblenes and conformitie that is requisite in a good subiect and for that your first disobediences coÌ„teÌ„pts and other misbehauiours for the which you were by hys Maiesties authoritie iustly coÌ„mitted to warde haue â—ithes your said committing dayly more more increased in you in such sort as a great slaunder and offence is therof risen in many parts of the realme whereby also much slander dissention trouble vnquietnes is very like more to ensue if your foresaid offences being as they be openly knowne should passe vnpunished The causes why this sequestratioÌ„ was laid against Winchester we let you wit that hauing speciall and expresse Commission and commaundement from his Maiesty aswell for your contumacies and contempts so long coÌ„tinued and yet daily more increasing as also for the exchange of the slaunder offence of the people which by your sayd ill demeanours is risen and for that also the Church of Winchester may be in the meane time prouided of a good minister that may and will see all things done quietly executed according to lawes and common orders of this Realme Winchester sequestred from his Byshopricke for sondry other great and vrgent causes we do by these presentes sequester all the fruites reuenues landes and possessions of your Bishopricke of Winchester discerne deeme iudge the same to be committed to the seueral receite collection and custody of such person or persons as his Maiesty shall appoynt for that purpose And because your former disobediences and contemptes so loÌ„g coÌ„tinued so many times doubled renued and aggrauated do manifestly declare you to be a person without all hope of recouery plainly incorrigible we eftsoones admonish and require you to obay his maiesties said coÌ„maundement and that you do declare your selfe by subscription of youre hand both willing well conteÌ„ted to accept allow preach and teache to others the sayde articles and all suche other matters as be or shal be set forth by his maiesties authority of supreme head of this church of England on this side within the terme of 3. monthes whereof we appoynt one month for the first monition one month for the second monition and warning and one moneth for the third and peremptorie monition Within which time as you may yet declare your coÌ„formitie and shal haue paper Intimation geuâ— to Winchester pen and inke when you wil cal for them for that purpose so if you wilfully forbeare and refuse to declare your self obedient and conformable as is aforesayd we intimate vnto you that his maiestie who like a good gouernor desireth to keepe both his coÌ„mon wealth quiet and to purge the same of euill men especially ministers entendeth to proceede against you as an incorrigible person and vnmeet minister of this church to depriuation of your sayd bishopprike Neuertheles vpon diuers good considerations and specially in hope he might within his time be yet reconciled it was agreed that the sayd bishops house seruants should be maintained in their present estate vntill y e time that this Iniunction should expire the matter for the meane time to be kept secrete After this sequestration the sayde B. was commensed vnto Lambeth before the Archbishop of Cant. other the kings commissioners by vertue of the kings speciall letter sent vnto the sayde Commissioners to witte to the Archbyshop of Caunterburie Nicholas bishoppe of London The names of the Commissioners delegate in the cause of SteueÌ„ Gardineâ— Thomas bishop of Ely Henry bishop of Lincoln Secretarie Peter Syr Iames Hales knight Doctour Leyson Doctor Olyuer lawyers and Iohn Gosnold Esquire c. before them and by them to be examined by whome were obiected against him 19. special articles in order and forme heere following Articles and positions ministred ioyntly and seuerally obiected to the B. of Winchester IN primis that the kings Maiestie iustly and rightfully is and by the lawes of God ought to be the supreme head in earth of the Church of England and Ireland Articles ministred agaynst Winchester by the Commissioners and so is by the Clergie of this realme in their conuocation and by the Act of Parliament iustly and according to y e lawes of God recognised 2 Item that his maiestie as supreme head of y e saide churches hath full power and authoritie to make and set suche Lawes Iniunctions and ordinances for and concerning Religion anâ— orders in the said churches for the increase of vertue and repressing of all errours heresies and other enormities and abuses 3 Item that all and euery his graces subiectes are bound by the lawes of God to obey all his highnesse saide lawes Iniunctions and proceedings concerning religion orders in the sayd Churches Winchester sworne to the kinges supremacy 4 Item that you Steuen B. of Winchester haue sworne obedience to his Maiestie as supreme head of this Church of England and also of Ireland 5 Item that all and euery his graces subiects that disobey any of his sayde Maiesties lawes Iniunctions ordinances and proceedings already set forth published or hereafter to be set foorth published ought worthely to be punished according to his graces Ecclesiasticall lawes vsed within thys his realme Winchester after his oth fouÌ„d disobedient to the king and his proceedinges 6 Item that you
