stone then from which the water ran bodily Christe but it signified Christe that calleth thus to all beleuing and faithful men Who soeuer thirsteth let hym come to mee and drinke and from his bowelles shall flowe liuely water This he sayd of the holy Ghost whych they receiued who beleeued on him The Apostle Paul sayth that the Israelites did eate the same ghostly meat dranke the same ghostly drinke because that heauenly meate that fed them 40. yeares and that water which from the stone did flowe had signification of Christes body and hys bloud that now be offred daily in Gods Church It was the same which we now offer not bodely but ghostly We said vnto you ere while that Christ halowed bread and wine to housell before his suffering Math. 26. Luke 22. Marke 14. and sayde Thys is my body and my bloud Yet he had not then suffered but so notwithstanding he * * Now we eate that body which was eaten before he was borne by faith turned through inuisible mighte the bread to his owne bodye and that wine to his bloud as he before did in the wildernes before that he was borne to be a man when he * * Here is no transubstantiation turned y e heauenly meate to his flesh and the flowing water from that stone to his owne bloud Uery many did eate of that * * Mantua heauenly meat in the wildernes and drinke the ghostly drinke and were neuerthelesse dead as Christ sayd And Christ meant not y e death whych none can escape but that euerlasting death which some of that folke deserued for theyr vnbelief Moyses and Aaron and many other of that people which pleased God did eate that heauenly bread and they died not y ◠euerlasting death though they died the common death They sawe that the heauenly meate was visible and corruptible they ghostly vnderstood by that visible thing and ghostly receiued it The Sauiour sayeth Iohn 6. Hee that eateth my flesh and drinketh my bloud hath euerlasting life And he bad them not eate that body wherewith hee was enclosed nor to drinke that bloude which he shed for vs * * What body the faithful do now eate but he meant with those wordes that holy housell which ghostly is his body and his bloud and hee that tasteth it with beleeuing heart hathe that eternall life In the olde lawe faithfull men offred to God diuers Sacrifices that had * * A signification before Christ. foresignification of Christes bodye which for our sinnes he himselfe to his heauēly father hath since * * A sacrifice in Christes tyme. offered to sacrifice Certainly this housell which we do now halow at Gods alter is a * * A remēbraūce of Christ. Math. 26. Hebr. 10. remembrance of Christes body which he offered for vs and of hys bloud whych he shed for vs So he himselfe commaunded Doe thys in my remembraunce Once suffered Christe by hym selfe but yet neuerthelesse hys suffering is daily renued at thys supper through mysterie of the holy housell Therefore we ought to consider diligently howe that this holy housell is both Christes bodye and the bodye of all * * The housell is also the body of al faithfull men faithfull menne after ghostly mysterie As wise Augustine sayeth of it If ye wil vnderstand of Christes body here the Apostle Paule thus speaking Yee truely be Christes body and his members Nowe is your mysterie sette on Gods table and ye receiue youre mysterie which mysterie ye your selues be Be that which ye see on the altare and receiue that which yee your selues be Againe the Apostle Paule sayeth by it We manye be one bread and one bodye Understande nowe and reioyce many be one bread and one body in Christ. He is our heade and we be his limmes and the bread is not of one corne but of many nor the wine of one grape but of many So also we all shoulde haue one vnitie in our Lorde as it is wrytten of the faithfull armie how that they were in so great an vnitie as though al of them were one soule and one heart Christe hallowed on hys table the mysterie of oure peace and of our vnitie He which receiueth that mysterie of vnitie keepeth not the bonde of true peace receiueth no mysterie for himselfe but a witnesse against himselfe It is very good for Christen men that they goe often to howsell if they bring with them to the alter vngiltines and innocēcy of hart if they be not oppressed with sinne To an euil man it turneth to no good but to destruction if hee receyue vnworthely that holy housell Holy * * No scripture inforceth the mixture of water with the wine bookes commaund that water be mingled to that wine which shall be for housell because the water signifieth the people the * * The wine signifieth Christes bloud wine Christes bloud and therefore shall neither the one wythout the other be offered at the holy masse that Christ may be wyth vs and we with Christ the head with the limmes and the limmes with the head Wee woulde before haue intreated of the Lambe whyche the olde Israelites offered at theyr Easter time but that we desired first