the worde of God in the Canon of the Bible set it out I meane not onely in allegories but euen in playne words For no other foundation can any man lay besides y t which is layd S. Paule sayth the groundworke is layd alredy Euen so sayth he to the Ephesians We be his workmanship to do good workes which God hath create that wee should walke in them He sayth they were not to be made but they are made already What shall we thinke than in such works as mans wit hath founded which yet seeme most holy let Gods worde be iudge Read the same diligently and reuerently with prayer I meane not Latine seruice not vnderstoode but with true hearty prayer and marke what the law requireth euen that which we cannot geue the whole heart and more if it were possible But to this end that we seyng our abhominable vncleannes and inabilitie might despaire in our selues tremblyng at the iustice of God and his anger which we continually procure and so amplect Christ in whome God the father is well pleased Which Christ is the end of the law to iustifie all that beleeueth and continue not in their popish ignorance iustifieng themselues and treadyng Christes bloud vnder their feete denieng the Lord that bought them All such be they neuer so well learned neuer so holy bee nothing but hypocrites and playne Antichrists which may not abide the sword of Gods mouth For the trompets of the army I meane still Gods word when they blow the hye wals of Iericho the figure of hypocrisie falleth down Embrace therefore Gods holy worde and be not onely a Reader but a doer for your callyng requireth you to be apt to teach such proud hypocriticall arrogant bablers as I am now which if I may vse this terme beshite Gods word God forgeue me and pray you for me geue God thanks for me that spareth me thus Luciferlike not of a true zeale but of a foolish bragging which prate of Gods holy word I wot not what I do to confesse it So it is I haue sent to you other bookes which I pray you read I haue written your name in them The holy Ghost keepe you with your brother George his wife and children and with your brother Iames c. Sir Laurence c. This 20. of March A very painted hypocrite Iohn Bradford Yours in Christ for euer Pray for me pray for me geue God thanke for me and take Iohn Traues help to read this letter written in hast If any thing but good bee chaunced to Iohn Traues which God forbid I pray you burne my letters out of hande ¶ An other letter of Maister Bradford to father Traues Gratia misericordia pax a Deo patre nostro Domino Iesu Christo Domino nostro IF myne heart were not altogether Adamantine your kynd letters to me vnkynd miser would cause me from the bottome of the same to confesse myne ingratitude towards you vpon your behalfe anempst me so much deserued but as I am to do so shew I my selfe to write and as I am vnable in the one so am I foolish in the other in all those vnkyndnesses rudenes c. whereof you accuse your selfe I am enforced to acknowledge my selfe most iustly condemned not so fainedly by me confessed as most truly by you experienced In your letters as in a glasse I may learne by you in deiecting your selfe to espy my nakednes which tofore I thought clothed duplici vestitu now onelye but with fig leaues hypocritishly gilded of which deiection wrought in you by the holy ghost be not proude For what haue you that ye haue not receiued but be thankful to the Lord not onely therefore but also for those surges which you feele now thorough the cares accompanieng marriages now thorough education and bringing vp of your children and family now thorough that crosse of the common accustomed trade of liuyng for Multas tribulationes oportet ingredi regnum Dei Through many tribulatiōs we must enter into the kingdome of heauen ye they be the cognisances of Gods election The letter Thau the instruments which worke suspiria aeternae vitae therefore to be embraced Beleeue me it is y e moste excellent gift of God a man to deiect and humble himselfe and to feele the crosses of Christ as crosses But I most hypocriticall wretch not worthy that this earth should beare me am euen a goyng to bed with Iesabel and such as commit fornication with her which is afflictio maxima Oh Lord helpe me and deliuer me for Iesus sake annoynt myne eyes with ointmēt that I may see oh geue me not ouer into a lewd mind and reprobate sense but awake my sleeping soule y t Christ may shine in me You know the crosse the fatherly crosse the louyng Lord hath layd vpon me but I but I am little or nothyng mooued therewith I worke therein yet not I but Gods spirit not of a repentant faythfull mynde but I cannot tell how of a slouthfull blynd retchlesse entent Oh Lord forgeue me for saying so it is thy gift forgeue me myne vnthankfulnes for Iesus sake and graunt mee as herein I blasphemed and dishonested thy holy name so do thou by thy holy spirit glorifie by me the same So