to his wife wherein is to bee seene how this woorthy warriour prepared himselfe to the appoynted fight and to keepe hys standyng in Christes Campe. Laurence Saunders to his wyfe GRace and comfort in Christ Iesu our onely comfort in all extreme assaultes Amen M. Saunders letter to his wife Fayne woulde this flesh make strange of that which the spirit doth embrace Oh Lorde how loth is this loitering sluggard to passe forth in Gods pathe It fantasieth forsooth much feare of fraybugs and were it not for the force of faith which pulleth it forwarde by the reyne of Gods most sweete promise and of hope which pricketh on behinde great aduenture there were of fainting by the way But blessed and euerlastingly blessed be that heauenly father of ours who in his Christ our sufficient Sauiour hath vouched safe to shine in our harts 2. Cor. 4. that he geueth vs the light of the knowledge of the glory of God in the face of Iesu Christ and hauing this treasure in our earthen vessels that the excellencie of the power might be Gods and not oures we are according to his good will troubled on euery side yet are we not without shift we are in pouerty but yet not without that is sufficient 2. Cor. 4. we suffer persecution but are not forsaken therein we are cast downe neuertheles we perish not we beare in the body the dying of the Lorde Iesus that the life of Iesus might also appeare in our body Wherefore by the grace of our Christ we shall not be weeried neyther be dismayed by this our probation thorough the fire of affliction as though some strange thing had hapned vnto vs but by his power we shall reioyce in as much as we are pertakers of Christes passion that when he doth appeare we may be merry and glad knowing that our tribulation which is momentane and light 2. Cor. 4. prepareth an exceeding and an eternall weyght of glory vnto vs while wee looke not on the thyngs which are seene but on the things whych are not seene They that sowe in teares Psal. 126. shall reape in ioye For he that goeth on his way weeping and scattering his good seede shall doubtles come agayne wyth ioy and bring his whole sheaues wyth him Then then shall the Lorde wipe awaye all teares from our eyes Then then shall be brought to passe that saying which is written Death is swallowed vp in victory Death where is thy sting Hell where is thy victory Yea thankes be to God which hath geuen vs the victory thorough our Lord Iesus Christ Amen 1. Cor. 15. In the meane season it remayneth for vs to followe S. Peters bidding Let them sayth he that are troubled according to the will of God 1. Pet. 4. commit their soules to him with well doing as a faithfull Creator and Maker He is our maker we are his handyworke and creatures whome now when he hath made he doth not leaue and forsake as the shipwright doth the shyp Actes 17. leauing it at all aduentures to be tossed in the tempest but he comforteth vs his creatures and in him we liue moue and haue our being Ye not onely that but now that he hath in his deare Christ repayred vs being before vtterly decayed and redeemed vs purging vs vnto himselfe as a peculiar people by the bloud of hys Sonne he hath put on a most tender good will and fatherly affection toward vs neuer to forget vs vnto whome by such promises he hath plighted such faith that though it were possible that the mother could forget her infant Gods promises firme and sure Esay 49. and not be tender harted to the childe of her wombe yet may not it be that his faithfull beleeuers should be forgotten of him He biddeth vs to cast our care on him and sayth that assuredly he careth for vs. And what though for a season he doth suffer vs to be turmoyled in the troublous tempestes of temptation and seemeth as in much anger to haue geuen vs ouer and forgotten vs 1. Pet. 5. let not vs for all that leaue off to put our trust in him but let vs with godly Iob conclude in our selues and say Euen though he kill mee Iob. 3. Trust vpoâ Gods promise yet will I put my trust in him Let vs with the blessed Abraham in hope euen contrary to hope by beliefe leane vnto that our louing Lord who though for our probation he suffereth vs to be afflicted yet will he not bee alwayes chiding neyther keepeth he his anger for euer for he knoweth whereof wee bee made he remembreth that we are but dust Wherefore looke how high the heauen is in comparison of the earth Psal. 103. so great is his mercy towards them which feare him Looke how wide the East is from the West so farre hath he set our sinnes from vs. Yea like as a father pitieth his owne children euen so is the Lorde mercifull vnto them that feare him Oh what great cause of reioycing haue we in our most gracious God we can not but burst foorth into the praysing of suche a bountifull benefactour and say with the same Psalmist Prayse the Lord O my soule and all that is within me prayse his holy name Praise the Lord O my soule and forget not all his benefites Deare wife riches haue I none to leaue behynde mee wherewith to endow you after the worldly maner But that treasure of tasting how sweete Christ is vnto hungry consciences whereof I thanke my Christ I do feele part Saunders godly bequest to hiâ wife and would feele more that I bequeath vnto you and to the rest of my beloued in Christ to retaine the same in sense of hart alwayes Pray pray I am merry Experiencâ of the comfortes of Christ in prison and I trust I shall be merry maugre the teeth of all the deuils in hell I vtterly refuse my selfe and resigne my selfe vnto my Christ in whome I knowe I shall be strong as he seeth needefull Pray pray pray Laurence Saunders As the sayde Mayster Saunders was in prison strayte charge was geuen to the keeper M. Saunderâ wife not suffered to speake with him in prison that no person shoulde speake with him His wife yet came to the prison gate with her yong childe in her armes to visit her husband The keeper though for his charge hee durst not suffer her to come into the prison yet did he take the little babe out of her armes and brought him vnto his father Laurence Saunders seeing him reioyced greatly saying that he reioysed more to haue such a boy then he should if two thousand pounde were geuen him And vnto the standers by which praysed the goodlines of the childe he sayde what man fearing God woulde not lose this life present rather then by prolonging it heere he should adiudge this boy to be a Bastard his wife a whoore and himselfe a whooremonger Yea if there were no other
the proudest of you all shall repent this receiuing agayne of Antichrist and your tiranny that ye now shew agaynst the flocke of Christ. So was Doctor Taylour nowe condemned committed to the Clinke the keepers charged straitlye to keepe him for ye haue nowe an other maner of charge quoth the Lord Chauncellour then ye had before therefore looke ye take heed to it WheÌ the keeper brought him toward the prison y t people flocked about to gase vpoÌ him vnto whoÌ he sayd God be praysed good people I am come away from theÌ vndefiled will confirme the truth with my bloud So was he bestowed in the Clincke till it was toward night and theÌ he was remoued to the Counter by the Poultry When D. Taylour had lyen in the sayd Counter in the poultry a seuennight or there aboutes prisoner the fourth day of February Anno 1555. Edmund Boner Byshop of London with others came to the said Counter to disgrade him bringing with them such ornaments as do appertein to theyr massing MuÌmery Now being come he called for the sayd D. Taylor to be brought vnto him the bishop being then in the chamber where the keeper of the Counter and his wife lay So D. Taylour was brought downe froÌ the chamber aboue that to the sayd Boner And att his comming the Bishop sayd Mayster Doctour I woulde you would remember your selfe and turn to your mother holy Church so may you do wel enough and I wil sue for your pardon Wherunto M. Taylor aunswered I would you and your felowes would turne to Christ. As for me I will not turne to Antichrist Well quoth the byshop I am come to disgrade you wherfore put on these vestures No quoth Doct. Taylour I will not Wilt thou not said the Bishop I shall make thee ere I goe Quoth Doct. Taylor you shal not by the grace of God TheÌ he charged him vpon his obedience to do it but he would not do it for him So he willed another to put them on his backe wheÌ he was throughly furnished therwith he set his handes by his side walking vp and down and sayd how say you my Lord am I not a goodly foole how say you my maysters If I were in cheape should I not haue boyes enough to laugh at these apish toyes toying trumpery So the byshop scraped his fingers thuÌbes the crowne of his head and did the rest of such like deuilish obseruaunces At the last when he should haue geuen D. Taylour a stroke on the brest with his Crosierstaffe the Bishoppes Chapleine sayd my Lord strike him not for hee wyll sure strike agayne Yea by S. Peter will I quoth Doct. Taylour The cause is Christes and I were no good Christian if I would not fight in my Maysters quarrell So the byshop laid his curse vpon him but stroke him not Then D. Taylor sayd though you do curse me yet God doth blesse me D. Taylour ãâ¦ã the âope and ãâ¦ã of D. âaylour I haue the witnes of my conscience that ye haue done me wrong and violence And yet I pray God if it be hys will forgeue you But from the tyranny of the Byshop of Rome his detestable enormities good Lord deliuer vs. And in going vp to his chamber he still sayd God deliuer me from you God deliuer me froÌ you And when he came vp he told Maister Bradford for they both lay in one chaÌber that he had made the Byshop of London afearde for sayth he laughingly his Chapleine gaue him counsel not to strike me with his Crosierstaffe for that I would strike agayne and by my troth sayde he rubbing his handes I made him beleue I would do so in deed The night after that he was disgraded his wyfe and his sonne Thomas resorted to him âeepers of ãâã and were by the geÌtlenes of the keepers permitted to suppe with hym For this difference was euer found betweene the keepers of the byshops prisons and the keepers of the kinges prisons that the Bishops keepers were euer cruell blasphemous and tyrannous like theyr Maysters but the Keepers of the kinges prisons shewed for the most part as much fauor as they possible might So came Doctor Taylours wife his sonne and Iohn Hull his seruaunt to sup with him and at their comming in afore supper they kneeled downe and praied saying the Letany D Taylour âlessed his ãâã D. Taylours ãâ¦ã to ãâã sonne âârthy of al ãâã to be ãâã After supper walking vp and downe he gaue GOD thanks for his grace that had so called him and geuen him strength to abide by his holy worde and turning to hys sonne Thomas My deare sonne sayd he almighty God blesse thee geue thee his holy spirit to be a true seruaunt of Christ to learn his word and constantly to stand by his trueth all thy long life And my sonne see that thou feare God alwaies Flee from all sinne wicked liuing be vertuous serue God with dayly prayer and apply thy booke In any wise see thou be obedient to thy Mother loue her and serue her be ruled by her now in thy youth and folow her good counsell in all thinges Beware of lewd company of young men that feare not God but folowe theyr lewde lustes and vayne appitites Flye from Whooredome and hate all filthy liuing remembring that I thy father do dye in the defence of holy mariage And another day wheÌ god shall blesse thee loue cherish the poore people couÌt that thy chiefe riches is to be rich in almes and when thy mother is waxed old forsake her not but prouide for her to thy power and see that she lacke nothing For so will GOD blesse thee and geue the long life vpon earth and prosperity which I pray God to graunt thee Then turning to his wife D. Taylour councelleth hiâ wyfe My deare wife quoth he continue stedfast in the feare and loue of God keepe your selfe vndefiled from theyr Popysh Idolatryes and superstitions I haue bene vnto you a faythfull yokefelow and so haue you bene vnto me for the which I pray GOD to reward you and doubt you not deare wife but God wyll reward it Now the time is come that I shall be taken from you you discharged of the wedlocke bond towards me therfore I will geue you my counsell what I thinke most expedient for you You are yet a childbearing woman and therfore it will be most conuenient for you to marry For doubtlesse you shall neuer be at a conuenient stay for your selfe and our poore children nor out of trouble tyll you be maryed Therfore as soone as God will prouide it marry with some honest faythfull man that feareth God Doubt you not God will prouide an honest husband for you he wil be a mercifull father to you and to my children whom I pray you bring vp in the feare of God in learning to the vttermost of your power and keep them from
penance certeine there were which because they had bene abiured before as is aboue mentioned Vid. sup pag. 814. pag. 814. vnder bishop Smith were now condemned for relaps and had sentence read agaynst them and so were committed to the secular arme to be burned Whose names here follow Martyrs Thomas Bernard Anno. 1521. Iames Morden Robert Raue. Iohn Scriuener Of these mention is made before both touching theyr abiuration and also their martirdome pag. 814. vnto whoÌ we may adioyne Ioane Norman Thomas Holmes This Thomas Holmes albeit he had disclosed and detected many of his brethreÌ Tho. Holmes Vid. supra pag. 824. as in the table aboue is expressed pag. 824. thinking thereby to please the Bishoppe to saue himselfe was thought to be a feed man of the bishop for the same yet notwithstanding in the sayd bishops register appeareth the sentence of relaps condemnation written drawne out agaynst him and most like that he was also adiudged and executed with the other ¶ As touching the burning of Ioh. Scriuener here is to be noted Children compelled to set fire to their owne father that his children were compelled to set fire vnto their father in like maner as Ioane Clerke also daughter of William Tilseworth was coÌstrayned to geue fire to the burning of her owne natural father as is aboue specified pag. 774. The example of whiche cruelty as it is contrary both to God and nature so hath it not bene seene nor heard of in the memory of the heathen Where moreouer is to be noted that at the burning of this Iohn Scriuener A note of Thomas Dorman one Thomas Dorman mentioned before pag. 775. was present and bare a fagot at AmershaÌ Whose abiuration was afterwarde layde agaynst hym at what time he should depose for recouery of certeine lands from the schole of Barchamsted This Maister DormaÌ because heâ was put to schoole by his vncle a Barchamstede to M. Reeue being a protestaÌt therfore he for the same cause in the first senteÌce of his preface sayth that he was brought vp in Caluins schoole This Thomas Dorman as I am credibly informed of certeyne about Amersham was then vncle to this our Dorman found him to schole at Barchamsted vnder M. Râue which now so vncharitably abused his pen in writing agaynst the contrary doctrine and rayleth so fiercely agaynst the bloud of Christes slayne seruauntes miscalling them to be a donghill of stinkin Martyrs Well how soeuer the sauour of these good Martyrs doe sent in the nose of M. Dorman I doubt not but they geue a better odour and sweter smel in the presence of the Lord Preciosa enim in conspectu Domini mors sanctorum eius Precious is in the sight of the Lord the death of his Sayntes And therefore howsoeuer it shall please M. Dorman wyth reprochfull language to misterme the good martirs of christes or rather Christ in his Martyrs his vnseemely vsage more cartlike then clerkelike is not greatly to be weyed For as the daunger of his blasphemye hurteth not them which are gone so the contumely anâ reproch thereof as well comprehendeth his owne kindred frendes and country as any other els and especially redoundeth to himselfe and woundeth his own soule and none els vnto the great prouoking of Gods wrath agaynst him vnlesse he be blesâsed with better grace by time to repent Doctour Colet MUch about this time or not past 2. yeares before Iohn Colet Deane of Paules died D. Iohn Colet of whom mention was made in the table about pag. 801. To whose sermons these knowen men about Buckinghamshyre had a great minde to resort After he came from Italy and Paris he first beganne to read the Epistles of S. Paule openly in Oxford Paules Epistles first read openly in Oxforde in sted of Scotus and Thomas From thence he was called by the kyng and made Deane of Paules where he accustomed much to preach not without great auditory as well of the kinges court as of the citizeÌs and other His diet was frugall his life vpright in discipline he was seuere In so much that his Canons because of theyr strayter rule complained that they were made like monkes The honest and honourable state of matrimony he euer preferred before the vnchast singlenes of priests The commendation of Doctor Colet At his dinner commonly was read either some chapter of S. Paule or of Salomons Prouerbs He neuer vsed to sup And although the blindnesse of that time caryed him away after the common errour of Popery yet in ripenes of iudgemeÌt he seemed something to incline froÌ y e vulgar trade of that age The religious orders of monks and friers he fantised not As neither he coulde greatly fauour the barbarous diuinity of the schole Doctours as of Scotus but least of all of Thomas Aquine Colettes iudgement of Thomas Aquine In so much that when Erasmus speaking in the prayse of Thom. Aquine did commeÌd him that he had red many old authors and had written many new workes as Catena aurea such like to proue and to know his iudgement Colet first supposing that Erasmus had spoken in iest but after supposing that he ment good fayth brusteth our in great vehemency saying what tell you me quoth he of the commeÌdation of that man who except he had bene of an arrogant and presumptuous spirit would not define and discusse all thinges so boldly rashly and also except he had bene rather wordly minded then heauenly would neuer haue so polluted christes whole doctrine with mans prophane doctrine in such sort as he hath done The Bishop of London at that time was Fitziames D. Colet accused of age no lesse then 80. Who bearing long grudge and displeasure agaynst Colet with other 2. Bishops taking hys parte like to himselfe entred action of complaynt agaynst Colet to the Archb. of Cant. being then W. Warham The matter of his complaint was deuided into 3. Articles The first was for speaking agaynst worshipping of Images The second was about hospitalitye for that he entreating vpoÌ the place of the gospell pasce pasce pasce feed feed feed when he had expounded the 2. first for feeding with example of life and with doctrine in the third which the scholemen doe expounde for feeding with hospitalitye hee left out the outwarde feeding of the belly and applyed it an other way The third crime wherewith they charged him The B. of London enemie to D. Colet was for speaking agaynst suche as vsed to preache onely by bosome Sermons declaring nothing els to the people but as they bring in theyr prayers with theÌ Which because the Bishop of London vsed then much to do for his age The Archb. of Canter fauorer of D. Colet he tooke it as spoken against him and therefore bare him this displeasure The Archbishop more wisely weying the matter and being well acquaynted with Colet so tooke hys
the apple After long refusing wheÌ the wofull father could not otherwise choose by force constreined but must leauill at the apple as God would he mist the child and stroke the marke This Tell being thus compelled by the tirant to shoote at his sonne had brought with him two shaftes thinking that if he had stroke the child with the one the other he would haue let driue at the tyraunt Which being vnderstand he was apprehended and led to the rulers house but by the way escaping out of the boate betweene Urania and Brun and passing thorough the mountaines with as much speede as he might Pride and tyrannye well rewarded he lay in the way secretly as the ruler should passe where he discharged his arow at the tyraunt and slue him And thus were these cruell gouernours vtterly expelled out of these three valleyes or pages aforesayd and after that such order was taken by the Emperour Henricus 7. and also by the Emperours Ludouicus duke of Bauaria that henceforth no iudge should be set ouer them but only of their owne companie Ex Sebast. MuÌst Cosmog lib. 3. and towne dwellers Ex Seb. Munst. Cosmog lib. 3. It folowed after this in the yeare of our Lord 1315. that great contention and war fell betweene Fridericke Duke of Austria and Ludouicke Duke of Bauaria striuing and fighting the space of eight yeares together about the Empire With Ludouicus held the three pages aforesayd who had diuers conflicts with Lupoldus brother to the forenamed Fridericke Duke of Austria fighting in his brothers quarell As Lupoldus had reared a mighty army of twenty thousand footemen and horsemen and was come to Egree so to passe ouer the mountaines to subdue the pages he began to take aduise of his counsaile by what way or passage best he might direct his iourney toward the Suitzers Whereupon as they were busy in consulting there stoode a foole by named Kune de Stocken which hearing their aduise A fooles bolt somtimes hits the marke thought also to shoote his bolt withall and told them that their counsaile did not like him For all you quoth he consult how we should enter into yonder countrey but none of you geueth any counsaile how to come out againe after we be entred And in conclusion as the foole said so they found it true For when Lupoldus with his hoste had entred into the straites and valleys betweene the rockes and mountaines the Suitzers wyth their neighbours of Urania and Siluania lieng in priuie waite had theÌ at such aduantage with tumbling downe stones from the rockes and sodeine comming vpon theyr backes in blinde lanes did so encomber them that neither they had conuenient standing to fight nor roome almost to flie away By reason whereof a great part of Lupoldus army there being enclosed about y e place called MorgarteÌ lost their liues many in the flight were slaine Lupoldus with theÌ that remained retired and escaped to Thurgoia This battaile was fought anno 1315. Nouember 16. After this the burgers of these three villages being continually vexed by Fridericke Duke of Austria The first league betweene the 3. Pages for that they would not knowledge him for Emperour assembled them selues in the towne of Urania an 1316. and there entred a mutuall league and bond of perpetuall societie and coniunction ioining and swearing themselues as in one bodie of a common wealth and publike administration together After that came to them Lucernates then Tugiani after them the Tigurines next to them folowed Bernates the last almost of all were the Basilians then followed after the other seauen pages aboue recited And thus haue ye the names the freedome and confederatioÌ of these Suitzârs or Cantons or pages of Heluetia with the occasions circumstaÌces therof briefly expressed Now to the purpose of our story intended which is to declare the successe of Christes Gospel and true Religion receaued amoÌg these Heluetians also touching the life doctrine of Zuinglius order of his death as heere insueth ¶ The actes and life of Zuinglius and of receauing the Gospell in Zuitzerland IN the tractation of Luthers story mention was made before of Uldricus Zuinglius Vldricus Zuinglius who first abiding at Glarona in a place called then our Lords Ermitage from thence remoued to Zuricke about the yeare of our Lorde 1519. and there began to teach dwelling in the Minster among the Canons or Priestes of that close vsing with them the same rites and ceremonies during the space of ij or iij. yeares where he continued reading and explaining the Scriptures vnto the people with great trauaile Zuinglius reading the scriptures at Zurike Zuinglius against the Popes pardons and no lesse dexteritie And because Pope Leo the same yeare had renued his pardons againe through all countreys as is aboue declared Zuinglius zelously withstood the same detecting the abuses thereof by the Scriptures and of other corruptions reigning then in the Church and so continued by the space of two yeares and more till at length Hugo Bishop of Constance to whose iurisdiction Zuricke then also did belong hearing thereof Anno. 1521. wrote his letters to the Senate of the said Citie of Zuricke The Bishop of ConstaÌce complayneth against Zuinglius complayning greeuously of Zuinglius who also wrote another letter to the colledge of Canons where Zuinglius was the same time dwelling complaining likewise of such new teachers which troubled the Churche and exhorted them earnestly to beware and to take diligent heede to themselues And forsomuch as both the Pope and the Emperours Maiestie had condemned all such new doctrine by their decrees and Edicts he willed them therefore to admit no such new innouations of doctrine without the coÌmon consent of them to whome the same did appertayne Zuinglius hearing therof referreth his cause to the iudgemeÌt and hearing of the Senate not refusing to render vnto them accompt of his faith And forsomuch as the Byshops letter was read openly in the colledge Zuinglius directeth another letter to the Bishop againe declaring that the sayd letter proceeded not froÌ the Bishop nor that he was ignoraunt who were the authors thereof desiring him not to follow their sinister counsailes for that truth said he is a thing inuincible and can not be resisted After the same tenour certaine other of the Citie likewise wrote vnto the Bishop desiring him that he would attempt nothing that should be preiudiciall to the libertie and free course of the Gospell requiring moreouer that he would forbeare no longer the filthie and infamous life of priests but that he woulde permit them to haue theyr lawfull wiues c. This was in the yeare of our Lord 1522. Besides this Zuinglius writeth to the Heluetians Zuinglius wrote also another letter to the whose nation of the Heluetians monishing them in no case to hinder the passage of sincere doctrine nor to inferre any molestation to Priests that were maried For
Inquisitors proclaimed opeÌly that he was damned in hel that none should pray for him yea and that all were heretickes whosoeuer doubted of his damnatioÌ The Inquisitors of Spaine take Christes office to iudge the quicke and the dead Neuerthelesse certayne of the Emperors Souldiors gathered of hys ashes Also the English Ambassador procured a portion of his bones to be brought vnto him knowyng right well that he dyed a Martyr Yet this could not be so secretly done but it came to the eares of the Inquisitors of the Emperor Wherefore the souldiers going in great daunger of life were committed to prison Neither did the Ambassadour himselfe escape cleare froÌ the daunger of the Popes scourge For he was vpoÌ the same sequestred froÌ the court coÌmauÌded to be abseÌt for a space The Englishe Ambassadour banished the Spanish court And thus much coÌcerning the notable Martyrdome of this blessed San Romane Ex Franc. Encena Hispano teste occulato An Inquisitour in Spayne Rochus At San Lucar in Spayne An. 1545. Rochus was borne in Brabant his father dwellynge in Antwerpe By his science hee was a Caruer or Grauer of Images Rochus martyr Who as soone as he began first to taste the Gospell he fell froÌ making such Images as vse to serue for Idolatrye in Temples occupyed himselfe in making seales saue onely that he kept staÌding on his stalle an Image of the virgin Mary artificially grauen for a signe of his occupatioÌ It happened vnhappely that a certayne Inquisitor passing by in the streete beholding the carued Image asked of Rochus what was the price therof Which when Rochus did set not willing belike to sell it the Inquisitour âad him scarse halfe the mony The other answered againe that he could not so liue of that bargayn But stil the Inquisitor vrged him to take his offer To whome Rochus agayne it shal be yours sayd he if you geue me that which my labor and charges stand me in but of that price I can not afforde it yet had I rather break it in pieces Yea sayth the Inquisitour breake it let me see thee Rochus with that took vp a Chisell A caruer burned for breaking ãâã own Image and dashed it vpon the face of the Image wherewith the nose or some other part of the face was blemished The Inquisitor seing that cried out as he were mad and commaunded Rochus forthwith into prison To whom Rochus cried again that he might do in his owne workes what he listed And if the workemanship of the Image were not after his fantasy what was that to them But all this could not helpe Rochus but with in 3. dayes after sentence was geuen vpon him that he should be burned and so was he committed to the executers As Rochus was entring the place there to be burned he cryed with a loud voyce askyng among the multitude which there stoode by if anye man of Flaunders were there It was aunswered yea and also that there were 2. ships already fraught and appoynted to sayle to Flaunders Then sayd he The death and martyrdome of Rhocus I would desire some of them to signify to my Father dwelling in Antwerpe that I was burned here in this city and for this cause which you all haue heard And thus after his prayers made to God this good man being wrongfully condemned after his godlye life made this blessed end an 1545. And leaste this so rare and straunge example of cruelty shall seeme to lacke credite in the fifte booke of the history of Pantaleon there is recorded that a certayne Spanyard comming to Antwerpe made diligent inquisitioÌ there among the Image makers to finde out the parentes of this Rochus signifyed to them what had happened toward theyr sonne as hath bene by his sayd parentes and frends declared In so much that it is also testified that hys Father at the hearing of the sayde message for sorrow thereof dyed shortly after Ex Pantal. lib. 5. â Furthermore besides these aboue recited Diuers good men martyrs of Spayne died in prison and also before theyr time I heare and vnderstand by faythfull relation that diuers other haue bene in the sayd countrey of Spayne whose hartes God had maruellously illuminate and stirred vp both before and also since the comming in of the Inquisition to stand in defence of his Gospell and which were also persecuted for the same and are sayde to haue dyed in prison Albeit theyr names as yet are vnknowne for that the storyes of that countrey bee not yet come to light but I trust shortly shall as partly some intelligence I haue thereof In the meane tyme we wyll come now to the Inquisition of Spayne speakyng something of the ceremoniall pompe and also of the barbarous abuse and cruelty of the same ¶ The execrable Inquisition of Spayne THe cruell and barbarous Inquisition of spayne The forme and maner of the Inquisition of Spaine first began by king Ferdinandus and Elizabeth his wife and was instituted agaynste the Iewes which after theyr baptisme mainteined agayne theyr owne ceremonies But now it is practised agaynste theÌ that be neuer so litle suspected to fauor the verity of the Lorde The Spanyardes The Spanish inquisition can not erre and especially the great diuines there do holde that this holy sacrate Inquisition cannot erre and that the holy Fathers the Inquisitours cannot be deceiued Three sortes of men most principally be in daunger of these Inquisitors They that be greatly rich Three sortes of meÌ chiefly in danger of the inquisition for the spoyle of theyr goodes They that be learned because they will not haue theyr misdealings and secret abuses to be espyed and detected They that begin to encrease in honour and dignity least they being in authority should worke them some shame or dishonor The abuse of this Inquisition is most execrable If any woord shall passe out of the mouth of any which may be taken in euill part yea though no word be spoken yet if they beare any grudge or euill will agaynst the party incontinent they commaund him to be taken and put in an horrible pryson Example of the same well appeareth in Rochuâ abâue mentioned and theÌ finde out crimes agaynst him at leysure and in the meane time no maÌ liuing so hardy once to open his mouth for him If the Father speake one word for his childe he is also taken and cast into prison as a fauourer of heretickes Neyther is it permitted to any person to enter to the prisoner but there he is alone in such a place where he cannot see so much as the ground where he is and is not suffered either to read or write but ther endureth in darknes palpable in horrors infinite in feare miserable wrastling with the assaultes of death By this it may be esteemed what trouble and sorrow what pensiue sighes cogitatioÌs they susteyne which are not throughly instructed in holy
that he could not bryng his purpose to passe After viij dayes the Byshop sent for this Doctour to vnderstand how he might order himself to make those heresies appeare which were in the sayd confession The articles of the MerindoliaÌs approued by the Doctor Whereunto the Doctour aunswered that he was neuer so much abashed for when he had beholden the Articles of the confessioÌ and the authorities of the Scripture that there were alledged for the confirmation thereof hee had founde that those Articles were wholy agreeable and accordyng to the holy Scriptures and that hee had not learned so much in the Scriptures all the dayes of his lyfe as he had in those viij dayes in lookyng vpon those Articles and the authorities therein alledged Shortly after the Bysh. of Cauaillon came vnto Merindoll callyng before him the childreÌ both great smal gaue them money commaunded theÌ with fayre wordes to learne the Pater noster the Creede in Latin The answere of the children of Merindoll to the Byshop The most part of them aunswered that they knew the Pater noster the Creede already in Latin but they could make no reasoÌ of that which they spake but onely in the vulgare tongue The Bysh. aunswered y t it was not necessary they should be so cunnyng but that it was sufficient that they knew it in Latin that it was not requisite for their saluation to vnderstaÌd or to expouÌd the Articles of their fayth for there were many Byshops Curates yea Doctours of Diuinitie whom it would trouble to expouÌd the Pater noster The answere of the Bailife of Merindoll to the Bishop the Creede Here y e Bailiffe of Merindoll named Andrew Mainard asked to what purpose it would serue to say the Pater noster and the Creede not to vnderstand the same for in so doyng they should but mocke deride God TheÌ sayd the Byshop vnto him do you vnderstaÌd what it signified by these wordes I beleue in God The Pater noster in ãâã The Bailiffe aunswered I should thinke my selfe very miserable if I dyd not vnderstand it then he began orderly to geue account of his fayth Then sayd the Byshop I would not haue thought there had bene so great Doctours in Merindoll The Bailiffe aunswered The children of Merindoll to good for the Bishop the least of the inhabitauntes of Merindoll can do it yet more readely then I but I pray you question with one or two of these young childreÌ that you may vnderstand whether they be well taught or no. But the Bishop either knew not how to question wyth them or at the least would not Then one named Pieron Roy sayde Sir one of these children may questioÌ with another if you thinke it so good and the Bishop was contented Then one of the children began to question with his felowes with such grace and grauitie as if he had bene a Scholemaister and the childreÌ one after another aunswered so vnto the purpose y t it was maruelous to heare For it was done in the presence of many amoÌg whom there were four religious men y t came lately out of Paris The youth of Merindoll well bâought vp of whom one said vnto the Bishop I must needs confesse that I haue often bene at the common schooles of Sorbone in Paris where I haue hearde y e disputations of the Diuines but yet I neuer learned so much as I haue done by hearing these yong children Then sayd William Armant did ye neuer reade that which is written in xj Chapter of S. Mathew where it is sayde O father MaÌth 11. Lord of heauen and earth I render thankes vnto thee that thou hast hidden these thyngs from the sage and wise men of the worlde and hast reuealed them vnto yong infants But beholde O father such was thy good will and pleasure Then euery maÌ marueiled at the ready and witty aunsweres of the children of Merindoll When the Bishop saw that he could not thus preuaile he tried another way and went about by faire flattering wordes to bring his purpose to passe Wherefore causing the straungers to go apart he sayd that he now perceaued they were not so euill as many thought them to be Notwithstanding for the coÌtentatioÌ of them which were their persecutors it was necessary that they should make some small abiuration which onely the Bailife with two officers might make generally in his presence in the name of all the rest without any Notary to record the same in writing The Merindolians are moued to abiure and in so doing they should be loued and fauoured of all men and eueÌ of those which now persecuted them and that they should susteine no infamy therby for there should be no report thereof made but only to the Pope and to the high Court of Parliament of Prouince And also if any man in time to come woulde turne the same to their reproch or alledge it against them to their hurt or damage they might vtterly denie it and say they made no abiuration at all because there were no records made thereof or witnesses to proue the same For this purpose he desired them to talke together to the ende there might be an ende made in this matter without any further busines The Bailife and the two officers with dyuers other Auncients of the towne aunswered that they were fully resolued not to coÌsent to any abiuratioÌ howsoeuer it were to be done except that which was alwaies their exceptioÌ they could make it appeare vnto theÌ by the word of God that they had holden or mainteined any heresie marueling much that he woulde go about to perswade them to lye to God and the world And albeit that all men by nature are lyars yet they had learned by the word of God that they ought diligently to take heed of lying in any matter were it neuer so small Also that they ought diligently to take heede In matters of faith and religion ought to be no dissimulatioÌ that their children did not accustome or vse themselues to lie and therefore punished them very sharpely when as they tooke them with any lye euen as if they had committed any robbery for the Diuell is a lyer and the father of lyes Heere the Byshop rose vp in great anger and indignation and so departed Within a while after the Bishop of Aix solicited maister Iohn Durandus Councellour of the Court of the Parlament of Prouince to execute the commission which was geuen him that is to go vnto y e place of Merindoll together with the Secretarie of the sayd Court Durandus stirred vp by the Byshops to execute the commission against the Merindolians and there in y e presence of the Byshop of Cauaillon accompanyed with a Doctour of Diuinitie to declare the errours and heresies which the Bishops pretended the inhabitants of Merindoll to be infected and intangled withall and according to their dutie
limites dwell not oute of them and they which be of the townes villages of the said valleis dwel not out of them nor of their borders The liberty of Trafficke graunted and in so doing they shall not be molested by any meanes and shall not be offended nor troubled in body or goods but shall remaine vnder the protection and sauegarde of his highnesse Furthermore his highnes shal set order to stay al troubles inconueniences secret coÌspiracies of wicked persons after such sort The elders of the Valleys of Pyemont that they shall remaine quietly in theyr religion For obseruation whereof George Monastier one of the elders of Angrongne Constantion Dialestini otherwise called Rembaldo one of the Elders of Uillars Pirrone Arduino sent froÌ the comminaltie of Boby Michael Ramondet sent from the comminaltie of Tailleret and of la Rua de Bonet bordering vpon Tour Iohn Malenote sent from certaine persons of S. Iohn Peter Paschal sent from the comminaltie of the valley of S. Martin Thom. Roman of S. Germain sent from the comminaltie of the same place and of all the Ualley of Perouse promise for theÌ and their comminalties seuerally that the coÌtents of these conclusions aforesayd shall be inuiolately kepte and for breach thereof do submit themselues to such punishment as shall please his hignes promising likewise to cause the chiefe of the families of the comminalties to allow and confirme the sayd promise The honourable Lorde of Raconis doth promise that the Dukes highnes shall confirme and allow the foresayde conclusions to them both generally and perticularly The Lord of Raconnis at the intercession and especiall fauour of the noble Lady the Princesse The Lady Princes intercessour for the Waldoys In testimonie whereof the foresayde Lord of Raconis hath confirmed these present conclusions wyth hys owne hand and the Ministers haue lykewise subscribed in the name of all the sayd Ualleys and they which can write in the name of all theyr comminalties At Cauor the v. of Iune 1561. Phillip of Sauoy Fraunces Valla Minister of Villars Claudius Bergius Minister of Taillaret Georgius Monasterius Michael Raymundet THis accord being thus made and passed by the meanes of the Duchesse of Sauoy the poore Waldoys haue ben in quiet vntill this present and God of his infinite goodnes hauyng deliuered them out of so many troubles and conflicts hath set them at libertie to serue him purely and with quietnes of conscience Wherfore there is none at this present except he be altogether blind or senceles but he seeth and well perceiueth that God would make it knowen by experience to these poore Waldoys All thinges turne to the best to theÌ that loue the Lord. and al other faithful people that al things turne to the best to them which loue and feare hym For by all these afflictions which they suffered as is before rehearsed this good heauenly father hath brought them to repentance and amendement of life He hath effectuously taught them to haue recourse to his fatherly mercy and to embrace Iesus Christ for their onely Sauiour and redeemer Furthermore he hath taught them to tame the desires and lustes of the flesh to withdrawe their harts from the world and lift them vp to heauen and to be alwayes in a readines to come to him as vnto their most louing and pitifull father To be short hee hath set them to the schoole of hys children to the end they should profite in patience and hope to make them to mourne weepe and cry vnto hym And aboue all he hath made them so oft to proue his succours at time of need to see them before their eyes to feele and touch them with their handes as a man would say after such sort that they haue had good occasion and all the faithfull with them neuer to distrust so good a father and so carefull for the health of his children but to assure themselues neuer to be confounded what thing soeuer happen And yet to see thys more manifestly and that euery man may take profite therof it shal be good to vnderstand what this poore people did whiles they were in these combates and conflictes The behauiour of these good men in their persecutioÌs So soone as they sawe the armye of theyr enemies approch they cryed altogether for ayde and succour to the Lord and before they begaÌ to defend theÌselues they fell to prayer and in fighting lifted vp their hartes and sighed to the Lorde As long as the enemyes were at rest euery one of these poore people on their knees called vpon God When the combate was ended they gaue him thankes for the comfort and succour which they had felte In the meane time the rest of the people with the Ministers made their harty prayer vnto God with sighes and teares and that from the morning vntill the euening When night was come they assembled agayne together They which had fought rehearsed the woonderfull ayde and succour which God had sent them and so altogether rendred thankes vnto hym for hys fatherly goodnes Alwayes he chaunged their sorrow into ioye In the morning trouble and affliction appeared before them wyth great terrour on all sides but by the euening they were deliuered and had great cause of reioysing and comfort Warre and famine two enemies against these men This poore people had two terrible enemies warre and famine which kepte them vnder in such sort that a man would haue thought they had bene vtterly lost destroyed But God of his endles mercy deliuered theÌ from such dangers and restored them to their houses where they remained afterwards in peace and quietnes al they which had declared themselues to be their open enemyes were brought to confusion as well those whiche fought to get their goodes as those whiche onely desired to shedde their bloud For proofe wherof the onely exaÌple of two Gentlemen of the Ualley of Luserne shall suffice These not onely moued cruell warre agaynst their poore tenauntes and others but most shamefully spoyled them and tooke vntollerable fines of all those that disobeyed their Edictes to keepe a good conscience Besides this Example of Gods fauour toward his seruantes coÌfusion toward their persecutors they went about to sease all their goodes as forfaite waytyng to haue the whole forfayture thereof themselues And for this cause they did not onely incense the Duke with false reportes and with greeuous complayntes and accusations agaynst these poore Waldoys but also pursued the same so long and with such charges that they were fayne to sell their inheritaunce in hope to bring their purpose to passe and to enioy that goodly pray which they thought could not escape their handes But in the ende for their rewarde they got nothyng but shame and confusion And as for the Monkes and Priestes whiche by such meanes thought to aduaunce themselues to bryng their trumpery to estimation they haue lost the litle rule which they had ouer
wished and greatly groned for in tymes past of many godly learned men so much more ought wee nowe to reioyce and geue God thankes seeyng these dayes of reformation which God hath geuen vs. If Iohn Husse or good Hierome of Prage or Iohn Wickliffe before them both or William Brute Thorpe Swynderby or the Lord Cobham if Zisca with all the company of the Bohemians if the Earle Raymundus with all the Tholossians if the Waldoys or the Albingensis with infinite other had bene eyther in these our times now or else had seene then thys ruyne of the Pope and reuealing of Antichrist which the Lord now hath dispensed vnto vs what ioye and triumph would they haue made Wherefore now beholding that thyng which they so long tyme haue wished for let vs not thinke the benefite to be small but render therefore most humble thankes to the Lorde our God Who by his mightie power and brightnes of his word Antichrist longe hyd and now reueled hath reuealed this great enemie of his so manifestly to the eyes of all men who before was hid in the Church so coulourably that almost few Christians could espye him For who would euer haue iudged or suspected in hys mynde the Byshop of Rome commonly receyued and beleeued almost of all men to be the Vicare and Vicegerent of Christ heere in earth to be Antichrist and the great aduersary God whome S. Paule so expresly prophesieth of in these latter dayes to be reuealed by the brightnes of the Lords commyng as all men now for the most part may see is come to passe Wherefore to the Lord and Father of lightes who reuealeth all things in hys due tyme be prayse and glory for euer Amen The ende of the seauenth Booke The eyght Booke continuing the hystorie of English matters appertayning to both states as well Ecclesiasticall as Ciuill and Temporall Martyrs of Couentrye Persecuters Martyrs The Causes Symon Mourton the bishops Somner The bishop of Couentry Frier Stafford Warden Maistres Smith Rob. Hatchets Archer Haukins Tho. Bond. Wrigsham Landsdale Martyrs Maistres Smyth widow Rob. Hatchets a shomaker Archer a shomaker Hawkins a shomaker Tho Bond a shomaker Wrigsham a Glouer Landsdale an Hosier At Couentry An. 1519. THE principall cause of the appreheÌsion of those persons was for teaching their children and familie the Lordes prayer and tenne Commaundementes in English for which they were vpon Ashwednesday taken and put in prison some in places vnder the grounde some in chambers and other places about till Friday following Then they were sent to a Monasterye called Mackestocke Abbey sixe miles from Couentry During which time their children were sente for to the Gray friers in Couentry before y e Warden of the sayd friers called Frier Stafford Who straitly examining them of their beliefe and what heresie their fathers had taught them charged theÌ vppon payne of suffering suche deathe as their fathers should in no wyse to meddle any more with the Lords prayer The Lordes prayer in Englishe foâbyddeÌ of the Papists the Creede and Commaundements in English Which done vpon Palmesonday the fathers of these children were broughte backe agayne to Couentry and there the weeke next before Easter were condemned for relapse because most of them had borne fagots in the same Citie before to be burned Onely Maistres Smith was dimissed for that present and sent away And because it was in the euenyng beyng somewhat darke as she should go home the foresayd Symon Mourton the Somner offered him selfe to goe home with her Now as he was leadyng her by the arme and heard the rattelyng of a scrole within her sleeue yea sayth he What haue ye here And so tooke it from her espyed that it was the Lordes prayer the Articles of the fayth Maistres Smith coÌdeÌned for hauing the Lords prayer in Englishe the x. Commaundementes in Englishe Which when the wretched Somner vnderstood ah serrha sayd he come as good now as an other tyme so brought her backe agayne to the Byshop where she was immediately condemned and so burned with the vj. men before named the fourth of Aprill in a place thereby called the litle parke An. 1519. Â Robert Silkeb At Couentry An. 1521. IN y e same nuÌber of these CoueÌtry men aboue rehearsed was also Robert Silkeb Anno. 1521. who at the apprehension of these as is aboue recited fled away Robert Silkeb Martyr and for that tyme escaped But about two yeares after he was taken agayne brought to the sayd Citie of Couentry where he was also burned the morowe after hee came thether whiche was about the xiij day of Ianuary An. 1521. Thus when these were dispatched immediatly the Sheriffes went to theyr houses and tooke all their goodes and cattell to theyr owne vse not leauyng their wiues and children any parcell therof to helpe themselues with all And for somuch as the people began to grudge somewhat at the crueltie shewed and at the vniust death of these innocent Martyrs the Byshop with his Officers and Priestes caused it to bee noysed abroad by their Tenauntes seruantes and fermers y t they were not burned for hauyng the Lordes prayer and commaundementes in English but because they did eate fleshe on Fridayes and other fastyng dayes Which neither could he proued either before their death or after nor yet was any such matter greatly obiected to them in their examinations Testimony of this storye The witnesses of this history bee yet aliue whiche both saw them and knew them Of whom one is by name mother Halle dwelling now in Bagington two myles from Couentry By whom also this is testified of them Note how these Martirs holding with the popish sacramentes yet were burned of the papists only for a few Scriptures in English that they aboue all other in Couentry pretended most shew of worshyp and deuotion at the holdyng vp of the Sacrament whether to colour the matter or no it is not knowen This is certain that in godlinesse of life they differed from al the rest of the Citie Neither in their occupying they would vse any oth nor could abyde it in them that occupyed with them Iames BetoÌ Archb. of S. Andrew M. Hew SpeÌs dean of diuinity in the vniuersitie of S. Andrew M. Iohn Weddell Rector of the vniuersitie Iames Symson Officiall Tho. Ramsay Chanon and Deane of the Abbey of S. Andrewes Allane Meldrum Chanon Iohn Greson Principall of the Blacke Friers Iohn Dillidaffe Warden of the Gray Friers Martin Balbur Lawyer Iohn SpeÌs Lawyer Alexander Yong The godly zeale of M. Hamelton towardes his countrey bacheler of Diuinitie Chanon Iohn Annand Chanon Frier Alex. Chambell Priour of the Blacke Friers c. Patricke HalmentoÌ At Saint Andrewes in ScotlaÌd An. 1527. PAtricke Hamelton a Scottish man borne of an hygh and noble stocke and of the kynges bloud Anno. 1527. young and of flourishyng age and excelleÌt towardnesse of xxiij yeares called Abbot of Ferme
