three Masses on Christmas day for in his time there was no Masse Hugo de S. Victor An. 140. about the yeare of our Lord 510. And after the said himne was augmented by Hillarius Pictauiensis with those words that follow Laudamus te c. singing it first in his owne church which was Anno. 340. And afterward brought into other Churches by Pope Symmachus An. 510. as is aforesayd Dominus vobiscum with the aunswere Oremus and the Collectes Dominus vobiscum with the answer of y e people although we haue no certayne author named by whom it came Yet this is certayn that it was deduced out of the Greek churche into the latin as may appeare by the Liturge of Chrisostome and Basilius if the liturgie be rightly ascribed vnto them also by Origene and other auncient writers by whom it may seeme that the liturgy or masse as they call it did first begin with Dominus vobiscum and then sursum corda after that Gratias agamus domino deo nostro and so folowing vpon the same verè dignum iustum est c. To the which beginning of the Canon other additioÌ„s after were put vnto by others as ye shal heare by the Lordes grace hereafter more at large Hugo de S. victore writeth that this prayer was taken out of the auncient salutation of Booz saluting his haruest folkes And out of the booke of Paralip Where the prophet saluteth Azan the king with his company about him saying Dominus vobiscum Honorius writeth thus Praesbiter cuÌ„ salutatione veteris testamenti Episcopus cum salutatione noui testamenti salutat populum quia dignius est nouum quam vetus testamentum i. As the Prieste saluteth the people with the wordes of the olde Testament Dominus vobiscum So the Bish. vseth the wordes of the new testament saying pax vobiscum c. Concerning the Collectes Walfrâ—dus writeth that as they be diuers and vncertayne so they were made of diuers and sondry authors as euery of them thought it congrue Hugo de S. victore affirmeth that chiefly they were made by Gelasius and Gregorius Why they were called collects W. Durandus and Micrologus shew the cause for that in the city of Rome they sayd them ouer the people collected together in the station day therfore they were called collectae ¶ The Graduall with Alleluya Tracte Sequenties â—onorius 〈◊〉 1. cap. â—â— The Responsorie which is called the Graduall beyng wont to be song at the steps going vp with alleluya Honorius saith that Ambrose made them but Pope Gregory ordeined them to be receiued Upon festiuall dayes the Sequencies which were wont to be song were chiefly composed by an Abbot called Nokkerus de S. Gallo And by Pope Nicholas commaunded to be song in the Masse The graduall the people were wont to sing when the Bishop was about to go vp to the pulpit or some higher standing where the word of God might be the better and more sensibly heard at his mouth reading the Epistle and the Gospell ¶ The Epistle and the Gospell The reading of the Epistle and the Gospell although it was not vsed in the Apostles time â—ugo de S. 〈◊〉 yet it seemeth to bee of auncient continuaunce as Hugo sayth Primis temporibus ab Epistola Pauli missa incipiebatur post quam sequebatur Euangelium sicut nunc i. In former time the Masse begon first with the Epistle of S. Paule after which Epistle theÌ„ folowed the Gospell as also now c. Walafridus sayth it is vncerteine who first ordered disposed them so to be Some attribute them to Hierome some to Damasus some to Telesphorus aforesayde This is certayne that Pope Anastasius ordeined to stand vp at the hearing of y e Gospell read 〈…〉 â—onorius 〈◊〉 summa 〈◊〉 1. cap. 88. about the yeare of our sauiour .406 Petrus Ciruelus writeth thus Legimus circa annos Christianae Salutis .500 fere iam institutas Epistolas in officio missali c. About 500. yeares almoste the Epistle sayth he was first brought into the masse Honorius lib. 1. Epistolam Euangelium Alexander Papa legi ad missam coÌ„stituit Hieronimus autem praesbiter lexionariuÌ„ Euangeliarium vt hodie habet Ecclesia collegit Sed Damasus Papa vt nunc moris est legi censuit Alexander sayth he appoynted the Epistle and the Gospell to be read at Masse The translation and the disposition of them in that order as they stand Hierome the Priest collected but Damasus would them to be read in the Churche 〈◊〉 Ibid. so as the vse is now Betwixt the Epistle and the Gospell the olde Canons of the Spanyardes did forbid any Hymne or Canticle to be songe in the order of the Masse which now by the Romish order is broken ¶ The Creede The Creede was made by the Synode of Constantinople Honor. but by Damasus the Pope ordeined to be song at y e Masse And where some affirme that it was brought in by Pope Marcus about the yeare of our Lord .340 to reconcile these two together peraduenture thus it may be takeÌ„ that the one brought in the Creede or Symbole of Nicene counsell the other appoynted the Creede of Constantinople as is sayd ¶ The Offertory After this Ex Rabano lib. 1. cap. 33. De institu Cleric oblations