much vnlike so in matters of religion and in discerning truth from falshood their zeale seemed not much discrepant Although the light of the Gospell did not so fully then shine out as in the time of this latter Duke the Lord be praysed therfore yet the wisedome and towardnes of y e other Duke also touching the same was not vtterly vnworthy of his commendation A false miracle detected by Duke Humfrey of Glocester For the more manifest declaration whereof amongest many other his godly doinges we may take for example the prudent and famous acte of that noble Duke in descerning and trying out the false lying miracle and popish hipocrisie of the blinde begger at S. Albons mentioned in his story before pag. 679. For the whiche cause and for his dilligent studye in reforming that and such other blinde abuses of fayned Religion he was the more hated of the spiritualtie and suche as Winchester then was Finally as thys Lorde Protector Duke of Somerset the kinges vncle by certayne of the Counsayle was then accused arraigned cōdemned for the trespasse as it was geuen forth of felonie although I neuer heard he murdered or robbed any so the other vncle of king Henry the 6. was made away The testimonye of M. William Tindall of good Duke Humfrey The happy successe of the Duke of Somerset in his victoryes Of whose decease thus writeth Mayster W. Tindall in his practise of Prelaets At y e last they found the meanes to contriue a drift to bring their matters to passe made a Parliamēt far from the Citizens of Londō where was slayne the sayd good Duke the onely wealth of the Realme and y e mighty shield which so long had kept it from sorowe which shortly after his death fell vpon thē by heapes But the Chronicles sayth he cannot tel wherfore he dyed nor by what meanes Neuertheles this they testifie that he was a vertuous man godly and good to the common wealth But to leaue Duke Humfrey and to return to the maners and vertues of the Duke of Somerset whiche before we were about to describe as he was a gentle and courteous Duke at home so was he no lesse fortunate a Captain in warfare abroad Gods chastisement vpon the Duke of Somerset Under whose gouernment guidyng not onely diuers rebellious commotions were happily suppressed here at home but also abroad in the expedition of Scotland such a victory was geuen him of God that w t the losse scarse of sixe hundred of his own men there were of the enemies as good or little lesse then x. thousand slayn and put to flight and euen the very same day and tyme in the which all the Idolatrous Images were here burnt at London And yet al these warres notwithstanding wherunto he was agaynst his will compelled he was a man of nature singularly geuen to peace as may be seene by the sweete and peaceable exhortation by him set forth in print before and sent to the realme of Scotland But as there is nothing in this worlde so perfect in all respectes which is not blotted or darckned with some spot of vice adioyned withal so amongst the manifold commēdations of this Duke one thinge there was too whiche both desteyned his honour and estimation much and also more empayred and hindered his owne life safety which was that he in condescending to the death of his brother followed too rashly the perswasion of certayne whosoeuer they were for that matter lacked not perchaunce some singular fetche and pollicie of some more craftely then godly disposed persons as many good men haue supposed But what soeuer of that matter is to be deemed credible it is that the said Duke in suffering or procuring this death of his brother not only endamaged himselfe weakened his own power but also prouoked the chastisement of Gods scourge and rod which did so light vpon him Furthermore as touching the death and decay of the Lord Henry Earle of Surrey who suffered also at the Tower next before the Lord Admirall the Lorde Protectours brother because the casting of him was so neare to the death of King Henry The beheading of the Earle of Surrey as I know not vpon whome or what cause the same did proceede so I passe it ouer and leaue it to the Lord. Notwithstanding as for the Duke of Somerset whatsoeuer his other vices and vertues were this is certayne that his ende the Lord so working wyth him was constant in Christes truth as his life was before a great maintenance of the same Moreouer on the xxvj day of February in the same yeare was sir Rafe Uane Syr Rafe Vane Syr Myles Partrige Syr Michael Stanhop and Syr Thomas Arundell suffered at Tower hyll sir Miles Partrige both hāged at the Tower hill And sir Michaell Stanhop sir Thomas Arundell beheaded vppon the scaffold all which four were condemned by the saide Acte of vnlawfull assemblie and as accessaries vnto the Duke of Somerset Not long after the death of the Duke of Somerset in the next yeare folowing deceassed the King himselfe about the moneth of Iune whereof more shall be said the Lord graunting in his due order and course heereafter In the meane season before we come to close vp the latter end and story of this good King the place heere present seemeth not vnfitte to intermixt by the way a few other things before Religion hindered by discorde hapning within the time of his reigne namely concerning matters incident of the Church of Religiō Which state of Religion begā wel to grow to come happely forward during this Kings daies had not the vnhappy troubles of the outward state amongst the Lords not agreeing within themselues disquieted the good towardnes of things begon But the malice of the diuell how subtilly worketh it if men could see it So long as the Lordes agreed in concord among themselues Winchester and Boner with all that faction was cut short and began to condescend to good cōformitie But afterward perceauing the states and nobles of the Realme to be amōg themselues diuided and y e Lord Protectour the Kings vncle displaced and his brother the Admirall before beheaded and the yong King now left in that case they begā vpon some hope to take more hart vnto them Discorde what decay it worketh in a common wealth till at last it came to passe as they themselues desired And thus though nothing else will leade vs yet experience may teach vs what discorde worketh in publicke weales and contrary what a necessary thing concord is to the aduancemēt especially of Gods matters apperteining to his Church Examples whereof in this Kings daies be not farre to seeke For as touching the successe of the Gospell of peace D. Smyth Chadsey Standish Younge Oglethorpe reclaymed from their errours while publicke peace and the Gospel did ioine together marueilous it was how errour Popery were in themselues confounded and ashamed