to declare vnto you of this mysterie and after how we should receiue it That signifying lambe was offered at the Easter And the Apostle Paule sayeth in the Epistle of this present day that Christ is our Easter who was offred for vs and on this day rose from death The Israelites did eate the Lambes fleshe as God commaunded with vnleauened bread and wilde lettisse * * How we should come to the holy communion so wee shoulde receiue that holy housell of Christes body and bloud without the leauen of sinne and iniquitie As leauen turneth the creatures from their nature so doth sinne also chaunge the nature of manne from innocencie to vncleannesse The Apostle hath taught howe we shoulde feast not in the leauen of the euilnesse but in the sweete doughe of puritie and truth The herbe which they should eate with the vnleauened bread is called lettisse and is bitter in taste So we should with bitternesse of vnfained repentaunce purifie oure minde Exod. 12. if wee will eate Christes bodye Those Israelites were not woonte to eate rawe fleshe and therefore God badde them to eate it neyther raw nor sodden in water but rosted with fire He shal receiue the body of God rawe that shal thinke without reason that Christ was onely manlike vnto vs and was not God And he that will after mans wisedome search y e mystery of Christs incarnation doth like vnto him that doth seeth lambes fleshe in water because that water in this same place signifieth mans vnderstanding but we should vnderstand that all the mistery of Christes humanitie was ordered by the power of the holy Ghost and then eate we his body rosted with fire because the holy
Suffolke with his brethren departed from his house at Shene and tooke hys voyage into Leycester shyre After whome was sent the Earle of Huntington to take hym and bring hym to London who proclaimed the said Duke traytor by the way as he râ—ade As touching the rising of master Wyate with Syr W. Cobham and others in Kent and there comming to London in the moneth of Februarie also of the Queenes comming to the Guilde Hall and her Oration there made and after of the taking of the said Wyat and his company likewise of the apprehension of the Duke of Suffolke with his brother Lord Iohn Gray and the next day after of beheading of Lord Gildford and Lady Iane which was the 12. day of February and how the day before which was 11. of the sayd moneth Lord William Haward and sir Edwarde Hastings were sent for the Ladie Elizabeth and how the same Sonday Syr Harrye Iseley M. Culpeper The Lady Elizabeth sent for The byshoâ— of Winchâ—â—ster preacheth and M. Winter were committed to the Tower the B. of Winchester the same daye being the 11. of Februarie preaching before the Queene and perswading her to vse no mercy towarde these Kentishmen but seuere execution all whyche was in the moneth of February because most of these matters haue bene briefly touched before or els may be founde in other Chronicles I wil cease to make any further story of them hauing somwhat notwithstanding to declare touching the rainment and death of the Duke of Suffolke Uppon Saterday beinge the 17. day of Februarye the Duke of Suffolke was arraigned at Westminster and the same day condemned to die by his Peres the Earle Arundel was chiefe Iudge for this day The Duke of Suffolke arraigned Uppon the Sonday following which was the 18. day of the sayd moneth Sessions was kept in London whych hath not before bene sene to be kept vpon the Sonday Upon the monday the 19. of Februarie the Lord Cobhams 3. sonnes and 4. other men were arraigned at Westminster of whiche sonnes the youngest was condemned whose name is Thomas and the other two came not at the barre and the other 4. were condemned Upon the Tuesday being the 20. of February The Lord Iohn Graâ— arraygned the Lord Iohn Gray was araigned at Westminster and there condemned the same day and other 3. men whereof one was named Nailer Upon the Wedensday the 21. of Februarie the L. Thomas Gray and sir Iames Croft were broughte throughe London to the Tower with a number of horsemen Sir Nicholas Throgmorton committed to the Tower Upon the Thursday being the 22. of Februarie syr Nicholas Throgmorton was committed to the Tower Uppon the Friday being the 23. of Februarie 1554. the Duke of Suffolke was beheaded at the Tower hil the order of whose death heere followeth The godly ende and death of the Duke of Suffolke beheaded at Tower hil An. 1554. Febr. 23. ON Friday the 23. of February 1554. about 9. of y e clocke in the fore noone the Lorde Henrie Gray duke of Suffolke was broughte foorth of the Tower of London vnto the Scaffolde on the Tower hill The order and maner of the Duke of Suffolkes death D. Weston the Duke Ghostly â—â—ther agaiâ—â—â— the Dukeâ— will Weston 〈◊〉 back by the Dukes 〈◊〉 The word of the Duâ—â— to the people wyth a greate company c. and in his comming thither there accompanied him Doctor