In the yere of our Lord god 1536. and of the most noble reigne of our soueraine Lord Henry the eight king of England and of Fraunce Other Iniunctions defendour of the fayth Lord of Ireland and in earth supreme head of the Church of England the xxviij c. I Thomas Cromwell Knight Lorde Cromwell keeper of the priuie Seale of our sayd soueraigne Lorde the King and vicegerent to the same for and coÌcerning all his iurisdiction Ecclesiasticall within this Realme to the glory of Almightie God to the Kings highnes honour the publike weale of this Realme and increase of vertue in the same haue appointed and assigned these Iniunctions ensuing to be kept and obserued of the Deane Persons Uicares Curates and Stipendaries resident or hauing cure of soules or anye other spirituall administration within this Deanry vnder the paynes heereafter limited and appointed The first is that the Deane Persons Uicares and other hauing cure of soule any where within this Deanrye shall faithfully keepe and obserue and as farre as in them may lye shall cause to be kept and obserued of all other all and singular lawes and statutes of this Realme Confirmatâon of the kings supremacye made for the abolishing and extirpatioÌ of the bishop of Romes pretensed and vsurped power and iurisdiction within thys Realme and for the stablishment and confirmation of the Kings authoritie and iurisdiction within the same as of the supreame head of the Church of Englande shall to the vttermost of their wit knowledge and learning purely sincerely and without any colour or dissimulation declare manifest and open by the space of one quarter of a yeare nowe nexte ensuing once euery Sonday and after at the leastwise twise euery quarter of a yeare in their SermoÌs and other collations Agaynst the Popes primacye that the Byshop of Romes vsurped power and iurisdictioÌ hauing no establishmeÌt nor grouÌd by the lawe of God was of most iust causes taken away and abolished and that therefore they owe vnto him no maner of obedience or subiection and that the Kinges power is within his dominioÌ the highest potentate power vnder God to whome all men within the same dominion by Gods commaundement owe most loyaltie and obedience afore and aboue all other potentates in earth Item whereas certeine Articles were lately deuised and put forth by the Kings highnesse authoritie and condiscended vpoÌ by the Prelates and clergy of this his Realme in conuocation whereof part were necessary to be holden and beleued for our saluation and y e other part do conserne and touch certeine laudable ceremonies rites and vsages of the Churche meete and conuenient to be kepte and vsed for a decent and politike order in the same the sayde Deane Parsons Uicares and other Curates shall so open and declare in their sermons and other collations the said Articles vnto them that be vnder their cure that they may plainely know and discerne which of theÌ be necessarie to be beleued and obserued for their saluation and whiche be not necessary but only do concerne the decent and politike order of the said Church according to suche coÌmandement admonition as hath bene giuen vnto them heretofore by the authority of the kings highnes in that behalfe Moreouer that they shall declare vnto all such as be vnder their cure The kinges Articles to be ãâã to the people the Articles likewise deuised put forth and authorised of late for and concerning the abrogation of certayne superstitious holydaies according to the effecte and purport of the same Articles and persuade their parishioners to keepe and obserue the same inuiolably as things wholesome prouided decreed and established by common consent and publike authoritie for the weale coÌmoditie and profite of all this Realme Besides this to the entent that all superstition and hypocrisie crept into diuers mens hartes may vanish away they shall not set forth nor extoll any images Images abolished reliques or miracles for any superstitioÌ or lucre nor allure the people by any intreatemeÌts to the pilgrimages of any Saints otherwise then is permitted in the Articles lately put foorth by the authority of the Kings Maiesty and condescended vpon by the Prelates and Clergy of this his Realme in Conuocation as though it were proper or peculiar to that Saint to geue this commoditie or that seing all goodnes health and grace ought to be both loked and asked for only of God as of the very author of the same and of none other for without him it can not be geuen but they shall exhort as well their parishioners as other pilgrimes that they do rather apply themselues to the keeping of Gods commandements Pilgrimages forbidden and fulfilling of his works of charitie perswading them that they shall please God more by the true exercising of their bodily labor trauaile or occupatioÌ and prouiding for their families then if they went aboute to the said pilgrimages and it shall profit more their soule health if they do bestow y t on the poore needy which they would haue bestowed vpon the sayd images or reliques Also in the same their Sermons and other collations the Parsons Uicares and other Curates aforesayd shall diligently admonish the fathers and mothers Prayers in the mother tongue maisters gouernours of youth being within their cure to teache or cause to be taught their children and seruaunts euen from their infancy the Pater noster the Articles of our faith and the ten commaundements in their mother tongue and the same so taught shall cause the sayd youth oft to repeate vnderstaÌd And to the intent this may be the more easily done the said Curates shall in their sermons deliberately and plainely recite of the sayd Pater noster Articles or commaundements one clause or article one day and an other another day till the whole be taught and learned by little little and shall deliuer y e same in writing or shew where printed bookes conteining the same be to be solde to them that can read or will desire the same and therto that y e said fathers and mothers maisters gouernours doe bestowe their children and seruauntes euen from their childhoode either to learning or to some honest exercise occupation or husbandry exhorting counsayling and by all the waies and meanes they may as well in their saide sermons and collations as otherwaies the said fathers mothers maisters and other gouernours beeing vnder their cure and charge diligeÌtly to prouide and foresee that the said youth be in no maner wise kept or brought vp in idlenes least at any time afterward For bringing vp of youth in some arte or occupatioÌ they be driuen for lacke of some misterie or occupation to liue by to fall to begging stealing or some other vnthriftines forasmuch as we may dayly see through slouth idlenes diuers valiant men fall some to begging and some to theft murder which after brought to calamitie misery impute a great
clauditis regâum coelorum Math. 23. c. Woe be vnto you Scribes and Phariseis because yee shutte vppe the kingdome of heauen before men c. As nere as my remembrance doth serue me or els in some other place but in the same booke as I suppose he affirmeth that the keies of heauen are the worde doctrine of God This witnesseth moreouer S. Gregory I trow in his booke called Pastoralia The keyes of bynding and loosing are the word of God Greg. in Pastor or els it is in an Epistle that he writeth ad Episcopum Constantinopolitanum in these wordes Clauis appertionis est sermo correctoris qui increpando culpam detegit quam saepe nescit qui perpetrauit The key of loosing is the word of the corrector who rebuking doth disclose the fault whiche many times he knoweth not that committeth the same Ambrose Saint Ambrose agreeing to the same sayeth Verbum Dei dimittit peccata The worde of God forgiueth sinne But shal we then say that Gods ministers do not binde lose I say no not as the authors of so doing but they doe lose and bind in like maner as it is said of Paul in the Act. of y e Apostles How ministers bynde and loose Act. 26 where our Sauiour spake vnto him in this maner I shal sayde our Sauiour deliuer thee from the people and nations vnto whom I send thee that thou shouldest open their eyes that they may be conuerted from darkenes to light Here Paule is sayd to open the eyes of mens hartes Albeit to speake properly it is God that so doth And therfore Dauid prayeth vnto him Psal. 119. Reuela oculos meos Open mine eyes O Lorde And in like maner it is spoken of Iohn Baptist in the 1. of Luke Luke 1. that he shoulde goe before Christ in the spirite and power of Helias and turne the hartes of the fathers to their children and the vnbeleeuers to the wisdome of the rightwise Albeit to turne mens harts and to worke in them belongeth vnto God Metonymia is a figure when the name that properly belongeth to one is inproperly transferred to an other thing But so vse we to speake Metonymicè As if your lordship had defined me to be excommunicate and thereupon should sende a commaundement to the person of Knoll to declare the same the people would say that the person of Knol proclaiming your commandement had accursed me but yet doth he not properly curse me but you rather wheÌ he in pronouncing the same doth your act and commaundement rather then his owne Touching cases limited to Priestes and Ministers for losing from sin or binding in the same I do know no such thinges shewed in Scripture Power in bynding looâing limited no more to one minister then an other which is the perfect way of our life Neither can any man I suppose shew by authoritie therof that one should haue more or lesse limited him theÌ an other And if you can or will thereby teache it me I shall thank you for your doing pray god to acquit you Concerning enioyning of penaunce I knowe of none y t men need to admitte Inioyning of penaunce nor you to put or enioyn the same except it be renouation of liuing in casting apart old vyce taking them vnto newe vertue whiche euery true pennytent entendeth or ought to entend verily by the grace assistance of our sauiour Christ Answere to the 11. article to shew and performe ¶ Unto the xj I say that grace is giuen vnto them that duely receiue the Sacramentes of Christe and his church but whether by them or no that I cannot define for God sendeth his grace where he pleaseth either with them or without them and when he pleaseth so that it is at his arbitrement how and when Moreouer many a leud persoÌ receiueth the sacraments Sacramentes whether they geue grace or no that are destitute of grace to their confusion So that I cannot affirme that y e Sacramentes giueth grace Yet in due receit of the Sacramentes I suppose and thinke that God geueth vnto them grace that so taketh theÌ Answere to the 12. article as he doth vnto al good euen without theÌ also ¶ Wheras in your xij article you do aske whether al thinges necessary vnto saluation are put in holy Scripture whether things only there put be sufficieÌt whether some things vpoÌ necessitie of saluatioÌ are to be beleued obserued which are not expressed in scripture this is y e questioÌ as great learned meÌ haue shewed me whom I do couÌt my freÌds sith y e time I appeared at your lordships assignment before maister Doctor Lesse maister Melling w t other in your chappell of Lambeth Doctor Lesse M. Melling when these questions were fyrst propounded this I say is the question whiche as they told me is the head and whole content of all other obiected agaynst me Yea this is both the helme and sterne of al together and that which they contended right sore to impugne but loue of the trueth wherewith in this point I reckoned me well fenced would not suffer me to apply and yeld to their will thinking quòd sanctum est veritatem praeferre amicitiae Truth to be preferred befoâe frendship Math. 5. that the truth ought to be preferred before all friendship and amitie And also Si dextra manus scandalezet deberet praescindi abijci if the right hand offend it ought to be cut off and cast away But touching an aunswere vnto this question I suppose verily that if I had Saint Cyrils workes by me Cyrillââ is Iohanâââ I should not nede to shew any other answer in this then he hath shewed afore time writing vpon this saying of S. Iohn Sunt alia multa quae fecit Iesus Iohn 21. there are many things moe which Iesus did Notwithstanding for so much as euery man at all seasons cannot haue what he would All thinges necessary to saluation conteined in Scripture and therfore must make other shift such as he may I say as I suppose the first part of your questioÌ to be very true and therefore to be affirmed that is to wit that al thinges needefull for mans saluation be mencioned and shewed in holy scripture and that the thinges onely there put be sufficient for the regiment of spirituall liuing mans soule health And in this shal you finde both the auncient Doctors standing with me and moreouer the suffrage of holy writte whose authoritie is of most soueraigne and vnfallible stedfastnes Looke what Saint Hierome sayeth vpon this verse Hierome Psal. 87. Ambros. lib. de Paradâââ Dominus narrabit in scripturis pupulorum The Lorde shall rehearse it when he writeth vp the people Saint Ambrose also in a treatise De Paradiso doth shew likewyse where he bringeth this text of Paule written in the 2. to the Corinth I am afraid leaste it may
Quomodo ergo videÌt tumulos suos aut corpora sua vtruÌ abiecta iaceaÌt an sepulta Quomodo intersunt miseriae viuorum Saintes in heauen whether they pray for vs cum vel sua ipsi mala patiantur si talia merita contraxeruÌt vel in pace requiescant vbi mala nulla nec patiendo nec compatiendo sustineant liberati ab omnibus malis quae patiendo compatiendo cum hic viuerent sustinebant The summe hereof is that soules departed fele nor know of no particular miseries susteined of men liuing in this world wherby they should neede to take eyther pacience or els compassioÌ after theyr decease Yet forsomuch as they know in generall that all men liuing are cladde with fraylety theyr charity is not minished after they be hence departed but increased therfore I beleue verely that they do pray for vs as petitioners but not as mediators so far forth as I can see One Mediatour and what a Mediatour is 1. Tim. 2â For scripture vseth to speake but of one Mediatour which I thinke signifieth a maker of peace or atonemeÌt betwixt God the father and man Record I take of Paul which 1. Tim. 2. sayth Vnus est deus vnus est mediator dei hominum homo Christus Iesus qui dedit semetipsuÌ redemptionem pro omnibus Erasmus translateth it conciliator dei hominum That is to say There is one God and Mediatout or peace maker betwixt God and man 1. Tim. 2. the man called Christ Iesus which gaue himselfe for the redemption of all Thus I say I beleue Sayntes in heauen do pray for vs as petitioners but not as Mediators Yea all they I weene do pray long that the day of iudgement may soone come according to the saying of Paule Rom. 8. Solicita creaturae expectatio reuelationem filiorum dei expectat The ferueÌt desire of the creature waiteth wheÌ the sonnes of God shal be reueled And agayne Omnis creatura congemiscit nobiscum parturit vsque ad hoc tempus Euery creature groneth with vs and trauelleth in payne together vnto this present Which shal be for the accomplishmet of glory both to them and to all other elect of god to be his children and coinheritors with Christ. ¶ In the xvj Article where you demaund whether I beleue that oblations and pilgrimages may be deuoutly meritoriously done to the Sepulchres and Reliques of Sayntes I say that what they may be Answere to the 16. article I can not perfectly tell For God can so worke that vnto those whome he hath choseÌ to be inheritors with him Rom 8. Pilgrimages and oblations Psal. 33. all things shal turne to a good conclusion as sayth Saynt Paule to the Romanes in this wise Vnto those that loue God all thinges shall well succeede and woorke together for their furtheraunce in goodnesse Of whom it is written in the Psalme Blessed is that nation that hath the Lord for their god Ezech. 33. the people whom he hath chosen to be his inheritors Yea theyr euil dedes shall not hurt them but come wel to passe for the increase of vertue For as it is sayd in the Gospell Luke 7. Cui minus remittitur minus diligit To whom lesse is forgeuen he loueth lesse And agayne it hurted not Onesimus All thinges worke to the best to the godly that he ran away from his mayster Philemon but God wrought that by occasion therof he meâte with Paule which conuerted him to the fayth of the Gospell who before was without beliefe Therefore whether they may be done meritoriously or no I will not define God wotteth But this I say that God did neuer institute any such thing in the new testament which is the verity and rule of all Christen people to folow and beleue Yea that onely is of perfect surety and none other but as it is agreable and hath ground of the same And like as we haue no certayne doctrine institute of Christ ne his disciples Pié Pietas defined teaching vs thus for to do no more is there any merite appoynted of him therefore as I shewed afore where I tolde my minde of our merites Moreouer where ye put Piè which I call deuoutly very true deuotion that is called in Latine Pietas is that 1. Tim 4. which hath annexed therewith diuine promises for thys present life to come as witnesseth Paule 1. Tim. 4. which is nothing els but the obseruation of Christes law Psal. 11. that in the Psalme for the purenesse thereof is called argentum igne examinatum Ierem 23. purgatum septuplum Siluer fined often and many times thorow fire It hath no chaffe in it as hath mennes traditions but is pure and cleane wheate as sheweth Ieremy writing in this wise Quid paleis ad triticum Propter hoc ego ad Prophetas dicit dominus qui furantur verba mea vnusquisque a proximo suo seducunt populum meum in mendacijs suis in erroribus suis. What is the chaffe to the wheate Therefore beholde I will come agaynst the Prophets sayth the Lord that steale my word euery one from his neighbour and deceiue my people in theyr lies and in theyr errours True deuotion or pure religion what it is And this deuotion is that which S. Iames calleth the pure Religion of Christ saying Pure and immaculate religion afore God the father is to visite fatherlesse children and widdowes in theyr vexation Iac. 1. Whereby he meaneth all needy people that are succourlesse and helpelesse without counsell and other aimes Pure religion according to our hability whensoeuer we see them in need or distresse The other part of this Religion shewed by S. Iames is That a man should keepe himselfe cleane from the world and that doe they which be not affectionate so vnto any thing therin but that they haue the thinges of the world or occupy the same by true dealing so that they can finde in theyr hart to depart from them when God shal please or charity so requireth Thus doing we shall follow the exhortation of blessed Paule 1. Corthe 7. which writing to the Corinth sayth thus Brethren the time is short this remayneth that they whiche haue wiues should be as they had them not those that weepe should be as they wept not and those that buy as if they were without possession and they that occupy this world as though they occupyed it not for the fashioÌ of this world passeth away And this meaneth none other thing but that we should not loue ne dread any worldly thing passing measure or inordinatly but God aboue all thinges and all other thinges in him or for him he that thus doth Math. 19. fulfilleth the commaundement of Christ spoken to the rich man in the Gospell where he sayth Goe and sell all that euer thou hast What it is to sell away all for the Gospell and come folow
Thus sayth S. Iohn speaking of all Christen people 1. Peter 2. In like maner is it sayde 1. Peter 2. where he writeth vnto all Christen men You quoth he be a chosen generation a regall priest hood an holy people Beede vpon the epistle of S. Peter S. Bede expounding the same as my remembraunce doth serue shall testify playnely with me And S. Augustine I wot well in diuers places recordeth that all Christen men be so called Regale Lacerdotium And likewise doth Faber in his Commentaries vpon the same place Whosoeuer looketh vpon the treatise called Vnio dissidentium shall finde a multitude of auncient Fathers sayinges declaring the same But this may yet seme a strange thing a new that al persons should be called priests that in scripture which can not lye Truth it is in deede it may seeme straunge to diuers as it did to me and many other How all men are Priestes when we read it first because we neuer read ne heard of the same before and so did Christes doctrine and his apostles seeme new to his audience when he himselfe preached Albeit he yet proued his doing and sayinges by authority of the law and Prophetes as is shewed in the first to the Romanes where Paule reporteth Rom. 1. That he was chosen a part to be a minister of the Gospell that was promised before by the Prophettes And our Sauiour testifieth the same in Saynt Iohn saying to the Iewes Iohn â Thinke you not quoth he that I shall accuse you before my Father There is one to accuse you which is Moyses in whome ye doe trust But if you beleued Moyses you should certaynely beleue me for he writeth of me c. Likewise a litle aboue he biddeth theÌ search the Scriptures for they make report of him But although these sayinges doe seeme newe for lacke that we haue not had olde familiarity with Scripture and vsage in reading the same God amend and help it when it shall please him yet truely so standeth it written as I haue sayd and so is interpreted by the Doctors aboue named and so was it preached of a certayne Doctour also of Diuinity in London the second day of Aduent last past in this sentence I wote not whether these were the selfe wordes or no. The church quoth the doctor is nothing els but the congregatioÌ of faythfull people The saying of a Doctour preaching at Paules and you all quoth he to the people are of the church as well as I or any other if you be of God And likewise we all men are priestes but yet are not all alike ordeyned Ministers sayd he for to consecrate the body of Christ in the Churche All ãâã priestes but not all ministers publicke Thus sayd the preacher whom when I see oportunity I dare be bolde to name And these I say ought not all to preach openly in generall conuentions or assembles neither canne they but they rather should come to learne yet priuatelye are they bound for instructions of theyr seruauntes children Euery man mynister of good instruction in his owne house Eph. â kinsfolke and such like to speak that should be for the destruction of vice and encrease or vpholding of vertue whensoeuer time and place so behoueth as sheweth Saint Paul saying in this wise You that are fathers prouoke noâ your children to wrath or anger but bring them vp in the doctrine and discipline of the Lord. In the xxiij where you doe aske whether I beleeue that it is lawefull for lay people of both kindes Answere to the 23. article that is to wit both men and women to sacrifice and preach the word of God I say that it is not meet for none in mine opinion to preach openly the word of God No man to preach opeÌly except he be chosen Gal. 1. Rom. 5. except they be chosen elect to the same either by God or solemnly by men or els by both and therefore S. Paule calleth him selfe in all his Epistles an Apostle of God that is to wit a messenger of God And to the Galathians he writeth thus Paule an Apostle not sent by men nor by man but by Iesus Christ. Also to the Romanes How shall men preach truely quoth he excepte they be sent Notwithstanding I say this both by supportation of Gods law In tyme of great necessity lay people man or woman may preach 1. Cor. 1â 1. Cor. 11. and also of lawes written in the Decrees that in time of great necessity laye people may preach and that of both kindes both men and women as you may see in the Epistle to the Corinthians where as he sayth That it is a shame for a woman to speake in a multitude or congregation Yet in an other place he sayth That euery woman praying or prophecying hauing nothing vpoÌ her head doth dishonor her head To this accordeth the prophesye of Ioel recited Act. 2. where in the person of God is sayd thus Ioell 2. Act. 2. Luke 2. Wâmen that prophesied in the scripture I shall poure out of my spirit vpon all flesh both your sonnes and your daughters shall prophecy Thus did Anna the Prophetesse daughter of Phanuel geue prayse vnto Christ in the Temple spake of him to all men of Hierusalem that looked after the redeÌtion of Israel This also doth yet speake vnto vs in Scripture the virgine Mary by the song which she made that is dayly recited in the Church called Magnificat Yea Stephen also being no Priest Act. 7. but a Deacon made a wonderful good sermon Actes 7. This also willeth your Decrees Dist. 9. de Conse Distin. 9. de consecrat where is thus sayde A woman although shee is learned holy may not presume to teach men in the congregation ne baptise except necessity requireth So that where need is I shall adde this but not without the mind of him that wrote the Lawe like as a woman maye baptise Cap. 16. quest 1. Dist. 1â cap abijcimus so may she teach the woord of God or preach as is declared more playnely Cap. 16. quest 1. in Glosa 11. Cap adijcimus dist 18. And I beseeche God that for lacke of true and well learned Officers suche necessity doe not come now vpon vs that such shal need to take vpon them to preach There is a learned man which in a Dialogue that he maketh betwixt a rude Abbot a Gentlewoman He meaneth the dialogue of Erasmus intituled Abbas Eâudita hauing skill in learning iesteth but with prety earnest as his maner is and geueth a watch worde touching somewhat my purpose It is in the end of the Dialogue The gentlewoman aunswering the Abbot for that he had partly checked her because she was quicke in vtterance of learning Syr quoth she if you continue therin so dull as you haue done and dayly do the world perceiuing it as they begin fast to grow quicke in
great man preaching agaynst it whiche shewed foorth certayne thinges that he noted for hideous errors to be in it that I yea and not I but likewise did many other thinke verily to be none But alacke for pittie malice can not say well God helpe vs all and amend it So that to conclude I thinke verily it were profitable and expedient that the holy Scripture were deliuered by authority of the head rulers vnto the people truly traÌslated in the vulgar tongue in like maner as it is in all other countries And whereas you adde whether they be bound by necessitie of saluation to deliuer it to y e people I wil not so narowly touch that point now but I say that they are bound by right equity to cause it to be deliuered vnto the people in the vulgar tongue for their edifying consolation which the people by Gods grace should therof gather that now it is like they want are destitute of In the .xxvij. where you doe demaunde whether it be lawful for the rulers for some cause vpon their reasonable aduisement To the 27. article to ordein that y e Scripture should not be deliuered vnto y e people in the vulgar language al men may here see that whosoeuer deuised these questions thought not contrary whatsoeuer they will yet say but that it is good for the people to haue the Scripture in the vulgare tongue Whether for any cause the Scripture may be restrayned from the people that they thought that I so saying could not be wel reproued and therefore are laid out al these additions as it were to snare and trappe me in whether the heades he bound and that by necessity of saluation to deliuer it to the people and whether for opportunitie of time they may ordeyne to restraine it for some cause and by some reasonable aduisement of them taken Sed frustra iacitur rete ante oculos pennatorum Prouerb 1. But without cause you spread the nette before the eyes of the byrdes or foules I shewe you plainly that notwithstanding all these thinges in mine opinion it was not well done to inhibite it and woorse that the Bishoppes haue not sith amended it if so be they could that the people might haue it to vse occupie vertuously And here I will adde one reason The Scripture is the spiritual foode and sustenaunce of mans soule This is shewed to be true in many places of Scripture like as other corporal meat is the foode of the body A perfect reason why Scripture ought not to be withdrawen from the people at any tyme. Then it he be an vnkinde father that keepeth bodily meate awaye the space of a weke or a moneth froÌ his children it should seme that our bishops be no gentle pastors or fathers that kepe away the foode of mens soules froÌ them specially when other do offer the same both moÌthes yeres ages Neyther do I see any oportunity of time or reasonable aduisement that should cause it to be withdrawn taken away but the contrary rather for it is reson coÌuenient needfull for men to eate their meate euer wheÌ they are right huÌgry blessed are they that huÌger thirst after the word of god which teacheth to know him and to do his pleasure at all times Math. 5. for that we doe craue euery day in our Pater noster saying Giue vs Lord our heauenly bread In the .xxviij. where you doe aske whether I beleeue that consecratioÌs halowings blessings vsed in y e church are to be praysed To the 28. artycle I say that I know not of al therfore I wil not dispraise theÌ neither can I therfore ouer much speake of them al seeing I know them not such as are the halowing of belles the halowing of pilgrims when they should go to Rome the halowing of beades and such like But those which I am aduised of and do remember Halowinges blessinges some alowed some not be in myne opinion good such as is this When the prieste hath consecrated holy bread he saith Lord blesse this creature of bread as thou did blesse the fiue loaues in desart that all persons tasting therof may receiue health c. whiche I would euery man might say in English Halowing of bread when he shuld go to meate I like it so well Also this is a right good one that is sayd ouer him that shal read the Gospell The Lord be in your hart in your mind and mouth Blessing of hym that goeth to reade the Gospell to pronounce and shew forth his blessed gospel Which is also spoken ouer a preacher taking benediction when he shall go into a pulpite Al such good thinges I like very well and thinke them commendable wyshing therfore y t al people might know what they meane that they with reioice of hart might pray ioyfully with vs and delight in al goodnes which should be if they were vttered in English according to the minde of Saint Paule 1. Cor. 9. where he wisheth rather to speake fiue woordes in the Church hartily with vnderstanding whereby other might haue instruction 1. Cor. 2. then tenne thousand wordes in a tongue vnknowen Yea to say truth and truth it is in deede that I shall say a good thing the further and the more largely or apertly it is knowen the further the vertue thereof spreadeth and rooteth in mens hearts and remembraunce God send therefore the blinde to see and the ignoraunt to haue knowledge of all good thinges Thus I conclude that consecrations halowings and blessinges vsed in the Churche so farre foorth as I remember and knowe be commendable Of other I can giue no sentence wishing euen as I trust men shall once see it come to passe that all good thinges may be song and spoken in our vulgar tongue In the xxix where you do aske whether I beleeue that the Pope may make lawes and statutes to binde all Christen men to the obseruance of the same To the 2â article vnder the payne of deadly sinne so that such lawes and statutes be not coÌtrary to the law of God I say Lawes and obseruation of the Pope whether they binâe to deadly sinne The Popes not ãâã of all men The Pope hath no power to make lawes binding vnder deadly sinne more theÌ hath the king or Emperour Dist. 15. cap. Canones generalium To the 30. article The power of the Pope and prelates to Excommunicate that if it be true that is written in the Decrees that is to wit Lawes be neuer confirmed vntill they be approued by common maners of theÌ that shal vse them then can not the Popes lawes bind all Christen men for the Greekes and the Bohemes will as you do know ful wel neuer admit them but do refuse theÌ vtterly so that I do not finde that his lawes may bind all Christen men Finally I can not see that he hath authority to make
he it be of God you caÌ not fordoe it And this I tell you sayd Gamaliell least you should be founde to striue and fight agaynst God Unto this sentence of Gamaliel did all the other of the conuocation or Parliament agree and so they called in the Apostles of Christ afore them causing them to be scourged and chargyng them no more after to preache of Christes name and so did let them depart This was vndoubtedly done in the tyme of our Sauiour and of his Apostles Councells goe not alwayes right and caused to be written for our comfort and learnyng For the holy Ghost knew afore that like practise should come in y e latter tyme of the world which we are in Whereby you may clearely see that CouÌcels do not alway discerne with Christ but sometyme they may do agaynst him And therfore sayd Dauid Non sedi cum coÌcilio vanitatis Councels may and doe erre cum iniquè agentibus non introibo Odiui Ecclesiam malignantium cum impijs noÌ sedebo sed lauabo inter innocentes manus meas c. Psal. 26. I did not quoth Dauid sitte with the assembly or CouÌcell of vayne doers or lyers and I will not go in amoÌgest them that worke iniquitie for I hate the conuocation of theÌ that are malicious or maligners and amoÌgest the wicked will not I sit But I will wash my handes among innocentes c. Also in an other Psalme he writeth thus Dominus dissipat concilia gentium reprobat concilia populorum concilia Principum CoÌcilium autem Domini in aeternum manet c. The Lord quoth he doth destroy or annihilate the CouÌcell of the Gentiles Psal. 33. he reproueth the Councels of the people and of rulers But the Councell or deuise of the Lord endureth euer the purpose of his minde abideth into the world of worldes For that purpose doth S. Peter in the Actes of the Apostles alledge this verse out of the Psalme Quare fre muerunt gentes c. Why did the Gentiles rage and the people imagine vayne thinges c. Like vnto this is written Esay 1. Psal. 2. Esay 1. Also you may see in the Councels of the Pharises aboue shewed that one singular persoÌ may sometime perceiue a thing more then a generalty or a multitude for only Gamaliel did see better what was behouable Some one man sometyme may see more then a whole Councel Dist. 31. cap Nicena theÌ could all the other there congregate Agreable vnto this wee finde in the Decrees Dist. 31. where it is written that the Councell of Nice willing to correct or amende the life of men of the Church ordeined lawes called Canons or rules And as they treated vppon such ordinaunces some thought it erpedient to bring in a law that Byshops Priestes Deacons and Subdeacons should not ly with their wiues whom they had maried afore they were consecrate into the order With that arose Paphnutius a Confessor of Christ The story of Paphnutius in Nicene CouÌcell and gaynsayde it testifying that marriage was an honorable thing saying also that it is chastitie for a man to lye with his owne proper wife And so he perswaded the councel that they should coÌstitute no such lawe Chastity standeth not by singlenes of life but purenes of matrimonye affirming that it was a sore matter that they were minded to do which should be either to the priests or els to their wiues an occasion of fornicatioÌ and this was Paphnutius reason The wordes of the Canon proceede thus This declared Paphnutius he neuer being maried nor hauing experience of Mariage y e Councell commended his sentence making no statute in this matter but put it to euery mans free wil and libertie without any enforcemeÌt or necessitie These wordes stand as I haue recited them vnto you written in the Decrees albeit they are somwhat otherwise rehearsed In historia tripartita as I haue shewed before in the fourth Article Upon this that Paphnutius did thus resiste and preuaile against all the other Councel doth the Glose note in the same law One maÌ hauing scripture with him is more to be beleued then a whole Councell without Scripture that one singular person may gaynesay or speake against an vniuersal generaltie hauing a reasonable cause on his side Suffrage also of the same haue we in Abbot Panormitane where he sayth thus I wold quoth he rather beleue one lay person bringing for him authoritie of scripture theÌ an vniuersal CouÌcell that ordeineth or defineth a thing without scripture Finally I say that I neuer recounted them neither Saintes ne deuils but resigned the iudgement thereof to God neither haue I in earnest reported theÌ the one or the other Neither haue done vnto them particular worship so farre forth as I can remember To the 36. Article ¶ In the xxxvj where you do aske whether I beleeue hold and affirme that euery generall Councel the CouÌcel of ConstauÌce also do represent the vniuersal congregation or Church I say y t what such Councels doe represent Whether euery generall councel representeth the vniuersall churche I cannot certainly rel and therfore beleue neither yea nor nay neither can I thefore make any affirmation pro contra with this demaund or against it and no maruell For I know of no Scripture to certifie me of the same ne yet any sufficient reason And me thinketh this vnder correction I speake y e Councels might represent albeit I know not whether they do or no the vniuersal church not being yet the same as I wot wel they neither are ne were For the Church I do take for to be al those that God hath chosen or predestinate to be inheritours of eternall blisse saluation What is the Church whether they be temporall or spirituall king or subiect Bishop or Deacon father or child Grecian or Romaine He meaneth here the church inuisible And this Church spreadeth through the vniuersall world whereas any do cal for help truly vpon the name of Christ and there do they euer most grow assemble commonly where as his blessed word is purely openly preached declared for that is the reliefe of mans soule wherunto all men louing their soules health lust to resort seek as all thinges do naturally seeke after that which should nourish and prolong their life for in it is shewed that righteousnes which whosoeuer doth thirst after and is an hungred for shal come in the kingdom of heauen Of this may wel the Prouerbe in the Gospel although it be applied to the iudgement of God Luke 7. when he shal appeare in y e generall dome be verified where soeuer is a dead carion thether will soone be assembled Egles That is to wit wheresoeuer is declared by the course of Scripture the benefites and commodities graunted to vs by Christs death thether wil meÌ seke and flye to know how they may enioy
thou shewe mercy vnto thy neighbour This place tendeth to no such meaning as is in the article but onely sheweth our good deedes to be imperfect 18. article This place geueth to none any propriety of an other mannes goodes but onely by waye of Christian communion 19. Article yet if thou do it not with suche burning loue as Christ did vnto thee so must thou knowledge thy sinne and desire mercy in Christ c. 18. Euery man is Lord of another mans good fol. 83. The words of Tindall be these Christ is Lord ouer all and euery Christian is heire annexed with Christ therefore Lord of all and euery one lord of whatsoeuer an other hath If thy brother or neigbour therefore neede and thou haue to helpe him and yet shewest not mercy but withdrawest thy hands from him then robbest thou him of his owne and art a theefe c. Reade more heereof in the xx Article following 19. I am bound to loue the Turke with the very bottome of my hart fol. 83. The place of this Article is this I am bound to loue the Turke with all my might and power yea and aboue my power euen froÌ the ground of my hart To loue the Turke to that end to win him to Christ is no heresie but charitye after the example that Christ loued me neither to spare goods body or life to win him to Christ. And what can I do more for thee if thou gauest me all the world Where I see neede there can I not but pray if Gods spirit be in me c. 20. The woorst Turke liuing hath as much right to my goodes at his neede as my housholde or mine owne selfe fol. 83. 20. article Reade and marke wel the place in the wicked Mammon In Christ we are all of one degree without respect of persons Notwithstanding though a christen mans hart be open to all meÌ Loe Reader how peeuishly this place is wrested First here is no mention made of any Turke SecoÌdly this place speaking of an Infidell meaneth of such Christians which forsake their owne householdes Thirdly by his right in thy goodes he meaneth no propriety that he hath to claime but onely to put thee in remembrance of thy Christen duety what to geue and receyueth all men yet because that his habilitie of goodes extendeth not so farre this prouision is made that euery man shall care for his owne houshold as father and mother and thyne elders that haue holpen thee wife children and seruants If thou shouldest not care and prouide for thine housholde then were thou an Infidell seeing thou hast taken on thee so to do and for so much as that is thy part committed to thee of the congregation When thou hast done thy dutie to thine housholde and yet hast further aboundance of the blessing of God that owest thou to the poore that can not labour or woulde labour and can get no worke and are destitute of friends to the poore I meane which thou knowest to them of thine owne parish If thy neighbours which thou knowest be serued and thou yet haue superfluitie and hearest necessitie to be among the breethren a thousand mile off to them art thou detter Yea to the very Infidels we be detters if they neede as farrefoorth as we maintayne them not against Christ or to blaspheme Christ. Thus is euery man that needeth thy helpe thy father mother sister and brother in Christ euen as euery man that doth the will of the father is father mother sister and brother vnto Christ. Moreouer if any be an Infidel and a false Christian and forsake his houshold his wife children and suche as can not helpe themselues then art thou bound to them if thou haue wherewith euen as much as to thine owne housholde and they haue as good right in thy goodes as thou thy selfe c. And if the whole world were thine yet hath euery brother his right in thy goodes and is heire with thee as we are all heyres with Christ c. 21. Almes deserueth no meede fol. 84. 21. article The place is this He that seeketh with his aliues more then to be mercifull to be a neighbour to succour his brothers neede to doe his duetie to his brother The place is playne 22. article to geue hys brother that he oweth him the same is blinde and seeth not what it is to be a christen man and to haue fellowship in Christes bloud c. 22. There is no worke better then another to please God To make water to wash dishes to be a sowter or an Apostle all is one To wash dishes and to preach is all one as touching the deed to please God fol. 44. The words of Tindall be these As pertayning to good works vnderstand that all workes are good whyche are done within the lawe of God in fayth and with thankesgiuing to God These wordes of Tindall sufficieÌtly discharge the article of al heresy if they be well wayed The meaning whereof is this that all our acceptation with God standeth onely vpon our fayth in Christ and vpon no work nor office Whereby Cornelius the Tanner beleeuing in Christ is as wel iustified before God as the Apostle or preacher So that there is no reioycing now neyther in work nor office but onely in our faith in Christ which onely iustifieth vs before God Rom. 8. and vnderstande that thou in thy doing them pleasest God whatsoeuer thou doest within the law of God as when thou makest water c. Moreouer put no difference betweene workes but whatsoeuer commeth into thy handes that doe as tyme place and occasion geueth and as God hath put thee in degree high or low As touching to please God there is no worke better then an other God loketh not first on thy workes as the world doth as though the beautifulnes of the world pleased him as it doth the world or as though he had neede of them but God looketh first on the hart what faith thou hast to his wordes how thou beleeuest him and how thou louest him for his mercy that hee hath shewed thee he looketh with what hart thou workest and not what thou workest how thou acceptest the degree that he hath put thee in and not of what degree thou art whether thou be an Apostle or a Shomaker Set this example before thine eyes Thou art a kitchen Page and washest thy maisters dishes Another is an Apostle and preacheth the word of God Of this Apostle harke what S. Paule sayth If I preach sayth he I haue naught to reioyce in for necessitie is put vnto me As who shoulde say God hath made me so wo is vnto me if I preach not If I doo it willinglye saith he then haue I my rewarde that is then am I sure that Gods spirit is in me and that I am elect to eternall life If I do it against my will an office is committed vnto mee that is if I doe it not
seate do as they teache but not as they do Thus confesse they that they are abhominable c. Heere followe other heresies and errours collected by the Byshops out of the booke named the obedience of a Christian man with the places of the booke annexed to the same 1. HE saieth we are bounde to make satisfaction to our neighbour but not to God fol. 132. Satisfaction is a full recompence or amends making to him whome we haue offended which recompence we are able to make one man to another and are bound so to do but to God no man can make any mends or recompence but onely Gods owne sonne Christ Iesus our Sauiour For else if man could haue made satisfaction to God then had Christ died in vayne Gal. 2. Loe what heresie or errour is in this Article 2 He sayth that children ought not to marry without the consent of theyr parents fol. 120. The wordes of Tindall in the obedience be these Let the fathers and mothers marke howe they themselues were disposed at all ages and by experience of their owne infirmities helpe their children and keepe them from occasions Let them prouide marriages for them in season teaching them also to know that she is not his wife which the sonne taketh nor he her husband which the daughter taketh without the consent or good will of their Elders or them that haue authoritie ouer them If their friendes will not marry them then are they not too blame if they marry themselues Let not the fathers and mothers alwayes take the vttermost of their authoritie of their children but at all times suffer with them and beare theyr weakenes as Christ doth ours c. 3 He saith that vowes are against the ordinance of God fol. 109. They that say that this Article is an heresie Let them shew where these vowes in all the new testament be ordeyned by God â article especially such vowes of single life and wilfull pouertie as by the canon law be obtruded to yong Priests and Nouices S. Paule playnely forfendeth anye widowes to be admitted vnder the age of threscore yeres Is not heere trow you a perilous heresie 4 He saith that a christian man may not resist a prince being Infidell and an Ethnike This taketh away free will fol. 113. 4. article S. Peter willeth vs to be subiect to our princes 1. Pet. 2. S. Paule also doth the like Rom. 13. Who was also hymselfe subiecte to the power of Nero and although euerye commaundement of Nero against God he did not follow yet he neuer made resistaunce against the authoritie and state of Nero as the Pope vseth to do against the state not only of Infidels but also of Christen Princes 5 Whatsoeuer is done before the spirit of God commeth and geueth vs light is damnable sinne This is against morall vertues fol. 113. 5. article What heresie Aristotle in his Ethikes can finde by thys article I can not tell sure I am that the word and spirite of God well considered can finde none but rather wyll pronounce the contrary to be a damnable heresie 6 He reproueth men that make holy Saints their Aduocates to God 6. article and there he sayth that Saints were not rewarded in heauen for their holy workes fol. 114. The words of Tindall be these They turne from Gods word and put their trust and confidence in the Sainct and his merites and make an aduocate or rather a God of the sainct The place aââexed c. They ascribe heauen to their imaginations and mad inuentions and receiue it not of the liberalitie of God by the merites and deseruing of Christ c. 7 God moued the harts of the Egiptians to hate the people Likewise he moued Kings c. fol. 118. 7. article The words in the obedience be these In the 107. Psalme thou readest He destroyed the Riuers and dried vp the springs of water The place annexed and turned the frutefull land into barrânnes for the inhabitaunces thereof When the children of Israell had forgotten God in Egypt God moued the harts of the Egyptians to hate them and to subdue them with craft and wilines Psalme 105. In the second chapter of the first booke of the Kings God was angry with the people and moued Dauid to number them when Ioab and the other Lords wondered why he would haue them numbred and because they feared least some euill should follow disswaded the King yet it holpe not God so * God sometimes hardneth the harte of good Princes for the wickednes of the people The place annexed hardened his hart in his purpose to haue an occasion to sley the wicked people c. 8 Paule was of higher authority then Peter fol. 125. The words in the Obedience be these I suppose sayeth he speaking of Paule that I was not behinde the hygh Apostles meaning in preaching Iesus Christ and his Gospell and in ministring the spirit And in the same cha he proueth by the doctrine of Christ that he was greater then the high Apostles For Christ saith to be great in the kingdome of God is to do seruice and take payne for other Upon which rule Paule disputeth sayeng If they be the ministers of Christ I am more in labours more aboundant in stripes aboue measure in prison more plenteous in death oft c. If Paule preached Christ more then Peter and suffered more for his congregation then is hee greater then Peter by the testimonie of Christ c. 9. article The place annexed 9 A Priest ought to haue a wife for two causes fol. 133. The words of Tindall be these He must haue a wife for two causes One that it may thereby be knowne who is meete for the rowme he is vnapt for so chargeable an office Truth turned into heresie which had neuer houshold to rule An other cause is that chastitie is an exceeding seldome gift and vnchastitie exceeding perillous for that degree in as much as the people looke as well vnto the liuing as vnto the preaching and are hurt at once if the liuing disagree and fall from the faith and beleeue not the word c. 10 He condemneth auricular confession fol. 140. 10. article Of this reade aboue page 1166.1167 Read afore pag. 1166.1167 11 Euery man is a Priest and we neede no other Priest to bee a meane for vs vnto God fol. 144. 11. article The words in the obedience be these There is a worde called in Latin Sacerdos in Greeke ãâã ãâã ãâã ãâã ãâã in Hebrue CohaÌ that is The place annexed a Minister an Officer a Sacrificer or a Priest as Aaron was a priest and sacrificed for the people and was a mediatour betweene God and them and in the English it should haue had some other name then Priest But Antichrist hath deceiued vs with vnknown and strange terms to bring vs into confusion and superstitious blindnes And made vs Kinges