be it So be it Sithens my commyng to London I was with M. Latymer whose counsaile is as you shall heare which I purpose by Gods grace to obey if it be thy will oh Lord fiat He willed me as I haue done to write to my maister who is in the countrey and to shew hym that if within a certaine tyme which I appoynted xiiij dayes hee doe not go about to make restitution that I will submitte my selfe to my L. Protector and the kings maiesties counsaile to confesse the fault and aske pardon This lyfe is vncertayne and fraile and when time is it must not be deferred And what should it profite me to win the whole world to loose myne owne soule If as I iustly haue deserued I be put to death for it Gods will be done At the lest slander reproch rebuke losse of worldly frends losse of liuing c. shall ensue What than Lord thy will be done thine I am if death come welcome be it if slaunder c. Euen as thou wilt Lord So be it Onely graunt me a penitent louyng obedient hart of meere loue to go forwards herein and not to shrinke to stand and not to fall y t thy name onely be praysed herein Amen Pray pray for me cry for me and when you shall heare any thyng comfort my mother to whom for that this bringer hath not geuen me an houres warnyng of his departure I haue not only written nothyng but also haue thus pratled to you who as no man else would I thinke you will beare with me For as God knoweth to whose grace I commit you your bedfellow with all your children and familye The shortnes of tyme and this sayd bringers importaunce is onely
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 MerindoliaÌ„s 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 vnderstaÌ„d or to expouÌ„d the Articles of their fayth for there were many Byshops Curates yea Doctours of Diuinitie whom it would trouble to expouÌ„d 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 vnderstaÌ„d what it signified by these wordes I beleue in God The Pater noster in 〈◊〉 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 amoÌ„g whom there were four religious men y t came lately out of Paris The youth of Merindoll well bâ—ought 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 MaÌ„th 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 coÌ„tentatioÌ„ 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 coÌ„sent 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
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 coÌ„cerning 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 Confirmatâ—on 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 SermoÌ„s and other collations Agaynst the Popes primacye that the Byshop of Romes vsurped power and iurisdictioÌ„ hauing no establishmeÌ„t nor grouÌ„d 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 coÌ„mandement 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 〈◊〉 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 coÌ„moditie 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 intreatemeÌ„ts 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 vnderstaÌ„d 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 diligeÌ„tly 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
he it be of God you cā 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 Coūcels do not alway discerne with Christ but sometyme they may do agaynst him And therfore sayd Dauid Non sedi cum cōcilio vanitatis Councels may and doe erre cum iniquè agentibus non introibo Odiui Ecclesiam malignantium cum impijs nō sedebo sed lauabo inter innocentes manus meas c. Psal. 26. I did not quoth Dauid sitte with the assembly or Coūcell of vayne doers or lyers and I will not go in amōgest them that worke iniquitie for I hate the conuocation of thē that are malicious or maligners and amōgest 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 Cōcilium autem Domini in aeternum manet c. The Lord quoth he doth destroy or annihilate the Coūcell 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 persō 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 thē 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 Coūcell 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 cōstitute 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 fornicatiō 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 enforcemēt 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 mā 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 thē an vniuersal Coūcell 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 thē 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 Coūcel of Constaūce 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 mē seke and flye to know how they may enioy