Weston as his Ghostly father notwythstanding as it should seeme against the will of the sayde Duke For when the Duke went vp to the Scaffolde the sayd Weston being on his left hand preased to goe vp wyth hym The Duke with his hand put him downe againe of the staires and Weston taking holde of the Duke forced hym downe likewise And as they ascended the second time the Duke againe put him downe Then Weston sayde that it was the Queenes pleasure he shoulde so doe Wherewyth the Duke casting hys handes abroade ascended vppe the Scaffolde and paused a pretie while after And then he sayde Maisters I haue offended the Queene and her lawes and thereby am iustly condemned to die and am willing to die desiring all men to be obedient and I praye God that thys my death may be an ensample to all men The godly fayth and confession of the Duâ—â— at his deaâ—â— beseeching you all to beare mee witnesse that I die in the faithe of Christe trusting to bee saued by his bloude onely and by no other trumperie the whych died for me and for all them that truely repent and stedfastly trust in him And I do repent desiring you all to pray to God for me that when you see my breathe departe froÌ„ me you wil pray to God that he may receiue my soule And then he desired all men to forgeue him saying that the Queene had forgeuen him Then M. Weston declared with a loude voyce that the Queenes Maiestie had forgiuen him With that diuers of the standers by said with meetely good and audible voice such forgiuenes God send thee meaning Doctor Weston Then the Duke kneeled downe vpon his knees and sayd the Psalme Miserere mei Deus vnto the end holding vp his hands and looking vp to heauen And when he had ended the Psalme The Duke 〈◊〉 he sayd In manus tuas Domine commendo spiritum meum c. Then he arose and stoode vp and deliuered his cap and his skarffe vnto the executioner Then the sayd executioner kneeled downe and asked the Duke forgiuenes And the Duke sayd God forgiue thee I do when thou doest thine office I pray thee do it wel and bring me out of this world quickly The Duke 〈…〉 and God haue mercy to thee Then stood there a man and sayd my Lord how shal I do for the money that you do owe me And the Duke sayd alas good felow I pray thee trouble mee not now but go thy way to my officers Then he knit a kercher about his face and kneeled downe and said Our father which art in heauen c. vnto the ende And then he saide Christ haue mercy vpon me The end of the Duke of Sufolke and layd downe his head on the blocke and the executioner tooke the Axe and at the first chop stroke off his head and held it vp to y e people c. The same day a number of prisoners had their pardon and came through the Citie with their halters about theyr neckes They were in * The number of these are 240. which with 〈◊〉 their 〈◊〉 passed through 〈◊〉 citty to Wâ—stminster and had their pardon Priestes diuorced number about two hundreth Upon the Saterday the 24. of February Syr William Sentlow was committed as prisoner to the maister of the horse to be kept This Syr William was at this time one of the Lady Elizabeths Gentlemen Upon the Sonday beeing 25. of February Syr Iohn Rogers was committed to the Tower In this weeke all suche Priestes
cause for which a man of my estate should loose his life yet who woulde not geue it to aduouch this child to be legitimate and his mariage to be lawfull and holy I do good Reader recite thys saying not onely to let thee see what he thought of Priests mariage but chiefly to let all maryed couples and parents learne to beare in their bosome true affections naturall but yet seasoned with the true salt of the spirit vnfaynedly and throughly mortifyed to do the naturall workes and offices of maried couples parents so loÌ„g as with their doing they may keepe Christ with a free confessing faith in a conscience vnfoyled otherwise both they and their owne liues are so to be forsaken as Christ required theÌ„ to be denyed and geueÌ„ in his cause And now to come to the examination of this good man alter that the Bishops had kept him one whole yeare and a quarter in prison at the length they called him as they did the rest of his felowes openly to be examined Of the which his first examination the effect and purpose thus foloweth ¶ The Examination of Laurence Saunders PRaysed be our gracious God who preserueth his from euill and doth geue them grace to auoyd al such offeÌ„ces as might hinder his honor or hurt his Church Amen Being conuented before the Queenes most honorable Councell sundry bishops being present the Lord Chauncellor began to speake in such forme as foloweth I. Chan. It is not vnknowne that you haue bene Prisoner for such abhominable heresies false doctrine as hath bene sowne by you and now it is thought good that mercy be shewed to such as seeke for it Wherfore if now you will shew your selfe conformable come home agayne mercy is ready We must say that