of vs in the Gospell and whereunto S. Paule almost in all his Epistle so strongly exhorteth vs that is that we beleue the Gospell when our Lord began first to preach he sayd as rehearseth S. Marke repent and beleue the Gospell Of this fayth read before in the first Article gathered out of the wicked Mammon and in the ix and x. of the Reuelation of Antichrist Marke 1. 6 If we beleue that God hath promised euerlasting life it is impossible that we should perish fol. 20. 6. Article Lo here good Reader an other manifest example of the vnhonest dealing and false cogging of these meÌ For where the place of the author speaketh expressely of putting our trust in God his promises the article pretily leaueth out our trusting in gods promise fayth onely if we beleue y t god hath promised The place of the author falsly wrasted Read the place and conferre it with the article then iudge whether there be no differeÌce betwene trusting in the promise y t God hath made of euerlasting life and beleuing onely that God hath made the promise of euerlasting life The place here foloweth as it is there written When with a perfect courage we put all our trust in god and in his promises it is impossible that we should perish for he hath promised vs life euerlasting And for as much as he is almighty he may well performe that that he hath promised and in that he is mercifull and true he will performe his promise made vnto vs if we can beleue it stedfastly and put all our trust in him 7. Article 7 If thou canst surely and stedfastly beleue in God he will holde his promise For he hath bound himselfe to vs and by his promise he oweth vs heauen in case that we beleue him fol. 21. Seing all our hope standeth onely vpon the promise of God what heresy then is in this doctrine to say that God oweth vs heauen by his promise True doctrine made heresie whiche is no other to meane but that God can not breake promise And nowe iudge thou good reader whether is more heresy to say that God oweth vs heauen by his promise as we say or this that God oweth vs heauen by the condignity congruity of our workes as the Papists say 8. Article 8 All Christes glory is ours fol. 27. 9. Article 9 We neede not to labour for to be Christes heyres and sonnes of God and to haue heauen for we haue all these thinges already fol. 24. The words out of the which these two heresyes are gathered be these We be made his heyres and al his glory is ours as S. Paule largely declareth This hath God geuen vs without our deseruing and we need not to labour for all these thinges for these we haue already c. They which note these articles for heresy by the same iudgement they may make heresy of S. Iohns gospel of Paules epistles True doctrine madâ heresie Iohn 7. and of al together S. Iohn sayth the glory which thou gauest me I haue geuen theÌ that they may be one as we also are one As many as receiued him to theÌ gaue he power to be the sonnes of God S. Paule sayth The same spirit certifieth our spirit Iohn 1. that we are the sonnes of God Rom. 8. If we be sonnes then are we also heyres y e heyres I meane of God and heyres annexed with Christ. 10 We need not to labor by our good workes to get euerlasting life 10. Article for we haue it already we be all iustified we be all the childreÌ of God fol. 28. 11. Article 11 All that thinketh that good workes helpe or profite any thing to get the gift of saluation they blaspheme agaynst God and rob God of his honour fol. 28. 12 If we be circumcised that is to say if we put any trust in workes 12. Article Christ shall not helpe vs. fol. 18. 13 We deserue nothing of God fol. 30. 13. Article 14 We deserue not euerlasting life by our good woorkes for God hath promised it vnto vs 14. Article before that we began to do good fol. 40. 15. Article 15 Euery Christian man muste keepe Gods commaundementes by loue and not by hope to gette for his seruice euerlasting lyfe fol. 42. 16 The Iewes kept the commaundementes and the law of God yet they could not come to heauen 16. Article fol. 43. 17 Men trusting in theyr good workes are like to the theefe on the left side 17. Article and are such men as commeth to the Church daylye keepeth holydayes and fasting dayes and heareth masses these people be soonest damned for this is one of the greatest errors in Christendome to thinke that thy good workes shall helpe to thy saluation True Christianity turned into heresie fol. 47. If these articles be made heresy which referre the benefite of our inheritance of life and saluation to Gods gyft not to our labors to grace and not to merits to faith and not to the law of workes theÌ let vs shut vp clean the new testament away with Gods word and set vp a new dâuinity of the Popes making yea let vs leaue Christ with his hereticall gospell and in his stead sette vp the Byshop of Rome with his Talmud and become the Disciples ãâã his decretals And certes except christen princes begynne betime to sake some zeale of God vnto them looke more seriously vpon the matter the proceedinges of these men seme to tend to litle better then to driue vs at length from true Christianity to an other kinde and forme of religion of theyr owne inuention if they haue not brought it well neare to passe already 18 To serue God in a tediousnesse or for feare of hel 18. Artiâââ or for the ioyes of heaueÌ is but shadowes of good workes and such seruice doth not please God fol. 41. The place is this Works done in faith be alonely pleasant vnto God and worthy to be called good workes These câââteyne no matter eyâther ãâ¦ã for they be the works of the holy ghost that dwelleth in vs by this fayth But they that are done by tediousnes and euill will for feare of hell or for desire of heauen be nothing els but shadowes of workes making hipocrites The end of our good works is onely to please god knowledging that if we do neuer so much we can neuer do our duty for they that for feare of hell or for the ioyes of heauen do serue god do a constrayned seruice which God will not haue Such people do not serue God because he is their God and their father but to haue theyr reward and to auoyd his punishments and such people are hyred men and waged seruauÌtes are not children But the children of God serue theyr father for loue c. 19 We must loue death more desire to dye then
might y t the spirite of Christ and efficacye of our fayth can doe in these our writinges if ye shall persist so still in your fury we condemne you together with this Bull all the Decretall we geue you to Sathan to the destruction of flesh y t your spirite in the day of our Lord may be deliuered in the name whiche you persecute of Iesu Christ our Lord. Amen For our Lord Iesus Christ yet liueth and raygneth in whom I do nothing doubt who I firmly trust wil shortly come and slay with the spirite of his mouth and destroy with the brightnes of his comming this man of sinne and sonne of perditioÌ for asmuch as I cannot deny The Pope the true Antichrist if the pope be the author and doer of these mishapen and monstruous doinges but he is the true finall most wicked and that famous Antichrist that subuerteth the whole worlde by the operation of his delusions as we see it in all places fulfilled and accomplished But whether doth the burning zeale of charity cary me Neither am I as yet fully perswaded this to be the popes Bull but to proceede from his wicked Apostle Eckius who with his fathers Eccius fariously gaping at me like a gulfe would swallow me cleane vppe âinging wyth the wicked thus Let vs swallow him vp quicke and whole like hell and like one descending downe into the pitte For little careth this furious maâbraine Prouerb 1. howe the veritie of God be extinguished ye he would count that for a lucre so he might âill his malicious desire with the bloude ãâã his brother O miserable state of the Churche at this time worthy to be bewailed w t teares oâ bloude But who heareth our gronings or who comforteth our weepings The furie of the Lorde seemeth to be inoxorable against vs. Ouer and besides what a ridiculous toye or pretie figment haue they inuented wherby belike to sport theÌselues with some merye matter amongest their earnest businesse wryting that besides other great frendshippe whych they haue shewed vnto me they haue also offered to support me with mony The Pope lyeth in his Bull where he saith that he offered money to Luther to come to Rome and to beare my charges with theyr liberality in my iourney to Rome Wil ye see what a charity is newly come vpon the Citie of Rome which after it hath pilled and polled the whole world of their money and hath consumed wasted the same by intolerable tyranny nowe coÌmeth and to me onely offereth money But this impudent lye I know with whose hoÌmer it was coined Caietanus the Cardinall a man borne and formed to lie for the whetstone after his worshipfull Legacie depeached in Germanie comming home to Rome there he forged fained that he promised me mony wheras he being at Anspurge was there in such miserable penury so pinching in his house that it was thought he woulde haue famished his familye But thus it becommeth the Bull to be verè Bulla that is a thing of nought voide of all trueth and wit And so these great iudges condemners after all thys yet haue authority to commaund vs to beleeue them to say truth when they do nothing but lie and that they are good Catholickes when they be starke heretickes and that they are true Christians The Pope by the vertue of this vniuersall Quodcunque ligaueris can do all thinges wheÌ they play the very Antichrist and all by the vertue of this vniuersall Quodcunque ligaueris c. i. Whatsoeuer thing thou bindest c. So that where nothing is excepted they thinke they may do all things Who not only do lie most loudly and manifestly but also which passeth all impudencie do vaunt and commend their liberalitye before y e people to bring me more in hatred making men falsly to beleue that they offered frendship and money vnto me Whereas these tyrantes of Rome if they had had any trueth goodnesse or godlinesse in them shoulde haue taken some better hede in their doing and speaking so that no aduersarye might conceiue any suspition of euil against them But now if there were no other matter els to bring this Bull out of credite onely this grosse foolish lie were sufficient to declare how light vaine and false this Bul is What would Rome thinke yee offer money to mee And how then commeth thys which I knowe to be moste certaine that out of the banke as they call it two or three huÌdreth crownes were assigned in Germanye to be disposed and geuen to ruffians and catchpoles Men hyred by the Papistes to kill Luther to murder Luther for these be the reasons arguments whereby nowe fighteth raigneth and triumpheth the holy Apostolicke sea the mistres of faith mother of al churches y t which long since should haue bene prooued to be the very âeate of Antichrist and manifold waies hereticall if shee had fought wyth the sword of the spirit which is the word of God whereof she her self is nothing ignorant therefore because she would not be brought to that issue thus shee fareth and taketh on like as she were madde in the Churche of Christ confounding and consuming all thinges wyth warres The Popes Church flyeth the tryall of the Scripture murthers bloudshed death and destruction and yet for all thys they must nedes be counted most holy fathers in God vicars of Christ and Pastors of his flocke But goe to that I may also dally with them a while let them yet send me the money they speake of for as touching their promise safeconduct because I will not ouercharge them that I gladly resigne to them againe seeing I haue no great nede therof so that y e moni may come to my haÌds But heere I must require so muche as may suffice mee to wit that I may be furnished with fifty thousand footemen and ten thousande horsemen to conducte me safe to Rome and so for any other promise of safe conduct I wil not trouble them And this I requier because of the daunger that is in Rome What safe conducte M. Luther requireth of the Pope whych deuoureth vp her inhabitauntes neyther keepeth nor euer did keepe promise wyth any Where these most holy fathers do slay their beloued children in the charitie of God and brethren destroy their brethren to doe seruice to Christe as the manner is and stile of Rome In the meane time I will keepe my selfe free and saââ from the Citation of this most reuerend Bull. O ye miserable varlets which are so coÌfounded with the truth and with your own conscience that neither ye can lie handsomely neither dare ye speake the truth and yet neither ca ye so kepe your selues quiet to your perpetuall ignominie and confusion Furthermore here in this Bull is brought in a straunge fashion of stile not heard of before For where Augustine would haue sayd that he would not beleue the Gospel
their desperate purposes Their first intent was after they had spoiled their own countrey most miserably to inuade the Citie of Exceter so consequently all other parts of the realme But first for Exceter they gaped The citye of Exceter inuaded by the rebells the gates whereof twise they burned but gayned nothing sauyng onely gunshot whereof they lacked no plenty Beyng put from Exceter they fel on spoiling and robbing where or whatsoeuer they might catche At length laying their traiterous heds together they consulted vpon certain articles to be sent vp Diuersitye of wittes amongest the rebells But herein such diuersitie of heds and wits was amongst them that for euery kind of braine there was one manner of Article so y t neither appeared any consent in their diuersitie nor yet any constancie in their agrement Some seemed more tolerable Other altogether vnreasonable Some would haue no Iustice. Some would haue no state of gentlemen The priests euer harped of one string to ring in the Bishop of Rome into England agayne and to hallow home Cardinall Poole theyr countrieman After much ado and little to the purpose at last a fewe sory Articles were agreed vppon to be directed vnto the kyng with the names of certayne set thereunto the copy whereof here ensueth ¶ The Articles of the Commons of Deuonshire and Cornewall sent to the king with answer afterward followyng vnto the same FIrst The Articles of ãâã men to ãâã âing and ãâã Counsaile forasmuch as man except he be borne of water and the holy Ghost cannot enter into the kingdom of God and forasmuch as the gates of heauen be not opened without this blessed Sacrament of Baptisme therefore we will that our Curates shall minister this Sacrament at all tymes of neede as well in the weeke dayes as on the holy dayes 1. Sacrament of Baptisââ Item we will haue our children confirmed of the Bish. whensoeuer we shal within the Dioces resort vnto him 2. Confirmatââon Item forasmuch as we constantly beleeue that after the Priest hath spoken the wordes of consecration beyng at Masse there celebrating and consecrating the same there is very really the body bloud of our sauiour Iesu Christ God and man 3. Consecraâââon of the Lords bodâ and that no substance of bread and wine remaineth after but the very selfe same body that was borne of the virgin Mary and was geuen vpon the Crosse for our redemption therfore we wil haue masse celebrated as it hath bene in tymes past without any man communicatyng with the Priestes forasmuch as many rudely presuming vnworthily to receiue the same put no difference betwene the Lordes body and other kind of meat some saying that it is bread before and after some saying that it is profitable to no man except he receiue it with many other abused termes Item we will haue in our churches reseruation Item we will haue holy bread and holy water in the remembrance of Christes precious body and bloud 4. Reseruatiââ of the Lorâ body consââcrated Item we will that our Priestes shall sing or say with an audible voyce Gods seruice in the Quier of the parish churches 5. Holy breââ and holy-water not Gods seruice to bee set foorth like a Christmasse play Item forasmuch as Priests be men dedicated to God for ministring and celebrating the blessed sacraments and preachyng of Gods word 6. The single ãâã of âriestes we will that they shal liue chast without Mariage as S. Paule dyd beyng the elect and chosen vessell of God saying vnto all honest priests be ye followers of me Item we will that the vj. Articles which our soueraigne Lord king Henry the 8. set forth in his latter days shall be vsed and so taken as they were at that tyme. 7. ãâã 6. ãâ¦ã to be ãâã Item we pray God saue king Edward for we be his both body and goods ¶ A Message sent by the Kings Maiestie to certayne of his people assembled in Deuonshire ALthough knowledge hath bene geuen to vs our derest vncle Edward Duke of Somerset The aunswere of ãâ¦ã the Articles ãâã the rebels ãâ¦ã Gouernour of our person and Protector of all our Realmes dominions and subiects and to the rest of our priuy Counsaile of diuers assemblies made by you which ought of duetie to be our louing subiects against al order law otherwise theÌ euer any louing or kind subiectes hath attempted agaynst their natural liege soueraign lord yet we haue thought it meete at this very first tyme not to condemne or reiect you as we might iustly do but to vse you as our subiects Anno 1549. thinking that y e deuil hath not that power in you to make you of naturall borne Englishmen so sodainly become enemies to your owne natiue countrey or of our subiects to make you traitors or vnder pretence to relieue your selues to destroy your selues your wiues children lands houses and all other commodities of this your lyfe This we say we trust that although ye be by ignorance seduced ye will not be vppon knowledge obstinate And though some amongst you as euer there is some cockle amongest good corne forget God neglect their prince esteeme not y e state of the Realme but as careles desperate men delite in sedition tumult and warres yet neuertheles the greater part of you will heare the voyce of vs your natural prince and will by wisedome and counsell be warned and cease your euils in the beginning whose endes will be euen by almighty gods order your owne destruction Wherefore as to you our subiects by ignorance seduced we speake be content âo vse our princely authority like a father to his children for this tyme to admonish you of your faults not to punish them to put you in remembrance of your duties not to auenge your forgetfulnes First your disorder to rise in multitudes to assemble your selues against other our louyng subiectes to arayâ your selues to the warre who amongst you al can answer for y e same to almighty God charging you to obey vs in al things Or how can any English good hart aunswer vs our lawes and the rest of our very louyng faithfull subiectes who in deede ây theyr obedience make our honor estate Anno 1549. and degree Ye vse our name in your wrytings and abuse the same against our self What iniury herein do you vs to cal those which loue vs to your euill purposes by the authoritie of our name God hath made vs your king by his ordinance and prouidence by our bloud inheritance by lawful succession and our coronation but not to this end as you vse our name We are your most natural soueraigne Lord and king Edward the sixt to rule you to preserue you to saue you from all your outward enemies to see our lawes wel ministred euery man to haue his owne to suppresse disordred people to correct traytors theeues pirates robbers and such
father that speaketh within you Euen the very heaâes of your head are all numbred Lay vp treasure for your selues sayth he where no theefe commeth nor moth corrupteth Feare not them that kill the body but are not able to kill the soule but feare hym that hath power to destroy both soule and body If ye were of the world the world would loue his owne Iohn 15. but because ye are not of the world but I haue chosen you out of the world therefore the world hateth you Let these and suche like consolations taken out of the Scriptures strengthen you to godward Let not the examples of holy men and women go out of your minde as Daniel and the rest of the prophets of the three children of Eleazarus that constaÌt father of the vij of the Machabies children of Peter Paule Steuen and other Apostles and holy Martyrs in the beginning of the Church As of good Symeon Archbishop of Seloma and Zetrophone with infinite other vnder Sapores the King of the Persians and Indians who contemned all torments deuised by the tyraunts for their sauiours sake Returne returne agayne into Christes warre Ephes. 6. and as becommeth a faithfull warriour put on that armour that S. Paule teacheth to be most necessary for a Christian man And aboue all things take to you the shield of fayth and be you prouoked by Christes own example to withstand the diuell to forsake the world and to become a true and faythfull member of his mysticall body who spared not his owne body for our sinnes Throw downe your selfe with the feare of his threatned vengeaunce for this so great and haynous an offence of Apostasie and comfort your selfe on the other part wyth the mercy bloud and promise of him that is ready to turne vnto you whensoeuer you turne vnto him Disdayne not to come agayne with the lost sonne seing you haue so waÌdred with him Be not ashamed to turne againe with hym from the swill of straungers to the delicates of your most benigne and louing father acknowledging that you haue sinned against heauen and earth Against heauen by stayning the glorious name of God and causing his most sincere and pure word to be euill spoken of through you Against earth by offending so many of your weake brethren to whom you haue bene a stumbling blocke through your sodaine sliding Be not abashed to come home againe with Mary and weepe bitterly with Peter not only with sheding the teares of your bodily eyes but also powring out the streames of your hart to wash away out of the sight of God the filth and mire of your offensiue fall Be not abashed to say with the Publicane Luke 1â Lord be mercifull vnto me a sinner Remember the horrible hystory of Iulian of olde and the lamentable case of Spyra of late whose case me thinke should be yet so greene in your remembrance that being a thing of our time you should feare the like inconuenience seeing you are falne into the like offence Last of all let the liuely remembrance of the last day be alwayes afore your eyes remembring the terrour that suche shall bee in at that time with the runnagates and fugitiues from Christ which setting more by the worlde then by heauen more by theyr lyfe then by him that gaue them lyfe dyd shrinke yea did cleane fall away from him that forsooke not them and contrarywise the inestimable ioyes prepared for them that fearing no perill nor dreading death haue manfully fought and victoriously triumphed ouer all power of darkenesse ouer hell deathe and damnation thorough theyr most redoubted Captaine Christ who nowe stretcheth out his armes to receaue you ready to fall vppon your necke and kysse you and last of all to feast you with the deynties and delicates of his owne precious bloud which vndoubtedly if it might stand with his determinate purpose he woulde not set to shed againe rather then you should be lost To whome with the Father and the holy Ghost be all honour prayse and glory euerlasting Amen Be constant be constant feare not for no payne Christ hath redeemed thee and heauen is thy gayne ¶ A Letter written by the Lady Iane in the ende of the new Testament in Greeke the which she sent vnto her sister Lady Katherine the night before she suffered I Haue heere sent you good Sister Katherine a booke which although it be not outwardly trimmed with gold ãâ¦ã of the ââdy Iane the âady ãâ¦ã yet inwardly it is more worth then precious stones It is the booke deare Sister of the law of the Lord. It is his Testament and last will which he bequeathed vnto vs wretches which shall leade you to the path of eternall ioy and if you with a good minde reade it and with an earnest mind do purpose to follow it it shall bring you to an immortall and euerlasting life It shall teache you to liue and learne you to die It shall winne you more then you should haue gained by the possession of your wofull fathers landes For as if God had prospered him you should haue inherited his landes so if you apply diligently this booke seeking to direct your lyfe after it you shall be an inheritour of such riches as neither the couetous shall withdrawe from you neither theefe shall steale neyther yet the mothes corrupt Desire with Dauid good Sister to vnderstande the lawe of the Lorde your God Liue still to dye that you by death may purchase eternall life ãâã liue to ãâã that by ãâã you ãâã liue And trust not that the tendernesse of your age shall lengthen your life For as soone if God call goeth the yong as the olde and labour alwayes to learne to dye Defye the world denie the deuill and despise the fleshe and delite your selfe onely in the Lorde Be penitent for your sinnes and yet despayre not be strong in fayth and yet presume not and desire with S. Paule to be dissolued and to be wyth Christ with whome euen in death there is lyfe Be like the good seruaunt and euen at midnight be waking least when death commeth and stealeth vpon you like a theefe in the night you be wyth the euill seruaunt found sleeping and least for lacke of oyle you be found like the fyue foolish women and lyke hym that had not on the wedding garment and then yee be cast out from the marriage Reioyce in Christ as I do Follow the steps of your mayster Christ and take vp your Crosse lay your sinnes on hys backe and alwayes embrace hym And as touching my death reioyce as I do good Sister that I shall be deliuered of this corruption and put on incorruption For I am assured that I shall for losing of a mortall life winne an immortall life the which I pray God graunt you and send you of his grace to liue in hys feare and to dye in the true Christian fayth from the which in Gods name I exhort you that you neuer swarue
Desiderio desideraui hoc pascha manducare vobiscum i. Tertull contra Martion lib. 4. I haue desired with my harty desire to eat this Paschall with you What Paschall I pray you desired he to eate If you stand in doubt you haue Tertullian Lib. 4. Contra Martionemâ Professus itaque se concupiscentia concupiscere edere pascha suum indignum enim vt alienum concupisceret Deus acceptum panem distributum discipulis suum corpus illum fecit Hoc est corpus meum dicendo c. i. He therfore protesting a great desire to eat his Paschall his owne Paschall I say for it was not meete that he shoulde desire any other then his owne taking bread and distributing it to his Disciples made it his body saying This is my body What say you did he vnderstand by this Paschall the Iudaicall Lambe or by that whiche afterward he gaue in his Supper Rid. I suppose that the first he vnderstoode of the Iudaicall Passeouer and afterward of the Eucharist Ward Nay then Tertullian is agaynst you which sayth Ba He desired to eate his Passeouer ro But the Iudaical Passeouer was not his but strauÌge from Christ. Argument co Ergo he meant not of the Iudaicall Passeouer Rid. The Iudaicall Passeouer was not straunge from Christ but his owne insomuch as hee is the Lord of all Aunswere and as well the Lord of the Iudaicall Passeouer as of his owne supper Ward What aunswere you then to Tertullian the which sayth He desired to eate his owne Passeouer and not the Iuish Passeouer which stood vpon wordes without flesh Anagogicall sense is that which hath a high and misticall vnderstanding that lyeth abstruse profound vnder the externall letter Rid. Tertullian may here dallye in sense Anagogicall I know that Cyprian hath these wordes Tunc instituit quideÌ Eucharistiam sed vtrumque erat Christi i. He began thâ to institute the holy Eucharist but both were Christes Ward Augustine the Psalme 96. Writing vppon these wordes Adorate scabellum pedum eius i. Worshipp his footestoole c. Quaero inquit quid sit scabellum pedum eius Et dicit mihi Scriptura Terra scabellum pedum meorum Fluctuans conuerto me ad Christum quia ipsum quaero hic August in Psal. 98. inuenio quomodo sine impietate adoretur scabellum pedum eius Suscepit enim de terra terram quia caro de terra est de carne Mariae carnem accepit quia in ipsa carne hic ambulauit ipsam carnem nobis manducandam ad salutem dedit nemo autem illam carneÌ maÌducat nisi prius adorauerit Inuentum est quo modo tale scabellum pedum Domini adoretur vt non solum non peccemus adoraÌdo sed peccemus non adorando ipsum c. i. I aske sayth he what is the footstoole of his feete Esay 66. and the Scripture telleth me The earth is the footstoole of my feete And so in searching therof I turne my selfe to Christ because I seeke him here in the earth and I find how without impiety the footstole of his feete may be worshipped for he tooke earth of earth in that he is flesh of the earth and of the fleshe of Marye he tooke flesh and because that in the same flesh here he walked and also he gaue the same flesh to vs to be eaten vnto saluation But no man eateth that fleshe excepte hee haue worshypped before And so it is found how such a footestoole of the feet of the Lord is to be worshipped so that not only we sinne not in worshipping but also do sinne in not worshipping the same Da He gaue to vs his flesh to be eaten If the Minor of this argument as is sayd before be equipollent to affirmatiue then it commeth next to the Mode Datisi How Christ gaue his flesh to be eaten and when y e which he tooke of the earth in which also here he walked c. ti But he neuer gaue his flesh to be eaten but when hee gaue it at his Supper saying This is my body si Ergo in the Eucharist he gaue vs his flesh Rid. You do alledge the place of Austen vpon the Psalme 98. Where he sayth that Christ gaue his fleshe to be eaten which he tooke of the earth and in whiche here he walked inferring hereupon that Christ neuer gaue the same hys fleshe to be eaten but onely in the Eucharist I deny your Minor for he gaue it both in the Eucharist to be eaten and also otherwise as wel in the word as also vpon the crosse Smith What if Augustine say that Christ did not onelye geue himself to vs in a figure but gaue his own very flesh in deed and really Rid. I neuer sayd that Christ gaue onely a figure of his body For in deed he gaue himselfe in a reall communication that is he gaue his flesh after a communicatioÌ of his flesh West Here Weston read the place of Augustine in English Christ gaue himselfe not only in a figure but in deede by a reall and effectuall communication of his fleshe D. Glinne disputeth D. Glinne B. Ridleys old frend desireth him of Pardon B Ridley for geueth D. Glin. and afterwardes sayd Ye say Christ gaue not his body but a figure of his body Rid. I say not so I say he gaue his own body verely But he gaue it by a reall effectuall and spirituall coÌmunicatioÌ â After this Doctour Glinne began to reason who notwythstandinge Mayster Ridley hadde alwayes taken him for his olde frend made a very contumelious Preface agaynst him This preface Mayster Ridley therefore did the more take to hart because it proceeded from him Howbeit he thought that Doctour Glins minde was to serue the turne For afterwarde hee came to the house wherein Mayster Ridley was kept and as farre as Mayster Ridley could call ro remembraunce before Doctor Young and Doctour Oglethorpe he desired him to pardon his wordes The whiche Mayster Ridley did euen from the very hart and wyshed earnestly that God would geue not onely to him but vnto all other the true and euident knowledge of Gods Euangelicall sincerity that all offences put a part they being perfectly and fullye reconciled might agree and meete together in the house of the heauenly father Glin. I see that you elude or shift away all scriptures and fathers B. Ridley purgeth himselfe against D. Glin. I will go to worke with you after an other sort Christ hath here his Church known in earth of which you were once a child although now you speake contumeliously of the Sacramentes Rid. This is a greuous contumely that you call me a shifter away of the Scriptures and of the Doctours As touching the Sacraments I neuer yet spake contumeliously of them I graunt that Christ hath here his Churche in earth but that Church did euer receiue acknowledge the Eucharist to be a sacrament of the body of
Smith But he did beare himselfe in his owne handes Ergo he did not beare a figure onely Rid. He didde beare himselfe but in a Sacrament and Austen afterward addeth quodam modo that is Sacramentally Smith Quodam modo You vnderstand not what Austen meant when hee sayd quodam modo For he ment that he did beare his very true body in that supper not in figure and forme of a body but in forme and figure of bread Ergo you are holden fast neither are ye able to escape out of his labirinth Doctor Weston repeated this place agayne in English Which done then Doct. Tresham thus began to speake moued as it seemed to M. Ridley wyth great zeale and desired that he might be in sted of Iohn Baptist in conuerting the hartes of the fathers and in reducing the sayde B. Ridley agayne to the mother church Now at the first not knowing the person he thought he had bene some good old man which had the zeale of God although not acording to knowledge and began to aunswere him with mansuetude and reuerence But afterwarde hee smelled a foxe vnder a sheepes clothing D. Tresham prayeth for conuerting Ridley GOd almightye graunt that it may be fulfilled in me that was spoken by the Prophet Malachy of Iohn Baptist which maye turne the hartes of the Fathers to the children and the hartes of the children to theyr fathers that you at length may be conuerted The wise man sayth Sonne honour thy father and reuerence thy mother But you dishonor your father in heauen and pollute your mother the holy church here on earth while ye sette not by her Rid These by wordes do pollute your schoole Tres. If there were an Arrian whiche had that subtle wit that you haue The decree of Lateraâe CouÌcell alleaged for transubstaÌtiatioÌ he might soone shift of the authority of the scriptures and fathers West Either dispute or els hold your peace I pray you Tres. I bring a place here out of the Councell of Laterane the which Counsell representing the vniuersall Churche wherein were congregated 300. Bishops ãâã Of thiâ Councâââ read ãâã Metropolitans besides a great multitude of other decreed y e bread wine by the power of Gods word was traÌsubstaÌtiate into the body bloud of y e Lord. Therefore whosoeuer sayth contrary cannot be a childe of the church but an hereticke Rid. Good Syr I haue heard what you haue cited out of the Councell of Laterane and remember that there was a great multitude of Bishops and Metropolitanes as you sayde but yet you haue not numbred how many Abbots Priors and Friers were in that councell who were to the number of 800. One of the Scribes What One oâ Scribes ãâ¦ã B. Ridlââ will you denye then the authority of that Counsell for the multitude of those Priors Rid. No syr not so much for that cause as for that especially because the doctrine of that Councell agreed not wyth the word of God as it may well appere by the actes of that Councell which was holdeÌ vnder Innocentius the third Of thiâ ãâã read ãâã a man if we beleue the historyes moste pernitious to the church and common wealth of Christ. Tres. What doe you not receiue the Councell of Lateran Whereupon he with certayne other cryed Scribite scribite Write write Rid. No syr I receiue not that Councell Scribite rescribite Write and write agayne B. Ridâââ reiecteâ the Coâââcell of terane ãâã Good ãâã do eate ãâã very truâ body of ãâã Christ bâ sacrameÌtââly and spââritually August 5. contra Donatist cap. 8. Tres. Euill men do eat the naturall body of Christ Ergo the true and naturall body of Christ is on the aultare Rid. Euill men do eate the very true and naturall bodye of Christ sacrameÌtally and no further as S. Augustine saith but good men do eat the very true body both sacramentally and spiritually by grace Tres. I proue the contrary by S. Austen Lib. 5. contra Donatistas Cap. 8. Sicut enim Iudas cui buccellulam Dominus tradidit non malum accipiendo sed malè accipiendo peccauit c. Like as Iudas to whome the Lorde gaue the morsell did offend not in taking a thing that was euill but in receiuing it after an euil maner c. And a litle after Quia aliquis non ad salutem manducat non ideo non est corpus i. Because some do not eate vnto saluation it foloweth not therefore that it is not his body Manducaâ panem Dââmini ââânem Doââânum ãâã Rid. It is the body to them that is the sacrament of the body and Iudas tooke the sacrament of the Lord to his condemnation Austen hath distincted these thinges well in an other place where he sayth Panem Domini panem Dominum Mali manducant panem Domini non panem dominum boni autem manducant panem Domini panem Dominum That is The bread of the Lord the bread the Lorde Euill men eate the breade of the Lord but not breade the Lorde But good men eate both the breade of the Lord and breade the Lord. West Paule sayth the body and you say the sacrament of the body This ãâã spoke in Englisheâ Rid. Paule meaneth so in deed Wat. You vnderstand it euill concerning the signe for the Fathers say that euill men doe eat him which descended from heauen The olde Doctors vse many tymes thâ Sacrameââ for the ãâã of thâ Sacrameââ Theophiâlact alleaâged Rid. They eate him indeede but sacramentally The Fathers vse many times the sacrament for the matter of the sacrament and al that same place maketh agaynst you and so here he cited the place West I bring Theophilacte which sayth that Iudas dyd taste the bodye of the Lord. Ostendit Dominus crudelitatem Iudae qui cum argueretur non intellexit gustauit carnem Domini c. id est The Lord did shewe the cruelty of Iudas whiche when he was rebuked did not vnderstand and tasted the Lordes flesh c. Rid. This phrase to Diuines is well knowne Aunsweââ and vsed of the Doctors He tasted the flesh of the Lord Insensibiliter Insensibly that is the sacrament of the Lordes flesh West Chrysostome sayth that the same punishmeÌt remaineth to them whiche receiue the body of the Lorde vnworthily as to them which crucified him Chrisost alleaged Rid. That is because they defile the Lordes body for euill menne doe eate the body of Christ sacramentally Chrisost expoundââ but good men eate both the sacrament and the matter of the Sacrament Wat. You reiecte the Councell of Laterane The Couââcell of ãâã alleaged because you say it agreeth not with Gods worde What say you then to the Councell of Nice The wordes of the Councell be these Ne humiliter spectemus propositum panem potum sed exaltata mente fideliter credamus iacere in illa sacra mensa agnum Dei tollentem
benefite and grace offred from the apostolick sea vntill the abrogation of such lawes wherby you haue disioined and disseuered your selues from the vnity of Christes Church It remayneth therefore that you like true christians prouident men for the weale of your soules bodyes ponder what is to be done in this so weighty a cause and so to frame your actes and procedings as they may tend first to the glory of God and next to the conseruation of your coÌmon wealth surety and quietnes The next day after the 3. Estates assembled agayne in the great chamber of the Court at Westminster where the king and queenes maiesties and the Cardinall being present they did exhibite sitting all on theyr knees a supplication to theyr highnesses the tenor wherof ensueth * The Copy of the supplication and submission exhibited to the king and Queenes maiesties by the Lordes and Commons of the Parliament WE the Lordes spirituall and temporall and the commoÌs of this present parliament assembled The suppâââcatioÌ ââââmission oâ the Loââ and Comâmons to the king ãâã Queenes maiesties representing the whole body of the realme of England and dominions of the same in our own names particularly and also of the sayd body vniuersally in this supplicatioÌ directed to your maiestyes with most huÌble sute that it may by your gracious intercession and meane be exhibited to the most reuerend father in God the Lord Cardinall Poole Legate sent specially hither from our most holy father Pope Iulius the third and the Sea Apostolick of Rome do declare our selues very sorye and repentaunt for the schisme and disobedience committed in this realme and the dominions of the same against the sayd sea Apostolicke either by making agreing or executing any lawes ordinaunces O great sâârow and deepe repentauncâ or commaundementes agaynst the supremacye of the sayde sea or otherwise doing or speaking that might impugne the same Offring our selues promising by this our supplication that for a token and knowledge of our sayd repentance we be and shal be alway ready vnder and with the authorities of your Maiesties to the vttermost of our power to doe that shal be in vs for the abrogation and repealing of the sayd lawes and ordinaunces in this present parliament as well for our selues as for the whole body whom we represent Whereupon we most humbly beseech your maiesties as persons vndefiled in the offence of his body towardes the sayde Sea which neuerthelesse God by his prouidence hath made subiecte to your maiesties so to set forth this our moste humble sute The Popâ absolutioâ caÌnot ãâã but by inâtercessioâ of kinge Queene The suppâââcation ãâã vp by the king and Queene ãâã the Caâââânall that we may obteine from the sea Apostolicke by the sayd most reuerent father as wel particularly as vniuersally Absolution release and discharge from all daunger of such Censures and sentences as by the lawes of the church we be fallen in and that we may as children repentant be receiued into the bosome vnity of Christes church so as this noble Realme with all the members therof may in vnity and perfect obedience to the Sea Apostolicke and Popes for the time being serue GOD and your Maiesties to the furtheraunce and aduancement of his Honour and Glorye Amen The Supplication being read the king and Queene deliuered the same vnto the Cardinall who perceiuing y e effect thereof to aunswere his expectation did receiue the same most gladly from theyr Maiesties and after he had in fewe wordes geuen thankes to God and declared what great cause he had to reioyce aboue all others that his coÌming from Rome into England had takeÌ most happy successe He by the Popes authority did geue them this absolution folowing ¶ An absolution pronounced by Cardinall Poole to the whole Parliament of England in the presence of the King and Queene OUr Lord Iesus Christ which with his most precious bloud hath redemed and washed vs froÌ all our sinnes and iniquities that he might purchase vnto himselfe a glorious spouse without spot or wrinckle whoÌ the Father hath appoynted head ouer all his church he by his mercy absolue you And we by apostolick authority geuen vnto vs by the most holy lord Pope Iulius the 3. his Uicegerent in earth do absolue deliuer you and euery of you with the whole Realme and the Dominions therof from all Heresy and Schisme and from all and euerye iudgement Censures and paynes for that cause incurred also we do restore you agayn vnto the vnity of our Mother the holy Church as in our Letters more playnely it shall appeare In the name of the father of the sonne and of the holy Ghost When all this was done they went into the Chappell and there singing Te Deum with great solemnity declared the ioy and gladnesse that for this reconciliation was pretended The reporte of thys was with great speede sent vnto Rome as well by the king and Cardinals Letters which hereafter folow as also otherwise WherupoÌ the pope caused there at Rome processions to be made and thankes to be geueÌ to God with great ioy for the conuersion of England to his Churche and therefore praysing the Cardinals diligence and the deuotion of the king and queen on Christmas euen by his Buls he set forth a generall pardoÌ to all such as did truely reioyce for the same ¶ A copy of king Philips Letter written with his owne hand to Pope Iulius touching the restoring of the Realme of England MOst holy Father I wrote yesterday vnto Don Iohn Maurique Nouember 30. K. Phillips letter to the Pope tranâuted out of Spanish into English that he shoulde declare by worde of mouth or els write to your holynes in what good state the matter of religion stoode in this Realme and of the submission to your holinesse as to the chiefe As this day which is the feast of S. Andrew late in the euening we haue done God that seruice to whose onely goodnesse we must impute it and to your holynes who haue taken so great payne to gayne these soules that this realme with full generall consent of all them that represent the state being very peniteÌt for that was past and well bent to that they come to doe submitted themselues to youe holynes to that holy Sea whom at the request of the Queene and me your Legate did absolue And forasmuch as the sayd Don Iohn shall signify vnto your holinesse all that passed in this matter I will write no more therof but onely that the Queene I as most faythful deuout children of your holynes haue receiued the greatest ioy and comfort hereof that may be expressed with tong Considering that besides the seruice done to God hereby it hath chaunced in the time of your holynes to place as it were in the lappe of the holy Catholicke churche such a kingdome as this is And therfore I thinke I cannot be thankefull enough
people of God and theyr aduersaries into whose handes they were putte and deliuered and that of GOD and by hys good will and pleasure were Idolatrers and the people of the Deuill but they woulde be called the chiefe members of God and reioyced that they hadde the true God and that it was nowe declared by myracle that the Israelites hadde but a false God and a false religion seeing they were deliuered into the Babylonians handes And all the other the Herodes and Pharao I meane plainely determined that if the menne whiche they killed and handled euil hadde bene Goddes people God would neuer haue suffered them to come into their hands but rather haue done the contrarye and haue lette Iohn Baptist kill Herode and the Israelites Pharao and Nabuchodonosor Euen the like is nowe to be seene in vs and in our most cruell aduersaries They are not therfore the catholike Church because our merciful God hath at this present geueÌ our liues into their handes neyther are wee therefore heretickes because wee suffer punishment at theyr handes as the Lord Chauncellour by hys reioycing seemeth to gather the contrarye is hereby to be gathered that we be the members of the true Catholike church because wee suffer for the same Doctrine which Iohn Baptiste Iames the Israelites yea Christe the Apostles did teache of which none taught any thing of oure aduersaries doctrine namely that the rotten Antichristian heade of Rome shoulde be the heade of Christes church But they haue manifestly taught the contrary specially Paule 2. to the Thessalonians the 2. chapter Iohn in the Apocalipse Dan. 11. which thing if I might haue life and Bookes I would so by Gods grace set foorth that all the world should see it and that our aduersaries with their Antichristian head are the members of the Deuils church as they vndoubtedly are And in like case as the aboue meÌtioned holy men though they in their dayes were counted to be heretickes seditious and disturbers of the whole worlde for vnto Iohn Baptiste it was sayde Iohn 1. Wherefore baptisest thou if thou be not Helias nor that Prophet c. As who saye thou haste no such authoritie to beginne a newe Ceremonie in the Churche For we be in ordinarie possession of the churche and of vs thou haste receiued no such power We abide by our circumcision and the like coulde I declare of Iames and of all the Apostles and Prophetes and of our Sauiour Christe him selfe that were all condemned as heretickes blasphemers of God and disturbers of the whole world Paule and Silas Act. 16. heard like woordes of the Philippians these men trouble our Citie seeing they are Iewes and preache institutions whych are not lawful for vs to receiue seeing we be Romaines And in 17. In Athens the wise menne of this world suche as gaue their endeuour to wisedom said by S. Paule Quid vult spermologus hic dicere That is What will this prater as my Lord Chancelour sayd to me shall we suffer this felow to prate wheÌ I would faine haue sayd that thyng that I haue heere wrytten trifler newes caryer or âringer that telleth what so euer men will haue him for gaine and aduauntage that will for a piece of bread say what yee will haue hym c. And an other sayd in the same place hee seemeth to be a preacher of newe Deuelles c. And Actes 21. The Iewes say by Paule laying handes on hym helpe O yee Israelites saye they this is the manne that teacheth all men euery where against the people meaning the Iewes and the law and this place meaning Ierusalem and yet was neuer a woorde of these true And Actes 22. the same Iewes sayde of Paule out of the earthe wyth that man or away wyth him For it is not lawfull for him to liue or he is not woorthy to liue And howe many moe of these examples are to be found in the Bible Although I say these men were in their dayes taken for heretickes of them that were then in authoritye and of the great multitude of the worlde yet it is nowe wel knowen yea and very shortly after their deathes this was known yea and euen in theyr liues also vnto the true Catholicke Churche that they were not onely the chiefe and speciall members of the true Catholicke Churche but also the founders and builders thereof notwithstanding the sinister iudgement that the wise and mighty menne and the great multitude of the worlde hadde of them and in theyr consciences they were alwayes assuredlye certified of the same Euen the same shall the world find true in vs shortlye after oure deathes as also there be at thys houre the Lorde be thanked therefore not a fewe that already know it as we our selues also are by Gods grace assuredly certified in our consciences that we are no heretikes but members of the true catholike church and that our aduersaries the bishops and popish cleargie which wil haue that title are the members of Sathans churche and theyr Antichristian head of Rome wyth them But here they wil crie out loe these men wil be stil like Iohn Baptist the Apostles and the Prophets c. I answere we make not our selues like vnto them in the singular vertues and giftes of God geuen vnto them as of miracles doing and of many other things The similitude and likenesse of them and vs consisteth not in all things but only in this that is that we be like them in doctrine and in the sufferinge of persecution and infamie for the same We haue preached theyr very doctrine and none other thing that we are able sufficiently to declare by theyr wrytings by wryting for my part I haue profered to prooue the same as is now often sayd And for this cause we suffer the like reproche shame and rebuke of the worlde the like persecution leesing of our liues and goodes forsaking as our maister Christ commandeth father mother sister brethren wiues children and all that there is being assured of a ioyfull resurrection and to be crowned in glorye wyth them according to the vnfallible promises made vnto vs in Christ our onely and sufficient mediatour reconciler priest and sacrifice which hath pleased the father and quieted and pacified his wrath against our sinnes made vs wythout spot or wrinkle in his sight by imputation although wee off and in our selues are bespotted be blotted w t many filthy sinnes which if the great mercy graunted in Christ did not put away by not imputing them vnto vs of his measurelesse vnspeakeable mercye and loue to saue vs they woulde haue brought vs to euerlasting damnation and death perpetuall Heerein and in no other doe we affirme our selues to be like vnto our head Christe and all his Apostles Prophetes Martyrs and Saintes And heerein oughte all Christian menne to be like them and heerein are all true Christen men and women lyke them euery one according to the measure of y e faith that