the workes of fayth mercy prescribed in the same word Differeâ—â— betweeâ— worâ—â—s câ—â—â—maundeâ— God 〈◊〉 workes 〈◊〉 of 〈◊〉 and not vnto workes deuised by mans fantasy as going on pilgrimages and other lyke idolatrous superstitions the which they should also to the vttermost of theyr powers reproue and speak agaynst declaring that all grace goodnes ought onely to be soughte for at gods hand as the alone geuer therof not at any other câ—eature And that they shoulde not onely foorthwyth take down and destroy all such Images as had bene thertofore abused by pilgrimage or offerings within theyr said cures Images â—â—bused 〈◊〉 Pilgrimâ—â—â— to be deâ—stroyed but also should not thenceforth suffer any lightes or other idolatrous oblation to be made or set vp before any other image then was yet suffered in the Church Also that euery holy day hauing no Sermon in theyr Church they should immediatly after the gospel distinctly read in the Pulpit the Lordes prayer Annâ— 154â— the beliefe and the x. commauÌ„demeÌ„ts of almighty God in the english toung The 〈…〉 the 〈◊〉 prayer 〈◊〉 English be read Parentâ— maister charged trading of their childreâ— Sacramâ—â—â—â— to be 〈…〉 exhorting the people not only to learn theÌ„ theyr selues but also to teach them to theyr childreÌ„ families also should charge all Parentes and gouernors of housholds to bring vp their youth in some good exercise or occupation wherby they might afterwards serue the common wealth and not runne and like vagabondes and idle loyterers thereby encur the daunger of the lawes And furthermore that the sayd persons hauing cure should see the holy Sacramentes of Christ reuerently ministred within theyr cures that if any of them by speciall licence or other cases expressed in the Statutes of thys realme should be at any time absent from theyr benefices that then they should leaue in theyr rowmes some Godly learned and discreet Curate that were able to instruct the people in all truth and godlines not seking theÌ„selues but rather the profit of theyr flocke And likewise that they should see prouided and set vp some most conuenient and open place of euery their seuerall Churches one great Bibe in english one book of the Paraphrases of Erasmus vpon the gospels both in English that the people might reuerentlye without any argument or contention read heare the same at such times as they listed and not to be inhibited therfroÌ„ by the Parson or Curate but rather to be the more encouraged and prouoked thereto And that the sayd Parsons and Curates should not at any time but for necessary causes haunt anye Tauerne or Ale house neither should spend their time idlely in vnlawfull games but at all theyr conuenient leasures shoulde geue theÌ„selues to the reading or hearing of the holy scriptures Moreouer that in the time of confession euery Lent they should examine theyr parishners whether they could say the Lordes prayer the ten commaundementes and the articles of the Christian fayth and that if they coulde not they should then reproue them declaring further vnto theÌ„ that they ought not to presume to come vnto y e Lordes table without the true knowledge therof and earnest desire to fulfill the same Also that they shoulde not admitte any man to preache within theyr cures but suche as were lawefully licensed thereunto None to preach 〈◊〉 â—â—fficiently 〈◊〉 and that they hauing at anye tyme before extolled and praysed any Idolatrous Pilgrimage or other superstition should now openly recant the same before the people That all hinderers of Gods word and fauourers of the contrary proceedings should 〈◊〉 detected Ecclesiaâ—ticall and beneficed persons what they must 〈◊〉 to the 〈…〉 beneâ—â—â— of a 〈◊〉 pouâ—d to finde a scholer at the vniuersitye And if there were any open hinderer or disturber of the reading or preaching of the word of God within their parishes that then they should forthwith detect the same vnto the kinges counsell or vnto some Iustice of peace to theÌ„ next inhabiting And further that learning and knowledge might be y e better mayntayned it was also ordeined herein that euery beneficed persoÌ„ y t inought yerely dispend twenty pouÌ„des or vpward and not resident vpon their cures should pay towardes the reliefe of the poore within theyr parishes euery yeare the fourty part of theyr fruites and profites likewise that euery suche as might dispende one hundreth poundes yearely or more should for euery hundreth pouÌ„d geue a competent exhibition vnto some poore scholer within one of the Uniuersityes of Oxford or Cambridge or els in some other grammer schole of the realme And also that euery priest being vnder the degree of a Bacheler of Diuinity should haue of his owne one newe Testament in English and Latine with the Paraphrases of Erasmus vpon the same and should diligeÌ„tly read and study therupon and should collect and keep in memory all such comfortable places of the scripture as do set forth the mercy benefites and goodnes of almighty God towardes all penitent beleuing persons that they might therby coÌ„fort theyr flock in al dauÌ„ger of death Certaine â—hinges to â—e prouided 〈◊〉 of the â—â—â—rchmen