were wont to bee offered of the people to the Priest and the Offertorye to be songe of the quere ☞ Of these oblations speaketh Irenaeus Pro diuersis sacrificiorum ritibus simplex oblatio panis vini fidelibus sufficiat c. In stead of the sondrye rites of sacrifices let the simple oblation of bread and wine suffice the faythfull Ireneus lib. 4. cap. 18. Item Walafrid omnis populus intrans ecclesiam debet sacrificare sicut docet ordo institutionis ecclesiasticae i. Euerye person entring in the Church must doe sacrifice Walafrid in expositione ordinis Rom. as the order of Ecclesiastical institution doth teach what order this was it is declared in ordine Romano by these wordes populus dat oblationes suas id est panem vinum primo masculi deinde faeminae nouissimè vero sacerdotes Diaconi offerunt sed solum panem hoc ante altare i. The people geue euerye one his oblacions that is bread and wine first the men then the women after them Priestes and Deacons offer but bread onely c. Likewise Bucardus testifieth the same In synodo Matiscon decretum est vt in omnibus Dominicis diebus Burchardus lib. 5. cap. 32. alijsque festiuitatibus oblatio ab omnibus qui ad Missam conuenerint vtriusque sexus offeratur in Ecclesia singulas oblationes offerentes finita missa oblationes a praesbitero accipiant i. In y e Sinod Matiscon it was ordeined that euerye sonday and festiuall day oblation was made of al the people which came to the masse or liturgy both men
martyrdome where no kinde of crueltie was sacking which the innocent Martyrs of Christ Iesus were wont to be put vnto Ex Henr. Pantal. hist Gallic The names of his persecutours in the story be not expressed Stephen Polliot Martyr Stephen Polliot At Paris An. 1546. Stephen Polliot comming out of Normandy where he was borne vnto Meaux taryed not there long but was compelled to flye went to a town called Fera where hee was appreheÌ„ded and brought to Paris and there cast into a foule and darcke prison In whiche prison he was kept in bands and fetters a loÌ„g space where he saw almost nolight At length being called for before the Senate and his sentence geuen to haue his tongue cut out and to be burned aliue his satchell of bookes hangyng about his necke O Lord sayd he is the world in blindnes and darckenes still For he thought being in prison so long that the world had ben altered from his olde darckenes to better knowledge At laste the worthye Martyr of Iesus Christ hauyng his bookes about his necke was put into the fire where he with much pacience ended this transitory lyfe Ex Henr. Pantal. The high Senate of Paris Iohn Englishe An. 1547. He was executed burned at Sens in Burgundy Ioh. Englishe martyr being condemned by the hygh Courte of Paris for confessing y e true word of God Ex Crisp. Adrian  Michaell Michelote a Taylour An. 1547. This Taylour beyng apprehended for y e gospels sake Michaell Michelot martyr was iudged first if hee woulde turne to be beheaded and if hee woulde not turne then to be burned aliue Who beyng asked whether of these two he woulde chuse aunswered that hee trusted that hee which hath geuen him grace not to denye the truth woulde also geue him pacience to abide the fire He was burned at Werden by Turney Two false brethren Leonardus de Prato An. 1547. This Leonard goyng from Dyion to Bar Leonardus de Prato martyr a towne in Burgundy with two false brethren and talkyng with them about religion was bewrayed of theÌ„ and afterward burned  Iohn Taffingnon Vij Martyrs Ioan his wife Symon Mareschall Ioan his wife W. Michant Iames Boulerau Iames Bretany An. 1547. Al these 7. beyng of the Cittie of Langres for the word and truth of Christ Iesus were committed to the fire wherein they dyed w t much strength comfort But especially Ioanne which was Simons wife being reserued to the last place because she was y e yongest confirmed her husband and al the other with words of singular consolation declaring to her husband that they shoulde the same daye be maryed to the Lorde Iesus to liue with him for euer Ex. Pantal. Crisp. alijs The Senate of paris Mischaell Maâ—eschall Ioh. Cam. Great Iohn Camus Iohn Serarphin An. 1547. These also the same yeare and about the same tyme for the lyke confession of Christes Gospell wer condemned by the Senate of Paris in the same Cittye also with the like cruelty were burned Ex Pantal. Crisp. The host of Octouien at Lyons Gabriell of Saconnex Presenteur Octonien Blondell a Marchaunt of precious stones At paris An. 1548. This Octouien as he was a great occupyer in al fayres countryes of Fraunce Octouien martyr and well knowne both in Court els where so was he a singular honest man of great integritie and also a fauourer of Gods word Who beyng at his hostes house in Lyons rebuked the filthy talk and superstitious behauiour whiche there he heard saw Wherfore the host bearing to him a grudge chanced to haue certayne talke with Gabriell of Sacconex Presenteur concerning the riches and a