we haue fallen in maner all but now we bee risen agayne and returned to the Catholicke Churche you must rise with vs and come home vnto it Geue vs forthwith a direct aunswere Saun. My Lord and my Lordes all my it please your honors to geue me leaue to aunswere with deliberation Chan. Leaue of your painting and pride of speech For such is the fashion of you all to please your selues in your glorious wordes Aunswere yea or nay Saund. My Lord it is no time for me now to paynt And as for pride there is no great cause why it should be in me My learning I confesse to be but small and as for riches or worldly wealth I haue none at all Notwithstanding it standeth me in hand to auÌ„swere to your demaund circumspectly considering that one of these two extreme perilles are like to fall vpon me the losing of a good conscience or y e losing of this my bodye and life And I tell you trueth I loue both life and liberty if I coulde enioy them without the hurt of my conscience Chan. Conscience you haue none at all but pride and arrogancy * Of this 〈…〉 S. 〈◊〉 2. Cor. 6. Ierâ—m â—0 Come out and diuide your selues from them c. Argument Conscience 〈…〉 vpon things vncertaine 〈…〉 deuiding your selues by singularitye from the Church Saun. The Lorde is the knower of all mens consciences And where your Lordship layeth to my charge thys deuiding my selfe from the Church as you do mean is now among you concluded vpon as I do vnderstand I do assure you that I lyue in the fayth wherein I haue bene brought vp sithens I was 14. yeare old being taught that the power of the B. of Rome is but vsurped w t many other abuses springing thereof Yea this I haue receiued euen at your hands that are here present as a thing agreed vpon by the Catholicke Church and publicke authority Chan. Yea mary but I pray you haue you receiued by coÌ„sent and authoritye all your heresies of the blessed Sacrament of the aultar Saund. My Lorde it is lesse offence to cutte off an arme hand or ioynt of a man then to cut of the head For y e man may liue though he do lacke an arme hand or ioynt and so he can not without his head But you all the whole sort of you haue agreed to cut of the supremacy of the Bishop of Rome whome now you will haue to be the head of your Church agayne Bish. of Lond. And if it like your Lordship I haue his hand agaynst the blessed sacrament How say you to that Saunders What I haue written that I haue written and farther I will not accuse my selfe Nothing haue you to burden me withall for breaking of your lawes since they were in force A lawfull 〈◊〉 but 〈◊〉 not 〈…〉 Chan. Well you be obstinate and refuse liberty Saund. My Lord I may not buy liberty at suche a pryce but I beseech your honours to be meanes to the Queenes Maiesty for suche a pardon for vs that wee may liue and keep our consciences vnclogged and we shal liue as most obedient subiectes Otherwise I must say for my selfe that by Gods grace I will abide the moste extremity that man may do against me rather then to do against my conscieÌ„ce Chan. Ah Syrra you will liue as you list The Donatistes did desire to liue in singularity but in deed they were not meete to liue on earth no more be you and that shall you vnderstand within these seuen dayes and therefore away with him Saund. Welcome be it whatsoeuer the will of God shal be either life or death And I tell you truely I haue learned to dye But I exhort you to beware of shedding of innoceÌ„t bloud Truly it will cry The spirite of God rest vpon all your honors Amen This is the summe and forme of my first examination Pray c. This examination being ended the officers led him out of the place so stayed vntill the rest of his fellowes were likewise handled that they might haue them altogether to prison Laurence Saunders standing among the Officers seing there a great multitude of people opened his mouth and spake freely warning them wel of that M. Saunders freely preacheth Christ. which by their falling from Christ to Antichrist they did deserue therefore exhorting them by repentaunce to rise agayne and to embrace Christ with stronger fayth to confesse him to the end in the defiance of Antichrist sinne death the deuill so should they reteine the Lordes fauor and blessing The copyes of his other examinations and excommunication came to the hands of such as do keepe them still in secret But in them as he defended Christes cause stoutly The 2. examination here lacketh so warned he the Pharisaicall bishops and papists of their hypocrisy and tyranny freely and cleared himselfe of theyr vniust quarrellinges truly After he was excommunicate and deliuered to the secular power he was brought by the Shriffe of London M. Saunders deliuered to the secular power to the prison called the Counter in his owne parish in Breadstreet whereat he reioyced greatly both because he found