dispayre or trouble of conscience and that therfore euery bishop in theyr visitations should from time to time try and examine them how they had profited in these theyr studyes And although the Masse was then still by the Law reteyned yet was it enioyned that at euery high masse the sayer or singer therof should openly and distinctly read the Gospell and Epistle in English in the Pulpit or in some other conuenient place that the people mought heare the same The Gospel 〈◊〉 epistle to 〈◊〉 read in 〈…〉 And in like place and maner should read euery holy day and Sonday at Mattins one chapter of the new Testament in English omitting therfore three of theyr 9. Latine Lessons with theyr Respondes and at Euensong like wise immediately after Magnificat one chapter of the old Testament in stead of theyr wonted Respondes and Memories Furthermore because of the vayne contention that often fall among the people for goyng on Procession it was ordeined that thenceforth the Priests and Clerkes should kneele in the midst of the Church there distinctly sing or reade the Letany in English sette forth by the authority of K. Henry the eight and that no person should depart the church in the time of reading the Scripture or the Letany or during the time of any Sermon without iust and vrgent cause Likewise that the people should spend the holydaies in hearing the word of God in priuate and publick prayers in knowledging theyr offences vnto God and amendmeÌ„t of the same in reconciling themselues charitablye to theyr neighbors where displeasure hath bene in often receiuing the Communnion of the body and bloud of Christ in visiting the poore sicke in all sober and godly conuersatioÌ„ and not in vanity idlenes or dronkenes
heauier lumpe of this vile carkase ought therfore of nature to be more frayle then you yet sayth he The stouâ— bragges 〈◊〉 D. Pendlâ—â—ton at thâ— first begiâ—â—ning God geueth strength where feâ—â—blenes is confessed I will see the vttermost drop of this grease of mine molteÌ„ away the last gobbet of this flesh consumed to ashes before I wil forsake God and his truth Wherunto the other answering but litle wishing that almighty God woulde geue him more strength theÌ„ he presently felt in himselfe acknowledging his owne weaknes conseÌ„ted notwithstanding though it were somewhat fayntly to ioyne w t him in the profession of the Gospell so to go vp to London set forth the same wherupon they gaue ech other theyr haÌ„ds Now when they were come to London Lord what a great chaunge was there betwene these two persons The poore feeble faynt harted Saunders by the goodnes of almighty God taking hart of grace to him seking the same in humility boldly stoutly confirmed his flock out of the pulpit where his charge lay mightely beating down Antichrist lustely preached Christ his maister for the which he afterward suffered most willingly as is afore declared Wheras on the other side Pendleton the proud who as it appeared by the sequele had bene more stout in words Example how feebâ—â— man is 〈◊〉 himselfe without the Lord support him theÌ„ constant in deeds and a greater bragger then a good warrior folowed Peter so iustly in crackes howsoeuer he did in repentance which God onely knoweth that he came not so soone to London but he chauÌ„ged his tipet playd y e Apostata preaching in stede of sound doctrine nothing almost but errors lyes aduauncing Antichrist and ouerthrowing poore Christ with all his mayne so his former boldnes came to nothing vnlesse it were a contrarye key becomming of a faithfull pastour a false runnagate and of a true Preacher a sworne enemy of Gods euerlasting Testament to the great offence of his brethren the hurt of hys flock and the vtter vndoing with our Gods greater mercy of his owne soule Wherein are specially to be considered the deepe and maruellous iudgementes of God who as he can and doth make strong whome it pleaseth hym when he seeth his time most commonly such as appeare most feeblest euen so contrariwise throweth he downe other some seeme they neuer so stoute stand they neuer so much in theyr own conceites Wherefore let him that standeth take heed he fall not and let vs pray continually to almighty God though we haue fayth that he will helpe and encrease our faith that in him it may be made stroÌ„g which of it selfe is so weake that it is soone ouerthrowne Anno 1555. February This blessed man of God enduring long time in prisoÌ„ did not passe all his time in vnfruitfull idlenes but still froÌ„ time to time did visite his frendes as is sayd and especially his wife with many letters full of godly instruction consolatioÌ„ All which letters it shall not be greatly needful here to insert partly because they are to be found in the booke of letters partly because we enteÌ„d also if God will to prosecute the same more at large In the meane time it shall not be out of place here preseÌ„tly