sumptuous coller set with riche iewels of this Octouien Thus these two coÌ„sulting together dyd suborne a certayn person to borowe of hym a certayne summe of crownes Which because Octouien refused to lend the other caused hym to be apprehended for heresie thinking thereby to make atachment of hys goodes But such order as was taken by Blondels friendes that they were frustrate of their purpose Then Blondell being examined of hys fayth gaue a playne and ful confession of that doctrine which he had learned for the whiche he was committed to prison where he dyd much good to the prisoners there For some y t were in debt he payd theyr creditors and loosed them out To some he gaue meate to other rayment Faith ioyned with good workes At length thorough the importune perswasions of his parents and frendes he gaue ouer and chaunged hys confession Notwithstanding the Presenteur not leauyng so appealed hym vp to y e high court of Paris There Otouien beyng asked agayne touching hys fayth which of hys two confessions he woulde stick to he being before admonished of his fal and of the offence geuen thereby to the faithfull said he would liue dye in his first confession which he defeÌ„ded to be consonaÌ„t to the verity of Gods word Which done he was coÌ„demned to be burned and so hast was made to his execution least his frendes in the court might come betweene and saue his life Ex Ioan. Crisp. Lib. 6.  Hubert Cheriet Martyre Hubert Cheriet alias Burre a yong man a Taylour At Dyion An. 1549. Hubert beyng a young man of the age of xix yeares was burned for the Gospell at DyioÌ„ who neyther by any terroures of death nor allurementes of hys parentes coulde be otherwyse perswaded but constantly to remayne in the truth vnto death Ibid. peter Lisetus president of the Counsaile of paris and other Sorbonistes M. Florent Venote Florent Venote martyr priest At paris An. 1549. This Florent remayned in prison in Paris 4. yeares and 9 hours During which tyme there was no torment which he did not abide and ouercome Among al other kindes of torments he was put in a narrowe prisoÌ„ or brake so strait that he coulde neyther stand nor lye whiche they call the hoase or boote ad Nectar Hippocratis because it is strait beneath and wyder aboue like to the instrument where with Apocatheries are wont to make their hipocras In this he remayneth 7. weekes where the tormentors affirme that no thiefe nor murderer coulde euer endure xv dayes but was in daunger of lyfe or madnes At last when there was a great shew in Paris at the kings comming into the Citty and diuers other Martyrs in sondry places of the Cittye were put to death he hauing hys tongue cut off was brought to see the execution of them all and last of all in y e place of Maulbert was put in the fire and burned the ix of Iuly at after noone Ex Ioan Crisp.  Anne Audebert an Apothecaryes wife and wydow At Orleance An. 1549. She going to Geneua was taken brought to Paris Anne Audebert martyr and by the Counsayle there iudged to bee burned at Orleance WheÌ„ y e rope was put about her shee called it her wedding girdle wherwith she
sweare or name the diuell or easly be brought to take an othe except it were in iudgemente or makyng some solemne couenant They were also knowne by thys that they could neuer be moued nor prouoked to talke of any dishonest matters but in what company soeuer they came where they heard any wanton talke swearing of blasphemy to the dishonour of God they straight way departed out of that company Also they sayd that they neuer sawe them go vnto their busines but first they made theyr prayers The sayd people of Prouince furthermore affirmed that wheÌ„ they came to any fayres or markets or came to their cities by any occasion they neuer in a maner were seene in their Churches and if they were wheÌ„ they praied they turned away their faces froÌ„ the images and neyther offred candels to theÌ„ nor kissed their feete Neither would they worship the reliques of Saints nor once looke vpon them And moreouer Crimes laid against the Merindolians if they passed by any crosse or Image of the crucifixe or any other Sainct by the way as they went they would do no reuerence vnto them Also the Priestes did testifie that they neuer caused them to say any Masses neyther diriges neither yet De profundis neyther woulde they take any holy water and if it were carryed home vnto their houses they woulde not saye once God a mercy yea they semed vtterly to abhorre it To go on pilgrimage to make any vowes to Saints to buy pardons or remission of sinnes with money yea though it might be gotten for a halfepeny they thought it not lawfull Likewise wheÌ„ it thundered or lightened they would not crosse themselues but casting vp their eies to heauen fetch deepe sighes Some of theÌ„ would kneele downe pray without blessing themselues with y e signe of the crosse or taking of holy water Also they were neuer seene to offer Mans lawe preferred before Gods lawe or