much ado and a great number also to be sore afrayd Ye heard a little before the Councels letter sent to B. Boner signifiyng the good newes of Queene Mary to be not onely conceyued but also quicke with childe which was in the moneth of Nouember the xxviij day Of this child great talke began at this tyme to ryse in euery mans mouth with busy preparation and much ado especially amongst such as semed in England to cary Spanish hartes in English bodies In number of whom here is not to be forgotten nor defrauded of his condigne commendatioÌ„ for his woorthy affection toward his Prince and her issue one sir Rich. Southwel who being the same tyme in the parlament house when as the Lordes were occupied in other affaires matters of importance sodainly starting vp for fulnes of ioy brast out in these words folowing Tush my Maisters quoth he what talke ye of these matters I would haue you take some order for our yong maister that is now comming into the world apace The wordes of Sir Rich. Southwell â—n the Parliament house for his yong master lest he find vs vnprouided c. By the which words both of him and also by the foresaid letters of the counsaile and the common talke abroad it may appeare what an assured opinion was theÌ„ conceiued in mens heds of Queene Mary to be conceiued and quicke with child In so much that at the same tyme and in the same Parliament there was eftsoones a bill exhibited and an Act made vpon the same the words wherof for the more euidence I thought here to exemplificate as vnder followeth ¶ The wordes of the Acte ALbeit we the Lordes spirituall and temporal the commons in this present parliament assembled Ex sâ—at â—n 1. 2. Phil. Mar. cap. 10. haue firme hope confidence in the goodnes of almighty God that like as he hath hitherto miraculously preserued the Queenes maiesty from many great imminent perils and daungers euen so he will of his infinite goodnes geue her highnes strength the rather by our continuall prayers to passe well the danger of deliuerance of chylde The iudgement of the 〈…〉 in God 〈…〉 wherwith it hath pleased him to al our great comforts to blesse her Yet forasmuch as all things of this world be vncertaine and hauing before our eyes the dolorous experience of this inconstant gouernment during the tyme of the raigne of the late king Edward the 6. do plainly see the manifold inconueniences great dangers and perils that may ensue to this whole realme if foresight be not vsed to preuent all euill chances if they should happen For the eschewyng hereof we the Lordes spirituall temporall and the commons in this present Parliament assembled for and in consideration of a most speciall trust and confidence thot we haue and repose in the kings maiesty Order taken by Parliament for Q. Maries child for and coÌ„cerning the politike gouernment order and administration of this realm in the tyme of the yong yeres of the issue or issues of her maiesties body to bee borne if it should please God to call the Queenes highnes out of this present lyfe during the tender yeares of such issue or issues which God forbid according to such order and maner as hereafter in this present Acte his highnes most gracious pleasure is should be declared and set forth haue made our humble sute by the assent of the Queenes highnes that his maiestie would vouchsafe to accept and take vppon hym the rule order education and gouernment of the sayd issue or issues to bee borne as is aforesayd vpon which our sute beyng of his said maiestie most graciously accepted it hath pleased his highnesse not onely to declare that like as for the most part his maiesty verely trusteth that almighty God who hath hitherto preserued the Queenes maiesty to geue this realme so good an hope of certayne succession in the bloud royall of the same realme will assist her highnes with his graces and benedictions to see the fruite of her body well brought forrh Trust disapoynted lyue and able to gouerne whereof neither all this realme ne all the world besides should or coulde receiue more comfort then his maiesty should and would yet if such chaunce should happen hys maiesty at our humble desires is pleased and contented not onely to accept and take vpoÌ„ him the cure and charge of the education rule order and gouernmeÌ„t of such issues as of this most happy Mariage shall be borne betweene the Queenes highnes and him but also during the time of such gouernment would by all wayes and meanes study trauaile and employ hymselfe to aduance the weale both publike priuate of this realme and dominions thereunto belonging according to the sayd trust in his maiestye reposed with no lesse good will and affection then if his highnesse had bene naturally borne amongst vs. In consideration whereof be it enacted by the King and the Quenes most excellent maiesties by the assent of the Lordes spirituall and temporall and the commons in this present Parliament assembled and by the authoritie of the same c. as it is to be seene in the Acte more at large ratified and confirmed at the same Parliament to the same entent and purpose ¶ Thus much out of the Acte and statute I