to coÌ„prehend certein of them as in order foloweth ¶ A letter sent to M. Farrar Bishop of S. Dauids Doctor Tailor M. Bradford and M. Philpot. A letter of M Saundeâ—s sent to B. Farrar D. Taylor M. Bradford and M. Pâ—ilpot 〈◊〉 8. GRace mercy and peace in Iesus Christ our Lord. c. Good fathers and deare brethren be thankefull vnto our most gracious God which hath preserued vs and shall I doubt not from blaspheming his blessed name yea not onely that but also ex ore Infantium Lactentium perficiet laudem c. i. Out of the mouthes of very babes and sucklinges shall be set forth his praise They offer vs forsooth our liberty pardon so that we will rise with them vnto that faith which we with them were fallen from Yea or no must be answered in hast They will not admit any need full circumstances but all as heretofore most detestable abhominable Rise with them we must vnto the vnity And pardon say I of me must not be so dearely purchased A pardon I desire for to liue with an vnclogged coÌ„science The Donatists say they sought for such singularitye but they were not meete to liue in a common wealth no more be you as you shall shortly vnderstand Wherefore away with him yea the time was named within thys seuen night There be 12. houres in the day Death shall be wellcome say I as being looked for long since and yet do iustice ye were best for Abels bloud cryed ye wot what The spirite of God be vpon you Iohn 11. God saue your honors Thus departed I from theÌ„ Pray pray Ah ah puer sum nescio loqui i. I am a childe I cannot speake My brother P. shall shew you more herein By him send me word what you haue done Fare ye well and pray pray I woulde gladly meet with my good brother Bradford on the backeside about 11. of the clock Before that time I cannot start out we haue such outwalkers but then will they be at dinner Yours as you know Laurence Saunders ¶ A Letter which L. Saunders did write to his wife and others of the faythfull after his condemnation to the fire written the last of Ianua 1555. out of the Counter in Breadstreete THe grace of Christ w t the coÌ„solation of the holy Ghost to the keeping of fayth and a good conscience coÌ„firme keep you for euer vessels to Gods glory A comforâ—â—ble letter â—f M. Saunders to his 〈◊〉 〈◊〉 of the 〈…〉 Amen Oh what worthy thanks can be geueÌ„ to our gracious God for his vnmeasurable mercies pleÌ„tifully poured vpoÌ„ vs And I most vnworthy wretch cannot but poure forth at this present eueÌ„ from the bottom of my hart the bewayling of my great ingratitude and vnkindnes towardes so gracious a good God and louing father I beseech you all as for my other many sinnes so especially for that sinne of my vnthankefulnesse craue pardon for me in your earnest prayers commendyng me to Goddes greate mercyes in Christ. To number these mercies in particular where to number the drops of water which are in the Sea the sandes on the shore the starres in the skie O my deare wife ye the rest of my frends reioyce with me I say reioyce w t thanksgeuing for this my present promotion The sweete comfort of 〈…〉 away 〈◊〉 feare of death from 〈…〉 in that I am made worthy to magnifye my God not onely in my life by my slow mouth vncircuÌ„cised lips bearing witnes vnto hys truth but also by my bloud to seale the same to the glory of my God and confirming of his true church And as
the Bishop and his Chapleines laughed and sayd Iesu Iesu what a stubbernesse and arrogantnesse is this and this was in his Chamber where he laye Then sayde the Bishop to me go ye downe and drinke for it is fasting day it is Midsommer euen but I thinke ye loue neither fasting nor praying Haukes I will neuer deny fasting neither praying so that it be done as it ought to be done Fasting praying no man denyeth and without hipocrisy or vayne glory Boner I lyke you the better for that and so wee lefte for that night The next day the Bishop went to London For Fecknam was made Deane that day I taried still at FulhaÌ„ Then did the Bishops meÌ„ desire me to come to Masse but I did vtterly refuse it answering theÌ„ as I did theyr mayster Boner returneth from London That night the Bishop came home to Fulham agayn * Talke betwene Harpsfield and Thomas Haukes THen vpon the Monday Morning very earely the Byshop dyd call for me Talke betweene Thomas Haukes and Harpsfield There was with him Harpsfield Archdeacon of London to whom the Bishop sayd this is the man that I told you of who would not haue his child Christened nor will haue any ceremonies Harps Christ vsed ceremonies Did he not take clay from the ground and tooke spettle made the blind man to see Haukes I wotte well that but Christ did neuer vse it in Baptisme If ye will needes haue it put it to the vse that Christ put it vnto But Chrâ—â—â— neuer 〈◊〉 any ordiâ—nance 〈◊〉 custome of that 〈◊〉 The staâ—â— children 〈◊〉 with Baptismâ— Harps I admit your child die vnchristened what a heauy