cast into the bason any thing for y e maintenance of lightes brotherhoods churches or to geue any offering either for y e quicke or the dead But if any were in affliction or pouertie those they releeued gladly and thought nothing too much This was y e whole tenor of the report made vnto MouÌ„sieur de Langeay touching the life and behauiour of y e inhabitants of Merindoll and the other which were persecuted also as touching the Arrest and that which ensued therupon Of all those things the sayd Monsieur de Langeay according to the charge that was geuen him aduertised the king who vnderstanding these things as a good prince moued with mercy and pity sent letters of grace pardon The kinges pardon procured sent downe for the Merindolians not only for those which were coÌ„demned for lacke of appearance but also for all the rest of y e countrey of Prouince which were accused and suspected in like case expresly charging and commanding the said parliameÌ„t that they shoulde not heereafter proceede so rigorously as they had done before against this people but if there were anye that could be found or proued by sufficient information to haue swarned from y e christian religion that then he should haue good demonstration made vnto him by the word of God both out of the old and of the new Testament and so as well by the gentlenes as by the rigour of the same he should be reduced againe vnto the Church of Christ declaring also y t the kings pleasure was that all such as should be conuict of heresie in maner aforesaid should abiure forbidding also all maner of persons of what estate or condition soeuer they were to attempt any thing against them of Merindoll or other that were persecuted by any other maner of meanes or to molest or trouble them in person or goodes reuoking and disanulling all maner of sentences and condemnations of what iudges soeuer they were and commaunding to set at libertie all prisoners which either were accused or suspected of Lutheranisme By vertue of these letters they were now permitted to declare their cause and to say what they coulde in defence thereof Whereupon they made a confession of their fayth the effect whereof you shall see in the end of the story This * This most godly and Christian confession you shall finde more largely set out in HeÌ„ Pantaleon and also in the French story entreating of the destruction of Merindoll and Cabriers also touching theâ—â— faith and confession you shall partly see hereafter pag. 917. confession was presented first to the Court of Parliament and afterward being declared more at large wyth Articles also annexed thereunto it was deliuered to the Bishop of Cauaillon who required y e same Also to Cardinall Sadolet Bishop of Carpentras with the lyke Articles and also a supplication to this effect That the inhabitants of Cabriers in the Countie of Uenice most humbly desired him that he would vouchsafe to receiue reade the confession and declaration of their fayth and doctrine in the which they and also their fathers before them had bene of a loÌ„g time instructed and taught which they were persuaded to be agreable to the doctrine conteined in y e old and new Testament And because he was learned in the holy Scriptures they desired hym that he woulde marke such articles as he thought to be against the Scriptures and if he should make it to appeare vnto them y t ther was any thing coÌ„trary to the same they would not only submit themselues vnto abiuration but also to suffer such punishment as should be adiudged vnto them euen to the losse not only of all that they had but also their liues And more ouer if there were any Iudge in all the countie of Uenice which by good and sufficieÌ„t information should be able to charge them that they had holden any erroneous doctrine 〈◊〉 Merindolians require the iudgement of Cardinall Sadolet touching their articles or mainteined any other religion then was coÌ„teined in the articles of their confession they desired him that he would coÌ„municate the same vnto them and with all obedience they offered themselues to whatsoeuer should be thought iust and reasonable Upon this request Cardinal Sadolet answered by his letters writteÌ„ by his Secretary and signed with his owne hand the tenor whereof heere ensueth I haue seene your request and haue red the Articles of youre confession The answer of Cardinal Sadolet to the Merindolians wherein there is much matter conteined and do not vnderstand that you are accused for any other doctrine but for the very same which you haue confessed It is most true that many haue reported diuers things of you worthy of reproofe which after diligent enquiry made we haue found to be nothing else but false reports and slaunders As touching the rest of youre Articles it seemeth vnto me that there are many wordes therein which might well be chaunged without preiudice vnto your confession And likewise it seemeth to me that it is