rooted out Scriptures reduced to the knowledge of the vulgarr tongue and the state of the Church and religion redressed Concerning all whyche things in the processe of thys volume heere folowing wee will endeuour Christe willing particularly and in order to discourse after that first we shall comprehende a fewe matters which within the beginning of hys raigne are to be noted and collected Where leauing of to write of Empson and Dudley who in the time of king Henry 7. being great doers in executing the penall lawes ouer the people at that time and purchasing thereby more malyce then lands with that whych they had gotten were shortly after the entring of this king beheaded the one a Knight the other an Esquier leauing also to intermeddle w t hys wars triumphes and other temporal affaires we meane in this volume principally to bestowe our trauaile in declaration of matters concerning moste chiefly the state of the Church and of religion as well in this Church of England as also of the whole Church of Rome Wherein first commeth to our handes a turbulent tragedie and a fierce contention which long before had troubled the Churche and nowe thys present yeare 1509. was renewed afresh betweene two certaine orders of begging friers to wit the Dominike friers and the Franciscanes about the Conception of the virgine Marye the mother of Christe The Franciscanes were they which did holde of S. Fraunces Franciscane Friers followed the rule of his testament commonly called Gray friers or Minorites Their opiniō was this that the virgine Mary preuented by the grace of the holy Ghost was so sanctified Dominicke Fryers that shee was neuer subiecte one moment in her conception to Original sinne The Dominike Friers were they which holding of Dominike were commonly called Blacke friers or preaching friers Theyr opinion was that the virgine Mary was conceiued as all other children of Adam be so that thys priuiledge onely belongeth to Christe to be conceiued wythout Originall sinne notwithstanding the sayd blessed virgin was sanctified in her mothers wombe and purged from her Original sinne so as was Iohn Baptist Ieremie or any other priuileged person This friuolous questiō kindling and gendring betweene these two sectes of friers brast out in suche a flame of partes and sides taking that it occupyed the heades and wits scholes and vniuersities almost through the whole Church some holding one parte wyth Scotus A troublous dissention in the Church for the conception of the Virgin Mary some the other parte with Thom. Aquine The Minorites holding with Scotus their maister disputed and concluded that she was conceiued without al spot or note of Original sinne and therupon caused the feast and seruice of the conception of S. Mary the virgine to be celebrate and solemnised in the Church Contrary the Dominike Friers taking side wyth Aquinas Whether the Virgin Mary was conceaued without originall sinne preached that it was heresie to affirme that the blessed virgine was conceiued without the guilte of Originall sinne and that they which did celebrate the feast of her Conception or sayd any Masses thereof did sinne greeuously and mortally In the meane time as thys fantasie waxed hote in the church the one side preaching against the other came pope Sixtus 4. Anno 1476. who ioyning side wyth the Minorites or Franciscanes first sent forth his decree by authoritie Apostolique willing ordaining and commaunding all men to solemnise thys new found feast of the conception in holy Church for euermore offering to al men and women A new foūd feast of the conception of the virgin Mary which deuoutly frequenting the church wold heare masse and seruice from the first euensong of the sayde feast to the Octaues of the same as many dayes of pardone as Pope Urbane the 4. and Pope Mactin the 5. did graunt for hearing the seruice of Corpus Christi day c. and thys Decree was geuen and dated at Rome An. 1476. Moreouer the same Pope to the entent that the deuotion of the people myght bee the more encouraged to the celebration of thys Conception hee added a clause more to the Aue Maria A new Aue Maria of the Popes making graunting great indulgence and release of sinnes to all such as woulde inuocate the blessed Uirgine wyth the same addition saying thus Aue Maria gratia plena Dominus tecum benedicta tu in mulieribus benedictus fructus ventris tui Iesus Christus benedicta sit Anna mater tua de qua sine macula tua processit caro virginea Amen That is Haile Marie full of grace the Lord is with thee blessed art thou among women blessed is the fruite of thy wombe Iesus Christ The Pope addeth to the wordes of the scripture and blessed is Anna thy mother of whome thy virgines flesh hath proceeded wythout blot of originall sinne Amen Wherin thou maist note gentle reader for thy learning three things First how the Pope turneth that vnproperly into a prayer whiche properly was sent of God for a message or tidinges Secondly howe the Pope addeth to the wordes of