thought to rehearse to the entent the Reader may vnderstand not so much how Parliaments may sometimes be deceiued as by this childe of Queene Mary may appeare as rather what cause we Englishmen haue to render most earnest thanks vnto almighty god who so mercifully against the opinion expectatioÌ„ and working of our aduersaries hath helped deliuered vs in this case which otherwise might haue opened such a window to the Spaniardes to haue entred and replenished this land that peradueÌ„ture by this tyme Englishmen should haue enioyed no great quiet in their owne countrey the Lord therefore make vs perpetually myndfull of his benefits Amen Thus we see then how man doth purpose but God disposeth as pleaseth him For all this great labour prouision and order taken in the Parliament house for their yoÌ„g maister long looked for commyng so surely into the world in the end appeared neither yong maister nor young maistresse that any man yet to this day can heare of Furthermore as the labour of the lay sort was herein deluded The Prayers of the Papistes of what litle effect they are with God so no lesse ridiculous it was to behold what litle effect the prayers of the Popes Churchmen had wyth almighty God who trauailed no lesse with their processions Masses and Collects for the happy deliueraunce of thys yong maister to come as here followeth to be seene ¶ A prayer made by D. Weston Deane of Westminster daily to be sayd for the Queenes deliueraunce O Most righteous Lord God which for the offence of the first woman hast threatened vnto all women a common sharpe A prayer for
escape those troubles that were to come and be able to stande before the sonne of man When ye finde your selfe too much oppressed as euery man shal be sometime wyth the feare of Gods iudgement vse the 77. Psalme that beginneth I will crie vnto God with my voyce Psal. 27. Read also M. Hoopers exposition vpon thys Psalme most comfortable for all broken and afflicted hartes and he shall hearken vnto me In which Psalme is both godly doctrine and great consolation vnto the man or woman that is in anguish of minde Use also in suche trouble the 88. Psalme wherein is conteined the praier of a man that was brought into extreme anguish misery and being vexed with aduersaries persecutions saw nothing but death hel And although hee fealt in hym selfe that hee had not onely man but also God angry towards him yet he by praier humbly resorted vnto God as the only port of consolation and in the midst of his desperate state of trouble put the hope of his saluation in him whome he fealt his enemie Howbeit no man of him selfe can doe this Rom. 8. but the spirite of God that stryketh the mans heart with feare prayeth for the man striken and feared with vnspeakeable gronings And when you feele your selfe or know any other oppressed after suche sorte be glad for after that God hath made you to know what you be of your selfe he wil doubtles shew you comfort and declare vnto you what you be in Christ his onely sonne What Psalmes are to be vsed in distresse and tribulation and vse praier often for that is the meanes whereby God will be soughte vnto for hys giftes These Psalmes be for the purpose when the minde can take no vnderstandinge nor the hart any ioy of gods promises and therfore were these Psalmes also made .6.22.30.31.38.69 from the whiche you shall learne buthe pacience and consolation Remember that although your life as all Christian mens be be hid and appeareth not what it is yet it is safe as S. Paule sayth with God in Christ Read also the fourth chapter of Eccle. Coloss. 3. and when Christ shall appeare then shall our liues be made open with him in glorie But in the meane time wyth seeking and setting our affections vpon the things that be aboue we must paciently suffer whatsoeuer God shal send vnto vs in this mortal life Notwithstanding it might fortune some woulde say Who is so perfect that can lette all things passe as they come haue no care of thē suffer all things and feele nothing be attempted of the Deuill the worlde and the flesh and be not troubled Uerely no man liuing But this I say that in the strength of Iesus Christ things that come Note this well to thy comfort that art afflicted maye passe with care for we be worldly and yet are we not caried with them from Christ for we be in him godly We may suffer things and fele them as mortall men yet beare them and ouercome them as Christian men We may be attempted of the deuill the flesh and the worlde but yet although those things pinche they doe not pierce and although they worke sinne in vs yet in Christe no damnation to those that be grafted in him Rom. 8. Hereof may the christian man learne both consolation patience Consolation in that he is compelled both in his body goodes to feele paine and losse and in the soule heauinesse and anguish of minde howebeit none of them both shall separate him from the loue that God beareth him in Christ. Consolation He may learne patience for as much as his enemies both of the body and soule and the paines also they vexe vs wythall for the time Patience if they tarie with vs as long as we liue yet when death commeth they shall auoide and geue place to suche ioyes as be prepared for vs in Christ for no paines of the world be perpetuall and whether they shall afflicte vs for all the time of our mortal life we know not for they be the seruauntes of God to goe and to come as he commandeth them Afflictions be the messengers and seruauntes of God But we must take heede we meddle not forceablye nor seditiously to put away the persecution appoynted vnto vs by God but remember Christes saying Possesse you your liues by your patience And