lawfull I will passe vnto the second part where as I do say that it is not onely done against the worde of God but also against equitie and iustice to forbid priests to marry for so much as it is not lawfull for any man by any meanes to forbid y t thing which the Lord hath left at liberty For S. Paule in the xiij chapter vnto the Hebrewes declareth that matrimony is lawfull for all men saying that mariage and the vndefiled bed or chamber is honourable amongest all men and in the first to the Corinthians and vij chapiter He sayth for auoiding of whoredome Let euery man haue a wife of his owne but I know what these obstinate and stiffe necked will aunswer vnto me that the same is spoken and meant of others and not of priestes But what will they aunswere vnto me as touching that whiche is written in the first to Timothie and iij. chapter A Bishop ought to be without rebuke the husband of one wyfe and by and by after he sayeth Deacons ought to be the husbandes of one wyfe the which should rule and gouerne their children and family vprightly Unto these Paule affirmeth matrimony to be meete and necessary let them say what they can vnto the contrary What could bee more vehemently spoken agaynst their wicked tiranny then that which by the holy Ghost he declareth in the iiij chapter of the same Epistle that in the latter daies there should come wicked men which should forbid matrimonye and calleth them not onely deceiuers but also wicked spirites attending vnto the doctrine of wicked spirites but these men thinke that they haue very well escaped wheÌ„ as they wrest this sentence to those old ancient heretikes the Tatianes they say these men did onely condemne matrimonye we do not condemne it but onely forbidde Church men to marry Unto whome we thinke matrimonye is not conuenient As though that albeit this prophesie were first of all complete and fulfilled in the Tationes that it did not also redound vnto them or as though this theyr subtile sophistication were worthy to be regarded that they do not deny or prohibite matrimony because they do not forbid it vnto all men generally Lyke as if a tyraunt would contend and affirme hys lawe to be good by the extremity and violence whereof onely one part of the citie is oppressed but now let vs heare the reasons of the contrary part it behoueth say they a Priest to differ from the common sort of the people by some notable marke or token But read Saint Paule where as he describeth the perfect Image of a good Bishop did he not recken and account mariage amongest the other good giftes which hee required to bee in them But I knowe very well howe these men interprete Paule Uerily that a Bishop ought not to be chosen which hath married hys second wyfe But also it appeareth openly by the text that this interpretation is false for so much as he doth by and by declare shew what maner of women the wiues of Byshops deacons ought for to be Wherfore Saint Paule nuÌ„bereth matrimony amongest the principall vertues pertainyng vnto a Bishop And these men do teache it to be an intollerable vice amongest the orders of the Church and not beyng content with that generall reproche or slaunder they call it in the Canons the vncleanlinesse pollutyng and defilyng of the fleshe Nowe let euery man consider with himselfe out of what shop this stuffe is taken God instituted matrimony Christ sanctified it with hys presence by turnyng water into wyne and vouchsafed so to honour it that he would haue it the Image or figure of his loue and friendship with the Church What can be more famous or notably spoken to the commendation and prayse of wedlocke But these vnshamefast faces doe call it a filthy and vncleane thyng alledgyng the Leuitical priestes which as often as they came vnto the office of ministration were bounden to lye a part from their wiues whereby they beyng cleane and vndefiled might handle the holy things A 〈…〉 againâ— Priestes mariage 〈◊〉 Leuitâ—â—â—ll Priestes 〈◊〉 time 〈…〉 from 〈◊〉 wiueâ—â—â—go Chriâ—â—â—â— Prieâ—teâ— must haue no 〈◊〉 I do 〈◊〉 the argumâ—â—â— and our sacraments for so much as they are much more noble and excellent then theirs and daily vsed it would be a very vncomely thing that they should be handled by maried men As though that the office of the ministery of the Gospell were all one with the Leuiticall priesthoode For they as figures did represent Christ which beyng mediator betweene God and man by hys singular and absolute puritie and cleannes should reconcile the father vnto vs for so much as on no part sinners could exhibite or shew forth any tipe or forme of his sanctity or holynesse yet to the intent they might shadow hym out with certaine similitudes or lineamentes they were commaunded that when so euer they should come vnto the sanctuary or holy place they should purify themselues aboue all mens order or fashion for then did they most nere and properly figurate Christ which appeared in the Tabernacle as peacemakers to reconcile the people vnto God