case stand you in Haukes I admit that if it do what then Harps Mary then are ye damned and your child both Hauk Iudge you no farther theÌ„ ye may by the scriptures Harps Do ye not know that your childe is borne in originall sinne Haukes Yes that I do Harps How is originall sinne washed away Haukes By true fayth and beliefe in Christ Iesus Harps How can your childe being an infant beleue Haukes The deliueraunce of it from sinne standeth in the fayth of his parentes Harps How proue you that Haukes By S. Paule in the 7. and the first to the Corinthians saying The vnbeleuing manne is sanctified by the beleuing woman The beleâ—uing 〈◊〉 sanctifie 〈◊〉 childe and the vnbeleuing woman is sanctified by the beleuing man or els were your children vncleane Harps I will proue that they whom thou puttest thy trust in will be agaynst thee in this opinion Haukes Who be those Harps Your great learned men in Oxford Haukes If they do it by the Scriptures I will beleue theÌ„ Boner Recant recant do ye not know that Christ sayd except ye be Baptised ye can not be saued Haukes Doth Christianity stand in outward ceremonyes or no Christiaâ— standeth 〈◊〉 in outwaâ—â— ceremoniâ—â— Boner Partly it doth what say you to that Haukes I say as S. Peter sayth Not the washing of water purgeth the filthinesse of the flesh but a good conscience consenting vnto God Harps Beware of pride brother beware of pride Haukes It is written Pride serueth not for men nor yet for the sonnes of men Sirach 10 Boner Let vs make an end here How say you to y e Masse Syrha Boner coâ—â—meth in 〈◊〉 with his 〈◊〉 Masse Masse prâ—â—â—â—table for nothing Haukes I say it is detestable abhominable and profitable for nothing Boner What nothing profitable in it what say you to the Epistle and Gospell Haukes It is good if it be vsed as Christ left it to be vsed Boner Well I am glad that ye somewhat recaÌ„t recant all recant all Haukes I haue recanted nothing nor will do Bonor How say you to Confiteor Haukes I say it is abhominable detestable Confiteâ— in the 〈◊〉 a thyng â—â—â—â—testable ye and a blasphemy agaynst God and his sonne Christ to call vpoÌ„ any to trust to any or to pray to any saue only to Christ Iesus Boner To trust to any we bid you not but to call vppon theÌ„ and to pray to them we bid you Boners similitudâ— to proue praying 〈◊〉 Saintes We oughâ— not to beâ—leeue in Saintes Ergo we ought noâ— to call vpâ—â— them Praying the dead Do ye not know wheÌ„ ye come into the Courte ye can not speake with the king Queene vnlesse ye call to some of the priuy chaÌ„ber that are next to the king and Queene Haukes They that list receiue your doctrine You teach me that I should not beleue nor trust in any but to cal on theÌ„ and S. Paule sayth How should I call vpon him on whome I beleue not Boner Wyll you haue no body to pray for you when you be dead Haukes No surelye excepte you canne prooue it by the Scriptures Then the Bishoppe pointed vnto Harpsfield and sayd vnto me Is it not wel done to desire this man to pray for me Haukes Yes surely so long as we liue prayer is auaylable of the righteous man but this mans prayers you beyng dead profiteth nothing at all Boner Will ye graunt the prayer of the righteous man to preuayle Haukes I graunt it doth for the liuing but not for the dead Boner Not for the dead Haukes No forsooth for Dauid sayth No man can deliuer his brother from death nor make agreement vnto God for him Psal. 49. for it cost more to redeeme theyr soules so that ye must let that alone for euer Also Ezechiell sayth Though Noe Daniell or Iob dwelt amongest them Ezech. 1â— yet can they in theyr righteousnesse exceede no farther then themselues Then the Bishop said to Harpsfield Syr ye see this man hath no need of our Ladye neither of any of the blessed Sayntes Well I will trouble you no longer I did call you Boner 〈◊〉 he can noâ— ouercomâ— by doctriâ—â— goeth 〈◊〉 to oppreâ—â— by authoritie hoping that you shoulde doe some good on him but it will not be And he said to me Syr it is tyme to begin with you we will rid you awaye and then we shall haue one hereticke lesse Harps What bookes haue you Haukes The new Testament Salomons bookes and the Psalter Harps Will you read any other bookes Haukes Yea if you will geue me suche bookes as I will require Harps What bookes will you require Haukes Latimers bookes my Lorde of Caunterburyes booke Bradfords Sermons Ridleyes bookes Boner Away away he will haue no bookes but suche as mayntayne his heresies and so they departed for Harpsfield was booted to ride vnto Oxforde and I went to the Porters lodge agayne ¶ The next dayes talke The next dayes talke This Byshâ—pâ— name waâ— Byrd Bishop â—ome tyme of Chester and Sufferaigne before of Couentrie of whom read before B. Boner reproued for his anger THe next day came thither an old Byshoppe who had a pearl in his eye and he brought with him to my Lord a dish of apples a