God hath dealt vnto them and to the diuersitie of the gifts of the spirite geuen vnto them But let vs nowe consider y t if it be Gods good will and pleasure to geue hys owne beloued heart that is hys beloued church and the members therof into the handes of theyr ennemies to chasten trie prooue them and to bryng them to the true vnfained acknowledging of theyr owne naturall stubburnnesse disobedience towardes God and his commaundements as touching the loue of God and of their brethren or neighbours and their naturall inclination readinesse desire to loue creatures to seeke their owne lusts pleasures and things forbidden of God to obtaine a true and earnest repentaunce and sorowfulnesse therefore and to make them to sigh and crie for the forgeuenesse of the same and for the aide of the spirite daily to mortifie and kill the saide euill desires and lustes yea and often falling into grosse outwarde sinnes as did Dauid Peter Magdalen and other to arise againe also thereout with a mighty crying for mercy wyth many other causes lette vs also consider what he hereafter doeth with the said enemies into whose hands he hath geuen his tenderly beloued dearlings to be chastened and tried Forsothe wheras he but chasteneth his dearlings and crosseth them for a small while accordinge to his good pleasure as all fathers doe with their children Heb. 12. Prouerb 3. Gods iusticâ vpon his enemies and persecuters He vtterly destroyeth yea and euerlastingly damneth the vnrepentant enemies Let Herode tell me what he wanne by killing Iames and persecuting Peter and Christes tender dearlings and beloued spouse and wife hys Churche Uerely God thought him not worthy to haue death ministred vnto him by meÌ or Angels or any worthy creatures but those small and yet most vile beastes lice and small wormes must consume and kill his beastly vile and tirannous body Pharao and Nabuchadonoser for all their pride and most mighty power must at the length let Gods dearlings go freely away out of their land yea out of their bandes and tirannie For when it could not be obtained at theyr handes that Gods congregation mighte haue true mercy ministred vnto them but the counterfaite mercye of these our dayes that is to saye extreeme crueltie and euen the very and that most horrible and cruel death God arose and awoke out of his sleepe and destroyed those ennemies of his flock with a mighty hand and a stretched out arme Pharao did wyth moste great and intollerable labors and burdens expresse and bring vnder the poore Israelits and yet did the Courtiers vndoubtedly noyse abroade that the king was mercifull vnto them to suffer them to liue in his land and to sette them aworke that they might gette them theyr liuings If he shoulde thruste them out of hys lande whether should they go like a sort of vagabunds and runagates This title name of mercy wold that tyaÌt haue and so did his flattering false Courtiers spreade hys vayne praise abroade Haue not wee the like examples nowe a dayes O that I had nowe time to wryte certaine thyngs pertaining to our Winchesters mercy Winchesteââ mercy Howe mercifull hee hath bene to me and to my good brethren I will not speake of neither yet vnto the Duke of Suffolkes moste innocent daughter and to her as innocent husband For althoughe their fathers were faultie yet had their youth and lacke of experience deserued a pardon by all true merciful mennes iudgements O that I had time to painte out thys matter a right but there be many aliue that can doe it muche better when I am deade Pharao had hys plagues and hys moste flourishinge lande was by his counterfaite mercye whych was in deede righte crueltie and abhominable tyrannie vtterly destroyed And thinke yee that thys bloudy butcherly Byshoppe of Winchester and his moste bloudie brethren shall escape Or y e Englande shall for theyr offences and specially for the maintenaunce of theyr Idolatrie and wilful following of them not abide a great brunt Yes vndoubtedly If God looke not mercifully vpon England Ann. 1554. âebruaây the seedes of vtter destruction are sowen in it already by these hypocriticall Tyrauntes and Antichristian Prelates Popishe Papistes and double Traytours to theyr naturall Countrey And yet they speake of mercy of blessing of the Catholicke Church of vnitie of power and strengthening of the Realme This double dissimulation will shew it selfe one day when the plague commeth which will vndoubtedly light vpon these crowneshorne capteines and that shortly whatsoeuer the godly and the poore Realme suffer in the meane while by Gods good sufferaunce and will Spite of Nabuchodonosors beard and maugre his heart the captiue thrall and miserable Iewes must come home agayne and haue their Citie and temple builded vp agayne by Zorobabell Esdras and Nehemias c. And the whole Kingdome of Babylon must go to ruine and be taken in of straunges the Persians and the Medes So shall the disperpled English flocke of Christ be brought againe into theyr former estate or to a better I trust in the Lorde God than it was in innocent Kyng Edwardes dayes and our bloudy Babylonicall Byshops and the whole crowneshorne companye brought to vtter shame rebuke ruyne decaye and destruction for God can not and vndoubtedly wyll not suffer for euer theyr abhominable lying false doctrine theyr hypocrisie bloudthrist whoredome idlenesse theyr pestilent lyfe pampored in all kynde of pleasure theyr thrasonicall boasting pryde theyr malicious enuious and poysoned stomackes which they beare towardes hys poore and miserable Christians Peter truely warneth that if iudgemente begynneth at the house of God what shall be the ende of them that beleeue not the Gospell If the righteous shall scant be saued where shall the vngodly and sinfull appeare Some shall haue theyr punishmente heere in thys worlde and in the worlde to come and they that doo escape in thys worlde shall not escape euerlastyng damnation Thys shall bee youre sauce O yee wicked Papistes make yee merry heere as long as yee may After that I. Rogers as yee haue heard had bene long straitly imprisoned Febr. 4. lodged in newgate amoÌgst theeues ofteÌ examined and very vncharitably intreated at leÌgth vniustly and most cruelly by wicked Winchester coÌdemned the 4. of February M. Rogers warned to prepare to death in the yeare of our Lord 1555. beeyng Monday in the morning hee was warned sodenly by the kepers wife of newgate to prepare himself to the fire who then being sound a slepe scarse with much shogging could be awaked M. Rogers ãâã At length being raysed and waked and byd to make haste then saide he if it be so I neede not to tye my poyntes M. Rogers coulâ not be ãâã of Boner to ãâã to his wife before his burning M. Rogers brought to Smithfield and so was had downe first to Boner to bee disgraded That done hee craued of Boner but one petition Boner asking what that
yet I testify vnto you that the comfort of my sweete Christ doth driue from my phantasy the feare of death But if my deare husband Christ doe for my triall leaue me alone a little to my selfe alas I know in what case I shal be theÌ but if for my proofe he do so yet am I sure he will not be long or far from me Though he stand behind the wal hide himselfe as SalomoÌ saith in his mistical ballet yet will he peep in by a crest to see how I do He is a very tender harted Ioseph though he speak roughly to his brethren handle theÌ hardly yea threateÌ greuous bondage to his best beloued brother Beniamin yet can he not conteyne hymselfe from weeping with vs vpon vs with falling on our neckes and sweetly kissing vs. Such Christ a sweete brother vnto vs. such a brother is our Christ vnto vs all Wherfore hasten to go vnto him as Iacob did with his Sonnes and family leauing theyr country and acquayntaunce Yea this our Ioseph hath obteined for vs that Pharao the Infidell shall minister vnto vs chariots wherin at ease we may be caryed to come vnto him as we haue experience how our very aduersaries do help vs vnto our euerlasting blisse by theyr spedy dispatch yea how all thinges haue bene helpinges hereunto blessed be our God Be not afrayde of fraybugges which lye in the way Feare rather the euerlasting fire feare the Serpent which hath that deadly sting of which by bodely death they shall be brought to taste which are not grafted in Christ wanting fayth and a good conscience and so are not acquaynted with Christ the killer of death But oh my deare wyfe and frends we we whom God hath deliuered from the power of darcknes and hath translated vs into the kingdom of his deare sonne by putting of the old man by fayth putting on the newe euen our Lord Iesus Christ his wisedome holines righteousnes redeÌption we I say haue to triumph agaynst the terrible spitefull Serpent the Deuill sinne hell death damnation For Christ our brasen Serpent hath pulled away the sting of this serpeÌt The sting of death pluckâ out 1. Cor. 15. so that now we may boldly in beholding it spoyled of his sting triuÌph with our Christ al his elect say Death where is thy sting Hell where is thy victory Thankes be to God who hath geuen vs Vs the victory through our Lord Iesus Christ. Wherfore be mery my deare wife all my deare felow heyres of the euerlasting kingdome alwayes remeÌber the Lord. Reioyce in hope be pacient in tribulation continue in prayer pray for vs now appoynted to the slaughter y t we may be vnto our heauenly father a fat offering and an acceptable sacrifice I may hardlye write to you Wherfore let these few words be a witnes of commendations to you and all them which loue vs in fayth To this his flocke the parish of Alhallowes in Bredstreate He wrote also a fruitefull letter exhorting and charging them to beware of the Romish religioÌ and constantly to sticke to the truth which they had confessed and namely vnto my flocke among whom I am resident by Gods prouidence but as a prisoner And although I am not so amoÌg them as I haue bene to preach to them out of a pulpit yet doth god now preach vnto them by me by this my imprisonment and captiuity which now I suffer among them for Christes Gospelles sake bidding them to beware of the Romish Antichristian religion and kingdome requiring and charging them to abide in the trueth of Christ which is shortly to be sealed w t the bloud of theyr Pastor who though he be vnworthy of such a ministery yet Christ there high pastor is to be regarded whose truth hath bene taught theÌ by me is witnessed by my chaynes shall be by my death through the power of that hye pastor Be not carefull good wife cast your care on the Lord commend me vnto him in repentant praier as I do you and our Samuell whom euen at the stake I will offer as my selfe vnto God Fare ye wel all in Christ in hope to be ioyned w t you in ioy euerlasting This hope is put vp in my bosome Amen Amen Amen Pray pray * An other Letter to Maystres Lucy Harington a Godly Gentlewoman and frendly to him in his troubles YOur most gentle commendations An other comfortable letteâ of M. Saunders whereof this messenger made remembraunce vnto me was for two causes very comfortable First for that thereby I vnderstood of the state of your health bodely welfare for the which I geue thankes vnto god who graunt the long continuaunce thereof to his honour and fatherly good will whereunto I will dayly say Amen And farther I was refreshed by the expressing of your mindefull frendship towardes me farre vnworthy thereof Wherein I take occasion of much reioysing in our so gracious a God and mercifull Father who as he hath in his vnmeasurable mercy by fayth handfasted vs his chosen childreÌ vnto his deare sonne our Christ as the spirituall spouse of such an heaueÌly husband so he linketh vs by loue one vnto an other being by that bond coÌpact together with charitable readines to doe good one vnto another so that first to the glory of our God his Christ theÌ to our owne ioying in the testimony of a good coÌscience and last of all to the stopping of the mouthes and confusioÌ of our aduersaries we beare the badge as the right spouse of our Christ which himselfe noted in this saying Herein shall all men know that ye be my Disciples if ye loue one another Then farther by this bond of mutuall loue The true badge of Christ. Iohn 13. is sette forth the fatherly prouidence of God towardes vs his children that though it be he that careth for vs in whome we liue mooue and be who feedeth all flesh with bodely sustenaunce yet hath he appoynted vs in these present necessities to stand in his sted one vnto another Wherein is not onelye sette forth our dignitye but also that vnspeakeable accorde and vnitye among vs the many members in his mysticall body And though that either for lacke of ability or els through distaunce of place power and oportunity of helping one another doe fayle yet wonderfull is the working of Gods children through the spirite of prayer as wherby they fetch all heauenly influence froÌ Christ theyr celestiall head by his spirite to be measured seuerally as maye serue to the mayntenaunce of the whole body Thus doth our faythfull prayer which we make one for another distribute and scater Gods bountiful blessinges both ghostly and bodely Iohn 15. when ordinary ability lacketh and when the arme may not reach forth such Gods riches According herunto I well perceiue and vnderstand your readines to do good vnto all and especially I haue experience of your
paine and griefe to departe from goods and frends but yet not so muche as to departe from grace and heauen it selfe Wherefore there is neither felicitye nor aduersitye of this world that can appeare to be great if it be wayed with the ioyes or paines in the world to come I can do no more but pray for you do the same for me for Gods sake For my parte I thanke the heauenly Father I haue made mine accompts and appoynted my selfe vnto the wil of the heauenly father as he will so I will by hys grace For Gods sake as soone as ye can send my poore wife and children some letter from you and my letter also which I sent of late to D. As it was tolde me shee neuer had letter from me sithens the coÌming of M.S. vnto her the more to blame the messengers for I haue wrytten diuers times The Lord comfort them and prouide for them for I am able to doe nothing in worldly things Shee is a godly and wise woman If my meaning had bene accomplished she should haue hadde necessary things but that I meant God can performe to whom I commend both heâ and you all M. Hoopeâ care and commendation of his wife I am a precious Iewell nowe and daintely kept neuer so daintely for neither mine owne man nor any of the seruants of the house may come to me but my keper alone a simple rude maÌ God knoweth but I am nothing carefull thereof Fare yee well the 21. of Ian. 1555. Yours bounden Iohn Hooper Amongst many other memorable acts and notes worthy to be remembred in the hystorie of M. Hooper thys also is not to be forgotten which happened betwene hym and a bragging Frier a little after the beginning of his imprisonment the storie whereof heere followeth A Frier came from Fraunce to England wyth greate vaunt Talke betwene M. Hooper anâ a Fryer in the prison asking who was the greatest hereticke in all England thinking belike to doe some great act vpon hym To whom aunswere was made that M. Hooper had then the greatest name to be the chiefest ringleader who was then in the Fleete The Frier comming to him asked whye hee was committed to prison He sayd for debt Nay sayde he it was for heresie Which when the other had denyed what sayst thou quoth he to hoc est corpus meum M. Hooper being partly mooued at the sodaine question desired that hee mighte aske of him againe an other question whyche was thys What remained after the consecration in the Sacrament any breade or no No breade at all sayeth hee And when yee breake it what doe yee breake If the mateâriall body of Christ be broken in the sacrament then iâ the commaundemât of Gods word broken either bread or the body sayde Maister Hooper No bread sayd the Frier but the body onely If you doe so sayd M. Hooper ye do great iniurie not onely to the body of Christe but also yee breake the Scriptures which saye Yee shall not breake of hym one bone c. Wyth y t the Frier hauing nothing be like to aunswere recoyled backe and with his circles and crosses began to vse exorcisme against M. Hooper as though c. Thys and more wrote master Hooper to mistres Wilkinson in a letter which letter was read vnto her by Iohn Kelke Comparison betwene M. Hooper and Polycarpus WHen I see and beholde y e great patience of these blessed Martyrs in our daies in their sufferings so quietly and coÌstantly abiding the torments that are ministred vnto them of princes for Gods cause â compariâân beâweene M. âooper âolycarpus mee thinkes I maye wel and worthely compare them vnto the olde Martyrs of the primatiue Churche In the number of whome if comparison be to be made betwixt Saint and Saint Martyr and Martyr with whom might I match this blessed martyr M. Iohn Hooper better throughe the whole catalogue of the olde Martyrs then with Polycarpus the aunciente Bishop of Smirna Euseb. lib. 4. cap. 15. of whome Eusebius maketh mention in the Ecclesiasticall storie For as both agreed together in one kinde of punishmeÌt being both put to the fire so which of them shewed more patience and constancie in the time of their suffering it is hard to be sayde And though Polycarpus being set in the flame as the storie saith was kepte by myracle from the tormente of the fire till hee was stricken downe with weapon and so dispatched yet Hooper by no lesse myracle armed with patience feruent spirit of Gods comfort so quietly despised the violence thereof as though he had felt litle more then did Polycarpus in y e fire flaming round about him Moreouer as it is wrytten of Polycarpus when hee should haue bene tied to the stake Of this Policarpus read before he required to stand vntied saying these woordes Sinite me qui namque ignem ferre posse dedit dabit etiam vt sine vestra clauorum cautione immotus in rogo permaneam That is Let me alone I pray you for he that gaue me strength to come to this fire will also geue mee patience to abide in the same without your tying So likewise Hooper with the like spirite when hee shoulde haue bene tied with thre chaines to the stake requiring them to haue no such mistrust of him was tied but with one who and if he had not bene tied at all yet no doubte woulde haue no lesse aunswered to that great patience of Polycarpus M. Hooper compared to Polycarpus in life And as the ende of them bothe was much agreeing so the life of them both was such as might seme not farre discrepant In teaching like diligent both in zeale feruent in life vnspotted in manners and conuersation inculpable Bishops also martyrs both Briefly in teaching so pithy and fruitful that as they both were ioyned together in one Spirite so mighte they be ioyned in one name together of ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã to wit much fruitful to which name also ãâã ãâã ãâã ãâã ãâã is not much vnlike In thys the Martyrdome of M. Hooper may seeme in suffering to goe before though in time it followed the Martyrdome of Polycarpus for that he was bothe longer in prisone The cruell handling of M. Hooper and there also so cruellye handled by the malice of hys keepers as I thinke none of the olde martyrs euer suffered the like To thys also adde howe hee was disgraded by Boner wyth suche contumelies and reproches as I thinke in Polycarpus time was not vsed to any And as wee haue hitherto compared these two good Martyrs together The enemies of M. Hooper and of Polycarpus compared so nowe if we should compare the enemies and authours of their death one wyth the other wee should finde no inequalitie betwixt them both but that the aduersaries of M. Hooper semed to be more cruell and vnmerciful For they that put Polycarpus to
Ministers the whiche do wish vnto you the grace of God and constancy in the truth Concerning the state of our Church it remayneth euen as it was when you departed from vs into your countrey God graunt we may be thankfull to him and that we doe not onely professe the faith with wordes but also expresse the same effectually with good workes to the praise of our Lord. The word of God increaseth dayly in that part of Italy that is neare vnto vs and in Fraunce In the meane while the godly sustaine greeuous persecutions and with great constancy and glory through tormentes they goe vnto the Lord. I and all my houshold with my sonnes in law and kinsmen are in good health in the Lord. They doe salute you and pray for your constancie being sorrowfull for you and the rest of the prisoners There came to vs Englishmen Studentes both godly and learned They be receaued of oure Magistrate Tenne of them dwell together the rest remayne here and there with good men Amongest the other Mayster Thomas Leuer is deare vnto me and familiar If there be anye thing wherein I may doe any pleasure to your wife and childreÌ M. Tho. Leuer they shall haue me wholly at commaundement whereof I will write also to your wife for I vnderstand shee abideth at Franckford Be strong and mery in Christ wayting for his deliraunce when and in what sort it shall seeme good vnto hym The Lorde Iesus shewe pittie vppon the Realme of Englande and illuminate the same with his holy Spirite to the glorye of his name and the saluation of soules The Lorde Iesus preserue and deliuer you from all euill with all them that call vpon hys name Farewell and farewell eternally The 10. of October 1554. From Zurich You know the hand H.B. The history of D. Rouland Taylour which suffered for the truth of Gods word vnder the tyranny of the Romayne Byshop .1555 the 9. day of February THe towne of Hadley was one of the first that receaued the worde of God in all Englande at the preachinge of M. Thomas Bilney Hadly towne commended Thomas Bilney By whose industrye the Gospell of Christ had such gracious successe and took such root there that a great number of that parishe became exceeding wel learned in the holye scriptures as well women as men so that a man might haue found among them many that had often read the whole Bible through and that coulde haue saytâ a great part of S. Paules epistles by hart and very wel readily haue geuen a godly learned sentence in any matter of controuersie Their children and seruantes were also brought vp and trayned so dilligently in y e right knowledge of Gods worde that the whole towne seemed rather an Uniuersitie of y e learned then a town of Cloth-making or labouring people And that most is to be commended they were for the more part faythfull followers of Gods word in their liuing In this towne was D. Rouland Taylor Doctour in both the Ciuill and Canon lawes D. Taylour a Doctour in both lawes and a diuine and a right perfect Diuine parson Who at his first entring into his benefice did not as the common sort of beneficed meÌ do let out his benefice to a Farmar that should gather vp the profites and set in an ignoraunt vnlearned Priest to serue the Cure so they may haue the fleece litle or nothing care for feeding the flocke But contrarily he forsooke the Archbishop of Canterbury Tho. Cranmer Thomas Cranmer Archb. of Canterâury with whome he before was in housholde and made hys personal abode and dwelling in Hadley among y e people coÌmitted to his charge Where he as a good shepheard abiding and dwelling among has sheepe A good shepheard and his conditions gaue himself wholly to the study of holy scriptures most faythfull endeuouring himselfe to fulfill that charge which the Lord gaue vnto Peter saying Peter louest thou me Iohn 2. Feede with worde Feede my Lambes Feede my sheepe Feede my sheepe This loue of Christ so wrought in him that no Sonday nor holy day passed nor other time when he might get the people together Anno 1555. February but he preached to them the worde of God the doctrine of their saluation Not onely was his worde a preaching vnto them but all his lyfe and conuersation was an example of vnfayned christian life and true holynes He was voyde of all pride humble Feede with example and meeke as any childe so that none were so poore but they might boldly as vnto their father resorte vnto him neither was his lowlines childish or fearefull but as occasion time and place required he would be stout in rebuking the sinfull and euill doers so that none was so rich but he would tell him playnely his fault with such earnest and graue rebukes as became a good Curate and Pastor He was a man very milde voyde of all rancour grudge or euill will ready to do good to all men readely forgeuing his enemies and neuer sought to do euil to any To the poore that were blinde lame sicke bedred or that had many childreÌ Feede with almes he was a very Father a carefull patrone and diligent prouider in so much that he caused the parishioners to make a generall prouision for theÌ and he himselfe beside the continuall reliefe that they alwayes found at his house gaue an honest portion yearely Commendation of Doct. Taylours wife and his children to the common almes boxe His wife also was an honest discrete and sober matrone and his children well nourtred brought vp in the feare of God and good learning To conclude he was a right and liuely image or paterne of all those vertuous qualities described by S. Paule in a true Byshop a good salt of the earth sauourly biting the corrupt maners of euill men a light in Gods house set vpoÌ a Candlesticke for all good men to imitate and folow Thus continued this good Shepeheard among hys flocke gouerning and leading them through this wildernes of the wicked world all the dayes of the most innocent and holy King of blessed memory Edward the vj. But after it pleased God to take King Edward from this vale of misery vnto his most blessed rest The Papistes and their naturall workes the Papistes who euer sembled and dissembled both with King Henry the eight and king Edward his sonne now seing the time conuenient for their purpose vttered their false hypocrisie openly refusing all good reformation made by the sayd two most godly Kings and contrary to that they had all these two Kings dayes preached taught written and sworne they violently ouerthrew the true doctrine of the Gospell and persecuted with sword and fire all those that would not agree to receaue againe the Romaine Byshop as supreme head of the vniuersall Church and allow all the errours superstitions and idolatries that before by Gods worde were disproued and iustly condemned as
this romish Idolatry When he had thus said they with weping teares prayed together and kissed one the other His last token to his wyfe and his sonne he gaue to his wife a booke of the Church seruice set out by Kyng Edward which in the time of his imprisonment he daylye vsed And vnto his sonne Thomas he gaue a Latin booke coÌteining the notable sayings of the old martyrs gathered out of Ecclesiastica historia in the end of that book he wrote his Testament and last Vale as hereafter foloweth ¶ The last will and Testament of Doctor Rowland Taylour Parson of Hadley D. Taylours will and testament written in the booke which he gaue to his sonne Iob. 1.2 Apoc. 14. Luke 12. I Say to my wife and to my children The Lord gaue you vnto me and the Lord hath taken me from you and you from me blessed be the name of the Lord. I beleue that they are blessed which dye in the Lord. God careth for Sparowes and for the heares of our heades I haue euer founde him more faythfull and fauorable theÌ is any father or husband Trust ye therefore in him by the meanes of our deare Sauior Christes merites beleue loue feare and obey him pray to him for he hath promised to helpe Count me not dead for I shall certainely liue and neuer dye I go before and you shal folow after to our long home I go to the rest of my children Susan George Ellen Robert and Zachary I haue bequeathed you to the onely omnipotent I say to my deare frendes of Hadley and to all other which haue heard me preache A pure conscieÌce fully quieted that I depart hence with a quiet conscience as touching my doctrine for the which I pray you thanke God w t me For I haue after my little talent declared to other those lesioÌs y t I gathered out of gods booke the blessed Bible Therfore if I or any Aungell from heauen should preach to you any other Gospell then that ye haue receiued Gods great curse vpon that Preacher Beware for Gods sake that ye deny not God A graue warning agaynst Popery neyther decline from the word of fayth lest God decline from you so do ye euerlastingly perishe For Gods sake beware of Popery for though it appeare to haue in it vnitye yet the same is in vanity and Antichristianity and not in Christs fayth and verity Beware of the sinne agaynst the holy ghost The sinne agaynst the holy Ghost now after such a light opened so playnly and simply truly throughly and generally to all England The Lord graunt all men his good and holy spirit encrease of his wisedome contemning the wicked world A godly prayer harty desire to be with God the heauenly company through Iesus Christ our only Mediator Aduocate righteousnes life sanctification and hope Amen Amen Pray Pray ¶ Rowland Taylour departing hence in sure hope without all doubting of eternal saluatioÌ I thaÌke God my heauenly father through Iesus Christe my certeine Sauiour Amen The 5. of February Anno. 1555. Psalme 27. The Lord is my lighte and my saluation whome then shall I feare Roma 8. God is he that iustifieth who is he that can condemne Psalm 30. In thee O Lord haue I trusted let me neuer be confounded On the next morow after that Doct. Tailour had supped with his wife in the Counter as is before expressed which was the fift day of February the Shiriffe of London with his Officers came to the Counter by two of the clocke in the morning and so brought forth Doctor Taylour and without any light lead him to the Wolsacke an Inne without Algate D. Taylours wife suspecting that her husband should that night be caried away watched all night within S. Butolphes Churchporch beside Algate hauing with her two children D. Taylour lead from the CouÌter by night toward Hadley the one named Elizabeth of xiiij yeares of age whom being left without father or mother Doctour Taylour had brought vp of almes from iij. yeares olde the other named Mary D. Taylours owne daughter Now when the Shiriffe his company came against S. Butolphes church The last meeting and leaue-taking with his wyfe and children Elizabeth cried saying O my deare father Mother mother here is my father led away Then cried his wife Rowland Rowland where art thou for it was a very darcke morning that the one could not see the other D. Taylour aunswered deare wife I am here and stayed The Shiriffes men would haue led him forth but the Shiriffe sayd This Sheriffe was M. Chester stay a litle maysters I pray you and let him speake with his wife and so they stayed Then came she to him and he tooke his daughter Mary in his armes and hee his wife and Elizabeth kneeled downe sayd the Lordes prayer At which sight the Sheriffe wept apase so did diuers other of y e company After they had prayd he rose vp kissed his wife shooke her by the hand sayd Farewell my deare wife be of good coÌfort for I am quiet in my conscience God shal stirre vp a father for my children And then he kissed his daughter Mary and sayd God blesse thee and make thee his seruant kissing Elizabeth he sayde God blesse thee I pray you all stande strong stedfast vnto Christ his word keepe you from idolatry TheÌ said his wife God be with thee deare Rowland I will with Gods grace meet thee at Hadley And so was he led forth to the Woolsacke and his Wife folowed him As soone as they came to the Woolsacke hee was put into a chamber wherein he was kept with foure Yeomen of the Gard and the Shiriffes men Doctor Tailor as soone as he was come into the chamber fell downe on his knees gaue himselfe wholy to prayer The Sheriffe then seing D. Taylours wife there The Shrieffes gentlenes shewed to the womaÌ would in no case graunt her to speake any more with her husband but geÌtly desired her to go to his house and take it as her owne promised her she should lack nothing sent two Officers to conduct her thither Notwithstanding she desired to go to her mothers whither the Officers led her and charged her mother to keep her there till they came agayne Thus remayned Doctour Taylour in the Woolsacke kept by the Shiriffe and his company D. Taylour brought to the signe of the Woolsacke till 11. of the clocke At which time the Sheriffe of Essex was ready to receyue him and so they set him on horseback within the Inne the gates being shut At the comming out of the gates Iohn Hull before spokeÌ of stood at the rayles with Thomas Doctour Taylours sonne When Doctour Taylour saw them he called them saying Come hither my sonne Thomas And Iohn Hull lifted the child vp and set him on the horse before hys father And Doct. Taylour put
shoulde shortly dye feed wormes in his graue which meditation if all our Bishops spirituall men had vsed they had not for a litle worldly glory forsaken the word of God truth which they in king Edwardes dayes had preached and set forth nor yet to mayntaine the Bishop of Romes authority haue committed so many to the fire as they did But let vs returne to Doctor Taylour who at Chelmesford was deliuered to the Shiriffe of Suffolke and by him conducted to Hadley where he suffered When they were come to Lanham the Shiriffe staid there two daies and thither came to him a great number of GentlemeÌ and Iustices vpon great horses which all were appointed to ayde the Shiriffe These Gentlemen labored Doctor Tailor very sore to reduce him to the Romish religioÌ promising him his pardoÌ which said they we haue here for you They promised him great promotions yea a Bishopricke if he would take it but all theyr labor flattering wordes were in vayne For he had not built his house vppon the sand in perill of falling at euery puffe of wynde but vpon the sure and vnmoueable rocke Christ. Wherfore he abode constant and vnmoueable vnto the end After two dayes the Shiriffe his company led Doctor Taylour towardes Hadley D. Taylour ãâ¦ã and comming within a two mile of hadley he desired to light of his horse to make water which done he lept and set a friske or twain as meÌ commonly do in daunsing Why Maister Doctour quoth the Shiriffe how do you now An other ãâ¦ã of Dââtour Taylour He aunswered Well God be praysed good Mayster Shiriffe Neuer better for now I know I am almost at home I lacke not past two stiles to go ouer and I am euen at my fathers house But mayster Shiriff sayd he shall not we go through Hadley Yes sayd the Shiriffe you shall go through Hadley The sayd he D Taylour ãâ¦ã O good Lord I thanke thee I shall yet once ere I dye see my flocke whom thou Lord knowest I haue most hartely loued and truly taught Good Lord blesse them keep them stedfast in thy word and truth WheÌ they were now come to Hadley and came riding ouer the bridge ãâ¦ã confârted D. Taylour at the bridgefoote waited a poore man with fiue small children who when he saw D. Taylour he and his children fell down vpon theyr knees and held vp their handes and cryed with a loud voice and sayd O deare father and good shepheard Doctour Taylour God helpe succour thee as thou hast many a time succoured me and my poore children Such witnes had the seruant of God of his vertuous charitable almes geueÌ in his life time For God would now the poore should testify of his good deeds to his singuler comfort to the example of others and confusion of his persecutors and tyrannous aduersaryes For the Shiriffe and other that lead him to death were wonderfully astonied at this and the Shiriffe sore rebuked the poore man for so crying The streets of Hadley were beset on both sides the way with men and women of the towne and countrey who wayted to see him whome when they beheld so led to death w t weeping eyes and lameÌtable voyces they cryed saying one to another ah good Lord there goeth our good shepheard from vs The people lament D. Taylour that so faythfullye hath taught vs so fatherly hath cared for vs so godly hath gouerned vs. O mercifull God what shal we poore scattered Lambes do What shall come of this most wicked world Good Lord strengthen him and comfort him with such other most lamemtable and pitious voyces Wherefore the people were sore rebuked by the Shiriffe and the Catchpoles his men that led him And Doct. Taylour euermore sayde to the people I haue preached to you Gods word truth and am come this day to seale it with my bloud Comming agaynst the Almes houses which hee well knew he cast to the poore people money which remayned of that good people had geuen him in time of his imprisonment As for his liuing they tooke it from him at his fyrst going to prison so that he was susteined all the time of his imprisonment by the charitable almes of good people that visited him D. Taylour liued ãâ¦ã and gaâe âlmes Therfore the money that now remayned he putte in a gloue ready for the same purpose as is sayd gaue it to the poore AlmesmeÌ standing at theyr dores to see him And comming to the last of the almes houses and not seing the poore that there dwelt readye in theyr dores as the other were he asked is the blinde man and blinde woman that dwelt here aliue It was aunswered yea they are there within Then threw he gloue and all in at the window so rode forth Thus this good father and prouider for the poore now tooke his leaue of those for whom all his life he had a singuler care and study For this was his custome once in a fourtnight at the least to call vpoÌ Syr Henry Doyll and others the rich Clothmakers to go with him to the almes-houses and there to see howe the poore liued what they lacked in meat drinke clothing bedding or any other necessaries The like did he also to other poore men that had many children or were sicke Then would he exhort coÌfort them and where he found cause rebuke the vnruely and what they lacked that gaue he after his power and what he was not able he caused the rich and wealthy men to minister vnto them Thus shewed he hymselfe in all thinges an example to his flocke worthy to be folowed taught by his deede what a great treasure almes is to all such as cherefully for Christes sake do it At the last comming to Aldam Common the place assigned where he should suffer Aldam Common and seing a great multitude of people gathered thither hee asked what place is this what meaneth it that so much people are gathered hyther It was answered It is Aldham CoÌmon D. Taylour is come home the place where you must suffer and the people are come to looke vpoÌ you Then sayd he thanked be God I am euen at home and so light from his horse and with both his handes rent the hood from his head Now was his head notted euilfauoredly and clypped much like as a man would clippe a fooles head which cost the good Bishop Boner had bestowed vpon him B. Boners cost and liberalitye vpon D. Taylour when he disgraded him But wheÌ the people saw his reuerend and auÌcient face with a long white beard they burst out with weeping teares and cryed saying God saue thee good D. Taylor Iesus Christ strengthen thee and helpe thee The holy Ghost comfort thee with such other like Godly wishes Then would he haue spoken to y e people The people wisheth God to helpe him but the yeomen of
theÌ within the said Deanry whom he shall lyke best to be instructed and appeased in that behalfe And also I haue appoynted that iâ this beyng done there shall yet remayne any scruple in the parties conscience and himselfe not satisfied then the said partie to repaire vnto one of myne Archdeacons or chaplens vnto whom his mynd shal be most inclined vnto or els to repaire vnto myne owne selfe to bee resolued in his saide scruple or doubt and to receiue and take such order therin as to one of the sayd Archdeacons or vnto me shall therin appeare to be most expedient Further certifieng and declaring vnto you that I haue geuen commaundement herein to all my Archdeacons that they monish and commaund euery pastor Curate within their Archdeaconries that they hauing knowlege hereof doe in the first holiday next then followyng at the masse tyme when the multitude of people is present declare all these thyngs vnto their parishioners and exhort them that they esteeme this grace accordingly and reconcile themselues to the church before the first Sonday after Easter next ensuyng which thyng I also do commaunde by the tenour hereof with intimation that the sayd tyme beyng once past and they not so reconciled euery one of them shall haue processe made agaynst hym accordyng to the Canons as the cause shall require for which purpose the pastours and Curates of euery parish shall be coÌmanded by their Archdeacon to certifie me in writyng of euery man and womans name that is not so reconciled Further herewith I do signify and declare vnto you that our holy father the Pope Iulius the 3. of that name lyke a most tender and naturall father hearyng of the returne and recouery of his prodigall child this Realme of England hath hymselfe made much ioy and gladnes here at and also all other true christen Realmes haue done the lyke Exhorting you therefore in our Lord not to bee vnthankfull your selues or negligent in this behalfe but diligently to seeke for it ioyfully to embrace it and fruitfully to vse it remembryng with all the monition and charge which came from me the last yeare concernyng your commyng to confession in Lent and receiuyng the sacrament at Easter which monition to all effects and purposes I haue now here repeated and renewed chargyng you and also al your Curates therwith And because al our dueties is earnestly and deuoutly to pray for the prosperous estate of our soueraignes the King and Queene of this Realm I do finally require and pray you as hartily as I can to pray for their maiesties accordingly and specially that it may please almighty God to send vnto her grace a good tyme and to make her a glad mother which cannot be but vnto vs all great ioy much comfort and inestimable profite Geuen at London the 19 day of the moneth of Febr in the yere of our Lord God after the computation of the church of England 1554. and of my translation the 16. * The forme of absolution to be kept by the Pastors and Curates in priuate confessions concernyng this reconciliation OVr Lord Iesus Christ absolue you and by the Apostolike authoritie to me graunted and committed I absolue you from the sentences of excommunication and from all other censures and paynes into the which you be fallen by reason of heresie or schisme or any other wayes and I restore you vnto the vnity of our holy mother the Churche and the Communion of all Sacramentes dispensing with you for all manner of irregularitie and by the same authoritie I absolue you from all your sinnes In the name of the father and of the sonne and of the holy Ghost Amen ¶ The lamentable history of Maister Iames Hales Iudge IN the history of M. Hooper mention was touched a little before of Iudge Hales The history of Iuâge ãâã wherefore somethyng would be sayd more in this place touching that matter But because the story of that man and of his ende is sufficiently comprehended in our first booke of Acts and MonumeÌts we shall not greatly need to stand vpon rehersall of euery perticular matter touching the whole but only taking the chiefest and leauyng the rest we will report somewhat of the communication betwene the B. of Winchester hym declaring withal how false and vntrue the excuse is of our aduersaries which so precisely by the law defend theÌselues and say that in all their doyngs they did nothing but by y e Law to beare them out Which if it be so how did they theÌ to Anne Askew What law had they when they had condemned her first for a dead woman then afterward to rack her The Catholickes proued to doe agaynst the law in Q Maryes tyme. By what law did they cal vp M. Hooper prison him for the Queenes debt when the Queene in very deede did owe hym foure score pounds and kept hym a yeare and a halfe in prison and gaue hym neuer a penny pag. 1577. By what law did B. Boner condemn and burne Richard Mekins a lad of xv yeares when the first Iurie had quit hym and at the stake reuoked all heresies and praised the sayd Boner to be a good man and also hauing him in prison would not suffer his father and mother to come to hym to comfort their owne chylde pag. 1168. What lawe had they to put Maister Rogers in prison when hee dyd neyther preache nor reade Lecture after the tyme of the Queenes inhibition and when they had kept hym in his owne house halfe a yeare beyng not depriued of anye liuyng yet would not let hym haue a halfe peny of his owne liuyngs to relieue hym his wyfe and xi childreÌ pag. 1574. By what law was Thomas Tomkins hand burnt and afterward his body consumed to ashes What good law or honestie was there to burne the 3. poore womeÌ at Garnsey with the infant chyld fallyng out of the mothers woÌbe when as they all before theyr death recanted their wordes and opinions and were neuer abiured before So here likewyse in this case what order or right of law did Steuen Gardiner follow in troublyng imprisoning Iudge Hales when he had done nothyng neither agaynst Gods law nor mans law in proceeding by order of law against certayne presumptuous persones which both before the law and agaynst the law then in force tooke vppon them to say their Masse as ye shall heare in these his answers and communication had with Steuen Gardiner here vnder ensuyng ¶ The communication betwene the Lord Chauncellour and Iudge Hales beyng there among other Iudges to take his oth in Westminster hall An. 1553. October 6. Lord Chauncellour I. Hales MAister Hales ye shall vnderstand that lyke as the Queenes highnes hath heretofore conceiued good opinion of you especially for that ye stood both faithfully lawfully in her cause of iust succession refusing to set your hand to the booke among others y t were against her grace in that behalfe Communication
and where I heard the bishop condemne him and fiue other more And then the Bishop calling William asked him if hee would not recant and so red to hym his examination and confession as is aboue rehearsed and then rehearsed howe that William confessed that he did beleeue that he receaued Christes body spiritually when he did receiue the communion Doest thou meane quoth the Byshop that the bread is Christes body spiritually William answered I meane not so but rather when I receiue the holy Communion rightly and woorthely I do feede vppon Christ spiritually throughe âaith in my soule and made partaker of all the benefites which Christ hathe brought vnto all faithfull beleeuers through hys precious death passion and resurrection The bread is Christes body neyther spiritually nor bodely but in receiuing the Communion we feede on Christ spiritually in our soule The question is not what God can doe but what he would haue vs to beleue in his holy Supper A Sentence pronounced agaynst W. Hunter and not that the breade is his body either spiritually or corporally Then said the Bish. to William doest thou not thinke holding vp his cap that for example heere of my cap thou mayest see the squarenes and colour of it and yet not to be the substance which thou iudgest by the accidences William aunswered if you can separate the accidences from the substaunce and shewe me the substaunce wythout the accidences I could beleue Then said the Bishop thou wilt not beleue that God can do any thing aboue mannes capacitie Yes said William I must needes beleue that for daily experience teacheth all men that thing plainely but our question is not what God can doe but what hee will haue vs to learne in his holy Supper Then the Bishop saide I alwaies haue founde thee at this poynt I see no hope in thee to reclaim thee vnto the Catholicke faith but thou wilt coÌtinue a corrupt member then pronounced sentence vpon him how that he should goe from that place to newgate for a time so from thence to Burntwood where sayd he thou shalt be burned Then the Byshop called for an other and so when hee had condemned them al he called for William Hunter and perswaded with him The large ãâã of B. Boner to W. Hunter saying if thou wilt yet recant I wil make thee a free man in the Citie geue thee 40. pound in good money to sette vp thine occupation withall or I will make thee Steward of my house and set thee in office for I like thee well Anno 1555. February thou hast witte inough and I will preferre thee if thou recant But William aunswered I thanke you for your great offers notwithstanding my Lorde sayd he if you can not perswade my conscience with Scriptures I can not finde in my hart to turne from God for the loue of the worlde W. Hunter ãâ¦ã of ãâã world for I count all things worldly but losse and donge in respect of the loue of Christ. Then sayd the Byshop if thou diest in this minde thou art condemned for euer William aunsweared God iudgeth righteously and iustifieth them whom man condemneth vniustly Thus William and the Byshoppe departed William and the rest to Newgate where they remained aboute a moneth William Hunter sent âowne to âurntwood ãâ¦ã which afterwarde were sent downe William to Burntwoode and the others into diuers places of y e countrey Now when WilliaÌ was come downe to Burntwood which was the Saterdaye before the Annunciation of the virgin Mary that folowed on the Monday after William remained till the Tuesday after because they woulde not put him to death then for the holinesse of the day In the meane time Williams father and mother came to him His father and mother come to coÌfort him and desired hartly of God that he might continue to the ende in that good way which God had begon and hys mother sayd to him that she was glad that euer she was so happy to beare such a childe which could finde in his heart to âooâe his life for Christes names sake Then William sayde to his mother for my little paine whych I shall suffer whych is but a shorte brayde Christe hath promised me His father mother exhort him to be constant mother sayd he a crown of ioy may you not be glad of that mother With that hys mother kneeled downe on her knees saying I pray God strengthen thee my sonne to the ende Yea I thinke thee as wel bestowed as any childe that euer I bare At the which woordes maister Higbed tooke her in hys armes saying I reioyce and so sayd the others to see you in thys minde and you haue a good cause to reioyce And his father and mother both said that they were neuer of other minde but praied for him that as he had begon to confesse Christ before men he likewise might so continue to the ende Williams father saide I was afraide of nothing but that my sonne should haue ben killed in the prison for hunger and cold the Bishop was so hard to him But William confessed Marke here whethâr Boner did nothing but by the law after a moneth that his father was charged wyth his boorde that he lacked nothing but had meat clothing inough yea eueÌ out of y e court both money meat cloathes woode and coales and all things necessary Thus they continued in their Inne beinge the Swan in Burntwoode in a Parlor whether resorted many people of the countrey to see those good men which were there and many of Williams acquaintaunce came to hym and reasoned with hym and hee with them exhorting them to come away from the abhomination of Popish superstition and idolatrie Thus passing away saterday Sonday and Monday on monday at night it hapned that William had a dreame about 2. of the clocke in the morning A notable thing concerning W. Hunters dreame which was this how y t he was at the place where the stake was pight where he shuld be burned which as he thought in his dreame was at the townes ende where the buts stoode which was so in deede And also he dreamed that he met with his father as he went to the stake and also that there was a priest at the stake which went about to haue him recant To whom he sayd as he thought in his dreame howe that he bad him away false prophet and how that he exhorted the people to beware of him and such as he was which things came to passe in deede It happened that William made a noise to hym selfe in his dreame which caused M. Higbed and the others to awake hym out of his sleepe to knowe what he lacked When he awaked he told them his dreame in order as is sayd Nowe when it was day the shiriffe M. Brocket called on to set forward to the burning of William HuÌter Then came the Sheriffes sonne to William Hunter W.