in thys commādement God requireth in euery man and woman this pacient obediēce Luke 2. Hee sayeth not it is sufficient that other holy Patriarkes Prophetes Apostles Euangelists and Martyrs continued their liues in pacience and pacient suffering the troubles of this world but Christ saith to euery one of his people By your owne pacience ye shall continue your life not that man hath pacience of him selfe Pacience the gift onely of God but that he must haue it for him selfe of God the onely geuer of it if he purpose to be a godly man Nowe therefore as our profession and religion requireth pacience outwardly wythout resistaunce and force so requireth it pacience of the mind and not to be angry with God althoughe he vse vs that be as hys owne creatures as him listeth We may not also murmure against God but say alwaies his iudgements be right iust and reioyce that it pleaseth him by troubles to vse vs as he vsed heeretofore such as he most loued in this worlde and haue a singular care to this commandemēt Gaudete exultate Be glad reioyce for he sheweth great cause why Your rewarde sayth he is great in heauen Math. 3. These promises of him that is y e truth it selfe shal by Gods grace worke both cōsolation and pacience in the afflicted christian person And when our sauior Christ hath willed menne in trouble to be content and pacient because God in the ende of trouble in Christ hath ordained eternall consolation he vseth also to take from vs all shame and rebuke as though it were not an honor to suffer for christ because y e wicked world doth cursse abhorre such poore troubled Christians To suffer for Christ is honorable Math. 24. Heb. 11. Wherfore Christe placeth all his honourably and sayeth Euen so persecuted they the Prophetes that were before you Wee may also see with whome the afflicted for Christes sake be esteemed by S. Paul to the Hebrews where as the number of the blessed and glorious company of Saintes appeare nowe to our faith in heauen in ioy yet in the letter for the time of this life in such paines and contempt as was neuer more Let vs therefore consider both them and all other thinges of the worlde sithens the fall of man and we shall perceiue nothing to come to perfection but wyth such confusion and disorder to the eye of y e world as though things wer rather lost for euer then like to come to any perfection at all For of godly men who euer came to heauen no not Christ
the circumstances before diuers persons to the forenamed Byshop Who notwithstanding did institute and cause to be inducted one Harry Goddart vnto the same personage making no mention of the kinges maiesties authority nor supremacie in contempt and derogation of the same hys hignes crowne and dignitie and in extolling the forreine vsurped aucthoritye contrary to the fourme of the statute c. Item the sayde Bishop immediately after the vnlawfull institution and induction of Goddart aforesayde molested the sayd I. Gough lawfully instituted inducted as before citing him frō place to place obiecting no matter vnto him of long season till at the length hee articled Emong which Articles was contayned Item Interrogatur quo titulo tenet rectoriam de Haskard So taking vppon him the cognition of the title of the hole fruites and patronage in contempte of the kinges highnesse regall crowne and dignitie and in derogation of the lawes and statutes of this Realme Item hee hath commonly made his collations and institutions as hee did his first commission in hys owne name and authoritie without expressing the kinges supremacie Item hee hath made vnder his seale one collation two institutions and three mandates inducte in one vocation of one benefice to three seuerall persons wythout order of law or reuocation of anye of them geuing to euery one like authoritye title and right Whereby except good foresight aswell of Iustices of the peace as of the frendes had not bene there had ensued much inconuenience amonges the partakers of the intituled incumbentes in that behalfe Item the sayde Bishop decreeing Caueates to be made in benefices thereby knowing the titles litigious instituted and causeth to be inducted without tryall of anye title or due order of lawe Item hee directeth hys mandates of induction vnto priuate men and not to Tharchdeacons nor theyr Officialles contrary to the lawe and custome vsed in that behalfe Notwithstanding he hath bene counsayled to the contrary of men that be learned Item hauing no maner of knowledge nor practise in the lawe he sitteth euery day in haruest and other times vpon causes without assistaunce of learned in the law hauing with him onely an vnlearned boy which is no Notary to his scribe neither obseruing the law nor yet reasonable order And therefore doth no good but tryfeleth the time as may appeare by his actes if he haue them to be shewed Item hee and his officers by his knowledge vseth to dispense with mariages to be solemnized without banes contrarye to the lawes and ordinaunces in that behalfe Item where as one Thomas Pricharde a Chapleine of his solempnized matrimony in a priuate house wythout banes that betwixt a priest and a sister of hers that was appointed to be maryed with the said priest that day hee also being a parson and leauing his cure vnserued that day being sondaye notwithstanding that one of the kinges counsell in the marches of Wales enformed the sayd bishop of the same misdemeanours requiring due reformation therof he hath done nothing therein but put the same Chapleine in office and made him his Commissary generall since that tyme bearyng a speciall fauour to the rest of the offendours Item whereas one Meredith ap Thomas his housholde seruaunt was accused