This Image or personage forsomuch as our Ecclesiasticall pastors at this day doe not take vpon them or execute in vayne are they compared vnto them Wherefore the Apostle without all exception vpon a sure good ground doth pronounce and say that mariage is honourable amongest all men and that whoremongers and adulterers do abide the iudgement of God Besides all this the Apostles themselues by their examples do prooue that matrimony is not vnworthy of any office or function be it neuer so excellent for S. Paule himselfe is witnes that they did not only kepe their wyues but also caried them about with them The 4. Article That all those heresies commonly called the heresies of England 4. Article or at the least the greater or most part of them to be now presently vnderstand and knowen by the English men to be of themselues good and iust and to be obserued of all faythful Christians as most true and conformable vnto the law of God and that he hath persuaded many persons to imbrace the sayd heresies Borthwike Saint Iohn in his xi chapter declareth how Caiphas hyâ— Bishop of Ierusalem did prophesie that Iesus should dye for the people which thing he spake beyng vtterly ignoraunt The lyke Image of blyndnes we haue now presently in our luxurious Cardinall of S. Andrewes and hys adherents which accused religion of heresie which in the yeare of our Lorde 1540. was had in estimation in England at the which tyme they proclaymed me an Arch-heretike although they esteeme the same religion for most christian for what religion at that tyme was vsed in England The 〈◊〉 of religioâ— in Englâ—â—â— An. 15â—â— the lyke the whole realme of Scotland did imbrace in this poynt onely the English men differed from the Scottes that they had cast of the yoke of
hym Being in prison at Uenice he wrote an Epistle to the afflicted Saintes whiche for the notable sweetnes most wonderfull consolation conteined in the same in shewing forth the mighty operatiō of gods holy power working in hys afflicted Sayntes that suffer for hys sake I haue thought good and expedient to communicate as a principall monument amōgst al other Martyrs letters not onely with y e other letters which shal be inserted hereafter y e Lord willing in the end of the booke but also in this present place to be read to y e entent that both they which be or shal be hereafter in affliction may take consolation also and also that they whiche yet followe the trade of this present world in comparing the ioyes cōmodities therof with these ioyes here expressed may learne and consider with themselues what difference there is betwene them both and therby may learne to dispose themselues in such sort as maye be to theyr edification and perpetuall felicitie of theyr soules The copy of the letter first written in Latine we haue translated into English the tenour wherof here vnder ensueth ¶ A comfortable letter of Pomponius Algerius an Italian Martyr ¶ To his most dearly beloued brethren and fellow seruauntes in Christ which are departed out of Babylon into Mount Sion Crace peace and health from GOD our Father by Iesus Christ our Lord and Sauiour TO mitigate your sorrowe whiche you take for me I cannot but impart vnto you some portion of my delectations and ioyes which I feele and finde to the intent you with me may reioyce and sing before the Lord geuing thanks vnto him I shal vtter that which no man will beleue when I shall declare it I haue found a nest of hony and hony combe in the entrals of a Lyon Who will euer beleue that I shall say or what man wil euer think in the deepe darcke doungeon to finde a Paradise of pleasure in the place of sorrow and death to dwell in tranquillitie and hope of lyfe in a caue infernall to be found ioy of soule and where other men doe weepe there to be reioysing where other do shake and tremble theyr strength and boldnesse to be plenty Who will euer thinke or who will beleue thys in suche a woefull state suche delectation in a place so desolate such societye of good men in straite bandes and cold yrons such rest to be had Al these thinges the sweete hand of the Lorde my sweet brethren doth minister vnto me Behold he that was once farre from me now is present with me Whome once scarse I could feele now I see more apparantly whome once I saw a farre of now I beholde neare at hand whome once I hungered for the same nowe approcheth and reacheth his hand vnto me He doth comfort mee and heapeth me vp with gladnes he driueth away all bitternes hee ministreth strength and courage he healeth me refresheth aduanceth and comforteth me O how good is the Lord whiche suffereth not his seruauntes to be tempted aboue theyr strength O how easie and sweete is his yoke Is there any like vnto the hyest who receaueth the afflicted healeth the wounded and nourisheth them Is there any like vnto hym Learne ye welbeloued howe amiable the Lord is how meeke and mercifull he is whiche visiteth his seruauntes in tentations neither