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 froÌ 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 CarmarththeÌ 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 ChaÌbers 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
was made conditionally to be putte into the handes of Sir Thomas Ioanes Knighte for safe custodie for the kings Clearkes behoofe after the fourteene dayes to be executed at the hands of the sayde Defendaunt if he failed to shewe Wythin whyche time the sayde Defendaunt did shewe an olde auncient recorde declaring the full righte of Patronage on the sayde Defendauntes behalfe and so that Institution and Induction was neuer by the sayde Defendaunt putte in execution Neuerthelesse the sayde Dauid Ieinkin contrary to hys promesse and othe geuing thereuppon his righte hande to the sayde Syr Thomas Ioanes Knight tooke aduauntage by the sayde wryting wythout knowledge of the sayde Defendaunt After whych time the Lord Chauncellour by hys letters wrytten to the sayde Defendaunt aduertised hym to admitte one Iohn Appowell clearke presented by vertue of a vowson which the L. Chancellor iudged to be good and so to be admitted notwythstanding his former presentation whereby he would not abarre the other mannes right And so thys Defendaunt made one Collation two Institutions and three Mandates doyng no wrong thereby to hys knowledge And further he sayeth that there was no businesse nor vnquietnesse aboute the possession of the sayde Uicarage but this Defendaunt geuing place was content to loose hys right for that time To the seuenth he sayth that as he nowe remembreth hee neuer decreed anye Caueates to be made in benefices neither did institute nor cause to be inducted any into benefices being knowne to hym litigious To the eight he sayeth that because the Archdeacons be absent from theyr Offices and haue not had faithfull diligent Officials he hathe directed his Mandates to them or their Officials or to other lawfull persons in that behalfe so farre as he knoweth To the ninthe and tenthe Articles he denieth as verye vntrue To the xi he sayth that whereas Syr Thomas Ioans Knighte aduertised hym that Thomas Pricharde had celebrated Matrimonie in a priuate house betwixte a certaine Priest and a woman whose sister hadde refused the same the sayde Pricharde leauing his owne cure vnserued on that Sonday this defendant did put the same Thomas Prychard to penance for so doing marying them without banes And wheras he made the said Thomas Aprichard who is a Bachelor of law his Commissary it was for the respect of learning in the law thereby faythfully to execute his office according to Iustice. And the sayde Defendaunt dyd neuer fauour nor beare with any man wittinglye in his wrong doinges He confesseth that the Matrimonye was solemnized in a priuate church and that the cure was that day vnserued To the 12. he sayth that it is slaunderous and vtterlye vntrue And that one syr Iohn Hughs Priest made Sage Hughs daughter to his Steppemother an harlot at 11. yeares of age and after maryed openly to an other man being Minister thereof himselfe After whiche doyng he tooke her away from her Husband agayne and kept her alledging a former contract And when the sayde Iohn Hughs was lawfully conuicted before the sayde Byshop in open Court at Carmarthen of that his abhominable adultery clayming the kinges pardon thereof yet the sayde Sage confessed that he had to do with her the night before that day of appearaunce Whiche latter crime he denyed Neuerthelesse she proued with childe affirming both before the byrth and after the childe to be his the Midwife and other being witnesses thereof Yet notwithstandinge George Constantine as a wicked Bolsterer of the sayde Priest in hys naughtye doinges with the helpe of the aforesayd Chaunter fyrst vttered that Meredith Thomas was Father of the sayd childe which matter was ordered in the Ecclesiasticall Court according to Iustice without any parciall affection of the sayd Bishop or of any other to his knowledge To the 13. hee sayth it is vtterly false so farre as he knoweth To the 14. he sayth that by lawfull sequestration in the Kinges Maiesties name he committed the custody of the fruites of Langatnok and Lanuihangell to two houost men for the behoufe of the Kynges first fruites and tenthes and of the next incumbent and further he did not meddle nor minister any cause of vnquietnesse in that behalfe To the 15. he sayth that he made a collation lawfull as he supposeth of the prebend of Lanbister to Stephen Greene his Chapleine without any couenaunt or colour and further he did not meddle in that behalfe To the 16. he sayth all is vntrue as farre as he knoweth To the 17. he sayth it is all vntrue for his owne part for his officers as farre as he knoweth To the 18. he sayth it is vntrue as farre as he knoweth and that he did certify the recusants iustly as he thinketh because they refused wilfully to paye the Kynges whole Subsidye of theyr whole diuidenesse as it standeth in the Kinges booke perteyning to the Canons resident To the 19. he sayth that after trauayle of fourtene Miles beyng not able fastyng to Celebrate Communion in a Chappell within the house of Syr Thomas Ioanes Knyght one of the Kinges Maiesties honourable Counsayle of the Marches of Wales this Defendaunte celebrated Matrimony without the receyuing the Communion for the causes abouesayd betwixt Mayster Griffith Ryce and the Daughter of the sayde Syr Thomas Ioanes accordynge to the kinges ordinaunces And Thomas Upricharde Prieste administred the holy Communion there without any superstition to this defendauntes knowledge and the maryed persons not disposed to receiue the holy Communion he coulde not compell them agaynst theyr consciences and sayeth that hee didde not dispense with them as it is contayned in the article ¶ To the slaunderous and vntrue title of mayntenance of superstition c. he sayeth that he did not maynteyne any superstition contrary to the kinges ordinaunces and iniunctions but abhorring in his hart all superstition hath trauelled and doth trauell to abolish the same by true doctrine and doyng as much as he can with the kinges peace amongst his people there TO the 20. he sayth that George Constantine in the third yeare of the kinges Maiestyes reigne not regarding the daungerous time of rebellion in other places rashly caused to be pulled downe without any authoritye knowne to this defendaunt the communion altar in Carmarthen Church by his owne presumptuous mynde appointing the vse thereof in another place of the church not without grudge of the people Wherefore the Bishop fearing tumult coÌmaunded the vicar to set vp the communioÌ table for the time nere to the place where it was before To the 21. he sayth that he hath bene diuers tymes in the quere of Carmarthen and hath taried there in the communion time not communicating himselfe and that in euery Church where he commeth on the holy day to preach or to pray he kneeleth in the quere bareheaded as well at Matines before the Communion as at Euensong after without any superstition he thinketh it not necessary for the Communions sake to leaue kneeling to Christ. But he hath diligently taught the people
hauing also theyr Deanes stall in the quere wyth a Prebende thereunto annexed and the chiefe place in the Chapter house with a key of theyr Chapter Seale beyng also by the Kynges Maiestyes Commission appoynted theyr Ordinary yet woulde they not in anye wise deliuer vnto him a Booke of theyr Statutes for the better knowledge of his and theyr duetyes nor shewe vnto him their Recordes and Monumentes for declaration of the kings right and his For which cause this Defendaunt by writ of quo warranto lawefully called them to aunswere which yet lyeth a sleepe to the losse of the Kinges Maiestyes right The time of deliuery of the sayd writte he remembreth not The 37. he sayeth is all false as farre as hee knoweth ¶ To the title of wilfull negligence he sayeth that hee hath vsed to his power willing diligence TO the 38. he sayth that he being attendant according to his bounden duetye to serue the Kinges highnesse during the time of the parliament from the first vnto the last day and then immediately after repayred into his Dioces and he might not trust R. M. the Chauntour and George Constantine to execute faythfully the iurisdiction because they had before through theyr slaundrous life and not punishing misdoers left the country in great enormity of filthy whoredome And sayth farther that one cause why he appoynted not an Officer c. was for that he lacked his letters of authority of Iurisdiction The 39. and 40. he sayth are vntrue To the 41. he sayth that how often he did minister the Communion he doth not remember but in all other thinges so farre as he knoweth he hath studied to order hymselfe according to his vocation as farre as he beleueth hee goeth like a Minister To the 42. he sayeth that hee hath not alienated hymselfe from studye neyther preached vndiscreetly nor reported the Scriptures vntruely to his knowledge but he hath bene very much hindered both from study preaching by the malicious crafty and couetous behauiour of the forenamed persons And that he did set forth the doctrine of honest maryage as well of all other menne as of Priestes euen as the Scripture then rehearsed did minister occasion To the 43. he sayth that reciting the wordes of Luke if thy brother haue offended agaynst thee blame him and if he repent forgeue hym and if he haue offended agaynst thee seuen tymes in one day and seuen times in the daye be conuerted vnto thee saying I am sory forgeue him He sayd farther these wordes in effect it appeareth by this place of scripture that we are not bound except he repent to forgeue him but we are bound to pray to God to forgeue him and to geue him grace to repent that wee may forgeue him To the 44. he sayth that he hath preached right often at Carmarthen as well as at other places and hee sayeth that a great number at Aberguilly do vnderstand english very well To the 45. he sayth that after he had preached fyrste at Brecknocke Carmarthen Swanzy Laugharne Tinby Pembroche Hereforde Saynt Dauids Cardigan with other notable Townes he hath since that time preached to a greate manye other poore Churches but not in Tinby nor Pembroche but for Hereforde he standeth in doubt And whereas he brought with him at the first a learned Preacher of Godly life the vngodly stubborne behauiour of the persons before named weryed him away And wheras he had waged an other learned man to come into his Dioces to preache George Constantine by hys discouragement aduertised him from this Defendaunt To the 46. he sayth that in all his Churches appropriated there is both Bible and Paraphrases so farre as he knoweth and if the Priestes there woulde not shewe him the lacke thereof yet should the Officialles declare it vnto him that it might be amended by his will without delay To the 47. he sayth that George Constantine couetously ingrossed into his handes a great number of Paraphrases wher as this Defendaunt hath admonished the Clergy to buy euery one for his discharge and if the sayd George being Officiall of two Archdeaconries and other Officials in theyr Office woulde declare vnto him what Churches do lack Bibles or Paraphrases he would cause it to be amended as much as in him lyeth ¶ To the title of Folly he sayth that his desire is in true simple maner of his wordes deedes and other honest behauiour through Gods grace to shew Godly wisedome TO the 48. he sayth that he thinketh no folly in the decent colour or fashion with honest vse of Saddle Bridle Stirrops Staffe and other like necessary or conuenient things and sayth that he vseth a Saddle made after the Scottish fashion with stirrops of iron vnuarnished like spurs and blacke bridle without studdes the bit and snaffle white as other mens be To the 49. he sayth that wheÌ he goeth abroad in winter he weareth a hat to beare of rayne and snow in sommer to shadow him from the Sunne without any vowe of superstition or offence of the people To the 50. he sayth that all is one to him to ride or go as cause requireth and whether he sayd as is conteyned in the article or not he remembreth not Howbeit he doth vse to go a foote To the 51. he sayth that after lawfull prayer it pleased God to geue him a sonne begotteÌ and borne in honest mariage whome he therefore caused to be named Samuell presenting him to the minister to be receiued into Christes Church as a poore member of Christ by the holy Sacrament of baptisme was this done openly in the Cathedrall Church with earnest grauity and without offending any man and also 2. wiues being before at variaunce desired both to be Godmothers whiche were both receiued to make vnity betweene them not knowing any lawe to the contrary nor none offence therby conceiued of the people To the 52. he sayth that he doth vse with grauity all honest louing enterteinement of his Chylde to encourage him hereafter willinglye at hys Fathers mouth to receiue wholesome doctrine of the true feare loue of God and sayeth that he hath whistled to hys Chylde but sayde not that the Chylde vnderstoode it and that he aunswered to one that founde fault with it as is conteyned in the article To the 53. he sayeth that hee was neuer Surueyor but went to see Milforde Hauen for honest purpose and not to suruey it and for that hee at the sighte of a Seale whistled in his fist such as meaned folly might turne it to theyr purpose And it is not true that he stoode whistlynge an hower to the Seale nor that anye faulte was founde with it nor any such aunswere made by him to his knowledge To the 54. he sayth that if he did say the destroying of the Frie letteth plenty of Fish he thinketh the same not agaynst reason but he remembreth not to haue sayd as is conteined in the article To the 55. he saith that he remembreth not that
corner stone not vpon the Romishe lawes and decrees the Bishop of Rome being the supreme head And where they sayd the Church did stand in ordinary succession of bishops The nature condition and notes of the false Church being ruled by generall Councels holy fathers and the lawes of holy Churche and so had continued by the space of fiftene hundreth yeares more he made aunswere that the holy church which is the body of Christ and therfore most worthy to be called holy was before any succession of Bishoppes generall Councels or Romish decrees neither yet was bound to anye time or place ordinary succession generall councels or traditions of Fathers ConfutatioÌ of the false church falsly defined eyther had any supremacy ouer Empyres and kingdomes but y t it was a little poore sely flock dispersed and scattered abroad as sheep without a shepheard in the middest of wolues or as a flocke of Orphanes or fatherles children and that this Churche was led and ruled by the onely lawes councels and word of christ he being the supreme head of this church and assisting succoring and defending her from all assaultes errours troubles and persecutions wherewith she is euer compassed about He shewed and prooued vnto them also by the floud of Noah the destruction of Sodome the Israelites departing out of Egypt by the parables of the sower Examples declaring the true Church of y e kings sonnes mariage of the great supper and by other playne sentences of scripture that this Church was of none estimation little in comparison of the church of hipocrites and wicked worldlinges He was thrust at withall violence of craft and subtilty but yet the Lord vpheld him and deliuered him The false Church eâer greater ãâã number Euerlasting thanks be to that mercifull and faythful Lord which suffereth vs not to be tempted aboue our might but in the middest of our troubles strengthneth vs with hys holye spirit of comfort and pacience geueth vs a mouth wisedome how and what to speake where agaynst all his aduersaryes were not able to resist * An other appearaunce of George Marsh before the Byshop NOw G. Marsh agayne ââought ââfore the ââshop and ãâã Colââagues after that the sayd bishop had taken his pleasure in punishing this his prisoner and often reuilyng him geuing tauntes odious names of hereticke c. hee caused him to be brought forth into a Chappell in the Cathedrall church of Chester called our Ladye Chappell before him the sayd B. at two of the clocke in the after noone who was there placed in a Chayre for that purpose and Fulke Dutton Maior of the sayd Cittye Doctour Walle and other priestes assisting him placed not farre from the said Bishop but somewhat lower George Wenslow chaÌcellour and one Iohn Chetham Register sat directly ouer agaynst the sayd Bishop âhe Bishop ãâã his âolleagues ãâã vpon G. Marsh. â Marsh ãâ¦ã Then they caused the sayd George Marshe to take an othe vpon a booke to answere truely vnto suche articles as should be obiected agaynst him Upon whiche othe taken the Chauncellour layde vnto his charge that hee had preachâd and openly published most heretically and blasphemously within the Parishe of Deane Eccles Bolton Berry and many other parishes within the Byshoppes Dioces in the monthes of Ianuary February or some other time of y e yeare last proceding directly against y e popes authoritie and Catholicke Churche of Rome the blessed Masse the sacrament of the aultar and many other Articles Unto all which in summe he aunswered that he neither heretically nor blasphemously preached or spake agaynst any of the sayd articles but simply and truely as occasion serued and as it were thereunto forced in conscience mayntayned the truth touching the same articles as sayd he all you now present did acknowledge the same in the time of the late king Edward the vi Then they examined him seuerally of euery Article bad him aunswere directly yea or nay without circumstance for they were come to examine and not to dispute at that present Then he aunswered them vnto euery article very modestly according to the doctrine by publicke authoritie receiued and taught in this Realme at the death of the sayd king Edward whose aunsweres were euerye one noted and written by the Register to the vttermost that coulde make against him which cannot at this present be gotten After this the company for that time brake vpp and hee was returned to his prison agayne ¶ The last and finall appearaunce of George Marsh before the Bishop The last appearance of G. Marsh before the Byshop The ChauÌcellours oration WIthin three weekes after this or thereaboutes in y e sayd Chappell and in like sort as before the said Bishop and others before named there being assembled the sayd George Marshe was brought by the keeper and others with bils and diuers weapons before them where first the sayd Chauncellour by way of an Oration declared vnto the people present the sayde Byshoppes charge and burning charitie who euen like as a good shepheard doth see to his flocke that none of his sheepe hath the scabbe or âther disease for infecting other cleane sheepe but wyll saue cure the said scabbed sheep so his Lordship had sent for the sayd George Marshe there present as a scabbed sheep and had weeded him out for corrupting others and had done what he could in shewing his charitable disposition towards y e sayd Marsh to reduce him froÌ his naughty heresies but all that he could do would not help so that he was now determined if the sayd Marsh would not relent abiure to pronounce and geue sentence definitiue agaynst him Wherfore he bad the sayd George Marshe to be now well aduised what he would do for it stode vpon his life and if he would not at that present forsake his heretical opinions it would be after the Sentence geuen to late though he would neuer so gladly desire it Then the sayd Chauncellour first asked him whether he were not one of the Bishoppes Dioces ãâ¦ã George Marsh. To the whiche he aunswered that he knewe not how large his Diocesse was for his continuaunce was at Cambridge But then they replyed and asked whether he had not lately bene at Deane Parish in Lancashyre and there abode And he answered yea Then the Chauncellour read all his former answeres that he made in that place at his former examination at euery one he asked him whether he would sticke to y e same or no To the which he answered agayne yea yea How say you then to this quoth the Chauncellor In your last examinatioÌ amoÌgst many other daÌnable schismaticall heresies you sayd that the Church and doctrine taugh and set forth in king Edwardes time was the true Church the doctrine the doctrine of the true Churche that the Church of Rome is not y e true catholick church I so sayd in deede quoth Marshe and
haue known it to turne froÌ the holy commaundement geuen vnto vs. Pro. 26. For it is then happened vnto vs according to the true prouerbe the dogge is turned to his vomit agayn and the sowe that was washed to wallowing in the myre And thus to continue perseuer in infidelitie to kick against the manifest and knowne truth and so to dye without repentaunce and with a dispayre of the mercy of God in Iesus Christ Math. 13. is to sinne agaynst the holy Ghost which shall not be forgeueÌ neither in this world neither the world to come Heb. 6. For it is not possible sayth s. Paule that they which were once lighted and haue tasted of the heaueÌly gift and hast tasted of the good word of God and of the power of y e world to come if they fall away should be renued agayne by repentaunce for as muche as they haue as concerning themselues crucified the some of God agayne making a mocking of him The place of the Heb 6. expounded S Paules meaning in this place is that they that beleue truely and vnfaynedly gods word do coÌtinue and abide steadfast in the knowne trueth If any therfore fall away from Christ and his word it is a playne token that they were but disseÌbling hipocrites for all theyr fayre faces outwardly Math. 26. Falling from Christ. neuer beleued truely as Iudas Symon Magus Demas Hymeneus Philetus and others were which all fell away from the knoweÌ veritie and made a mocke of Christ which S. Paule doth call here to crucifie Christ a newe because that they turning to their olde vomit agayne To crucifie Christ a new what it is did most blasphemouslye tread y e benefits of Christs death passioÌ vnder their feet They that are suche can in no wise be renued by repentaunce for their repentaunce is fleshly as the repentance of Cain Saul Iudas was which being without godly comfort breadeth desperation vnto death These are not of y e number of the elect as S. Iohn doth say They went out from vs but they were not of vs for if they had bene of vs they woulde haue remayned with vs vnto the end Iohn 2. Also the Apostle saith in an other place If we sinne willingly after wee haue receaued the knowledge of the truth Heb. 10. there remayneth no more sacrifice for sinne but a fearfull looking for iudgement and violent fire which shall deuoure the aduersaries They sinne willingly whiche of a set malice purpose do withhold the truth in vnrighteousnes lying Rom. 1. kicking agaynst the manifest opeÌ known truth which although they do perfectly know that in all the world there is none other sacrifice for sinne Wilfull kicking agaynst the opeÌ knowen truth but onely that omnisufficient sacrifice of Christes death yet notwithstanding they will not commit themselues wholly vnto it but rather despise it allowing other sacrifices for sinne inuented by the immagination of man as we see by dayly experience vnto whoÌ if they abide still in their wickednes Sinne vnto death sinne remayneth a most horrible dreadful iudgement This is y e sinne vnto death for which s. Iohn would not that a man shuld pray 1. Iohn 5. Wherfore my dearly beloued in Christ let vs on whoÌ the endes of the world are come taking dilligent heed vnto ourselues 1. Cor. 10. y t now in these last and perilous times in y e which the deuill is come downe and hath great wrath because he knoweth his time is but short Apoca. â2 Math. 24. wherof the Prophetes Christ the Apostles haue so much spoken geueÌ vs so earnest forewarning we withold not y e truth in vnrighteousnes Rom. 1. beleuing doyng or speaking anye thing agaynst our knowledge conscience or without fayth For if we do so Iohn 8. Phil. 2. for what soeuer cause it be it is a wilfull obstinate infidelitie a sinne vnto death And as our Sauiour Christ sayth if ye beleue not ye shall dye in your own sins For vnles we hold fast the word of life Math. 3. both beleuing it also bringing forth fruite worthy of repentaunce we shal with the vnprofitable figge tree The fruiteles figtree Luke 13. Math. 1â which did but cumber the ground be cut downe and our talent taken from vs and geuen vnto an other that shall put it to a better vse wee through our owne vnthankfulnes put from the mercy of God shall euer be able to pay our debts that is to say we shall altogether de lost vndone Heb. 6. For the earth that drinketh in rayne that commeth oât vppon it bringeth forth herbes meete for them y t dresse it receiueth blessing of god But that ground that beareth thornes brears is reprooued and is nigh vnto cursing whose end is to be burned Neuertheles deare frends The gooâ ground we trust to see better of you and thinges whiche accompany saluation and that ye being y t good ground watred with the moystnes of Gods word plenteously preached amongst you will with a good hart heare the word of God keep it Luke 8. bringing forth fruite with pacience And be none of those forgetful and hipocritish hearers Iames. 1. which although they heare the worde yet the Deuill commeth Math. 13 and catcheth away that which was soweÌ in the hart either hauing no roote in themselues endure but a season and as soone as tribulation or persecution ariseth because of the word by and by they are offended eyther with the cares of this world deceitfulnes of riches choke the word and so are vnfruitful The moââ part of thâ hearers oâ Gods word are but hipocrites Read the parable of the sower among other thinges note and marke that y e most part of the hearers of Gods word are but hipocrites and heare the word without any fruit or profite yea onely to theyr greater condemnation for onely the fourth part of y e seede doth bring forth fruite Therfore let not vs that be Ministers or professours followers of Gods worde be discouraged though that very few do geue credite follow the doctrine of the Gospell and be saued Who soeuer therfore hath eares to heare let him heare To him ãâã hath ãâã geuen ãâã howâ for whosoeuer hath to him shal be geuen and he shal haue aboundance but who soeuer hath not froÌ him shal be taken away euen that he hath that is to say they that haue a desire of righteousnes and of the truth shall be more more illuminated of God on the contrary part they that do not couet after righteousnes and truth are more hardend and blynded though they seeme vnto them selues most wise For God doth here follow an example of a louing father Example Gods deââling with stubburâ children which when he seeth that fatherly loue and correction doth not
xxiij of May did aunswere to the same confessing and graunting the articles and the contentes thereof to bee true accordyng as they were obiected in euery part subscribing also the same with hys hand Such strength and fortitude gods holy spirit wrought in hym to stand stoutly and confidently to the defence of the sincere doctrine of hys sonne Whereupon the B. exhorting him with many wordes to leaue his heresies as he called them and to returne to the bosom of his mother the holy church commanded him to appeare agayne the next day being the xxiiij of the same moneth Who so doyng and aunswering as he did before was willed to come thither agayne at after noone so hee dyd The ãâã Session agaynst ãâã Warne where and at what tyme he was earnestly exhorted by the sayd Bish. to recant his opinions To whom he aunswered that he would not depart from his receyued profession vnlesse he were therunto throughly perswaded by the holy scriptures Upon which aunswer he was willed to come agayne the next day beyng the 25. day of the same moneth The thirâ session May. 25. at one of the clocke in the after noone At which day and houre the B. examined him agayne vpon all his former articles before obiected to the which he most constantly did sticke with his further aunswer thereunto added I am persuaded quoth he to be in the right opinion and that I see no cause to repent for all filthines Idolatry is in the church of Rome The B. then seyng that notwithstandyng all his faire promises terrible threatnyngs whereof he vsed store he could not any thing preuaile Iohn Warne âânstant agaynst the Bishops persuasioâ Sentence geuen agaynst Iohn Warne May. 30. Cardmakââ and Iohn Warne brought ãâã execution Iohn Warne tyed to thâ stake finished this examination with the definitiue sentence of condemnation pronounced against the said Iohn Warne and so charged the Shiriffs of London with him vnder whose custody he remained in the prison of Newgate vntil the 30. day of the same month of May. Upon the which 30. of May being the day appoynted for their execution Iohn Cardmaker with the sayd Iohn Warne were brought by the shiriffes to the place where they should suffer Who beyng come to the stake first the Shiriffes called Cardmaker aside and talked with hym secretly so long that in the meane tyme Warne had made hys prayers was chayned to the stake and had wood and reede set about hym so that nothyng wanted but the firyng but styll aboade Cardmaker talkyng with the shiriffes The people whiche before had heard that Cardmaker would recant and beholding this maner of doing The peopââ afrayd at Cardmakââ recanting were in a meruailous dumpe and sadnes thinkyng in deede that Cardmaker should now recant at the burning of Warne At length Cardmaker departed from the Shiriffes and came towards the stake and in his garments as he was kneeled downe made a long prayer in silence to himself yet the people coÌfirmed themselues in their fantasie of his recanting seyng him in his garments praying secretly no semblance of any burning ⧠The Martyrdome of Iohn Cardmaker and Iohn Warne Vpholster An. 1555. May. 30. ¶ The confession of the fayth of Iohn Warne Citizen of London which he wrote the day before he was burned the 30. day of May. 1555. I beleeue in God the father almighty maker of heauen and earth A Father because hee is the Father of our Lord Iesus Christ ãâã Iohn ãâã who is the euerlasting word whome before all worldes he hath begotten of himselfe which worde was made flesh and therein also manifested to be his sonne in whom he hath adopted vs to be his children the inheriters of his kyngdom and therfore he is our father An almighty God because he hath of nothing created all things visible and inuisible both in heauen and in earth euen all creatures conteyned therin and gouerneth them And in Iesus Christ his onely sonne our Lord. The eternall word perfect God with his father of equal power in all things of the same substance of like glory by whom all things were made and haue life without whom nothing liueth he was made also perfect maÌ and so being very God and very man in one person is the onely Sauiour Redeemer and Ransomer of them which were lost in Adam our forefather He is the onely meane of our deliuerance the hope of our health the suretie of our saluation Which was conceyued by the holy Ghost borne of the Virgin Mary According to the Fathers most mercifull promise this eternal sonne of God forsaking the heauenly glory humbled himselfe to take flesh of a virgin according to y e scriptures vniting the substance of the Godhed to the substaÌce of the manhoode which he tooke of the substaunce of that blessed virgin Mary in one person to become therein the very Massiah the annointed king and priest for euer appointed to pacifie the fathers wrath which was iustlye gone out agaynst vs all for our sinne Suffred vnder Pontius Pilate was crucified dead and buried and descended into hell He was arraigned before Pontius Pilate the ruler of Iewrie and so vniustly accused of many crimes that the Ruler iudged him innocent and sought meanes to deliuer him but contrary to knowen iustice he did let go Barrabas which had deserued death and deliuered Christ to bee crucified who deserued no death which doth declare vnto vs manifestly that he suffred for our sinnes was buffeted for our offences as the prophets do witnes thereby to haue it manifested to all men that he is that Lambe of God that taketh away the sinnes of the world Therefore sufferyng for our sinnes he receiued and did beare our deserued condemnation the paines of death the tast of abiection the very terror of hell yelding his spirit to his father his body to be buried in earth The third day he rose againe from death to lyfe To make full and perfect the whole worke of our redemption and iustification the same crucified body which was layd in the graue was raised vp againe the third day from death by the power of hys Father and glory of hys Godhead he became the first fruits of the resurrection got the victory of death that all by him might be raised vp from death Thorough whome all true penitent sinners may now boldly come vnto the father and haue remission of their sinnes He ascended into heauen and sitteth on the right hand of God the father almighty After that in his death and resurrectioÌ he had conquered sinne death and the deuil and had bene conuersant 40. days in the earth being seene of the Apostles more then v. hundred brethren at once in the same body in which he wrought the worke of our saluation he ascended into heauen with eternal triumph for the victory ouer death sinne and hel leauing the passage open by which all true beleeuers may and shal enter
the behalfe of the dead manne But when the poore dead man could neyther speake for himselfe nor did as they sayd sufficiently aunswere them by the other to auoyde the name of an hereticke first witnesses were producted agaynst him whose names were HeÌry Clarke Esquire Witnes agaynst Iohn Tooly Thom. Way keeper of the Marshalsey Philip Andrew Undermarshal William Holingworth FishmoÌger William Gellard William Walton Chaundler Richarde Longman Marchaunt Taylour Philip Britten Iohn Burton Brewer Thomas Smyth Sergeant Then hee was for an hereticke condemned aand so committed to the secular power Tooly geuen to the secular power namely to the Shiriffes of London which with like diligence went aboute to execute their charge Therfore receiuing the man being suspeÌded excommunicated condemned as an hereticke and besides that beyng dead they laid him on the fire to be burned namely ad perpetuam rei memoriam for a continuall remembrance therof This was done the fourth day of Iune * Here foloweth the history and Martyrdome of the worthy seruaunt of Christ Thomas Haukes Gentleman with his examinations and aunsweres had with B. Boner recorded and penned with his owne hand IMmediatly after the story of D. Taylor pag. 1456. mention before was made of sixe men brought conueÌted before Bishop Boner vpon the eight day of February The story of M. Tho. Haukes Martyr The names of which martyrs were Steuen Knight William Pigot Tho. Tomkins Ioh Laurence Wil. Hunter In which number was also Tho. Haukes coÌdemned likewise with theÌ the 9. day of the foresaid month of February But because his execution did not so shortly followe wyth theirs but was prolonged to this present x. day of the moneth of Iune wherwith we are nowe in hand it foloweth therfore now consequeÌtly to enter tractation thereof first beginning briefly with his godly coÌuersation institution of life then shewing of his troubles also of his examinations and conflictes with the bishop and other aduersaries according as the order of his story both require As touching therefore his education and order of life first hee was of the countrey of Essex The lyfe and conuersation of Tho. Haukes borne of an honest stocke in calling and profession a Courtier brought vppe daintely from his childhoode and like a Gentleman Besides that he was of such comlines and stature so well endued with excelleÌt qualities that he might seme on euery side a man as it were made for the purpose But hys gentle behauiour toward other and especially his feruent study and singuler loue vnto true Religion and godlines did surmount all the rest Wherein as God did singularly adorne him euen so he being suche a valiaunt Martyr of God may seeme to nobilitate the whole company of other holy martyrs and as a bright starre to make the Churche of God and his trueth of theÌselues bright and cleare more gloriously to shine by his example For if the conquestes of martyrs are the triumphes of Christ as Saynt Ambrose doth notably and truely write vndoubtedly Christ in few meÌ hath either conquered more notably The victory of Martyrs is the triumph of Christ. Ambrose or triumphed more gloriously then in this young man he stood so wisely in his cause so godly in his life and so constantly in his death But to the declaration of the matter first this Haukes folowing the guise of the Court as he grew in yeares entred seruice with the Lord of Oxford where he remained a good space Thomas Haukes first in seruice with the Earle Oxford being there right well estemed loued of all the houshold so long as Edward the sixt liued But he dying all things begaÌ to go backward religioÌ to decay godlines not only to waxe cold but also to be in dauÌger euery where and chiefly in the houses of great men Haukes mislikyng the state of thinges and especially in such mens houses rather theÌ he would chaunge the profession of true godlines which he had tasted thought to chaunge the place Haukes compelled to leaue the Earle of Oxfordes house and so forsaking y e Noble mans house departed home to his own home where more freely he might geue himselfe to God vse his owne conscience But what place in this worlde shall a man finde so secret for himselfe whether that old wicked Serpent can not creep wherby he may haue some matter to ouerthrow the quietnesse of the Godly Nowe in the meane season as it happened Haukes keeping his house at home Haukes childe ãâã weekes vnâchristened had borne vnto him a young sonne whose baptisme was deferred to the third weeke for that he would not suffer him to be baptised after the papistical maner Which thing the aduersaries not able to suffer laying handes vpon him Haukes brought before the Earle did bryng him to the Earle of Oxforde there to be reasoned with as not sound in religion in that he semed to contemne the sacramentes of the Church The Earle eyther intending not to trouble hymselfe in such matters Haukes seâ vp by the Earle to B. Boner or else seeyng hymselfe not able to weigh with him in suche cases of Religion sent him vp to London with a messenger and letters and so willing to cleare his owne handes put him in the handes of Boner bishop of London the conteÌtes of which his letter sent to Boner be these ¶ A Letter of the Earle of Oxford to Boner MOst reuerend father in God be it knowne vnto you that I haue sent you one Thomas Haukes The Earlâ letter to Boner dwelling in the County of Essex who hath a child that hath remayned vnchristened more then three weekes who being vpon the same examined hath denied to haue it baptised as it is now vsed in the Church wherevpo n I haue sent him to your good Lordship to vse as ye thinke best by your good discretion WheÌ the bishop had perused this letter and afterward read it to M. Haukes he hearing the same thought with himselfe that he should not be very wel vsed seing he was put to his discretion Then wrote the bishop a letter again to him that sent the prisoner with many great thankes for his diligence in setting forth the Queenes proceedynges Then began the bishop to enter communication with M. Haukes first asking what should moue him to leaue hys child vnchristened so long To whom M. Haukes answered thus agayne as foloweth Haukes Because we be bound to do nothing contrarye to the word of God Priuate talke or conference betweene M. Haukes and B. Boner Boner Why Baptisme is âommaunded by the worde of God Haukes His institution therin I do not deny Boner What deny ye then Haukes I deny all things inuented and deuised by man Boner What thinges be those that be deuised by man that ye be so offended withall Haukes Your Oyle Creame Salt Spettle Candle Mans inââââtions addeâ to Baptisââ The ãâ¦ã and coniuring of water c. Boner Will
Bishop of LoÌdon and by his Chaplaines and Doctours at Fulham 4. miles from London where I lay till I came to prison to Westminster and after his two men had bene with me I heard no more of hym till the thyrd day of September ¶ Here followeth the second tyme of mine examinanation the whiche was the thyrd day of September for the Bishop did send his men for me to come to hys Pallace to London and so my keeper and his men brought me to his place the same day THe Bishop of Winchester then beyng Chauncellour The second time of Haukes his examination preached that day at Paules crosse and the Byshop of London sayd to my Keeper I thinke your man will not go to the sermon to day Haukes Yes my Lord I pray you let me go and that that is good I will receiue and y e rest I will leaue behind me and so I went And when the sermon was done I my Keeper came to the Bishops house and there we remayned till dinner was done and after dinner the Bishop called for mee and asked me if I were the same man that I was before Haukes I am no chaungeling nor none will be Boner Ye shall finde no chaungeling neither And so hee returned into his chamber and there he did write the side of a sheete of paper and all that while I stood in the great chaÌber as many with me as might wel stand in the chaÌber And as I stode Doctour Smith came vnto me who once recanted D. Smith commeth to Haukes D. Smâthes recantation as it appeared in Print saying y t he woulde be glad to talke brotherly with me I asked him what he was Then sayd they that stode by he is D. Smith Then sayd I are you he that did recant And he sayd it was no recantation but a declaration Haukes Ye were best to term it wel for your own honesty D. Smith Shall I terme it as it pleaseth you Haukes Myles Huggardes wordes to Tho. Haukes Miles Huggard To be short with you I will knowe whether ye wil recant anye more or no before that I talk w t you credite you or beleue you and so I departed from him to the other side of y e chaÌber Then sayd the Bishops men hys Chaplaynes that my Lord commanded me to talke with him Then they that stoode by cryed with a great noyse hang him burne him it is pittie that hee liueth that disobeyeth my Lordes commaundement Then sayd one Miles Huggard where prooue you y e infantes were baptised Haukes Go teach all nations baptising them in the name of the father and of the sonne and of the holy Ghost Syr here is none excepted M. Hug. What shall we go to teach children Haukes That word doth trouble you it might be left out full well it is to much for you to teach Is not your name Miles Huggard M Hug. So am I called Haukes Be you not a Hosier and dwell in pudding lane M. Hug. Yes that I am and there I do dwell Haukes It would seeme so for ye can better skill to eate a pudding and make a hose then in Scripture eyther to answere or oppose Huggard more meete to eate a pudding then to dispute of scripture With that hee was in great rage and dyd chafe vp and downe Then I desired that some maÌ would take some payne to walke the Gentleman hee did fret so for anger Then one that stode by mee who is parson of Hornechurch and Rumford in Essex sayd alas what doe you meane a young man to be so stubburne there semeth to much pride in you Haukes Are not ye the parson of Hornechurch Parson Yes that I am Haukes Did ye not set such a priest in your benefice Parson Yes for a shift Haukes Like will to like such maister suche man For I know the Priest to be a very vile man Parson of Hornchurch compared to the Wethercocke of Paules as any could be I asked the Parson what kinne he was to the weather cock of Paules and he fell in a great laughter with the rest of his companions He sayd that I did rayle Then sayd an other that stode by vnto me what booke haue you here I aunswered the new testament May I looke in it sayd he Yea that ye may sayd I. And so he looked in my booke and sayde it was corrupt I aunswered him if the things contayned in it be true Friuolous questions ãâ¦ã then are ye all false Prophetes He said y t he would appose me in the first word of y e Testament saying here is a generatioÌ of christ And Esay sayth no man can tell his generation Haukes What meaneth Esay by that I would learne of you sayd he Haukes Ye would be angry if the scholler should teach the mayster but if ye will haue me to teach you I will tel you Esay as meaning Then sayd he no man can tell the generation betwene the father and the sonne but you I dare saye did knowe it before Haukes Why then Esay denieth not the generation Then sayd he why is Christ called Christ Haukes Because he is a Messias Then said he why is he called a Messias Haukes Because he was so prophecied by the Prophetes Then said he why is your booke called a booke Haukes These wordes do breede more strife then godly edifying Beware sayd he that ye do not decline from the church for if ye do you will proue your selfe an hereticke Haukes Euen as ye do call vs heretickes that do encline to Christes Church Difference betweene the true Prophets and he false from your Churche so are ye all false Prophetes that do decline from Christes church to your owne Churche And by this shall all men knowe you to be false Prophetes if ye say this sayth the Church and wil not say this sayth our Lord. And so he went his waye as though he had a flea in his eare Then came an other and sayd vnto me The false Prophetâ say diââ Ecclesia â thus faitâ the Churâââ The true prophets dicit ãâã thââ sayth the Lord. The Bishââ writeth Haukes coââfesâion he would talk with me for he perceiued as he sayde that I was angry and out of pacience Haukes I will see your commission or euer I talke wyth you or with any man more For I wist not how to be tyd of them they came so thicke about me For I sayde that I came to talke with my Lord and not with any of them With that came the Bishoppe bringing a letter in hys hand the which he had written in my name read it vnto me after this maner I Tho. Haukes do here confesse and declare before my said Ordinary Edmund Bishop of LoÌdon that the Masse is abhominable and detestable full of all superstition and also as concerning the sacrament of the body and bloud of Christ commonly called the sacrament of y e aultar that Christ is in