of one Sage Hugh for to haue bene father of her chylde the sayde Byshop wythout purgation of his seruaunt caused hym to sue the parentes of the sayde Sage of infamie first in hys principall consistory and from thence before a commissary of hys being his housholde Chaplaine and at the last tooke the matter before hymselfe so rayling agaynst all his officers because they proceeded not after hys parciall affection and agaynst the lawe that honest men of Carmarththē where he then satte vppon the cause iudged him to be or at the least to haue bene distracte of his witte and by his partial handling the cause remayneth vnfinished and the childe without father Item wheras one Ienkin Ph. accused William Chābers a seruaunt of the Bishoppes that founde this William in adulterouse maner with his wife by reason wherof the Byshop expelled the wife out of his house and the said infamie not purged the parties haue bene both agayn in the Bishops house and seruice since that time to the euill example of other Item by his vnlawfull sequestration of the fruites of the benefices of Langattocke and Lamyhangell by the vndiscreete handling of the same there were raysed the number of foure hundred people or more which bickered sondry times together to the great daunger of thinhabitauntes thereabout had it not bene pacified by the discreete meanes of syr Roger Uaughan Knight Item by his like vnlawfull collation of the Prebend of Lambister to one Stephen Grene a Chaplayne of his by couenaunt and promise to mayntayne the sute by whose crafty and vndiscreete handling of the same there was raysed in the countie of Radner the 19. day of August last yast about three or foure hundreth men to like daunger but that the matter was stayed by Iohn Bradshaw Rice ap Glin and Stephen ap Rice Iustices of the same countie Who with great daunger to them selues and theirs pacified the matter committing an hundred of the offendours to warde Item such as he oweth displeasure vnto he citeth from place to place and daye to daye onely for their vexation laying no matter agaynst them and being diuers tymes required the copye of his proceedinges agaynst them to thintent they might aunswere accordingly and be at their lawfull defence he denyeth to all such persons the copies of his proceedinges Item he and his officers winke at the manifest and open crimes of his fautours and adherentes to the euil example of the whole Dioces and abuseth the censures of excommunication and suspension making it an instrument of reuenging agaynst such as they do not fauour Item hauing receiued payment of the kinges maiesties subsidie due in October the fourth yeare of his graces reigne of the foresayde Chaunter of the Cathedrall Church of Saint Dauids and Rowland Meyrike two of the Residentaries there before Christmas last he vniustly of a prepensed minde and purpose afterward certified them for recusantes to their vndoyng if they had not bene admonished of his cruell purpose and prouided lawfull defence for the same Item the sayd Bishop celebrating matrimony in his owne person dispensed contrarye to the booke of ordynaunce with the parties maryed for not receauing the holy communion the parties both bring young and lusty persones hauing no reasonable cause wherefore they should abstayne At whiche celebration the Byshoppe communicated not himselfe And further the communion was celebrated by a Chapleyne of hys with superstitious blowynges kneelynges and knockinges both of the Chaplayne that ministred of all the company onely one other Priest communicating for the maner * Mayntenaunce of superstition contrary to the kinges ordinaunce and Iniunctions ITem where the Officiall of Tharchedeacon of Carmarthen in his visitation within Carmarthen founde contrary vnto the sayde ordinaunce
some other affirmed that shee was deceiued by a Tympanie or some other like disease to thinke her selfe with child and was not What became of Q. Maryes childe no man can tell some thought she was with childe and that it did by some chaunce miscarie or els that she was bewitched but what was the truth therof the Lord knoweth to whome nothing is secrete One thing of mine owne hearing and seeing I can not passe ouer vnwitnessed There came to me whom I did both heare and see one Isabell Malt a woman dwellyng in Aldersgate streete in Horne alley not farre from the house where this present booke was Printed who before witnes made this declaration vnto vs that she beyng deliuered of a maÌ„child vpoÌ„ Whitsonday in the mornyng whiche was the xi day of Iune an 1555. there came to her the Lord North and an other Lord to her vnknoweÌ„ dwellyng theÌ„ about old Fish streete demauÌ„dyng of her if she would part with her child and would sweare that she neuer knewe nor had no such child Whiche if she would her sonne they sayd should be well prouided for she should take no care for it with many fayre offers if she would part with the child After that came other womeÌ„ also of whoÌ„ one she sayd should haue bene the Rocker but she in no wise would let go her sonne who at y e writyng hereof being aliue called Timothe Malt was of the age of xiij yeares vpward Ex testimonio eiusdam puerperae Londinensis Thus much I say I heard of the woman her selfe What credite is to bee geuen to her relation I deale not withall but leaue it to the libertie of the Reader to beleue it they that list to them that list not I haue no further warrant to assure them The young Princes cradle Among many other great preparations made for the Queenes deliueraunce of childe there was a cradle very sumptuously and gorgeously trimmed vppon the whiche cradle for the child appointed these Uerses were written both