disdayneth he to keepe company with vs in such vile and stincking caues Will the blynd and incredulous worlde thinke you beleeue this or rather will it not say thus No thou wilt neuer be able to abide long the burning heate the cold snow and the pinching hardnes of that place the manifold miseries and other greuaunces innumerable the rebukes and frowning faces of men howe wilt thou suffer Doest thou not consider and reuolue in thy minde thy pleasaunt Country the riches of the world thy kinsfolke the dellicate pleasures and honours of this lyfe Doest thou forget the sollace of thy sciences and fruite of all thy laboures Wilt thou thus loose all thy labours which thou hast hitherto susteined so many nightes watched thy paynfull trauailes and all thy laudable enterprises wherin thou hast ben exercised continually euen from thy childhood Finally fearest thou not death which hangeth ouer thee and that for no crime committed O what a foole art thou which for one word speaking mayest salue all this and wilt not What a rude vnmanerly thing is this not to be intreated at the instant petitions and desires of suche so many and so mighty so iust so vertuous so prudent and gratious Senatoures and suche noble personages c. But now to aunswere let this blinde world harken to this againe What heate can there be more burning then that fire whiche is prepared for thee hereafter And likewise what snowe can be more colde then thy hart whiche is in darckenes and hath no light What thyng is more hard and sharpe or crooked then thys present lyfe which heare we leade What thing more odious and hatefull then this world here present And let these wordly men here aunswere me what country can we haue more sweete then the heauenly countrey aboue what treasures more riche or precious then euerlasting lyfe And who be our kinsmen but they which heare the word of God where be greater riches or dignities more honorable then in heauen And as touching the sciences let this foolish world consider be they not ordayned to learn to know God whom vnles we do know all our laboures oure night watchinges our studyes and all our enterprises serue to no vse or purpose all is but labour lost Furthermore let the miserable worldly man answere me what remedy or safe refuge cā there be vnto him if he lacke God who is the life and medicine of all men And howe can he be sayd to flye from death when he hymselfe is already dead in sinne If Christ be the way veritie and lyfe how can there be any lyfe then without Christ The sooly heate of the prison to me is coldnes the colde winter to me is a freshe spring time in the Lorde He that feareth not to be burned in the fire how will he feare the heate of weather or what careth hee for the pinching frost which burneth with the loue of the Lord the place is sharpe and tedious to them that be giltye but to the innocent and giltles it is mellifluous Here droppeth the delectable dewe here floweth the pleasaunt Nectar here runneth the sweete milke here is plenty of al good thinges And although the place it selfe be deserte and barren yet to mee it seemeth a large walke and a valley of pleasure here to me is the better and more noble part of the world Let the miserable worldling say and confesse if there be anye plot pastor or medowe so delightfull to the mind of man as here Here I see kinges princes Citties and people here I see warres where some be ouerthrown some be victors some thrust downe some lifted vp Here
is the mount Sion here I am already in heauen it selfe Here standeth first Christ Iesus in the fronte About him stande the olde fathers Prophetes and Euangelistes Apostles and al the seruauntes of God Of whō some do embrace cherish me some exhort me some open the Sacramentes vnto me some comfort me other some singing about me And how then shall I be thought to be alone among so many such as these be The beholding of whome to me is both solace and example For here I see some crucified some slayne some stoned some cut a sonder and quartared some rosted some broyled some put in hoat caulderns some hauing theyr eyes bored thorough some their tongues cut out some their skinne plucked ouer theyr heades some theyr handes and feete chopt off some put in kilnes and furnaces some cast downe headlong and geuen to the beastes and foules of the ayre to feed vpon It woulde aske a long time if I should recite all To be short diuers I see with diuers and sundrye tormentes excruciate yet notwithstanding all liuing and all safe One playster one salue cureth al their woundes which also geueth to them strength life so that I susteyne all these transitory anguishes smal afflictions with a quiet mind hauing a greater hope layd vp in heauen Neither do I feare mine aduersaries which here persecute me and oppresse me For he that dwelleth in heauē shal laugh them to scorne and the Lord shall deride them I feare not thousands of people which compasse me about The Lord my God shal deliuer me my