bee brought vp in the feare of God and in his lawes And this is to certifie you that ye deliuer in any wise my eldest sonne vnto M. Throgmorton who vpoÌ his good wil hath promised me to bring him vp according to my desire and I trust as God hath put into his hart See therfore that ye deliuer him in any wyse without delay and as for the other if ye shall seeme to be burdened with him which I thinke nature will not suffer my desire is that it be brought vp in the feare of God to the vttermost of your endeuour with some honest man that hath the feare of God before his eies and let vs geue thanks vnto God which hath giuen them vs beseechyng hym that they may be counted worthy to be of that flocke that shall stand on the right hand of the Maiestie of God when he shall iudge the world Amen Yet once againe I warne you that ye continue in feruent prayer as I sayd before then shall ye be sure y t God euen of his owne mercy according as he hath promysed will be an husband vnto you prouide better for you theÌ I was euer able to do yea he wil cause all men that feare him to pitie you to helpe you succour you in all your necessities so that if any will do you wrong he wil be adâenged on hym Moreouer I wish you to keepe company w t those Keeping of good comâany of whome yee may learne to come to a more perfect knowlege in God and I doubt not but God will prouide that such will bee glad to receiue you if you shall professe and go forward in his truth Finally and to make an end I desire you that ye take heed with whom ye couple your selfe See that he be a maÌ that feareth God Exhortation to take heede whoÌ shee maryeth that shee mary in the Lord. loueth his lawes and will walke in the same to the vttermost of hys power such a one as can be content to loue you to care for you Take heede he be no brawler no drunkard no wicked person not giuen to filthines no worldling no dicer nor carder In fine no filthy person but chuse you such a one as God may be glorified in both your liues And again on your part loue him serue him obey him in all godlines as long as God shall geue you life in this world Then shall ye both be sure to obtaine that kingdome which God the father hath prepared and Iesus Christ obtayned for you that neuer shall haue end where I trust to abide your comming Amen By your husband Tho. Haukes Ye heard before in the letter of Tho. Haukes written to his wyfe mention made concerning his eldest sonne to be sent to M. Throgmorton Now what he writeth hymselfe to the said M. Throgmorton touching the same matter by this his letter to the said party here vnder ensuyng may appeare ¶ A letter of Thomas Haukes to M. Clement Throgmorton An other letter of Thomas Haukes written to M. Clement Throgmorton GRace mercy and peace from God the father and from our Lord Iesus Christ be with you assist you in al your thoghts words and works that he in all things as most woorthy may be glorified and that the blessing of Abraham may be poured plenteously on you and all your posteritie Where as the loue of God hath mooued you to require my sonne to be brought vp before your eyes the selfe same loue hath also mooued me in like case to leaue hym in your hands as vnto a father in myne absence I shall require you in Gods behalf according to your promise that ye will see hym brought vp in the feare of the Lord and instructed in the knowledge of his holy word that he may thereby learne to leaue the euill and know the good and alwayes be pricked forward with fatherly instructions to folow my footsteps that as almighty God hath made me worthy through his speciall grace to worke his will in obedience he may learne to follow me his father in the like to gods honor and prayse And this I require you in Gods behalfe to fulfill or cause to be fulfilled as ye before the liuing God will make aunswer for the same I haue left for the child certaine bookes which shall be deliuered vnto you wherein his instruction and saluation lieth if he learne and practise the same And thus most humbly beseeching you once agayne to be as good vnto him as your promise was to me that is to be a father a wall of defence vnto hym in all troubles I leaue him in your hand through the Lord Iesu and desire him to blesse both him you according to his good promise all that good which ye shal do vnto him I shal most hartily desire the euerlasting God to recompence vnto you in hys kingdome where I hope to meete both him and you among all Gods elect To which God be all praise honor and glory Amen Yours and all mens in Christ Iesu Tho. Haukes ¶ The history of Thomas VVattes examined tried and burnt for the truth of the Gospell THomas Wattes of Billerica Iune 10. The stâây of Thomas Wattes Martyr within the county of Essex and of the Dioces of London was by his occupation a linnen Draper who before he was appreheÌded had sold and made away his cloth in his shop and disposed his things being set in order to his wyfe and children gaue away much of his cloth vnto the poore Thomas Wattes disposeth his goodes before he should be apprehended For he looked always to be taken by gods aduersaries and his as shortly after came in deed to passe so that vpon the 26. day of April he was apprehended and brought before the L. Rich and other Commissioners at Chelmesford and theâe beyng accused for not commyng to the church was vpon the same examined before the L. Rich Henry Tyrel Sir Anthony Browne Edmund Tyrell Tho. Mildman Iohn Wiseman Rog. Appleton Rich. Weston Iustice Gaudy c. The summe and principall effect of which examination here vnder followeth briefly expressed ¶ The examination of Tho. VVattes before the Lord Rich and others WHen this Tho. Wattes came before the L. Rich and other the Iustices The examinatioÌ of Thomas Wattes before the Lord Rich and other the Queenes commissioners The wordes of the Lord Rich to Tho. Wattes whose names are specified in the letter followyng which they sent vnto the B. of London agaynst him at the sessions at Chelmesford the Lord Rich sayd these words or the lyke in effect vnto hym Wattes ye be brought hither as I vnderstand because of disobedience to the Kyng and Queens lawes Ye will not come to the Church ye will not heare Masse c. but haue your conuenticles a sort of you in corners contrary to the K. and Queenes proceedings Unto whiche hys words Wattes answered and sayd My L. if
with you Here Weston began to aske Bradford of his imprisonment and condemnation and so Bradford told him altogether how he had bene handled Whereat Weston seemed to wonder yea in playne wordes he sayd that Bradford had bene handled otherwise theÌ he had geueÌ cause so shewed Bradford how that my Lord of Bath reported that he had deserued a Benefite at the Queenes hande and at all the Counsell In this kinde of talke they spent an houre almost and so as one weery Bradford arose vp and Weston called to the Keeper and before him he bad Bradford be of good coÌfort and sayd that he was out of all perill of death Keeper Syr quoth the keeper but it is in euers mannes mouth that he shall dye to morow West Wherat Weston seemed halfe amazed and sayde hee would go say EueÌsong before the Queene The vayââ promiseâ Weston speake to her in his behalfe But it is to be thought that the queene had almost supped at that preseÌt for it was past 6 of the clocke Brad. Before the Keeper Bradforde tolde Weston agayne that still he was one man and euen as he was at the first and till he should see matter to teach his conscience the coÌtrary he sayd he must needes so continue Keeper The keeper desired Bradford to harken to maister Doctors counsell and prayd M. Doctour to be good vnto him and so after they had dronke together M. Doct. with most gentle wordes tooke his leaue for 3. dayes Now when he was gone the Keeper tolde Bradford that Mayster Doctour spake openly how that he sawe no cause why they should burne him Whiche sentence for the ambiguity of the meaning made him somewhat sory least he had behaued himselfe in any thing wherin he had gathered any conformablenes to them in theyr doctrine whyche God knoweth sayeth Bradforde I neuer as yet did God our father blesse vs as his children and keepe vs from all euill for euer Amen ¶ An other talke or conference betwene M. Bradford and Doctour Weston VPon the fifth day of April came M. Doctor Weston to the Counter about two of the clocke in the afternoone An other talke or conferencâ betweene M. Bradfoââ Doctoââ Weston D. Weston withstandeth the Monkes comming into Weâââminster who excused himselfe for being so long absent partlye by sicknes partly for that Doctour Pendleton tolde him that he would come vnto him and partly for that quoth he I withstood certayne Monkes whiche woulde haue come agayne into Westminster telling him moreouer howe that the Pope was dead also declared vnto him how he had spoken to the Queene in his behalfe and howe that death was not neare vnto him Weston Last of all he excused himselfe for not aunswering his argumentes agaynst Transubstantiation because my comming to day quoth he was more by fortune then of purpose Brad. I woulde gladly M. Doctor if it please you see your aunsweres to my argumentes Bradford argumenâ not aunswered West Why you haue remeÌbred some thing what I spake to you when I was last with you Brad. No Syr. I neuer called them in maner to mynde sythen that tyme as well because I hoped you woulde haue written them as also for that they seemed not to be so materiall West In good fayth I can not see any other or better way for you then for to submit your self to the iudgement of the Church Brad. Mary so will I Syr if it so be by the church you vnderstand Christes Church West The Papists will not haue the church ãâã Lo you take vpon you to iudge the Church Brad No sir that do I not in taking vpon me to discerne I do not iudge the Church West Yes that you do and make it inuisible Brad. I do neither West Why who can see your Church Brad. Those Syr that haue spirituall eies wherwith they might haue discerned Christes visible conuersation here vpon earth The churche ãâã but ãâ¦ã Vnity Antiquitye Câââent ãâã Antiquitye Consent as well ãâã the ãâ¦ã as to Christes Church West Nay Christes Church hath three tokens that all meÌ may looke well vpon namely vnity antiquity consent Brad. These three may be as wel in euil as in good as wel in sin as in vertue as well in the deuils church as in gods church As for ensample Idolatry amongst the Israelites had all those three Chrysostome telleth plainely as you well know that the church is well known TantuÌmodo per scripturas alonely by the scriptures West In good fayth you make your Church inuisible wheÌ you will haue it knowne alonely by the scriptures Brad. No Sir the Scriptures doe playnely set forth to vs the church that all meÌ may well enough therby know her if they liât to looke West The Church is like a Tower or towne vpon a hill that all men may see Brad. True Syr all menne that be not blinde Uisible enough is the church but mens blindnes is great Impute not therfore to the Church ãâã the ãâã is ãâ¦ã commeth in ãâã with his Antiquitye The church iâ tyed to no place âut to the word that which is to be imputed to mens blindnes West Where was your Churche fourtye yeares agoe or where is it now except in a corner of Germany Brad. Forsoothe Syr the Churche of Christ is dispersed and not tyed to this or that place but to the word of God so that where it is there is Gods Churche if it be truely taught West Loe is not this to make the church inuisible poynt me out a Realme a hundred yeres past which mainteined your doctrine Brad. Syr if you will or would wel marke the state of the Church before Christes coÌming The church is not alwaâs to be poynted out by realmes countries The Church in Helias ãâã was ãâ¦ã with it now as S. Paule and Peter willeth vs I thinke you woulde not looke for such shewes of the Churche to be made as to poynt it by Realmes You know that in Helias time both in Israell and els where Gods Church was not poyntable therfore cryed he out that he was left alone West No mary did not God say that there was 7000. whiche had not bowed theyr knees to Baal Loe then 7000. shew me seuen thowsande a hundred yeares agoe of your Religion Brad. Syr these 7000. were not knowne to men for then Helias would not haue sayde that he had bene left alone And it is plain enough by that which the text hath namely that God saith Reliqui mihi I haue reserued to me 7000. Marke that it sayth God saw the Church ãâ¦ã himselfe did not ãâã so is ãâã God had reserued to hymselfe to his owne knowledge as I doubt not but a hundreth yeres agoe God had his 7000. in his proper places though men knew not therof West Well Mayster Bradford I will not make your case worse then for transubstantiation although I know that we agree not in other matters
substaunce of bread and wine and is receiued of the wicked The ãâã of his coââdemnaâioâ declared yea of dogges mise Also I am excommunicated and counted as a dead menber of Christes Church as a rotten braunche and therefore shall be cast into the fire Therefore ye ought hartily to reioyce with me and to geue thankes for me that God the eternall father hath vouched safe our mother to bring vp any childe in whom it would please him to magnifie his holy name as hee doth A great mercy of God to turne the death of â saintes ãâã deseruââ to serue a confirmââtion of his owne glorâ and I hope for his mercye and truthes sake will do in me and by me Oh what such benefite vppon earth can it be as that that which deserued deathe by reason of my sinnes should be deliuered to a demonstration a testification and confirmation of Gods veritie and trueth Thou my mother the Vniuersitie hast not onely had the truth of gods word playnely manifested vnto thee by reading disputinge and preaching publickely and priuately but now to make thee altogether excuselesse and as it were almost to sinne agaynst the holy Ghost if thou put to thy helpyng hand with the romysh route to suppresse the veritie and set out the contrary thou hast my lyfe and bloud as a zeale to confirme thee if thou wilt be confirmed or els to confound thee and beare witnes agaynst thee if thou wilt take part with the prelates and Clergye Cantabriââenseâ ãâ¦ã moniti which nowe fill vp the measure of their fathers which slew the Prophetes and Apostles that all righteous bloud from Abell to Bradforde sued vpon the earth may be required at theyr handes Of this therefore I thought good before my death as tyme and libertie woulde suffer me for loue and duetye I beare vnto thee to admonishe thee good mother and my sister the Towne that you would call to minde from whence you are fallen and study to do the first workes You know if you wil these matters of the Read before the letter Cambridââ to K. Henââ 8. pag. 1104. Romish supremacy and the Antichristian transubstantiation whâââby Christes supper is ouerthrowne his priesthoode euacuatâ his sacrifice frustrate the ministery of his word vnplaced repentaunce repelled fayth faynted godlines extinguished the Masse mayntayned idolatry supported and all impietie cherished you know I say if you will that these opinions are not onely besides Gods word but euen directly agaynst it and therfore to take part with them is to take part agaynst God agaynst whome you cannot preuayle Therefore for the tender mercy of Christ in his bowels and bloud I beseeche you to take Christes collyrium and eye salue to annoynt your eyes that you may see what you doe and haue done in admitting as I heare you haue admitted yea alas authorised and by consent confirmed the Romish rotten rags whiche once you vtterly expelled Oh be not canis reuersus ad vomitum be not * The ãâã returned to his owne âomitte Sus lota reuersa ad volutabrum coeni Beware least Satan enter in with seuen other spirites and then postrema shal be worse then the first It had bene better yee had neuer knowne the truth then after knowledge to runne from it Ah woe to this world and the thinges therein * The soââ that was washed returned to ãâ¦ã in the âite 2. Pet. 1. which hath nowe so wrought with you Oh that euer this dirt of the deuill shoulde daube vpp the eye of the Realme For thou oh mother art as it were the eye of the Realme If thou be light and geue shyne all the body shall fare the better But if thou the light be darcknes alas how great will the darckenes be What is man whose breath is in his nostrels that thou shouldest thus be afrayde of him Oh what is honour and life here Bubbles What is glorye in this worlde but shame Why art thou afrayde to carrye Christes Crosse Wilt thou come into hys kingdome and not drynke of his cup Doest thou not know Rome to be BabiloÌ The glory of this world is a vaine thing Babylon hath Iuda in captiuity doest thou not know that as the olde Babilon had the children of Iuda in captiuitie so hath this Rome the true Iuda that is the confessours of Christ Doest thou not know that as destruction happened vnto it so shall it do vnto this And trowest thou that God will not deliuer his people now when the time is come as hee did theâ Hath not God commaunded hys people to come out from her and wilt thou geue ensample to the whole Realme to runne vnto her Hast thou forgotten the woe that Christ threatneh to offence geuers Wilt thou not remember that it were better that a Mylstone were hanged about thy necke and thou throwe into the sea then that thou shouldest offend the little ones And alas how hast thou offended yea and howe doest thou still offend The church âândeth ãâã in the outward shew Wilt thou consider thinges according to the outward shew Was not the Synagogue more seemely and like to be the true Church then the simple flocke of Christes Disciples Hath not the whore of Babilon more costly aray and rich apparell externally to set forth her selfe then the homely housewyfe of Christ Where is the beautie of the kinges daughter the Churche of Christ without or within Doth not Dauid saye wythin Oh remeÌber that as they are happy which are not offended at christ so are they happy whiche are not offended at hys poore church Can the Pope and his prelates meane honestly whiche make so much of the wife and so little of the husband The Churche they magnifie but Christ they contemne If this Church were an honest woman that is Christes wife except they woulde make much of her husband Christ and his worde shee woulde not be made much of them When Christ and hys Apostles were vppon earth who was more like to be the true Church they or the Prelates Byshops Synagogue If a man should haue followed custome vnitie antiquitie or the more part shoulde not Christ and his companye haue bene cast out of the dores Therfore bade Christ Search the scriptures And good mother shall the seruaunt be aboue his master shall we looke for other entertaynment at the handes of the world then Christ and his deare Disciples found who was taken in Noes tyme for the Church Poore Noe and his familie or others Who was taken for Gods Churche in Sodom Lot or others And doth not Christ say As it was than so shall it goe now towardes the comming of the sonne of man What meaneth Christ when he sayth Iniquitie shall haue the vpper hand doth not he tell that charitie shall waxe colde And who seeth not a wonderfull great lacke of charitie in those whiche woulde nowe be taken for Christes Church All that feare GOD in thys Realme truely can
of armes for we are not so able to withstand hym muche lesse to preuayle agaynst him but to beseeche hym to mercifull vnto vs and according to his wonted mercye to deale wyth vs. Rising with Dauid Let vs arise with Dauid and saye Ne intres in iudicium cum seruo tuo c. i. Enter not into iudgement O Lorde with thy seruaunt for in thy sight no fleshe liuyng shal be iustified Let vs send Embassadours with the Senturion Suing with the Centurion and saye Lorde we are not worthye to come our selues vnto thee speake the word and we shall haue peace Let vs penitently with the Publicane loke downe on the earth Repenting with the Publican knocke our hard hartes to burst them and crye out Oh GOD be mercifull vnto vs wretched sinners Let vs with the lost Sonne returne and saye O Father we haue sinned agaynst heauen and earth Returâ with thâ lost ãâã and before thee we are vnworthy to be called thy children Let vs I say do on this sorte y t is hartily repent vs of our former euill lyfe vnthankfull gospelling past conuert and turne to God w t our whole hartes hoping in his great mercy thorough Christ and hartily calling vppon his holy name and then vndoubtedly we shall finde and feele otherwyse then yet we feele both inwardly and outwardly Inwardly we shall feele peace of conscience betweene God and vs whiche peace passeth all vnderstanding and outwardlye we shall feele muche mittigation of these miseries if not an vtter taking them away Therefore my dearely beloued in the Lorde I youre poorest brother now departing to the Lord Bradfoââ vltimuâ vale for my vale in aeternum for this present lyfe praye you beseeche you and euen from the verye bottome of my harte for all the mercies of God in Christ shewed vnto you most earnestly begge and craue of you out of prison as often out of your Pulpies I haue done that you wil repent you leaue your wicked and euill life be sorye for your offences and turne to the Lorde whose armes are wide open to receaue and embrace you whose stretched out hande to strike to death stayeth that he may shew mercy vpon you For he is the Lord of mercy and God of all comforte hee will not the death of a sinner but rather that yee shoulde returne conuert and amend He hath no pleasure in the destruction of men The day ãâã Gods ãâã at hand his long sufferyng draweth to repentaunce before the tyme of vengeance and the day of wrath which is at hand doth come Now is the axe layd to the roote of the tree vtterly to destroy the impenitente Wanton Gospell Proud Pâââtestantes False Cââââstians Nowe is the fire gone out before the face of the Lorde and who is able to quenche it Oh therefore repent you repent you It is enough to haue liued as we haue done It is inough to haue pleased the wanton Gospellers the proude Protestantes Hypocriticall and false Chrystians as alas wee haue done Now the Lorde speaketh to vs in mercy and grace Oh turne before hee speaketh in wrathe Yet is there mercye with the Lorde and plenteous redemption yet hee hath not forgotten to shewe mercye to them that call vppon him Oh then call vpon him while he may be found For hee is riche in mercy and plentifull to all them that call vpon hym So that hee that calleth on the name of the Lorde shal be saued If your sinnes be as redde as scarlet the Lord sayeth he will make them as white as snow He hath sworne and neuer will repent hym thereof that he will neuer remember our iniquities but as hee is good faithfull and true so will he be our God and wee shall be his people his law will he write in our hartes engraffe in our myndes and neuer will he haue in mynde our vnrighteousnesse Therefore my deare heartes in the Lorde turne you turne you to y e Lord your Father to the Lord your Sauiour to the Lord your comforter Oh why doe you stoppe your eares and harden your harts âo day Bradford propheââ of these plagues ãâã wheÌ you heare hys voyce by me your poorest brotâââ Oh forget not how that the Lord hath shewed hymselââ true and me hys true preacher by bringyng to passe thââlagues which at my mouth you ofte heard before they came to passe specially when I entreated of Noes floud and when I preached of the 22. chapter of Saint Mathews Gospell on S. Steuens day the last tyme that I was with you And nowe by me the Lord sendeth you worde deare countrey men that if you will go on forwards in your impenitency carnalitie hypocrisie idolatry couetousnesse swearing gluttony dronkennesse whoredome c. Wherewith alas alas our countrey floweth if I say you will not turne and leaue of seyng me now burned amongst you to assure you on all sides how God seeketh you Destructâââ threatnââ them ãâã repent and is sory to doe you hurt to plague you to destroy you to take vengeance vpon you oh your bloud wil be vpon your owne heades you haue bene warned and warned againe by me in preaching by me in burning As I sayd therefore I say agayne my deare harts and dearlings in the Lord turne you turne you repent you repent you cease from doyng euill study to do well Preceptes of lyfe away with idolatry flye the Romish God and seruice leaue of from swearing cut of carnalitie abandon auarice driue away dronkennesse flie from fornication and flattery murther and malice destroy deceiptfulnesse and cast away all the works of darkenes Put on pitie and godlines serue God after his word and not after custome vse your tongs to glorifie God by prayer thankesgeuing and confession of his truth c. be spirituall and by the spirit mortifie carnall affections be sober holy true louyng gentle mercyfull and then shall the Lordes wrath cease not for this our doyngs sake but for his mercies sake Goe to therefore good country men take this counsell of the Lorde by mee nowe sente vnto you as the Lordes counsell and not as mine that in the daye of iudgement I maye reioyce wyth you and for you the which thing I hartely desire and not to be a witnes agaynst you My bloud will crye for vengeaunce as agaynst the Papistes Gods enemies whome I beseech God if it be his will hartely to forgeue yea euen them which put me to death and are the causers therof for they know not what they do so will my bloud cry for vengeaunce agaynst you my dearely beloued in the Lord if ye repent not Bradfordes ãâã will agaynst ãâ¦ã amend not and turne vnto the Lord. Turne vnto the Lord yet once more I hartely besech thee thou Manchester thou Ashton vnderline thou Bolton Bury Wigme Lierpoole Mottrine Stepport Winsley Eccles Priestwich Middleton Radcliefe and thou City of Westchester where I haue truely taught and
the Lordes wrath waxed hoat so doth it vnto vs. So that there is no remedye but that for it is better late to turne then neuer to turne wee confesse our faultes euen from the bottome of our hartes with harty repentaunce which God worke in vs all for his mercyes sake we runne vnto the Lord our God which is exorable mercifull sory for the euil poured out vpon vs and crie out vnto him with Daniel saying we haue sinned we haue sinned grieuously oh lord God agaynst thy maiesty He exhorteth to repentaunce and prayer and to bewayle our sinnes before the Lord our God we haue heaped iniquitye vpon iniquity the measure of our transgressions floweth ouer so that iust is thy vengeaunce and wrath fallen vpon vs. For wee are very miserable we haue contemned thy longe suffering wee haue not harkened to thy voyce When thou hast called vs by Preachers we hardened our hartes and therefore now deserue that they send thy curse hereupon to harden our hartes also that we should henceforth haue eyes and see not eares and heare not hartes and vnderstand not leaste wee shoulde conuert and be saued Oh be mercifull vnto vs spare vs good Lord and all thy people whom thou hast dearely bought Let not thine enemies triumph altogether and alwayes agaynst thee for then will they be puft vppe Looke downe and beholde the pittyfull complayntes of the poore let the sorowefull sighing of the simple come in thy fighte and bee not angry with vs for euer Turne vs oh Lorde GOD of hostes vnto thee and turne thee vnto vs that thou mayest be iustified in thy sweete sentences and ouercome wheÌ thou are iudged as now thou art of our aduersaryes For they say where is theyr God Can God deliuer them now Canne theyr Gospell serue them Oh Lord howe long for the glorye of thy name and for thy honors sake in the bowels and bloud of Iesus Christ we humbly beseech thee come and help vs for we are very miserable On this sort I say dearely beloued let vs publickely and priuately bewayle our sinnes but so that hereto we ioyne ceasing from wilfulnesse sinne of purpose for els the Lord heareth not our prayers as Deuid sayth And in S. Iohn it is written The prayers oâ sinners be not hearde The impenitent sinners God heareth not Nowe impenitent are they which purpose not to amend theyr liues As for example not only such which folow still theyr pleasures vncleannes carnality but those also which for feare or fauor of men doe agaynst theyr conscience to consent to the Romish ragges and resort to the rotten Religion Romish rages rotten religion communicating in Seruice ceremonies wyth the Papistes thereby declaring themselues to loue more the worlde then God to feare man more then Christ to dread more the losse of temporall things then of spirituall in whom it is euident the loue of God abideth not For he that loueth the world hath not Gods loue abiding in him sayth Saynt Iohn therefore my deare hartes and deare agayne in the Lord remember what you haue professed Christes Religion and name and the renouncyng of the Deuill Sinne and the world Remember that before yee learned A. B. C. your lesson was Christes crosse Forgette not that Christ will haue no Disciples but such as will promise to deny theÌselues take vp their crosse marke The A. B. C. of the Christians beginneth with Christes Crosse. take it vppe and folowe him and not the multitude custome c. Consider for Gods sake that if wee gather not with Christe wee scatter abroade What should it profite a man to winne the whole worlde and loose his owne soule We must not forget that this life is a wildernesse and not a Paradise here is not our home we are now in warrefare we must needes fight or els be taken prisoners Of all thinges we haue in this life we shall cary nothing with vs. If Christ be our Captayne we must follow him as souldiours If we keepe company with him in affliction we shal be sure of his society in glory If we forsake not him he will neuer forsake vs. If we confesse him he will confesse vs but if we deny him he will deny vs. If we be ashamed of him he will bee ashamed of vs. Wherefore as he forsooke his father and heauen all thinges to come to vs They neuer lose that follow Christ. so let vs forsake all thinges and come to him being sure and most certayne that we shall not lose thereby Your children shall finde and feele it double yea treble whatsoeuer you loose for the Lordes sake and you shall finde and feele peace of conscience and freÌdship with God which is more worth then all the goodes of the world My dearely be loued therefore for the Lordes sake consider these thinges which now I write vnto you of loue for my Vale last farewell for euer in this present life Turne to the Lord repent you your euill and vnthankefull life declare repentaunce by the fruites take time while you haue it come to the Lord whiles he calleth you run into his lappe whiles his armes be open to embrace you seeke him whiles he may be found call vpon him whiles time is conuenient forsake and flie from all euill both in religion He exhorteth to amendement in religion and conuuersation and in the rest of your life and conuersation Let your light so shine before men that they maye see your woorkes and prayse God in the day of his visitation Oh come agayne come agayne you straunge children and I will receiue you sayeth the Lorde Conuert and turne to me and I will turne vnto you Why wyll ye needes perish As sure as I liue sweareth the Lorde I will not your death turne therefore vnto me Can a woman forgette the childe of her wombe If she should yet will I not forget you saith the Lod your God I am he I am he which put away your sinnes for mine owne sake The Lord watcheth to performe his worde doublewise O then deare frendes turne I saye vnto your dearest father Cast not these his sweete and louing wordes to the grounde and at your tayle for the Lord watcheth on his word to performe it which is in two sortes to them that lay it vp in theyr hartes and beleue it will he pay all and eternall ioy and comfort But to theÌ that cast it at theyr backes and will forget it to them I say will he poure out indignation and eternall shame Wherefore I hartely yet once more beseech and pray you and euery of you not to contemne this poore and simple exhortation which nowe out of prison I make vnto you or rather the Lord by me Loth would I be a witnesse agaynst you in the last day Bradford must be a witnes in the last day to them that reiect his couÌsaile as of truth I must be if ye repent not
this life Rom â are not to bee compared to the ioyes of the lyfe prepared for you You knowe the way to heauen is not the wide way of the worlde Math. â whiche windeth to the deuill but it is a strayte waye which fewe walke in For fewe liue Godlye in Christ Iesu 2. Tim â 2. Cor. â Math. â fewe regarde the lyfe to come fewe remember the daye of iudgement few remember howe Christ will denye them before his father that do deny him here few consider that Christ will be ashamed of them in the last day whiche are ashamed of his truth and true seruice few cast their accountes what wil be layed to theyr charge in the day of vengeance few regard the condemnation of theyr owne consciences in doing that which inwardly they disalow few loue god better then theyr goodes But I trust yet you are of this fewe my dearely beloued I trust you be of that little flocke which shall enherite the kingdome of heaueÌ I trust you are the mourners and lamenters ãâã 10. which shal be comforted with comfort whyche neuer shall be taken from you if you nowe repent your former euilles if nowe you striue agaynst the euilles that are in you if now you continue to call vpon God if nowe you defile not your bodyes with any Idolatrous seruice ãâã 4. vsed in the Antichristian Churches if you molest not the good spirite of God which is geuen you as a gage of eternall redemption a counseller and Mayster to lead you into all trueth whiche good spirite I beseeche the Father of mercye to geue to vs all for his deare sonnes sake Iesus Christ our Lorde to whome I commend you all and to the worde of his grace Actes 10. which is able to helpe you all and saue you all that beleue it folow it and serue GOD therafter And of this I would ye were all certayne that all the heares of your heads are numbred Math. 10. Math. spanâ 1. Psalm 1â4 Psalm 31. Pet. 5. so that not one of them shall perishe neither shall any man or deuill be able to attempt any thing much lesse to do any thing to you or any of you before your heauenly father which loueth you most tenderly shall geue them leaue and when he hath geuen them leaue they shall go no further then he will nor keepe you in trouble any longer then he will Therefore cast on him all your care for he is carefull for you Onely study to please hym and to keepe your consciences cleane your bodyes pure from the Idolatrous seruice whiche nowe euery where is vsed and GOD will maruellouslye and mercifully defend and comfort you which thing he doe for his holy names sake in Christ our Lord. Amen * To his dearely beloued in Christ Erkinalde Rawlins and his wife GOd our deare and moste mercyfull Father thorough Christ be with you my good Brother and Sister as with his children for euer and in all thinges so guide you with his holy spirite the leader of his people as may bee to his glory and your owne euerlasting ioy and comfort in him Amen Because I haue oftentimes receiued from either of you comfort corporall for the which I beseeche the Lorde as to make me thankefull so to recompence you both now eternally I can not but goe about Lord help hereto for thy mercyes sake to write some thing for your comfort spiritually My dearely beloued looke not vppon these dayes and the afflictions of the same here with vs ãâã of ãâã to ãâã godly ãâã ioyfull the ãâ¦ã simplye as they seeme vnto you that is as dismall dayes and dayes of Gods vengeaunce but rather as lucky dayes and dayes of Gods fatherlye kindenesse towardes you and suche as you be that is toward such as repent theyr sinnes and euill life paste and earnestly purpose to amende walking not after the will of the world and most part of men for the preseruation of theyr pelfe whiche will they nill they they shall leaue sooner or later and to whome or howe it shall be vsed they know not In deede to suche as walke in theyr wickednesse and winde on with the worlde this tyme is a tyme of wrath and vengeaunce and theyr beginning of sorrowe is but nowe because they contemne the Phisicke of theyr father whiche by this purging time and cleansing dayes would worke theyr weale whiche they will nor Clensing dayes and because they will not haue Gods blessing which both wayes he hath offered vnto them by prosperity and aduersity Gods ãâã not to ãâã refused therefore it shall be kepte farre enough from them As when the sicke man will no kinde of Phisicke at the handes of the Phisition he is lefte alone and so the malady encreaseth and destroyeth him at the length To such men in deed these dayes are and should be dolefull dayes dayes of woe and weeping because theyr damnation draweth nigh But vnto such as be penitent and are desirous to liue after the Lordes wil among whom I do not onely count you but as far as a man may iudge I know ye are vnto such I say ãâ¦ã receaâed with ãâã this time is and should be comfortable For first now your father chastiseth you and me for our sinnes for the which if he would haue destroyed vs then woulde hee haue letten vs alone and left vs to our selues in nothyng to take to hart his fatherly visitation which here it pleaseth him to worke presently because else where he wyll not remember our transgressions as Paule writeth He chastiseth vs in this world least with the world we should perishe Therefore my deare hartes call to minde your sinnes to lament them God punisheth not twise for one thing and to aske mercye for them in hys sight and withall vndoubtedly beleue to obteyne pardon and assured forgeuenesse of the same for twise the Lord punisheth not for one thing So that I saye first wee haue cause to reioyce for these dayes because our father suffereth vs not to lye in Iesabels bed sleeping in our owne sinnes and security but as mindefull on vs doth correct vs as his children Whereby we may be certayne that we be no bastardes but children for he chastiseth euery childe whom he receiueth Difference betweene bastards and children So that they which are not partakers of his chastising or that contemne it declare themselues to be bastardes and not children as I know ye are which as ye are chastised so do ye take it to hart accordingly And therefore be glad my deare hartes and folkes knowing certaynelye euen by these visitatioÌs of the Lord that ye are his deare elect children whose faultes your father doth visite with the rodde of correction but his mercy will he neuer take away from vs. Amen Secondly ye haue cause to reioyce for these dayes because they are dayes of triall wherein not onely ye your selues but also the worlde shall
ye are goyng I meane heauen then ye nowe finde and are like to doe Foule ãâã and foulâ weather the kingdome of heauen excepte ye wyll with the worldlinges which haue theyr portion in this life ãâã still by the way til the stormes be ouerpast and then eyther night will so approch that ye can not trauell eyther the doores will be sparred before ye come and so ye shall lodge without in wonderfull euill lodginges Read Apocal. 22. Begin at Abel come from him to Noe Abraham Isaac Iacob Ioseph the Patriarches Moses Dauid Daniell and all the Sayntes in the olde testament and tell me whether euer any of them found any fayrer way then ye now finde If the olde Testament will not serue The ãâã of all ãâã Saincteâ both in olde and new tesâââment ãâã bene thoârough aââfliction I praye you come to the new and beginne with Mary and Ioseph and come from them to Zachary Elizabeth Iohn Baptist and euery one of the Apostles and Euangelistes and search whether they all founde anye other way into the Citty we trauayle towardes then by many tribulations Besides these if ye shoulde call to remembraunce the primatiue Churche Lord GOD ye shoulde see many to haue geuen chearefully theyr bodyes to most greuous tormentes rather then they woulde be stopped in theyr iourney that there is no day in the yeare but I dare say a thowsand was the fewest that with great ioy lost theyr homes here Read thâ story of primitiââ Church ââboue ãâã but in the Cittye they went vnto haue found other maner of homes then mans minde is able to conceiue But if none of all these were if ye had no company now to go with you as ye haue me your poore brother and bondman of the Lord with many other I trust in GOD if ye had none other of the Fathers Patriarches Kynges Prophettes Apostles Euangelistes Martyrs and other holy saincts and children of God that in their iourney to heauenward found as ye now finde and are lyke to finde if ye go on forwarde as I trust ye will yet ye haue your Mayster and your Captayne Iesus Chryst the deare dearlyng and onely begotten and beloued sonne of God Christ Ieââs the ãâã leader âf all Gods ãâ¦ã in whome was all the fathers pleasure ioy delectation ye haue him to goe before you no fayrer waye but muche fouler into this our Cittye of Ierusalem I neede not I trust to rehearse what manner of waye he found Beginne at his birth and till ye come at his buriall yee shall finde that euery foote and stryde of his iourney was no better but much worse then yours is now Wherfore my dearely beloued in the Lorde be not so deintie as to looke for that at Gods handes your deare father which the Fathers Patriarckes Prophetes Apostles Euangelistes Martyrs Sainctes and his owne sonne Iesus Christ dyd not finde Hetherto we haue had fayre way I trow and fayre weather also now because we haue loytered by the waye and not made the speede we shoulde haue done our louing Lorde and sweete father hath ouercast the weather and styrred vp stormes and tempestes that we might with more hast runne out our race before night come and the doores be sparred The Deuill standeth now at euery Inne doore in his Citie and Countrey of this world crying vnto vs to tary and lodge in this or that place tyll the stormes be ouerpast not that he woulde not haue vs wet to the skinne but that the tyme might ouer passe vs to oure vtter destruction Therfore beware of his entisementes Cast not your eyes on thinges that be present how this man doth and howe that man doth But cast your eyes on the gleue ye runne at or els ye will lose the game Ye know that he which runneth at the gleue doth not looke on other that stande by and go this waye or that way but altogether hee looketh on the gleue and on them that runne with him that those which be behynde ouertake hym not and that he may ouertake them which be before euen so shoulde we doe leaue of lookyng on those which will not runne the race to heauen blisse by the pathe of persecution with vs and cast our eyes on the ende of our race and on them that goe before vs that wee may ouertake them and on them which come after vs that we may prouoke them to come the faster after Hee that shooteth will not cast his eyes in his shootyng on them that stand by To looke to the marke or ryde by the wayes I trowe but rather at the marke he shooteth at for els he were lyke to wynne the wrong way Euen so my dearely beloued let your eyes be set on the marke ye shoote at euen Christ Iesus who for the ioye set before hym did ioyfully cary his Crosse contemning the shame and therefore he now sitteth on the right hande of the throne of God Let vs follow him for this did he that wee shoulde not be fayntharted For we may be most assured that if we suffer wyth him we shall vndoubtedly raygne with hym but if wee denye him surely he will deny vs for he that is ashamed of me saythe Christ and of my Gospell in this faythles generation I wyll be ashamed of him before the Angels of God in heaven Oh howe heauy a sentence is this to all suche as knowe the Masse to bee an abhominable idoll ãâ¦ã to the ãâ¦ã masse full of idolatrye blasphemye and sacriledge agaynst God and his Christ as vndoubtedly it is and yet for feare of men for losse of lyfe or goodes yea some for aduauÌtage and gayne will honest it with theyr presence dissemblyng both with God and manne as their owne harte and conscience doth accuse them Better it were that such had neuer known the truth then thus wittingly and for the feare or fauoure of man whose breath is in his nosethrels to dissemble it or rather as in deeede it is to deny it The end of such is like to be worse then their beginning Such had neede to take heed of the two terrible places to the Hebrewes in the sixt and tenth Chapiters ãâã 2. ãâã 2. âeb 6 10. least by so doyng they fall therein Let them beware they playe not wily begile themselues as some doe I feare me whiche go to Masse and because they worship not nor kneele not nor knocke not as others doe but sit still in theyr pues therefore they think they rather do good to others then hurte But alas if these men woulde loooke into their owne consciences there shoulde they see they are very dissemblers and in seeking to deceiue others for by this meanes the Magistrates thinke them of theyr sorte they deceiue themselues They think at the eleuation tyme all mennes eyes are set vppon them to marke howe they doe They thinke others hearyng of suche men goyng to Masse do see oâ enquire of theyr
people two wayes and two mansion places The maysters by Christe and Satan the people be seruitures to eyther of these the wayes be strayte and wyde the mansions be Heauen and Hell Agayne consider that thys worlde is the place of tryall of Gods people and the deuils seruauntes for as the one will follow hys mayster what soeuer commeth of it so will the other For a tyme it is hard to discerne who pertayneth to God and who to the Deuill as in the calme and peace âffliction ââeth who ãâã with God and who goe with the Deuill who is a good shipman and warriour and who is not But as when the storme aryseth the expert mariner is knowne and as in warre the good souldiour is seene so in affliction and the Crosse easily Gods children are knowne from Sathans seruauntes for then as the good seruaunt will followe his mayster so will the godly followe theyr captayne come what come will where as the wicked and hipocrites will bid adewe and desire lesse of Chrystes acquayntaunce For whiche cause the Crosse is called a probation and tryall because it tryeth who will goe wyth God and who will forsake hym âhristes ãâã the ââaller and ãâã And nowe in Englande wee see howe small a companye Christe hath in comparison of Sathans Souldioures Let no manne deceiue hymselfe for hee that gathereth not wyâh Chryste scattereth abroade No man canne serue two maysters the Lorde abhorreth double heartes the luke warme that is such as are both hote and colde hee spitteth out of hys mouthe None that halte on bothe knees doth GOD take for hys seruauntes The way of Chryste is the strayte waye and so straite that as a few finde it and few walke in it so no man can halte in it but must needs goe vpright for as the straytnes will suffer no reeling to this side or that side so if anye man halte he is lyke to fall of the bridge into the pit of eternall perdition Striue therefore good mayster Doctour nowe you haue founde it to enter into it and if you shoulde be called or pulled backe looke not on this side or that side or behynde you as Lots wyfe did but strait forwardes on the end which is set before you though it bee to come as euen nowe present lyke as you doe and will your pacientes to doe in purgations and other your ministrations A wise man will euer consider the ende to consider the effecte that will ensue where through the bitternesse and lothsomnesse of the purgation is so ouercome and the paynefulnes in abiding the woorkyng of that is minystred is so eased that it maketh the pacient willyngly and ioyfullye to receaue that is to be receiued althoughe it be neuer so vnpleasaunt so I saye sette before you the ende of thys strayte waye and then doubtlesse as Paule sayth aeternum pondus gloriae pariet i. It shall bryng with it an eternall weight of glory whilest we looke not on the thinge whiche is seene for that is temporall but on the thynge whiche is not seene whiche is eternall So dothe the husbandman in plowing and tillyng set before hym the haruest tyme so doth the fisher consider the draught of hys nette rather then the castyng in so dothe the Marchaunt the returne of hys marchaundise and so shoulde we in these stormye dayes set before vs not the losse of our goodes libertye and verye lyfe but the reapyng tyme the commyng of oure Sauioure Christ to iudgement the fire that shall burne the wicked and disobedient to GODS Gospell the blaste of the Trumpe the exceeding glory prepared for vs in heauen eternally such as the eye hath not seene the eare hath not heard not the hart of man can conceaue The more we lose here The glorious recompence of such as suffer for the Lord. the greater ioye shall we haue there The more we suffer the greater triumphe For corruptible drosse wee shall finde incorruptible treasures for golde glorye for siluer solace without ende for riches robes royall for earthly houses eternall pallaces myrthe without measure pleasure without payne felicitie endles Summa we shall haue God the father the sonne and the holye Ghost Oh happye place oh that thys daye woulde come Then shall the ende of the wicked be lamentable then shall they receaue the iust rewarde of Gods vengeaunce then shall they crye woe woe that euer they dyd as they haue done Reade Sapien. 2.3.4.5 Read Mathew 25. Read 1 Corinthians 15. 2. Corrinthians 5. and by faythe which GOD increase in vs consider the thing there sette foorthe And for youre comforte reade Hebrewes 11. to see what fayth hath done alwayes consideryng the way to heauen to be by many trybulations and that all they which wyll lyue godlye in Christ Iesu must suffer persecution You knowe thys is oure Alphabet He that will be my Disciple The way to heauen is by tribulations sayth Chryst must denye himselfe and take vp hys Crosse and followe me not thys Byshop nor that Doctour not this Emperoure nor that Kynge but me sayth Christ For he that loueth father mother wyfe children or very life bettter then me is not worthye of me Remember that the same Lorde saythe Hee that will saue hys lyfe shall lose it Comforte your selfe with thys Math. 8. that as the Deuils had no power ouer the Porkets or ouer Iobs goodes without Gods leaue so shall they haue man ouer you Remember also that all the heares of your head are numbred with God The Deuill may make one beleeue he will drowne hym as the Sea in hys surges threatneth to the land but as the Lorde hath appoynted boundes for the one ouer the whiche hee can not passe so hath he done for the other On God therefore cast your care loue hym serue hym after hys worde feare hym trust in hym hope at hys hand for all helpe and alwayes praye lookyng for the Crosse and whensoeuer it commeth be assured the Lorde as he is faythfull so he will neuer tempte you further then hee will make you able to beare but in the middest of the temptation will make suche an euasion as shall be most to his glorye and your eternall comforte GOD for hys mercye in Christe with hys holye spirite endue you comfort you vnder the winges of hys mercye shadowe you and as hys deare childe guyde you for euermore To whose mercfull tuition as I doe with my harty prayer commit you so I doubt not but you pray for me also so I beseech you to doe still My brother P. telleth me you woulde haue the last part of S. Hieromes woorkes to haue the vse thereof for a fortenight I cannot for these three dayes well forbeare it but yet on Thursday next I will send it you if God let me not and vse me and that I haue as your owne The LORD for hys mercye in Chryste directe our wayes to hys glorye Out of prison by yours to commaund Iohn Bradford