in Latin and English Quam Mariae sobolem Deus optime summe dedisti Anglis incâ—lumem redde tuere rege The Child which thou to Mary O Lord of might hast send To Englandes ioy in health preserue Verses vpon the Cradle keepe and defend About this tyme there came ouer into England a certaine English booke geuing warnyng to English men of the Spanyardes and disclosing certaine close practises for recouery of Abbay landes which booke was called A warnyng for England Whereof ye shall vnderstand more God willyng when we come to the Spanish Inquisition So that by the occasion of this booke vppon the xiij day of this moneth came out a certaine Proclamation set forth in the name of the Kyng and Queene repealyng disanullyng all maner of bookes writteÌ„ or Printed whatsoeuer should touche any thyng the impayryng of the Popes dignitie whereby not onely much godly edification was hyndred but also great perill grew among the people The copy of which Proclamation here foloweth A Proclamation set out by the King and Queene for the restraining of all bookes and wrytings tending againg the doctrine of the Pope and his Churche WHere as by the Statute made in the seconde yeare of king Henrie the fourth concerning the repressing of heresies there is ordained and prouided a great punishment not only for the authours makers and wryters of bookes containing wicked doctrine and erroneous and hereticall opinions contrary to the Catholicke faith and determination of the holy Church likewise for their fautors supporters but also for such as shal haue or keepe any suche bookes or wrytings and not make deliuerie of them to the Ordinarie of the Diocesse or his Ministers wyth in a certaine time limited in the sayd Statute which Acte or Statute being by authoritie of Parliament of late reuiued Of this Acte or statute read before Pag. 507. was also openly proclaimed to the intent the subiectes of the realme vpon such Proclamation should the rather eschew the danger and penaltie of the sayde Statute and as yet neuerthelesse in moste partes of the Realme the same is neglected and little regarded The King and Queene our soueraigne Lord and Ladie A stiterunt reges terrae principes conuenerunt in vnum aduersus Dominum Christum eius Psal. 2. therefore c. straightly charge and commaunde that no persone or persones of what estate degree or condition soeuer he or they be from hencefoorth presume to bring or conuey or cause to bee brought or conueied into this Realme any bookes wrytings or woorkes heereafter mentioned that is to saye anye booke or bookes wrytings or woorkes made or sette foorth by or in the name of Martine Luther or any booke or bookes wrytings or woorkes made or sette forth by or in the name of Oecolampadius Zwinglius Iohn Caluine Pomerane Iohn Alasco Bullinger Bucer Melancthon Bernardinus Ochinus Good 〈◊〉 pâ—â—â—hibited Erasmus Sarcerius Peter Martyr Hugh Latymer Robert Barnes otherwyse called Frier Barnes Iohn Bale otherwise called Frier Bale Iustus Ionas Iohn Hoper Myles Couerdal William Tyndal Thomas Cranmer late Archbishop of Canterburie William Turner Theodore Basill otherwise called Thomas Beacon Ihon Frith Roy and the booke commonly called Halles Chronicle Agaynst Haâ—le◠〈◊〉 or anye of them in the Latine toung Dutch toung English toung Italian toung or French toung or any other like booke paper wryting or woorke made printed or sette foorthe by any other persone or persones containing false doctrine contrarie and against the Catholicke faith and the doctrine of the Catholicke Churche And also that no person or persons presume to write What 〈◊〉 is here to kept 〈◊〉 Christ 〈◊〉 his sepulâ—chre and will he 〈◊〉 in spite oâ— his 〈◊〉 printe vtter sell reade or kepe anye or cause to bee wrytten printed vttered or kept anye of the sayde bookes papers woorkes or wrytings or any booke or bookes wrytten or printed in the Latine or English toung concerning the common seruice and administration sette foorth in English to be vsed in the Churches of this Realme in the time of king Edwarde the sixth commonly called the Communion booke or booke of common seruice and ordering of Ministers otherwise called The booke sette foorth by authoritie of Parliament for common prayer administration of the Sacramentes or to be vsed in the mother tounge wythin the Church of England but shall wythin the space of fifteene dayes nexte after the publication of this Proclamation bring or deliuer or cause the sayde bookes wrytinges and woorkes and euerye of them remaining in their custodies and keeping to be broughte and deliuered to the Ordinarie of the Diocesse where suche bookes woorkes or wrytinges be or remaine or to his Chauncellour or Commissaries without fraud coulour or deceite at the sayde Ordinaries will and disposition to be burnt or otherwise to be vsed or ordered by the sayde Ordinaries as by the Canons or spiritual lawes it is in that case