hope my supporter my comforter who exalteth vp my head He shall smite al thē that stand vp against me without cause shal dash the teeth iawes of sinners a sunder for he only is all blessednes and maiestie The rebukes for Christes cause make vs iocant for so it is writtē If ye be rebuked scorned for the name of Christ happy be you for the glory and spirite of God resteth vpon you 1. Pet. 4. Be you therefore certified that our rebukes which are layd vpon vs redound to the shame and harm of the rebukers In this world there is no mansion firme to me and therfore I trauaile vp to the new Ierusalem which is in heauen which offereth it selfe vnto me without paying anye fine or Income Behold I haue entred already in my iourny wher my house standeth for me prepared and where I shall haue riches kinsfolks delites honours neuer fayling As for these earthly thinges here present they are transitory shadowes vanishing vapours and ruinous walles Briefly all is but very vanitie of vanities where as hope and the substance of eternitie to come are wanting Which the mercifull goodnes of the Lord hath geuen as companions to accompany me and to comfort me and now doe the same begin to worke and to bring forth fruites in me I haue trauayled hetherto laboured and swette early and late watching day and night and now my trauailes begin to come to effect Dayes and houres haue I bestowed vpon my studyes Behold the true countenaunce of God is sealed vpon me the Lord hath geuen myrth in my hart And therefore in the same will I lay me downe in peace and rest Psal 4. And who then shall dare to blame this our age consumed or say that our yeares be cut off What man can nowe cauill that these our labours are lost which haue followed founde out the Lord and maker of this worlde and whiche haue chaunged death with lyfe My portiō is the Lord sayth my soule therfore I will seek wayt for him Now then if to dye in the Lord be not to die but to lyue most ioyfully where is this wretched wordly rebell which blameth vs of folly for geuing away our liues to death O how delectable is this death to me to taste the Lords cup whiche is an assured pledge of true saluation for so hath the Lord himself forewarned vs saying The same that they haue done to mee they will also do vnto you Wherfore let the doltish worlde with hys blynd worldlings who in the bright sun shine yet goe stumblyng in darcknes being as blinde as betels cease thus vnwisely to carp against vs for our rash suffering as they count it To whome thus we aunswere agayne with the holy Apostle That neyther tribulation nor anguish nor hunger nor nakednes nor ieoperdy nor persecution nor sworde shal be able euer to seperate vs from the loue of Christ. We are slain al the day long we are made like sheep ordayned to the shābles Rom. 8. Thus do we resemble Christ our head which said That the Disciple cannot be aboue his master nor the seruant aboue his Lord. The same Lord hath also commanded that euery one shall take vp his crosse and followe him Luc. 9. Reioyse reioise my deare brethrē fellow seruants be of good cōfort when ye fal into sondry tentations Let your pacience be perfect on all parts For so is it foreshewed vs before is writtē That they which shall kill you shal think to do God good seruice Therfore afflictiōs death be as tokens sacraments of our election life to come Let vs then be glad sing to the Lord whē as we being cleare frō al iust accusation are persecuted geuen to death For better it is that we in doyng well do suffer if it so be the will of the Lord then doing euil 1. Pet. 3. We haue for our example Christ and the prophets whiche spake in the name of the Lord whom the children of iniquitie did quell and murder and now we blesse and magnifie them that then suffred Let vs be glad and ioyous in our innocencie and vprightnes The Lord shall reward them that persecute vs let vs referre all reuēgement to him I am accused of foolishnes for that I do not shrink frō the true doctrine knowledge of God do not rid me selfe out of these trobles whē with one word I may O the blindnes of man which seeth not the sunne shyning neither remēbreth the Lords words Consider therfore what he sayth You are the light of the world A city builded on the hil cannot be hid Neither do men light a candle put it vnder a bushell but vppon a candlesticke that it may shyne and geue light to them in the house And in an other place he sayth you shal be led before kinges rulers feare ye not them which kill the body but hym whiche killeth both body and soule Who soeuer shall confesse me before men him will I also cōfesse before my father whiche is in heauen And hee that denyeth me before men him will I also deny before my heauenly father Wherfore seing the words of the Lord be so playne how or by what authoritie will this wise counseller thē approue this hys counsayle which he doth geue God forbid that I shuld relinquish the commaundements of God and folowe the counsailes