¶ To Mistres M. H a godly gentlewoman comfortyng her in that common heauinesse and godly sorrowe which the feelyng and sense of sinne worketh in Gods children I Humbly and hartily praye the euerlasting good God and Father of mercy An other ghostly letter of M. Bradford to Mistres M. H. to blesse and keepe your harte and minde in the knowledge and loue of his truthe and of his Christ through the inspiration and working of the holye spirite Amen Anno 1555. Iuly Although I haue no doubt but that you prosper and goe forwardes dayly in the way of godlinesse more and more drawing towardes perfection and haue no neede of anye thinge that I can write yet because my desire is that you might be more feruent and perseuer to the ende I coulde not but write something vnto you beseechinge you both often and diligently to call vnto your minde as a meane to stirre you hereunto yea as a thing which God most straitly requireth you to beleeue that you are beloued of God and that he is your deare father in through and for Christ and his deathes sake This loue and tender kindnes of God towardes vs in Christe is aboundantly herein declared and that he hath to y e Godly work of creation of this world made vs after his image redeemed vs being lost called vs into his Churche sealed vs with his marke and signe manuell of Baptisme kept and conserued vs all the dayes of our lyfe Gods benefites to be declared fed nourished defeÌded and most fatherly chastised vs and now hath kindled in our hartes the sparcles of his âeare fayth loue and knowledge of his Christ and truthe and therefore wee lament because we lament no more our vnthankfulnes our fraylnes our diffidence and wauering in thinges wherein we should be most certayne All these thinges wee shoulde vse as meanes to confirme our fayth of this that God is our God and father to assure vs that he loueth vs as our father in Christ to this end I say we should vse the thinges before touched especially in that of all thinges GOD requireth thys faythe and fatherly perswasion of his fatherly goodnesse The chiefest seruice of God is to thinke well of his fatherly goodnes in Christ. as his chiefest seruice For before he aske anye thing of vs he sayth I am the Lorde thy God geuing himselfe and then all he hath to vs to be our owne And this he doth in respect of himselfe of his owne mercy and and truthe and not in respect of vs for then were grace no grace In consideration whereof when he sayth Thou shalt haue none other Gods but me thou shalt loue me with all thy harte c. though of duetie we are bound to accomplishe all that he requireth and are culpable and giltie if we doe not the same yet he requireth not these thinges further of vs then to make vs more in loue and more certayne of this his couenaunt that he is our Lord and GOD. In certayntye wherof as he hath geueÌ this whole world to serue to our neede and commoditie so hath he geuen his sonne Chryst Iesus and in Christe hymselfe to be a pledge and gage whereof the holy Ghost doth now and then geue vs some taste and sweete smell to our our eternall ioy Where feeling fayleth yet obedience is required Therefore as I sayde because God is your father in Christ and requireth of you straitly to beleue it geue your selfe to obedience although you doe it not with suche feelyng as you desire First must faithe goe before and then feeling will follow If our imperfection frayltie and many euils shoulde be occasions whereby Sathan woulde haue vs to doubte as muche as we canne let vs abhorre that suggestion Let no suggestion make vs doubte of Gods fauour in Christ. as of all others most pernicious for so in deede it is For when we stande in a doubte whether God be oure Father we cannot be thankefull to God we can not hartily pray or thinke anye thyng wee doe acceptable to God we can not loue our neighboures and geue ouer our selues to care for them and doe for them as we should do and therefore Sathan is most subtile hereaboutes knowing full well that if we doubt of Gods eternal mercies towardes vs through Christ we cannot please God or do any thing as we should do to man Continually casteth he into our memories our imperfectioÌ frayltie falles and offences that we should doubte of Gods mercie and fauour towardes vs. Therefore my good sister wee must not be sluggishe herein To stay vpon Gods promise to christs bloud but as Sathan laboureth to loosen our faythe so must we labour to fasten it by thinking on the promyses and couenaunte of God in Christes bloude namely that God is our God with all that euer hee hath whiche couenaunte dependeth and hangeth vppon Gods own goodnes mercy and trueth onely and not on our obedience or worthines in any poynt for then should we neuer be certayne In deede God requireth of vs obedience and worthines but not that thereby we might be his children and he our father Obedience geueth not to vs to ãâã Godschildren but Gods âhildren geueth obedience but because he is our father and we his children through his owne goodnes in Christe therefore requireth he fayth and obedience Now if we want this obedience worthines which he requireth shuld we doubt whether he be our father Nay that were to make our obedience and worthines the cause and so to put Christ out of place for whose sake God is our father But rather because he is our father and we feel our selues to want such things as he requireth we shuld be styrred vp to a shamefastnes and blushing because we are not as we should be and thereupon should we take occasion to go to our father in prayer on this maner Deare father thou of thyne owne mercye in Iesus Chryst hast chosen me to be thy childe and therefore thou wouldest I should be brought into thy Churche and faythfull companye of thy children wherein thou hast kept me hetherto How a ãâã should ãâã wheÌ feelinâ of Gods comfort lacketh thy name therfore be praysed Now I see my self to want fayth hope loue c. whiche thy children haue and thou requirest of me wherthrough the deuill would haue me to doubt yea vtterly to dispayre of thy fatherly goodnes fauour and mercy Therefore I come to thee as to my mercifull father through thy deare sonne Iesus Christ and pray thee to helpe me good Lorde helpe me and geue me fayth hope loue c. and graunt that thy holy spirite may be with me for euer and more and more to assure me that thou art my father that this mercifull couenaunt that thou madest with them respect of thy grace in Christ and for Christ and not in respecte of any my worthines is alwayes to me c. On this
sort I say you must pray and vse your cogitations when Satan would haue you to doubte of saluation He doth all he can to preuayle herein Hope beyond hope Faith goeth before feeling Do you al you can to preuayle herein agaynst hym Though you feel not as you wold yet doubt not but hope beyond all hope as Abraham did For alwayes as I sayd goeth fayth before feelyng As certayne as God is almighty as certayne as God is mercifull as certayne as God is true as certayn as Iesus Christe was crucified is risen and sitteth on the right hand of the Father as certayne as this is GODS commaundement I am the Lord thy God c. so certayne ought you to be that God is your father As you are bouÌd to haue no other Gods but hym so are ye no lesse bound to beleue that God is your God What profite shoulde ãâã be to you to beleue this to be true I am the Lord thy God to others if you shoulde not beleue that this is true to youre selfe The deuill beleeueth on this sorte And whatsoeuer it be that woulde moue you to doubte of this Doubting commeth of the deuill whether God be your God through Christ that same coÌmeth vndoubtedly of the deuill Wherefore did God make you but because he loued you Might not he haue made you blind dumbe deafe lame frantike c. Might not hee haue made you a Iew a Turke a Papist c And why hath hee not done so verily because hee loued youe And why dyd hee loue you What was ther in you to moue him to loue you Surely nothing moued him to loue you and therefore to make you and so hitherto to keep you but his own goodnes in Christ. Eccle. 1. Nowe then in that his goodnes in Chryste still remayneth as much as it was that is euen as great as hymself for it cannot be lessoned how shuld it be but y t he is your God and father Beleue this beleeue this my good sister for God is no chaungeling them whome hee loueth he loueth to the end Cast therefore your selfe wholly vpon him and think without all wauering that you are Gods child that you are a citizen of heauen that you are the daughter of God the temple of the holy Ghost c. If hereof you be assured as you ought to be then shall your conscience be quieted then shall you lament more more that you want manye thinges which God loueth Fayth assured hope of Gods sauour is the fountaine of all well doing then shal you labour to be holy in soule and bodye then shall you go about that Gods glory may shyne in all your wordes and works then shal you not be afrayd what man can doe vnto you then shall you haue such wisedome to answere your aduersaries as shall serue to their shame and your comfort then shal you be certayn y t no man can touch one heare of your head further then shall please your good father to your euerlasting ioye then shall you be moste certayne that God as youre good father will be more carefull for your Children and make better prouision for them if all you haue were gone then you can then shall you being assured I say of gods fauour towardes you geue ouer your selfe wholy to help and care for others that be in neede then shall you contemne this life and desire to be at home with youre good and sweete father then shall you laboure to mortifie all thinges that would spot eyther soule or bodye All these thinges spryng out of thys certaine perswasion and faith that God is our father and we are his children by Christ Iesus All thinges should help our fayth herein but Sathan goeth about in all thinges to hinder vs. Therefore let vs vse earnest and hartye prayer let vs often remember thys couenaunt I am the Lord thy God let vs looke vpon Christ and hys precious bloud shed for the obsignation and confirmation of his couenaunt Consideration of Gods promises and benefites let vs remember all the free promises of the Gospell let vs set before vs Gods benefites generally in making this worlde in ruling it in gouerning it in callyng and keepyng hys Churche c. let vs set before vs Gods benefites particularly howe hee hath made his creatures after his image howe hee made vs of perfecte lymmes forme beautye memory c. how he hath made vs as Christians and geuen vs a right iudgement in his religion how he hath euer sithen we were bârne blessed kept nourished and defended vs how he hath often beaten chastised and fatherly corrected vs how he hath spared vs doth now spare vs geuing vs tyme space place grace This if you doe vse earnest prayer and so flee from al things which might wound your conscience geuing your selfe to diligence in your vocation you shall finde at the length that whiche God graunt to me with you a sure certayntie of saluation without all suche doubte as may trouble the peace of conscience to your eternall ioye and comforte Amen Amen Yours to vse in Christ Iohn Bradford ¶ An other letter full of Godly comfort written to the same person THe good spirite of God whiche guideth hys children be with you my good sister in the Lorde for euer Amen Although as I to you so you vnto me in person are vnknowen yet to hym whome we desire to please wee are not onelye in persons but also in hartes knowne and thorowly seene and therefore as for hys sake you woulde by that you sent of me bee perceiued how that in God you beare to me a good will so that I to you might be seene in God to beare you the lyke I seÌd to you these fewe wordes in writing wishing that in all your doinges and speache yea euen in your very thoughtes you woulde labour to feele that they are all present and open before the sight of God be they good or bad This cogitation often had in mind and prayer made to God for the working of his spirite therby as a meane you shall at the length feele more comforte and commoditie then any man can knowe but such as be exercised ther in Howbeit this is to be added that in thinking youre selfe all that you haue and doe to be in the sight of God this I say is to be added that you thinke hys sight is the fight not onely of a Lorde but rather of a father which tendereth more your infirmities then you can tender the infirmities of any your Children Yea when in your self you see a motherly affection to your little one that is weake let the same be vnto you a trace to trayn you to see the vnspeakable kinde affection of God your father towardes you And therfore vpon the consideration of your infirmities and naturall euils which continually cleaue vnto vs take occasion to goe to God as your father through Christe and
before hys mercifull harte laye open your infirmities and euilles with desire of pardon and helpe after hys good will and pleasure but in hys time and not when you will and by what meanes he will not by that waye you woulde in the meane season hange on hope of his fatherly goodnes and surely you shall neuer be ashamed For if a woman that is naturall cannot finally forget the Childe of her wombe be âure God whiche is a father supernaturall Esay â9 cannot nor will not forget you Yea if a woman coulde be so forgetfull yet God hymselfe sayth he will not be so This opinion yea rather certayne perswasion of God our father through Christe see that you cherishe and by all meanes as well by dilligent consideration of his benefites as of his louing corrections whether they be inward or outwarde see that you nourishe knowyng for certayne that as the deuill goeth about nothing so muche as to bring you in a doubte whether yee be Gods childe or no so what soeuer shall moue you to admitte that dubitation be assured the same to come from the Deuill If you feele in your selfe not onely the want of good thinges but also plentye of euill do not therefore doubte whether you be Gods childe in Christ or no. For if for your goodnes or ilnesse sake which you feel or feele not ye should beleue or doubte then shoulde you make Christe Iesus for whose sake onely God is your father either nothyng or els but halfe Christ. But rather take occasion of your wants in good and of your plenty in euill to goe to God as to your father and to praye to him that in asmuch as he commaundeth you to beleue that he is your God and father so he would geue you his good spirite that you might feele the same and liue as hys childe to hys glorye and cease not vpon such prayers to look for comfort Gods good tyme still hoping the best and reiecting all dubitation and so all euill workes words and cogitations as the Lord shal enable you by hys good spirite and grace which I beseeche hym to geue vnto you my good sister for euer And further I pray you that as hee hath made you to be an helper vnto your husband so you would endeuour your selfe therein to shewe the same as well in soule as body and begge grace of God that your indeuour may be effectual to both your comfortes in Christ. Amen Iohn Bradford To my welbeloued in the Lord VV. P. GRace and peace from God the father through our Lorde Iesus Chryste Amen Deare brother God most iustly hath cast me downe into a dungeon but much better then I deserue wherein I see no man but my keeper nor can see any except they borne to me Soâething in the earth my lodgyng is which as an example and memoriall of my earthly affections which God I trust will mortifie and of my sepulchre whereunto I trust my Lord God will bryng me in peace in hys good time In the meane season hee geue me pacience liuely hope and his good spirite I pray you praye for me for the prayer of the godly if it be effectuall This disease was a rewme with a feblenes of stomacke wherewith he was much troubled whiles he was at libertye worketh muche with God I thanke God my common disease doth lesse trouble me then when I was abroad which doth teache me the merciful prouidence of God towardes me Vse true and harty prayer and you shall perceiue GOD at length will declare himselfe to see where now many thinke he sleepeth Out of the Tower by the Lordes prisoner Iohn Bradford A letter whiche he wrote to a faythfull woman in her heauines and trouble most comfortable for all those to read that are afflicted and broken harted for their sinnes GOd oure good father for hys mercies sake in Christe with his eternall consolation so comforte you A letter of M. Bradford to a faythfull womaÌ inwardly afflicted as I desire to be comforted of him in my moste neede Yea he will comfort you my deare sister onely caste your care vppon hym and he neuer can nor will forsake you For his calling and giftes be suche that he can neuer repente hym of them Whome he loueth he loueth to the end none of his chosen can perishe Romans 11. Of whiche number I knowe you are my dearely beloued sister God increase the fayth thereof dayly more and more in you hee geue vnto you to hange wholy on hym and on his prouidence and protection For who so dwelleth vnder * * Gods prouidence and protection Psalm 31.90 Gene. 19. that secret thing and help of the Lord he shall be cocke sure for euermore He that dwelleth I say for if we be flitters and not dwellers as was Loth a flitter from Segor where God promised hym protection if hee had dwelled there still wee shall remoue to oure losse as he did into the mountaynes Dwell therefore that is truste and that finally vnto the ende in the Lorde my deare sister and you shal be as Mount Syon As Mountaynes compasse Ierusalem so dooth the Lorde all hys people How then can hee forget you whiche are as y e apple of hys eye for his dear sonnes sake Ah deare heart that I were now but one half houre with you to be a Symon to helpe to cary your crosse with you God sende you some good Symon to bee with you and helpe you You complayne in your letters of the blyndenesse of your minde and the troubles you feele My dearely beloued God make you thankefull for that whiche God hathe geuen vnto you he open your eyes to see what and howe great benefites you haue receiued that you may be lesse couetous or rather impacient for so I feare me it should be called and more thankefull Haue not you receiued at his handes sight to see your blindnesse and thereto a desirous and seeking heart to see where he lyeth in the mydday as his deare Spouse speaketh of her selfe in the Canticles Oh Ioyce my good Ioyce what a gifte is thys Many haue some sight but none this sobbing and sighing none this seeking whiche you haue I knowe but such as he hath marryed vnto hym in his mercies You are not content to kisse hys feete w t the Magdalen but you would be kissed euen with the kisse of his mouthe Cant. 1. You would see his face with Moses forgetting how he biddeth vs seeke hys face Psalme 27. yea and that for euer psalm 105. which signifieth no such sight as you desire to bee in this present life which would see God nowe face to face where as he cannot be seene but couered vnder something yea sometyme in that whiche is as you would say cleane contrary to God as to see his mercye in hys anger In bringing vs to hell fayth seethe hym bryng vs to heauen in darkenesse it beholdeth brightnesse God cannot be seene
with Eue to the lying spirite which woulde haue you now to despayre no he goeth more craftilye to worke howbeit to that ende if you should geue eare vnto it which God forbid but to doubt and stand in a mammering and so shoulde you neuer truely loue God but serue him of a seruile feare least he shoulde cast you off for your vnworthines and vnthankefulnes as though your thankfulnes or worthines were anye causes with God why he hath chosen you or will finally keepe you Ah myne owne deare harte Christ onely Christ only and his mercy truth In him is the cause of your election This Christ this mercy All ouâ election is ãâã and for Christ onlâ this truth of God remayneth for euer is certayne for euer I saye for euer If an Aungel from heauen should tell you contrary accursed be he Your thankfulnes and worthines are fruites and effectes of your election they are no causes These fruites and effectes shal be so much more fruitfull and effectual by how much you wauer not Therefore my dearely beloued arise and remember from whence you are fallen Psalm 120 You haue a shepheard which neither slumbreth nor sleepeth No man nor deuill can pul you out of his handes Night and day he commaundeth his Aungels to keepe you Haue you forgotten what I read to you out of the Psalme Psalm 23. The Lorde is my shepheard I can want nothing Do you not know that god sparred Noe in the Arke on the out side so that hee coulde not get out Psalm 90. So hath he done to you my good sister so hath he done to you Ten thousande shall fall on youre right hande and twenty thousand on your left hand yet no euill shal touch you Say boldly therefore Psal. 125. Many a tyme from my youth vpp they haue fought agaynst me but they haue not preuayled no nor neuer shall preuayle for the Lord is round about hys people And who are the people of God but such as hope in him Happy are they that hope in the Lorde and you are one of those my deare heart Though feeling fayle yet hope holâ fast for I am assured you haue hoped in the Lord I haue your woordes to shewe moste manifestly and I knowe they were written vnfaynedly I neede not to say that euen before God you haue simply confessed to me and y t oftentimes no lesse And once if you had this hope as you doubtlesse had it though now you seele it not yet shall you feele it agayne for the anger of the Lorde lasteth but a moment but his mercy lasteth for euer Tel me my deare heart who hath so weakned you The eye of fayth must looke vpoâ nothing ãâã but onely ãâã Christ crââcified Surely not a perswasion which came from him that called you For why should ye wauer Why shoulde ye wauer and be so heauy harted Whome looke you on On youre selfe on your worthines on your thankfulnes on that whiche God requireth of you as fayth hope loue feare ioy c. TheÌ can you not but wauer in deed for what haue you as God requireth Beleue you hope you loue you c. as muche as ye shoulde doe No no nor neuer can in this life Ah my dearly beloued haue you so soone forgotten y t which euer should be had in memory namely that when you would shoulde be certayne and quiet in conscience then should your fayth burst throughout al things not onely that you haue in you or els are in heaueÌ earth or hell vntill it come to Christ crucified and the eternall sweete mercies and goodnes of God in Christ Here here is the resting place here is your Spouses bed creepe into it and in your armes of fayth embrace him bewayle your weakenes your vnworthines your diffideÌce c. and you shall see he will turne to you What sayde I you shall âeeâ Nay I should haue sayd You shall feele hee will turne to you You know that Moses when he went to the mount to talke with God he entred into a darck cloude and Helias had his face couered when God passed by Both these deare frendes of God heard God but they sawe him not but you woulde be preferred before them See nowe my deare hart how couetous you are Ah bee thankefull bee thankefull But God be praysed youre couetousnesse is Moyses couetousnes Well with him you shal be satisfied But when Forsooth when he shall appeare Here is not the time of seeing but as it were in a glasse Isaac was deceiued because he was not content with hearing onely Psalm 16. Therfore to make an end of these many words wherwith I feare me I doe but trouble you from better exercises in asmuch as you are in deede the childe of God electe in Christ before the beginning of all times in as much as you are geueÌ to the custody of Christ as one of Gods most precious iewels in as much as Christ is faythfull hytherto hath all power so y t you shall neuer perish no onâ heare of your head shall not be lost I beseeche you I pray you I desire you I craue at your hands with all my very heart I aske of you with hand penne tongue and minde in Christ through Christ for Christ for his name bloude mercies power and truthes sake my most entirely beloued sister that you admit no doubting of Gods final mercies towardes you howe so euer you feele your selfe but complaine to God and craue of him as of your tender and deare father al things and in that time which shal be most oportune you shall finde and feele farre aboue that your heart or the heart of any creature can conceiue to your eternall ioy Amen Amen Amen The good spirit of God alwaies kepe vs as hys deare children he comfort you as I desire to be comforted my dearely beloued for euermore Amen I breake vp thus abruptly because our common prayer time calleth me The peace of Christe dwell in both our hearts for euer Amen As for the reporte of W. Po. if it be as you heare you must prepare to beare it The ãâ¦ã vpoÌ ãâ¦ã It is wrytten on heauens doore Do wel and heare euil Be content therfore to heare what soeuer the enemie shall imagine to blot you withall Gods holy spirite alwaies comfort and keepe you Amen Amen This 8. of August by him that in the Lord desireth to you as well and as much felicitie as to his owne heart Iohn Bradford Heere followeth an other letter of hys wrytten to the good Lady Uane wherein he resolueth certaine questions which shee demaunded This Lady Uane was a speciall Nourse Commenââtion of ãâã âady âane and a great supporter to her power of the godly Saints which were imprisoned in Queene Maries time Unto whom diuers Letters I haue both of M. Philpot Carelesse Traherne Thomas Rose and of other moe wherein they render vnto her moste gratefull thankes
for her exceeding goodnes extended towarde them with theyr singulare commendation and testimonie also of her Christian zeale towarde Gods afflicted prisonners and to the veritie of his Gospell Shee departed of late at Holburne Anno 1568. whose ende was more like a sleepe then anye death âote how God comâonly ãâ¦ã helpers ãâ¦ã his ãâã so quietly and meekely shee deceased and departed hence in the Lord. Amongest other which wrote vnto her M. Bradforde also sent these letters to the said Lady the tenour whereof heere followeth To my good Lady Vane THe true sense and sweete feeling of Gods eternal mercies in Christe Iesus be euer more and more liuely wrought in your heart by the holy Ghost â letter of Bâaâford âritten to ãâã good ãâã Vane ãâ¦ã he ãâ¦ã Amen I moste heartily thanke you good Madame for your comfortable Letters and whereas you woulde be aduertised what were best to be done on your behalfe concerning your three questions the truth is that the questions are neuer wel seene nor answeared vntill the thing wherof they arise be well considered I meane vntill it be seene howe great an euill the thing is If it be once in deede in your heart perceiued vpon probable pithy places gathered out of Gods booke that there was neuer thing vppon the earthe so greate and so muche an aduersarie to Gods true Seruice to Christes Death Passion Priesthood Sacrifice and kingdome to the Ministerie of Gods woorde and sacraments to the church of God to repentance faith and all true godlines of life as that is whereof the questions arise as moste assuredly it is in deede then can not a Christian heart but so muche the more abhorre it and all thyngs that in any poynt might seeme to allowe it or any thing pertaining to y e same by how much it hath the name of Gods seruice Againe your Ladiship doth knowe that as all is to be discommended and auoided which is folowed or fled from in respecte of oure selues in respecte of auoiding Christes Crosse so the ende of all oure doings shoulde be to God-wards to his glory to our neighbours to edification and good example wherof none can be geuen in allowing any of the three questioÌs by you propounded But because this which I write nowe is briefe and needeth the more consideration or explication as I doubte not of the one in you so from me by Gods grace you shall receiue y e other shortly For I haue already wrytten a little booke of it whiche I will sende vnto you in the whiche you shall haue youre questions fully answeared and satisfied and therefore I omit to write any more hereaboutes presently beseeching God our good Father to guide you as his deare childe w t his spirite of wisedome power and comfort vnto eternall lyâe that you may be strong and reioyce in hym and wyth his Church to carie Christes crosse if hee shall so thinke it nede 1. Peter 1. Which is a thing to be desired wished and imbraced if wee looked on thinges after the iudgement of Gods word and tried them by that touchstone If you be accustomed to thinke on the breuitie vanitie and miserye of this life and on the eternitye truth and felicity of euerlasting life if you looke on things after their endes and not after their present appearance onely if you vse your selfe to set Gods presence power and mercy alwaies before your eies to see them as God by euery creature woulde you shoulde I doubt not but you shall finde suche strength and comforte in the Lorde as you shall not be shaken with all the power of Satan Gods mercye in Christ be with you and his good spirit guide you for euer Amen An other letter to the Lady Vane AS to mine owne soule I wishe to your Ladishippe An other letter of M. Bradford to the foresayd Lady Vane grace and mercy from God our deare father in Christe oure Lorde and Sauiour I thanke God that something he hath eased you and mitigated hys fatherly correction in vs both I woulde to God hee had done so muche in the behalfe of the griefe of the body to you as he hath done to mee For as for the soule I truste you feele that which I pray God increase in you I meane his fatherly loue and graunt that I may with you feele the same in suche degree as may please him I will not say as you feele least I should seeme to aske too much at one time God doeth often much more plentifully visite with the sense of his mercy them that humble them selues vnder his mighty hande and are sore exercised as you long haue bene then others whiche to the face of the worlde haue a more shewe and appearance Therefore I wish as I doe and that not onely for mine owne commoditie but also that I might occasion you to the consideration of the goodnesse of God whiche I by your letters doe well espâe whych is in deede the hye waye whereby as God encreaseth his giftes so sheweth he more liuely his saluation Psalme 50.107 I haue receiued Gods blessing from you the whiche I haue partly distributed vnto my three felowe prisonners Maister Farrar Maister Tailour Maister Philpot and the residue I will bestowe vppon foure poore soules whiche are imprisonned in the common Gayle for Religion also As for mine owne parte if I hadde neede I woulde haue serued my tourne also But because I hadde not nor I thanke God haue not I haue bene and wil be your Almner in such sorte as I haue already aduertised you God rewarde you and geue you to finde it spiritually and corporally Because otherwise I canne not talke with you therefore on thys sort as occasion and opportunitie will serue I am ready to shewe my good will and desire of youre helpe and furtheraunce in the Lorde to euerlasting life whereunto God bringe vs shortly for his mercies sake Amen Good Madame bee thankefull to God as I hope you be bee earnest in prayer continue in reading and hearing Gods worde and if Gods further Crosse come as therein God doeth serue hys prouidence for els it shall not come vnto you so be certaine the same shall turne to your eternall ioy and comfort Amen Iohn Bradford To my deare friendes and brethren R. and E. with their wiues and families THe comforte of Christe fealt commonly of his children in their Crosse for his sake An other letter of M. Bradford to 2. faythfull frends of his onâ Royden and Elâing the euerlasting God worke in both your heartes my good brethren and in the hearts of both your yokefelows especially of good Mary my good sister in the Lord. Amen If I had not somthing heard of the hazard which you are in for the Gospels sake if you continue the profession confession therof as I trust you do wil do and that vnto the ende God enabling you as hee will doubtlesse for hys mercies sake if you hope in him for
open our eyes to see his hiâ Manna heauenly Ierusalem the congregation of the first borne the melodie of the Saintes the tabernacle of God dwelling with men then shuld we runne and become violent men and so take the kingdome oâ heauen as it were by force God our father geue vs for hys Christes sake to see a litle what and howe great ioy he hath prepared for vs he hath called vs vnto most assuredly geueth vs for his owne goodnes and truthes sake Amen My dearely beloued repent be sober and watche in prayer be obedient and after your vocations shewe your obedience to the higher powers in all thinges that are not against Gods word therein acknowledging y e soueraigne power of the Lorde howbeit so that ye be no rebels or rebellers for no cause but because wyth good conscience you can not obey be pacient sufferers and the glorye and good spirit of God shall dwel vppon vs. I pray you remember vs your afflicted brethren being in the Lordes bondes for the testimonie of Christ and abiding the gracious houre of our deare and most merciful father The Lord for Christes sake geue vs merry hearts to drinke lustely of his sweete cuppe which daily we grone and sigh for lamenting that the tyme is thus prolonged The Lorde Iesus geue vs grace to be thankeful and to abide paciently the prouident houre of his most gracious good will Amen Amen From the Counter in the Poultrie Yours in Christ Iohn Bradford To my good brother Iohn Careles prisoner in the kings Benche THe father of mercie and God of all comfort visite vs with his eternall consolation according to his great mercies in Iesus Christ our Sauiour Amen A letteâ ãâã M. Bradââââ to I. Caâââles My very deare brother if I shall reporte the truthe vnto you I can not but signifie that sithen I came into prisone I neuer receaued so much consolation as I did by your last letter the name of God be most heartely praised therefore But if I shall reporte the trueth vnto you and as I haue begonne speake still the veritie I must confesse that for mine vnthankefulnes to you wardes and to God especially I haue more neede of Gods mercifull tidinges then I hadde euer heeretofore Ah that Sathan enuieth vs so greatly Ah that our Lorde woulde treade his head vnder our feete shortly Ah that I mighte for euer both my selfe beware and be a godly example to you and others to beware of vnthankefulnesse Good brother Careles After a lightniââ take ãâã of a ãâã we hadde more neede to take heede after a lightening of a foile then before God therefore is to be praised euen when he hideth and that not of long a chearefull countenaunce from vs least we being not expert howe to vse it as we shoulde doe doe hurt more oure selues thereby so great is our ignoraunce and corruption This my good brother ryght deare to my very heart I wryte vnto you as to one whom in the Lorde I embrace and I thanke God that you doe me in like manner God our father more and more geue vs both his good spirit that as by faith we may fele our selues vnited vnto him in Christ so by loue we may feele our selues linked in the same Christ one to an other I to you and you to me we to al the children of God and all the children of God to vs Amen Amen Commende me to our good brother Skelthrop for whome I heartely praise my God which hath geuen him to see hys trueth at the length and to geue place to it I doubt not but that he will be so heedie in all his conuersation that hys olde acquaintaunce may euer thereby thinke them selues astray Woe and woe againe shoulde be vnto vs if we by our example should make menne to stumble at the trueth Forgette not salutations in Christe as you shall thinke good to Trewe and hys fellowes The Lorde hath his time I hope for them also although we perchance thinke otherwise A drop maketh the stone hollowe not with once but wyth often dropping so if with hearty praier for them and good example you stil and drop vppon them as you can you shall see Gods worke at the length I beseeche God to make perfect all the good he hath begun in vs all Amen I desire you all to pray for me the most vnworthy prisoner of the Lorde Your brother Iohn Bradford To M. Iohn Hall and his wife prisoners in Newgate for the testimonie of the Gospell ALmightye God oure heauenly Father through Iesus Christ be w t you both my dearely beloued as with hys deare children for euer so he blesse you with his holy spirite that you may in thys your crosse for his cause doubtles reioyce and gladly take it vp to beare it so long as hee shall thinke good I haue heard my good brother sister how that god hath brought you both into his scholehouse whereas you were bothe purposed by his leaue to haue plaâed the trewands that thereby you might see his carefulnes loue towarde you For if it be a token of a louing and careful father for his children to preuent the purpose and disappoynt the intent of his children purposing to depart a while from the schoole for feare of beating whych thing they woulde not doe if they did as much consider the commodity of learning which there they might get how should you take this worke of the Lorde preuenting your purpose but as an euident signe of loue and fatherly carefulnes that he beareth towardes you If he shoulde haue winked at your willes then would you haue escaped beating I meane the crosse but then should you haue lost the commoditie of learning which your father will now haue you to learne and feele and therfore hath he sent to you his crosse Hee I say hath brought you where you be and though your reason and wit wil tell you it is by chance or fortune or otherwise yet my dearely beloued knowe for certaine that what so euer was the meane God your father was the worker heereof and that for your weale although otherwise your old Adam doth tel you you fele yet I say of truth that your duty is to thinke of this crosse that as it is of Gods sending and commeth from him so although your deserts be otherwise it is of loue fatherly affection for your weale and commodities sake What commodity is hereby you wil perchance obiect You are now kept in close prison you wil say your family and children be without good ouerseers your substance diminisheth by these meanes pouertie will approche and perchance more peariâs also yea and losse of life too These are no commodities but discommodities and that no smal ones so that iustly you would be glad to know what commoditie can come to you by this crosse whereby commeth so great discommodities To these things I answer that in deede it is true you
âay of your bodies families children substance pouertie life c. Which things if you would consider a while wyth inwarde eyes as you beholde them with outwarde then perhaps you should finde more ease Doe not you now by the inward sense perceiue that you must part froÌ all these and all other commodities in the worlde Tell me then haue not you this commoditie by your crosse to learne to loath and leaue the worlde and to long for and desire an other world where is perpetuity You ought of your own head and free will to haue according to your profession in baptisme forsaken the worlde and all earthly things vsing the world as though you vsed it not Your hart only sette vpon your hourde in heauen or els you coulde neuer be Christes true disciples that is be saued and be where he is And trowe you my good heartes in the Lorde trowe you I say that this is no commoditie by this crosse to be compelled hereto that you might assuredly enioy with the Lord endles glory Howe now doth God as it were fatherly pull you by the eares to remeÌber your former offences concerning these things al other things that repentance and remission might ensue Howe doth God nowe compell you to call vpon him and to be earnest in prayer Are these no commodities Doth not the scripture say that God doth correct vs in the worlde because we shall not be damned with the worlde That God chasteneth euery one whome he loueth that the ende of this correction shall be ioy and holinesse Doeth not the Scripture saye That they are happie that suffer for righteousnesse sake as you nowe doe that the glory and spirite of God is vpon them that as you are nowe made like vnto Christ in suffering so shall you be made like him in raigning Doeth not the Scripture say that you are nowe going the high and right way to heauen that your suffering is Christes suffering My dearly beloued what greater commodities then these can a godly heart desire Therefore ye are commaunded to reioyce and be glad when ye suffer as now ye doe for through the goodnesse of God great shal be your reward Where Forsooth on earth first for your children for now they are in Gods mere and immediate protection Neuer was father so careful for his children as Gods is for yours presently Gods blessing which is more woorth then all the world you leaue in dede to your children Though all your prouidence for theÌ shuld be pulled away yet God is not poore he hath promised to prouide for them moste fatherly ãâã 55. Cast thy burthen vppon me sayth he and I will beare it Do you therfore cast them and commend them vnto God your father and doubt not that he will die in your dette He neuer yet was found vnfaithfull ãâã 37. and he wil not nowe begin with you The good mans seede shal not go a begging his bread for he wil shew mercy vpon thousands of the posterity of them that feaâe him Care of children to be left to Gods prouidence Therfore as I sayd Gods reward first vpon earth shal be felt by your children euen corporally and so also vpon you if God see it more for your coÌmoditie at the least inwardly you shal feele it by quietnes and comfort of conscience and secondly after this life you shal find it so plentifully as the eye hath not seene the eare hath not hard the heart cannot conceiue how great glorious Gods reward wil be vpon your bodies much more vpon your soules God open our eies to see and feele this in deede Then shall we thinke the crosse which is a meane hereto to be commodious Then shal we thanke God that he would chastice vs. Then shal we say with Dauid Happie am I that thou hast punished me for before I went astray but nowe I keepe thy lawes This that we may doe in deede my dearely beloued let vs first know y t our crosse commeth from God Secondly 4 Thinges to be considered of all men that be vnder the crosse that it coÌmeth from God as a father that is to our weale and good Therefore let vs thirdly cal to minde our sinnes and aske pardone Whereto let vs fourthly looke for helpe certainly at Gods hand in his good time helpe I âay such as shall make most to Gods glory and to the comfort and commodity of our soules bodies eternally This if we certainely conceiue then will there issue out of vs heartie thankes geuing which God requireth as a most precious sacrifice That we may all through Christ offer this let vs vse earnest prayer to our God and deare father who blesse vs keepe vs and comforte vs vnder his sweete crosse for euer Amen Amen My deare hearts if I could any way comfort you you should be sure therof though my life lay thereon but now I must do as I may because I cannot as I would Oh y t it would please our deare father shortly to bring vs where we shoulde neuer depart but enioy continually the blessed fruition of his heauenly presence pray pray that it maye speedely come to passe pray To morrow I will send vnto you to know your estate send me word what are the chiefest things they charge you withall From the Counter By your brother in the Lord Iohn Bradford ¶ To Maistresse Hall prisoner in Newgate and readye to make aunswer before her aduersaries OVr most mercifull God and father through Christ Iesus our Lord and Sauiour be merciful vnto vs An other letter of M. Bradford to Mistres Hall Math. 5. and make perfect the good he hath begon in vs vnto the end Amen My deare Sister reioyce in the Lord reioyce be glad I say be mery and thankefull not onely because Christ so commaundeth vs but also because our state wherein we are presently requireth no lesse for we are the Lordes witnesses God the father hath vouched safe to chose vs amongst many to witnesse and testifie that Christ his sonne is kyng that his word is true Christ our Sauiour for his loues sake towards vs will haue vs to beare record that he is no vsurper nor deceiuer of the people but gods Embassadour Prophet and Messias so that of all dignities vpon earth this is the highest Greater honor had not his Prophets Apostles The bloud of Martyrs standeth for the verity of Christ agaynst the world SaâhaÌ who would suppresse the same nor dearest friends then to beare witnesse with Christ as we now do The world followyng the counsaile of their Sire Sathan would gladly condemne Christ and his veritie but lo the Lord hath chosen vs to be his champions to let this As stout soldiours therefore let vs stand to our maister who is with vs and standeth on our right hand that we shall not be much mooued if we hope and hang on his meâcy he is so faythfull and true that he wil neuer