so many thowsandes it pleaseth his mercy to choose me to be one in whome he will suffer For although it be moste true that iuste patior i. I iustly suffer for I haue bene a great hypocrite and a greeuous synner the Lorde pardon me yea hee hath done it he hath done it in deede yet hic autem quid mali fecit i. What euill hath he done Christ whome the Prelates persecute his verity which they hate in me hath done no euill nor deserueth death Therefore ought I most hartely to reioyce of this dignation and tender kyndnesse of the Lord towardes me This is a singular mercy of God to haue death which is a due punishment for sinne â— turned into a demonstration testification of the Lordes truâ—he 4. Reg. 2. which vseth the remedy for my sinne as a testimoniall of hys Testament to his glory to my euerlasting comfort to the edefying of his Church and to the ouerthrowing of Antichrist and hys kingdome O what am I Lorde that thou shouldest thus magnifye me so vile a man and miser as alwayes I haue bene Is this thy wont to sende for suche a wretche and an hypocrite as I haue bene in a fiery Charyot as thou diddest for Helias Oh deare Fathers be thankefull for me and pray for me that I styll may be found worthy in whom the Lord would sanctify his holy name And for your part make you readye for we are but your gentlemen hushers Nuptiae agni paratae sunt venite ad nuptias 1. The mariage of the Lambe is prepared come vnto the mariage I now go to leaue my flesh there where I receiued it He meaneth that he should be conueyed by the Queenes Garde into Lankeshire to be burnte as the aduersaryes had once determined lyke as Ignatius was by a company of soldiours conueyed to Rome and cast to the Leopardes I shall be coÌ„ueied thither as Ignatius was at Rome to Leopardis by whose euill I hope to bee made better God graunt if it be his will that I aske it may make them better by me Amen For my farewell therfore I write and send this vnto you trusting shortly to see you where we shall neuer be separated In the meane season I will not cease as I haue done to commende you to our father of heauen And that you would so do by me I most hartely praye euerye one of you You knowe nowe I haue moste neede But fidelis Deus qui nunquam sinet nos tentaâ—i supra id quòd possumus i. Faythfull is God which will not suffer vs to be tempted aboue our strength He neuer didde it hytherto nor now I am assured he will neuer do Amen A dextris est mihi non mouebor Propter hoc laetabitur cor meum quia non derelinquet animam meam in inferno nec dabit me sanctum suum per gratiam in Câ—risto videre corruptionem E carcere raptim expectens omni momento carnificem i. He is on my righte hand therefore I shall not fall Wherefore my hart shall reioyce Psalme 16 for he shall not leaue my soule in hell neither shall suffer me his holy one by his grace in Christ to see corruption Out of prison in haste looking for the Tormentour The 8. of February Ann. 1555. Iohn Bradford * To the honourable Lord Russell now Earle of Bedford being then in trouble for the verity of Gods Gospell THe euerlasting and most gracious God and Father of our Sauiour Iesu Christ A letter of M. Bradford to the Lord Russell now Earle of Bedford â—lesse your good Lordshippe with all maner of heauenlye blessinges in the same Chryst our onely comfort and hope Amen Praysed be God our Father which hath vouched you worthye as of fayth in his Christ so of his Crosse for the same Magnifyed be his holy name who as he hath deliuered you from one crosse so he hath made you willing I trust and ready to beare another wheÌ„ he shall see his time to lay it vpon you for these are the most singular giftes of God geuen as to few The excellencye of fayth and what it worketh so to none els but to these few whiche are moste deare in his sight Fayth is reckoned and worthely among the greatest gyftes of GOD yea it is the greatest it selfe that we enioy for by it as we be iustified and made Gods childreÌ„ so are we temples and possessours of the holy spirite yea of Christ also Eph. 4. And of the Father hymselfe Iohn 14. By fayth we driue the Deuill away 1. Peter 5. We ouercome the world 1. Ioh. And are already Citttizens of heauen and fellowes wyth Goddes deare Sayntes But who is able to reckon the riches that this fayth bringeth with her vnto the soule she sitteth vpon No man or Aungell And therefore as I sayd of all Gods giftes she may be set in the top and haue the vpmost seate The which thing if men considered in that she commeth alonely from Goddes owne mercy seat Fayth commeth by hearing the word and not by hearing Masse by the hearing not of Masse or Mattyns Dyriges or such drasse but of the worde of God in such a toung as we canne and doe vnderstand as they would be diligent and take greate heede for doyng or seeyng any thyng whiche might cast her downe for then they fal also so would they with no lesse care read and heare Goddes holy word ioyning thereto most earnest and often prayer aswell for the more and better vnderstanding as for the louing liuyng and confessing of the same mauger the head of the deuill the worlde our fleshe reason goodes possessions carnall frends wife children and very life here if they should pull vs backe to harken to the voyce and counsell for more quiet sure and longer vse of them Philip. 1. Now notwithstanding this excellency of fayth in that we read the Apostle to matche therewith yea as it were to preferre suffering persecution for Christes sake I trowe no man will be so fond as to thinke otherwise but that I and all Goddes children haue cause to glorify and prayse God whiche hath vouched you worthye so greate a blessing The efficacy of the crosse and what it worketh in Gods children For though the reason or wisedome of the worlde thinke of the Crosse according to theyr reach and according to theyr present sence and therefore flyeth from it as from a most great ignominye and shame Yet Gods Scholers haue learned otherwise to thinke of the Crosse that is the frame house in the which God frameth his children lyke to his sonne Christ the Fornace that fineth Gods golde the high way to Heauen the Sute and Liuery that Gods seruauntes are serued withall the earnest and beginning of all consolation and glory For they I meane Gods scholers as your Lordshyp is I trust doe enter into Goddes sanctuary Psalme 72. least theyr fecte slippe They looke not as beastes do on thinges
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