religion set vp amongest vs agayne but come away come away as the Angell crieth from amongst them in their idolatrous seruice Apoca. 18. lest you be partakers of their iniquitie Harken to your preachers as the Thessalonians did to Paule that is conferre their sayings with the scriptures if they sound not thereafter the morning light shall not shyne vpon them Esay 8. Vse much and hearty prayer for the spirite of wisedome knowledge humblenes meekenes sobrietie and repentaunce which we haue great need of because our sinnes haue thus prouoked the Lordes anger against vs but let vs beare his anger and acknowledge our faultes with bitter teares and sorowfull sighes and doubtles he will be mercifull to vs after his wonted mercy The which thyng he vouchsafe to do for his holy names sake in Christ Iesu our Lord to whome with the father and the holy ghost be all honour glory prayse and euerlastyng thankes from this tyme forth for euermore Amen Out of prison by yours in the Lord to commaund Iohn Bradford ¶ A letter to M. George Eaton ALmighty God our heauenly Father recompence aboundantly into your bosome my dearely beloued here and eternally A letter aâ M. Bradford to M. George Eaton the good which froÌ him by you I haue continually receiued sithen my comming into prison Otherwyse can I neuer be able to requite your louing kindnesse here then by praying for you and after this lyfe by witnessing your fayth declared to me by your fruits wheÌ we shall come and appeare together before the throne of our Sauiour Iesus Christ whether I thanke God I am euen now a goyng euer looking when officers wyll come satisfie the precept of the Prelates wherof though I can not complayne because I haue iustly deserued an hundreth thousand deaths at gods hands by reason of my sinnes yet I may and must reioyce because the Prâlates do not persecute in me myne iniquities but Christ Iesus his veritie so that they persecute not me they hate not me but they persecute Christ they hate Christ. And because they can do hym no hurt for he sitteth in heauen The Prelates persecute and hate the Martirs not for their iniquities but for hatred of Christ of his veritye in them and laugheth them and their deuises to scorne as one day they shall feele therfore they turne their rage vpoÌ his poore sheepe as Herode their father did vpon the infants Math. 2. Great cause therefore haue I to reioyce that my dere Sauiour Christ wil vouchsafe amongst many to chuse me to be a vessel of grace to suffer in me which haue deserued so often iustly to suffer for my sinnes that I might be most assured I shall be a vessell of honour in whom he will be glorified Therfore my right deare brother in the Lord reioice with me geue thankes for me and cease not to pray that God for his mercies sake would make perfect the good he hath begun in me And as for the doctrine which I haue professed and preached I do confesse vnto you in writing as to the whole world I shortly shall by gods grace in suffering Iohn Bradford geueth testimony of his doctrine that it is the very true doctrine of Iesus Christ of his Church of his Prophets Apostles and all good men so that if an Angell should come from heauen and preach otherwise the same were accursed Therefore wauer not deare hart in the Lord but be confirmed in it and as your vocation requireth wheÌ God so will confesse it though it be perillous so to do The end shall euidently shew an other maner of pleasure for so doyng then tong can tell Bee diligent in prayer and watch therein Use reuerent readyng of Gods worde Set the shortnesse of this tyme before your eyes and let not the eternitie that is to come depart out of your memory Practise in doing that you learne by reading and hearing Decline from euill and pursue good Remember them that be in bondes especially for the Lordes cause as members of your body and fellow heires of grace Forget not the afflictions of Syon and the oppression of Ierusalem and God our Father shall geue you hys continuall blessyng thorough Christ our Lorde who guide vs as hys deare children for euer Amen And thus I take my Vale and farewell with you deare brother for euer in this present lyfe till wee shall meete in eternall blisse whether our good God and Father bryng vs shortly Amen God blesse all your babes for euer Amen Out of pryson this viij of February Your afflicted brother for the Lordes cause Iohn Bradford ¶ An other Letter to Maistresse Anne Warcuppe ALmighty God our heauenly father for his Christes sake encrease in vs fayth An ãâã letter Mistreâ Anne ãâã by which we may more more see what glory and honour is reposed and safely kept in heauen for all theÌ that beleeue with the hart and confesse Christ his truth wyth the mouth Amen My dearely beloued I remember that once heretofore I wrote vnto you a Vale or a farewell vpon coniecture but now I write my farewel to you in this lyfe in deed vpon certaine knowledge My staffe standeth at the dore I continually looke for the shiriffe to come for me and I thanke God I am ready for him Now goe I to practise that which I haue preached Now am I climing vp the hill it wil cause me to puffe and blow before I come to the cliffe The hill is steepe and high my breath is short and my strength is feeble pray therfore to the Lord for me that as I haue now thorough his goodnes euen almost come to the toppe I may by his grace be strengthened not to rest till I come where I should bee Oh louing Lord put out thy hand and drawe me vnto thee for no man commeth but he whoÌ the father draweth See my derely beloued Gods louing mercy he knoweth my short breath great weakenes As he sent for Helias in a firy chariot so sendeth he for me for by fire my drosse must be purified that I may bee fine gold in his sight Oh vnthankfull wretch that I am Lord do thou forgeue me myne vnthankfulnes In deed I confesse right deare to me in the Lord that my sinnes haue deserued hell fire much more then this fire But loe so louyng is my Lord God ãâã the âââserued ãâã death of his to a gloâââous testiâââniall of his truth that he conuerteth the remedy for my sins the punishment for my transgressions into a testimoniall of his truth and a testification of his veritie which the Prelates do persecute in me not my sinnes therfore they persecute not me but Christ in me which I doubt not will take my part vnto the very end Amen Oh that I had so open an hart as could so receiue as I should do this great benefite and vnspeakeable dignitie which God my father offreth to me Now
pray for me my dearely beloued pray for me that I neuer shrinke I shall neuer shrinke I hope I trust in the Lord I shall neuer shrinke for he that alwayes hath taken my part I am assured will not leaue me when I haue most neede for his truth and mercies sake Oh Lord help me Into thy handes I commend me wholy In the Lord is my trust I care not what maÌ can do vnto me Amen My dearely beloued say you Amen also and come after if so God call you Bee not ashamed of the Gospell of Christ but keepe company with him still He wyll neuer leaue you but in the midst of temptation will geue you an outscape to make you able to beare the brunt Vse hearty prayer reuerently read and heare Gods word put it in practise looke for the crosse lift vp your heads for your redemption draweth nye know that the death of Gods saints is precious in his sight Bee mery in the Lord pray for the mitigation of Gods heauy displeasure vppon our countrey God keepe vs for euer God blesse vs with his spirituall blessings in Christ. And thus I bid you farewel for euer in this present lyfe Pray for me pray for me for Gods sake pray for me God make perfect his good worke begun in me Amen Out of prison this vij of February Yours in the Lord. Iohn Bradford In the story of M. Bradford it was aboue rehearsed how a certaine Gentlewoman beyng in trouble by her father and mother for not comming to Masse sent her seruant to visite M. Bradford in prison Who tenderyng the wofull case of the Gentlewoman to the entent partly to confirme her with counsaile partly to relieue her oppressed mynd with some comfort directed this letter vnto her the contents whereof are these ¶ To a certaine godly Gentlewoman troubled and afflicted by her friends for not comming to the Masse I Wish vnto you right worshipfull and my dearely beloued sister in the Lord as to my selfe An other letter of M. Bradford a godly ââââtlewoman Rom. 1. the continual grace and comfort of Christ and of his holy word through the operation of the holy spirit who strengthen your inward man with the strength of God that you may continue to the end in the faithful obedience of Gods gospel whereto you are called Amen I perceiued by your selfe the last day when you were with me how that you are in the Scholehouse and triall parlour of the Lord 1. Cor. 1. which to me is as the least it should be a great comfort to see the number of gods elect by you encreased which is in that state wherof God hath not called many as Paule saith And as it is a comfort to mee 1. Cor. 1. and 10. so should it be a confirmation vnto me that the Lord for his faithfulnes sake will make perfect and finish the good hee hath begun in you to the end If then your crosse be to me a comfort or token of your election and a confirmation of Gods continuall fauour my âearely beloued how much more ought it to bee so vnto you Unto whom he hath not onely geuen to beleue but also to come into the trace of suffering for his sake and that not commonly of common enemies but euen of your owne father mother and all your frâends I meane kinsfolks as you told me By which I see Christes wordes to be true How that he came to geue his childreÌ such a peace with him as the Deuill might not nor may abide therfore stirreth vp father and mother sister and brother rather then it should continue But my deare sister if you cry with Dauid to the Lord and complaine to him how that for conscience to him your father and mother haue forsaken you you shal heare him speake in your heart that he hath receiued you and by this would haue you to see how that he maketh you here lyke to Christ that elswhere in heauen you might be like vnto him whereof you ought to be most assured knowing that in time euen wheÌ Christ shall appeare you shal be lyke vnto hym For he wil make your body which now you defile not with Idolatrical seruice in goyng to Masse Iohn 3. ãâã 3. ãâã 10. ãâ¦ã â Tim. 2 lyke vnto his owne glorious and immortall body accordyng to the power whereby he is able to do all thyngs He wil confesse you before his father which doe not deny his veritie in worde nor deede before your father he wil make you to raign with him that now suffer for him and with him he wil not leaue you comfortles that seeke no comfort but at his hand though for a little tyme you be afflicted yet therein will hee comfort and strength you and at the length make you to be mery with hym in such ioy as is infinite and endlesse He wil wipe al the teares from your eyes he will embrace you as your deare husband he will after he hath prooued you crowne you with a crowne of glory and immortalitie such as the hart of man shall neuer be able to conceiue in such sorte as the thyng is He now beholdeth your stedfastnes and stâiuyng to doe his good will and shortly will hee shew you how stedfast he is and will be ready to do your will after that you haue fully resigned it to his will Pledge him in his cup of the crosse you shall pledge him in the cuppe of his glory Desire to drinke it before it come to the dregs whereof the wicked shall drinke and all those that for feare of the crosse and pledging the Lord doe walke with the wicked in betraying in fact and deed that which their hart embraceth for veritie The which thyng if you should do which God forbid then my deare Mistres and Sister in the Lord you should not onely loose all that I haue before spoken and much more infinitely of eternall ioy and glory but also be a cast away and partaker of gods most heauy displeasure in hell fire eternally and so for a little ease ââke 11. which you cannot tell how long it wyll last to lâose for euer and euer all ease and comfort For hee that gathereth not with me sayth Christ Cor â ãâã 12. Cor 10. as no Masse Gospelâer doth scattereâh abroad Accordyng to that we do in this body we shall receyue be it good or badde If of our words we shall be iudged to condemnation or saluation ãâ¦ã Cor. 6. much more then of our factes and deedes You cannot be partaker of Gods religion and Antichrists seruice wherof the Masse is most principall You cannot be a member of Christes Church and a member of the Popes Church You must glorifie God not onely in soule and hart but also in body and deede You may not thinke that God requireth lesse of you his wyfe now then your husband dyd of you Iâ both hart and body your husband would haue shall
follies and wounding of your conscience from which God euermore preserue you with your good wife and your babe Leonard all your familie to the which I wish the blessing of God now and for euer through Christ our Lord Amen I pray you geue thanks for me to your old bedfellow for his great friendship for your sake shewed to me when I was in the Tower Iohn Bradford ¶ To a faithfull friend of his and his wyfe resoluing their doubt why they ought not to come to auricular confession An other letter of M. Bradford disprouing auricular confession THe mercifull God and father of our Sauiour Iesus Christ which loueth vs as a most deare Father and hath put vppon hym towards vs the affection of a most tender mother towardes her children so that he can no lesse thinke vpon vs although of our selues we be most vnworthy and deserue nothyng lesse then she can thinke on her onely begotten chyld in his distresse yea if she should forget her childe as some vnnaturall mother will do yet will he neuer forget vs although for a tyme he seme to sleepe that we might be occasioned to call loud and awake hym thys good God keepe you my deare brother * Note that this Nathanaell was not his proper name but was so called for his vnfayned simplicity truth Nathanaell and your good yokefellow my hartily beloued Sister in the Lorde in all thyngs now and for euer to his glory and your eternal comfort and also of his goodnes he graunt you both the feelyng of that hope which vndoubtedly he hath layd vp in store for you both farre passing the store and prouision not onely which you haue made but all the world is able to make as I trust already he hath wrought it in you but I besech him to encrease it more more and kindle in you a harty longyng for the enioying of the same the which once felt had in deed then the meanes by the which we come thereto cannot be so greatly dread as most men doe dread them because either they want this feeling I meane it of altogether or els because the sense of this present tyme things therein are as a mist to the hidyng of those thyngs froÌ our sight least we should run and embrace them by harty prayer the spirit wherof God graunt vs and in deed we should attaine enough in this behalfe if we continued therein For auricular confession wherein you desire my aduise for your good yokefellow and family my most deare brother I am as ready to geue it as you to desire it yea more glad for as much as halfe a suspicion was in me at the least touching my deare sister your wyfe of a lothyng of my aduise that to much had bene geuen where in deed I should lament my too little feedyng you spiritually as both you out of prison and in prison haue fed me corporally But as I alwayes thought of her so I yet thinke that she is the chyld of God whom God dearely loueth and wil in his good tyme to her eternall comfort geue her her hartes desire in sure feelyng and sensible beleuyng of this which I would she had often in her mynd namely that hee is her God father through Christ Iesus our deare Lord and Sauiour A greater seruice to God she cannot geue What to do if Sathan charge our conscience with vnbeliefe then to beleue this If Sathan say she beleeueth not to answer not hym but the Lord and to say yea Lorde helpe my vnbeliefe and encrease my poore fayth which Sathan fayth is no fayth make him a lyer Lord as alwayes he hath bene is and shall be Vndoubtedly sooner or later God will graciously heare her grones and keepe all her teares in his bottell yea write them in his countyng booke for he is a righteous God and hath no pleasure in the death of his creature he loueth mercy he wil returne and shew her his mercy he will cast all her sinnes and iniquities into the botome of the sea and the longer that he tarieth as he doth it but to prooue her so the more liberally will he recompence her long lookyng which no lesse pleaseth hym then it grieueth now her outward Adam For the mortification whereof God vseth this crosse and therfore if she desire to beare the same The Lord the longer he taryeth the more liberally he recompenseth at his comming doubtles God will make her able to beare it in presumption of his goodnes and strength let her cast her selfe wholy vpon him for he is faithfull and will assuredly confirme and bring to a happy end that good which graciously he hath begun in her The which thyng I desire hym to do for his owne glory names sake Amen Amen Confession auricular to what end it was first instituted Auricular confession as it is abused is to be reiected as vnlawfull wicked for 8. causes And now to the matter Confession auricular as it was first vsed and instituted which was by the way of counsaile askyng I take to be amongst those traditions which are indifferent that is neyther vnlawfull nor necessarily bynding vs except the offence of the weake could not be auoyded But to consider it as it is now vsed I write to you but as I thinke and what my mynd is the which follow no further then good men by Gods worde do allow it to consider it I say as it is now vsed me thinkes it is plainly vnlawfull and wicked and that for these causes First because they make it a seruice of God a thing which pleaseth God of it selfe I will not say meritorious this brynger my brother can tell you at large how great euill this is Secondly because they make it of necessitie so that he or she that vseth it not is not taken for a good Christian. Thirdly because it requireth of it selfe an impossibilitie that is the numbring and tellyng of all our sinnes which no man perceiueth much lesse can vtter Fourthly because it establisheth and confirmeth at the least alloweth praying to Saints Precor Sanctam Mariam you must say or the Priest for you Fifthly because it is very iniurious to the liberty of the Gospell the which to affirme in example and fact I take to be a good worke and deare in Gods sight Sixtly because as it is vsed it is a note yea a very sinow of the Popish church and therefore we should be so farre from allowyng the same that we should thinke our selues happy to lose any thing in bearyng witnes there agaynst Seuenthly because in stead of counsaile thereat you should receiue poison or if you refuse it vnder sir Iohns Benedicite you should no lesse there be wound in the briers Eightly because the end and purpose why we go thether is for the auoidyng of the crosse that is for our owne cause and not for Christes cause or for our brethrens commoditie For
haue done for manye yet neuer heard thy woorde for oure trespasses and whose mercy is so great that thou wilt put our iniquities out of thy remembraunce for thy Christes sake if we repent and beleue graunt vs we beseech thee true repentance faith that we hauing obtained pardon for our sinnes may thorough thy Christ get deliuerance from the tirannie of Antichrist now oppressing vs. Oh good Father whych haste sayde that the Scepter of the wicked should not long lie vpon and ouer the iust ãâã 125. least they put foorth their handes to iniquitie also make vs iust we pray thee in Christes name and cut a sunder the cordes of them that hate Sion let not the wicked people say wher is their God Thou our God art in heauen and doest whatsoeuer it pleaseth thee vpon earth Oh that thou wouldest in the meane whiles before thou doe deliuer vs that I say thou wouldest open our eyes to see all these plagues to come from thee all other that shall come what so euer they be publicke or priuate that they come not by chance nor by fortune but that they come euen from thy hande and that iustly and mercifully iustly because we haue doe deserue them not only by our birth poysone still sticking and working in vs but also by our former euill life past whiche by thys punishment and all other pânishmentes thou wouldest haue vs to call to our remembraunce and to set before vs that thou mightest put them from before thee where as they stand so long as they are not in oure remembraunce to put them awaye by repentaunce Mercifully oh Lord God doest thou punish in that thou doest not correct to kill but to amend that we mighte repent our sinnes aske mercye obtaine it freely in Christe and beginne to suffer for righteousnesse sake to be part of thy house whereat thy iudgement beginneth to be partakers of the afflictions of thy Church and thy Christ that wee might be partakers of the glorye of the same to weepe here that we might reioyce else where to be iudged in this world that we might with thy Saintes iudge here after y e worlde to suffer with Christ that we might raigne with him to be like to Christe in shame that we might be like to hym in glory to receiue our euils here y t we might with poore Lazarus finde rest else where rest I saye and such a rest as the eye hath not sene the eare hath not heard nor the heart of man is able to conceiue Oh that our eyes were open to see thys The Crosse seÌt from God and to what ende that the crosse commeth from thee to declare thy iustice thy mercye and hereto that we might see howe short a time the time of suffering is how long a time the time of reioysing is to them that suffer heere but to them that will not how longe and miserable a time is appoynted and prepared a time withoute time in eternall woe and perdition too horrible to be thought vpon From the which keepe vs deare father and geue more sight in soule to see thys geare and how that all thy dearest children haue caried the crosse of greeuous affliction in this life in whose coÌpany do thou place vs and such a crosse lay vpoÌ vs as thou wilt make vs able to bear to thy glory and our saluation in Christ for whose sake we pray thee to shorten the dayes of this our great misery fallen vppon vs most iustly and in the meane season geue vs patience repentaunce faith and thy eternall consolation Amen Amen Amen And thus deare heartes I haue talked me thinkes a litle while w t you or rather we haue all talked wyth God Oh that God would geue vs his spirit of grace and prayer My deaâly beloued pray for it as for your selues so for me and that God would vouchsafe to make me worthy to suffer with a good conscience for his names sake Pray for me and I shall do the like for you This 20. of December by him whome by this bringer ye shal learne I praye you geue me commendations to all that loue me in the Lorde Be mery in Christe for one daye in heauen we shall meete and reioyce together for euermore Amen To my good brother Augustine Barneher MIne owne good Augustine the Lorde of mercye blesse thee my deare brother for euer This Austen being a Dutchman was Latimers seruant a faythfull minister in the time of K. Edwarde and in Q. Maryes time a dilligent attendant vpon the Lordes prisoners Mich. 6. I haue good hope that if you come late at night I shall speake with you but come as secretely as you can Howbeit in the meane season if you can and as you can learne what maister G. hath spoken to Doctor Storie and others The cause of all this trouble both to my keeper and me is thought to come by him It is said that I shal be burned in Smithfield and that shortly Domini voluntas fiat Ecce ego Domine mitte me i The Lordes will be done Behold here I am Lord send me Ah mine owne sweete frend I am now alone leaste I shoulde make you and others worse If I should liue I would more warely vse the companye of Gods children then euer I haue done Iram Domini portabo quoniam peccaui ei i. I wil bear the Lords anger because I haue sinned against him CommeÌd me to my most deare Sister for whome my heart bledeth the Lorde comfort her and strengthen her vnto the ende I thinke I haue taken my leaue of her for euer in thys life but in eternall life we shall most surely mete and praise the Lord continually I haue now takeÌ a more certaine aunswere of death then euer I did and yet not so certaine as I thinke I shoulde doe I am nowe as a sheepe appoynted to the slaughter Ah my God the houre is come glorifie thy most vnworthy childe I haue glorified thee sayeth this my sweete father and I will glorifie thee Amen Ah mine owne bowels praise God for me and pray for mee for I am his I hope I hope hee will neuer forsake me though I haue aboue all other moste deserued it I am the most singular example of his mercye praised be hys name therefore for euer Cause Mistres Perpoint to learne of the Sheriffe Master Chester what they purpose to doe with mee and knowe if you can whether there be any wryt foorth for me Factus sum sicut nicticorax in domicilio passer solitarius in tecto i. I am like to an Owle in the house Psal. 101. and as a sparrowe alone in the house toppe Ah my Augustine howe long shall Gods enemies thus triumphe I haue sent you this of the Baptisme of children to wryte out when this is done you shall haue other things Pray pray mine owne deare heart on whome I am bolde The keeper telleth me that it is death for any
to speake with me but yet I trust that I shall speake wyth you Iohn Bradford To these letters of M. Bradforde aboue specified here is also adioyned an other Letter of the sayde Bradforde wrytten to certaine of his faithfull friendes woorthy of all Christians to be read wherein is described a liuely comparison betweene the Olde man and the Newe Also betweene the Law and the Gospell containing much frutefull matter of diuinitie necessary for Christian consciences to read and vnderstand A letter of M. Bradford describing a comparison betweene the olde man and the newe c. A Man that is regenerate and borne of God the whiche thing that euery one of vs be A compaâison betweene the olde man and the new by M. Bradford our baptisme the Sacrament of regeneration doth require vnder paine of damnation and therefore lette euery one of vs wyth the virgine Mary say be it vnto me O Lord according to thy word according to thy Sacrament of baptisme wherein thou hast declared our adoption and let vs lament the doubting hereof in vs striuing againste it as we shal be made able of the Lorde a man I say that is regenerate consisteth of two men as a man may say namely of the olde man and oâ the newe man The old man The new man The olde man is like to a mighty Giant suche a one as was Goliath âor his birth is now perfecte But the newe man is like vnto a little childe such a one as was Dauid for his birth is not perfect vntill the day of hys generall resurrection The old man therfore is more stronger lusty and stirring then is the newe man Why the olde man is stronger then the new because the birth of the newe man is but begun now and the old man is perfectly born And as the olde man is more stirring lustye and stronger then the newe man so is the nature of him cleane contrary to the nature of the newe man In what respect one man is both an old man and also a nâw man as being earthly and corrupt with Sathans seede the nature of the newe man being heauenly and blessed with the celestiall seede of God So that one man in as muche as he is corrupte wyth the seede of the Serpent is an olde man and in as muche as he is blessed with the seede of God from aboue he is a new man And as in as much as he is an old maÌ he is a sinner and an enemy to God so in as much as he is regenerat he is righteous holy and a frend to God the seede of God preseruing him from sinne so that hee cannot sinne as the seede of the Serpent wherewith hee is corrupt euen from his conception inclineth hym yea enforceth him to sinne and nothing els but to sinne So that the best part in man before regeneration in Gods sight is not onely an enemy but enmitie it selfe How one man may be called alwayes sinfull and alwayes iust One man therefore which is regenerate well may be called alwayes iust and alwaies sinneful iust in respect of Gods seede and hys regeneration sinnefull in respecte of Sathans seede and his first birth Betwixt these two men therfore there is coÌtinual conflict and warre most deadly The flesh and olde man by reason of his birth that is perfect Why the olde man oftentymes preuayleth agaynst the new man doth often for a time preuaile againste the newe man being but a child in comparison and that in such sorte as not onely other but euen the children of God them selues thinke that they be nothing els but old and that the spirite seede of God is lost and gone away where yet notwithstanding the truth is otherwise the spirite and the seede of God at the length appearing againe The old man so mightely preuayleth sometymes agaynst the new in the children of God that the spirite seede of God seemeth to be vtterly taken from them whereas in deede it is not so as afterwards to their great comfort they finde and feele and dispelling away the clouds which couer the sonne of Gods seede from shyning as the cloudes in the aire do the corporall Sunne so that sometimes a man cannot tel by any sense that ther is any Sunne the cloudes and windes so hiding it from our sight Euen so our cecitie or blindnes and corrupte affections do often shadow the sight of Gods sede in Gods children as though they were plaine reprobates Whereof it coÌmeth that they praying according to their sense but not according to the truthe desire of God to giue them agayne his spirite as thoughe they had lost it and he had taken it away Which thing God nor dothe in deede although hee make vs to thinke so for a time for alwayes hee holdeth hys hand vnder his children in their falles that they lye not still as other doe whych are not regenerate And thys is the differeÌce betwixte Gods children which are generate and elect before all times in Christe and the wicked cast awayes that the elect lie not stil continually in theyr sinne as doe the wicked but at the length doe returne agayne by reason of Gods seede which is in them hid as a sparkle of fire in the ashes as we maye see in Peter Dauid Paule Mary Magdalene and others For these I meane Gods children God hathe made all thinges in Christe Iesu to whom he hath geuen this dignitie that they should be hys inheritaunce and spouses Thys our inheritour Christe Iesus God wyth God light of lyght coeternall and consubstantiall wyth the Father and wyth the holy Ghoste to the ende that he myghte become our husbande because the husbande and the wyfe must be one body and flesh hath taken our nature vppon him communicating with it and by it in his owne person to vs all his children 1. Peter 1. his diuine maiestie as Peter sayth and so is become flesh of our flesh and bone of oure bones substantially As the wyfe is no sutable person but the husband so Christe being our husband let him enter the Action for our sinnes as we are become flesh of his flesh and bone of his bones spiritually al that euer we haue perteining to him yea eueÌ our sinnes as al that euer he hath pertaineth vnto vs euen his whole glory So that if Sathan should sommon vs to aunswere for oure dettes or sinnes in that the wife is no sutable person but the husbaÌd we may well bid him enter his action against our husband Christe and he will make him a sufficient aunswere For this ende I meane that we might be coupled and maried thus to Christe and so be certaine of saluation and at godly peace with God in our coÌsciences God hath geuen his holy worde which hath two partes as nowe the children of God do consist of two men one part of Gods word being proper to the old man the other part of gods
word being proper to y e new man The part pâoperly pertaining to the old man is the lawe the part properly pertaining to the new man is the Gospell The lawe is a doctrine whych commaundeth and forbiddeth requiring doing and auoiding Under it therefore are contained all preceptes threatnings promises vppon conditions of our doing and auoiding c. The Gospell is a doctrine which alwayes offereâh and geueth requiryng on our behalfe not as of worthinesse or as a cause What ãâã law ãâã but as a certificate vnto vs and therefore vnder it are contained al the free and sweete promises of God as I am the Lorde thy God c. In those that bee of yeares of discretion it requyreth faith not as a cause but as an instrument wherby we our selues may be certaine of our good husbande Christ and of hys glory and therefore when the conscience feeleth it selâe disquieted for feare of Gods iudgement against sinne What ãâã Gospelâ The ãâ¦ã and ãâã down ãâã the ãâã of Godâ iudgemeââ agaynst sinne ãâã not ãâã vpon the law ãâã to the ãâã for ãâ¦ã comfoââ Iohn â To the ãâ¦ã and peace ãâã God the law ãâã onely to keepe ãâã the olde man Num. 25. she may in no wise looke vpon the doctrine pertaining to the olde man but on the doctrine onely that pertaineth to the new man in it not looking for that which it requireth that is faith because we neuer beleeue as we shoulde but onely on it which it offereth and whych it geueth that is on Gods grace and eternall mercye and peace in Christe So shall she be in quiet when she looketh for it altogether oute of her selfe in Gods mercy in Christ Iesu in whose lappe if shee lay her head wyth S. Iohn then is she happy and shall finde quietnesse in deede When shee feeleth her selfe quiet then in Gods name let her looke on the lawe and vppon suche things as it requireth thereby to bridle and keepe downe the olde Adam to slaye that Goliath from whom she must needes keepe the sweete promises beyng the bed wherein her spouse and she meete and lie together For as the wife will keepe her bed onely for her husbande although in other things she is contented to haue fellowshippe wyth others as to speake sitte eate drinke goe c. so our consciences which are Christes wiues must needes keepe the bed that is Gods sweete promises alonely for our selues and oure husbande there to meete together to embrace and laugh together and to be ioyfull together If sinne the lawe the Deuill or any thing would creepe into the bedde and lye there then complaine to thy husbande Christe and foorthwyth thou shalt see him play Phinees part Thus my dearely beloued I haue geuen you in few woordes a summe of all the Diuinitie whyche a Christian conscience can not want A letter wrytten to his Mother as a farewell when he thought he should haue suffered shortly after THe Lord of life and sauiour of the world Iesus Christe An other letter oâ leaue ãâã to his moâther supâposing ãâã he ãâã haue ãâ¦ã blesse you and comfort you my good and deare mother with his heauenly comforte consolation grace and spirite nowe and for euer Amen If I thought that daily yea almost hourly you did not cry vpon God the father thorough Iesus Christ that he would geue me his blessing euen the blessing of his children then wold I wryte more hereabouts But for as much as herein I am certain you are diligent and so I beseech you good Mother to continue I thinke it good to wryte something whereby this your crying mighte be furthered Furthered it will be He meaneââ the ãâã of more straight ãâã prisonmeââ that mighâ hereby ãâã low if those things which hinder it be taken away Among the which in that I thinke my imprisonment is the greatest and chiefest I will there about spende thys Letter and that briefly lest it might encrease the let as my good brother this bringer can tel you You shall know therefore good mother that for my body though it be in an house out of the whych I caÌ not come when I will yet in that I haue coÌformed my wil to gods will I finde herein liberty enough I thanke God And for my lodging bedding meate drinke godly and learned company bookes and all other necessaries for mine ease comfort and commoditie I am in much better case then I could wish Gods merciful prouidence heere is farre aboue my worthines Worthines quoth Alas I am worthy of nothing but damnation But besides all this for my soule I finde muche more commoditie For God is my Father I now perceaue thorough Christ therefore in prisonning me for his Gospell he maketh mee like to the Image of his sonne Iesus Christ here that when he commeth to iudgement I might then be like vnto him as my truste hope is I shal be Nowe maketh he me like to his frendes the Prophetes Apostles the holy Martyrs and Confessours Which of them did not suffer at the least imprisonment or banishment for hys Gospell and worde Nowe Mother howe farre am I vnmeete to bee compared to them I I saye whiche alwayes haue bene and am so vile an hypocrite and greeuous a sinner God myghte haue caused mee long before this time to haue bene cast into prisone as a theefe a blasphemer an vncleane liuer and an hainous offender of the lawes of the Realme but deare Mother his mercy is so great vpon both you and all that loue me that I should be cast into prison as none of these or for anye suche vices but onely for his Christes sake for hys Gospelles sake for his Churches sake that heereby as I might learne to lament and bewail my ingratitude sinnes so I might reioyce in his mercye be thankefull looke for eternall ioy with Christ for whose sake praised be his name for it I now suffer and therefore should be mery and glad And in deede good mother so I am as euer I was yea neuer so mery and glad was I as now I shoulde be if I coulde gette you to be mery wyth me to thanke God for me to pray on this sort Ah good father which dost vouchsafe that my sonne being a greuous sinner in thy sight shoulde finde this fauour with thee ãâ¦ã in behalfe to be one of thy sonnes captaines and men of warre to fight and suffer for his Gospels sake I thanke thee and pray thee in Christes name that thou wouldest forgeue him his sinnes and vnthankefulnesse and make perfecte in him that good which thou hast begon yea Lorde I praye thee make him worthy to suffer not onely imprisonement but euen very death for thy truth religion and Gospels sake As Anna did applye and geue her first childe Samuel vnto thee so doe I deare father beseeching thee for Christes sake to accept this my gifte and geue my sonne Iohn Bradforde grace alwaies truely to serue
there is no mans hart but that consideryng the ingratitude of this world this belly cheere wherein you euen take me by the nose c. his eyes would tumble out great gushes of teares The Lord be praysed which worketh so in you for it is with me as with them of whoÌ you complain In deed it may be so again but oh it is very vnlikely for my enmies are becom old are made by custom more then familiar for they are as it were conuerted into nature in mee Yet I am not grieued therefore although I cannot perswade my selfe that God will helpe mee O Lord be merciful vnto me for thy Christes sake This day I receiued the Lordes supper but how I haue welcomed him this night which I haue spent in lasciuiousnesse in wantonnes and in prodigalitie obeying my flesh and belly doth so declare that what to say or write any more I know not sleepe doth aggrauate myne eyes and to pray I am altogether vnapt All this is come through the occasion of makyng this bringer a Supper in my chamber the Lord pardon me I trust no more to be so far ouerseen But this I write not that the anger of god which I haue deserued so feareth me thou knowest it O Lord. But of this perchance too much For Gods sake praye for mee good Father Traues and write vnto mee as you maye by your weakenesse your letters do me good By this which I haue now writen you may consider more touche me therefore home in your letters and the Lord I trust shall and wil reward you If God lend me lyfe of which I am most vnworthy I will more trouble you with my letters theÌ I haue done but beare with me I do it not of any euill will the Lorde I take to iudge there is none whose company and talke I more desire then yours I speake it before God Prooue my Mothers mynd how she can beare it if when I shall come downe I shal shew my selfe an other man outwardly but alas fainedly then before I haue done Marrie when my commyng will be I know not In deede two thyngs mooue me sore the one for my mothers cause concernyng her better instruction if the Lord would thereto vse me his instrument the other is to talke with you and eftsoones to trouble you as I haue hetherto euer done but alwayes to my profite For Gods sake pray for me for I had neuer so much neede This Sonday at night followyng S. Andrewes day at Pembroke hall The most miserable hard harted vnthankfull sinner Iohn Bradford ¶ An other letter of M. Bradford to Sir Thomas Hall and Father Traues of Blakeley THe grace of God our most mercifull father kepe your mynd and soule in Christ Iesu who alone is our full sufficient Sauior for in hym we be complete being made through his death and one onely oblation made and offered by himselfe vppon the crosse the children of God fellow heyres with hym of the celestiall kingdome which is the free gift of God and commeth not of merites but of the meere grace of God geuen to none that putteth any maner of hope or trust in any other thyng visible or inuisible then in that oblation of sweete sauour which Christ himselfe did offer vpon good Friday as we call it which oblation is alway recent and new in the sight of God the father and maketh intercession for vs vs I mean which thinke that onely sacrifice then offered to be sufficient as it is hath bene and euer shall be for all the faythfull by the which sacrifice if we beleeue we haue free pardon of all our sinnes To him therfore which was both the offerer offering be all honour and prayse with the father and the holy ghost blessed for euer Amen Sir Thomas the occasion of this my long silence myne old friend Iohn Traues shal declare vnto you vpoÌ the knowledge whereof I doubt not of your pardon I haue sent vnto you an English and a Latine Testament both in one print and volume the which though it be not so beautifull without as I could haue sent you yet no lesse beautifull within and more I thinke for your profite and better for your eyes your eyes I meane of the body For vndoubtedly it giueth light vnto the soule if she bee not dead Whereof take this for an argument a true proofe If your soule be not delited in it if your soule do not hunger for it I meane not the booke but the doctrine in the booke surely your soule is sore sicke for as the body abhorring meate is not well euen so must the soule bee for other meat hath she none Christ whom you must beleeue afore all men affirmeth this to bee true in the 4. of Math. Not onely in bread but in euery worde of God the soule doth lyue Marke well he sayth not one or two words as an Epistle or a Gospell but he sayth euery worde Take heed beleue Christ better then any man be he neuer so holy For he that is of God Ioh. 8. heareth the worde of God Will you haue a more plaine badge whether you are the elect child of God or no then this text Christ saith He that is of God heareth the worde of God but other word of God haue we none then in the Canon of the Bible and all things written therin are written for our learnyng sayth Paule whereby he prooueth seyng that it is a learnyng yea our lerning that we must learne it Therfore woe bee to all them which either perswade men that there is other doctrine of like authoritie or that disswade men from embrasing this word this word of God or that thinke this word especially the new Testament is not aboue all other to be loued to be red to be chewed This is the precious stone which in the Gospel Christ saith When a man hath found he selleth all that euer he hath and buyeth it Marke now how necessary and precious Christ maketh that which great learned men nay deuils but no meÌ thinke not necessary God helpe them Christ bade his Disciples sell their coates and buy a sword which is none other thyng then the word of God for so S. Paule calleth it the sword of the spirit Nay say our great learned men I lye they haue said so now they are ashamed fetch fire and burne it This I say Sir Thomas to the intent no vngodly hypocrite should perswade you or disswade you from reding the holy word of God the gospell of Iesus Christ. Follow you S. Paules lesson Attend readyng and the worde of God dwell in you How much plentifully sayth he and to what end To feede the flocke of Christ euen as much as in you is sayth Peter not once a yeare or once a quarter as a Strawbery but so much as in you is This worde of God trieth all doctrine for we ought to haue our conscience charged with nothyng as touching religion except
the better in correcting the other But the Cardinall was still instaunt vpon them that first they shoulde assist their Bishop and then if the Bishop woulde not punish whoredome he woulde come thyther himselfe and see them punished accordingly This Cardinall Campeius how he was sent by Pope Clement the sixt to the second assemble or diet of Norenberge The assembly or Diet at Ratisbone ann 1524. and what was there done by the sayde Cardinall is before signified page 862. After this Councell of Norenberge immediately followed another sittyng at Ratisbone where were present Ferdinandus Campeius the Cardinall of Salisburge the two Dukes of Bauaria the Byshops of TreÌt and Ratisbone also the Legates of the Byshops Bamberge Spires Strausburgh Ausburgh Constance Basill Frising Passame and Brixine By whom in the sayd assemble was concluded That for somuch as the Emperour at the request of Pope Leo had condemned by his publicke Edict set forth at Wormes the doctrine of Luther for erroneous and wicked and also it was agreed vpon in both the assembles of Noremberge that the sayd Edict should be obeyed of all men they likewise at the request of Cardinall Campeius do will and commaund the foresayd Edict to be obserued through all their fines and precinctes That the Gospell and all other holy Scriptures in Churches should be taught accordyng to the interpretation of the auncient forefathers That all they which reuiue any old heresies before condeÌned or teach any new thyng contumelious either against Christ his blessed mother and holy Saintes or which may breede any occasion of sedition the same to be punished accordyng to the tenour of the Edict aboue sayd Popish decrees made at the councell of Ratisbone That none be admitted to preach without the licence of his ordinary That they which be already admitted shall be examined how and what they preach that the lawes which Campeius is about to set forth for reformation of maners shal be obserued That in the Sacraments in the Masse and all other thynges there shal be no innouation but all thynges to stand as in foretyme they did That all they which approch to the Lordes Supper without coÌfession and absolution or do eate flesh on dayes forbidden or which do runne out of their order also Priestes Deacons and Subdeacons that be maried shal be punished That nothyng shall be Printed without coÌsent of the Magistrate That no booke of Luther or any Lutherian shall be Printed or sold That they of their iurisdictioÌ which study in the Vniuersitie of WitteÌberge shall euery one repayre home within three monethes after the publishyng hereof or els turne to some other place free froÌ the infectioÌ of Luther vnder payne of coÌfiscating all their goodes and loosing their inheritaunce That no benefice nor other office of teachyng be geueÌ to any student of that Vniuersitie Item that certaine Inquisitours fit for the same be appointed to inquire and examine the premisses Item least it may be sayd that this faction of Luther taketh his origine of the corrupt lyfe of Priestes the sayd Campeius with other his assisters in the sayd conuocation of Ratisbone chargeth and commaundeth that Priestes liue honestly goe in decent apparell play not the marchauntes haunt not the tauernes be not couetous nor take money for their ministration Such as keepe concubines to be remoued The nuÌber also of holy dayes to be diminished c. These thynges would Campeius haue had enacted in a full Councell with the coÌsentes of all the Empire but when he could not bryng that to passe Campeius mââsed of his purpose in Germanie by reason that the myndes of diuers were gone froÌ the Pope he was fayne therfore to get the same ratified in this particular conuenticle with the assentes of these Byshops aboue rehearsed These thynges thus hetherto discoursed whiche fully may be sene in the CoÌmentaries of Ioh. Sledan it remaineth next after the story of Martin Luther somewhat to adioyne likewise touchyng the history of Zuinglius of the HeluetiaÌs But before I come to the explicatioÌ of this story it shal not be incoÌuenieÌt first to geue some litle touch of the townes called pages of these Heluetians of their league and confederation first begon amongest them ¶ The history of the Heluetians or Suitzers how first they recouered their libertie and after were ioyned in league together THe HeluetiaÌs whom otherwise we call Suitzers How the HeluetiaÌs came free ioyned together in league Ex Chronic. Heluetic Ex Sebasti MuÌster Cosmog Lib. 3. Ex Comment Ioan. Sled lib. 3. are deuided principally into xiij pages The names of whoÌ are Tigurini Bernates Lucernates Urani Suicenses Unterualdij Tugiani Glareanti BasilieÌses Solodurij Friburgij Scafusiani ApecelleÌses Furthermore to these be added vij other Pages albeit not with such a full bond as the other be together conioyned whiche be these Rheti Lepontij Seduni Ueragri Sangalli Mullusiani Rotulenses Of these xiij confederate Pages aboue recited these three were the first to witte Urania Suicenses and Siluanij or as some call them Unterualdij which ioyned themselues together If credite should be geuen to old narrations these iij. pages * Note that the Pages in Suitzerland are for the most part situate in valleyes or valleyes first suffered great seruitude thraldome vnder cruell rulers or gouernours In so much that the gouernour of Siluania * Extortion in rulers required of one of the inhabitauÌtes a yoke of his Oxen which when the townes man denyed to geue him the ruler sent his seruaunt by force to take his Oxen froÌ him This wheÌ the seruauÌt was about to do coÌmeth the poore mans sonne cutteth of one of his fingers vpoÌ the same auoyded The gouernour hearing this taketh the poore man and putteth out his eyes Another time in the sayd Syluania as the good man of the house was absent abroade Example of true chastitie in a matrone the gouernour which had then the rule of the towne entring into the house coÌmandeth the wife to prepare for him a bath and to let him haue his pleasure of her Wherunto she being vnwilling differred the bathe as long as she might till the returne of her husband Adultery iustly punished To whome then she making her complaynt so moued his mind that he with his axe or hatchet which he had in his hand flew vpoÌ the adulterous ruler slue him Another example of like violence is reported of the ruler of Suicia Example of singular tyrannye and Siluania who surprised with like pride and disdaine against the poore vnderlings caused his cap to be hanged vp vpon a pole charging and commanding by his seruant all that passed by to do obeysance to the cap. Which W. Tell. when one named William Tell refused to do the tiraunt caused his sonne to be tied with an apple set vpon his head and the father with a crossebow or a like instrument to shoote at