the Scripture 3. absurdities to be noted in this decree of the pope contrary to the expresse precept of the Lorde Thirdly howe the Pope exempteth Marye the blessed virgine not onely from the seede of Abraham and Adam but also frō the condition of a mortall creature For if there be in her no originall sinne then she beareth not the Image of Adam neither doth shee descende of that seede of whose sede euil proceedeth vpon al men and women to cōdemnation as S. Paul doth teach Rom. 5. Wherfore if she descende of that seede Rom. 5. then the infection of Originall euill must necessarily proceede vnto her If she descend not therof then commeth she not of the seede of Abraham nor of the seede of Dauid c. Againe seeing that death is the effect and stipende of sinne by the doctrine of S. Paule Roma 6. then had her flesh iniurye by the lawe as Christe hym selfe had to suffer the malediction and punishment of death Rom. 6. and so should neuer haue died if originall sinne had no place in her c. But to returne vnto our storie Thys constitution of the Pope being set foorth for the conception of the blessed virgin which was the yeare of our Lorde 1476. it was not long after but the sayde Pope Sixtus perceiuing that the Dominike friers with their complices wold not conforme themselues hereunto The tenour of the popes Bull for the conception of the virgin to be without original sinne directed foorth by the authority Apostolicall a Bul in effect as foloweth Sane cum sancta Romana ecclesia de intemeratae semperque virginis c In English Whereas the holy Churche of Rome hath ordained a speciall and proper seruice for the publique solemnising of the feast of the conception of the blessed virgin Mary certaine orders of the Blacke friers in their publique sermons to the
people in diuers places haue not cesed hitherto to preach and yet daily do that all they which hold or affirme the sayd glorious virgine to haue bene conceiued without originall sinne be heretiques and they which celebrate the seruice of the sayde her conception or do heare the sermons of them which do so affirme doe sinne grieuously also not contented herewith doe wryte and set foorth bookes moreouer mainteining their assertions to the great offence and ruine of godly mindes We therfore to preuent and wythstand such presumptuous and peruers assertions which haue risen and more heereafter may arise by suche opinions and preachings aforesaid in the mindes of the faithfull by the authority Apostolical do condemne and reproue the same and by the motion knowledge and authority aforesayd decree and ordeyne that the preachers of Gods word and all other persones of what state degree order or condition soeuer they be which shall presume to dare affirme or preach to the people these foresayde opinions and assertions to be true or shall reade holde or maintaine any suche bookes for true hauing before intelligence hereof shal incurre thereby the sentence of excommunication from whyche they shall not be absolued otherwise then by the bishop of Rome except onely in the time of death Thys Bull being dated the yere of our Lord. 1483. gaue no litle heart and encouragement to the gray Friers Franciscanes which defended the pure conception of the holy virgin against the blacke Dominicke friers with theyr confederates holding the contrary side By the vigour of which Bull the Gray order had got such a conquest of the Blacke garde of the Dominikes that the sayd Dominikes were compelled at length for a perpetuall memoriall of the triumph both to geue to the glorious virgine euery night an Antheme in praise of her Conception and also to subscribe vnto their doctrine In which doctrine these wyth diuers other poyntes bee conteined 1 That blessed Mary the virgine suffered the griefes and aduersities of this life Ex lod Clitoueo de puricate coÌ„ceptionis Lib. 2. not for any necessity inflicted for punishment of Originall sinne but onely because she would conforme her selfe to the imitation of Christ. 2 That the sayde virgin as she was not obliged to anye punishmente due for sinne Filthy absurdities in the Popes doctrine as neither was Christe her sonne so she had no neede of remission of sinnes but in steed thereof had the diuine preseruation of Gods helpe keeping her from all sinne which grace only she needed and also had it 3 Item that where the body of the virgin Mary was subiect to death and died this is to be vnderstand to come not for any penaltie due for sinne but either for imitation and coÌ„formitie vnto Christ How the virgin Mary was subiect to death after the friers opinions or els for the natural constitution of her body being elemental as were y e bodies of our first parents who if they had not tasted of the forbidden fruit should haue bene preserued from death not by nature but by grace strength of other fruits and meates in Paradise Which meates because Mary had not but did eate our coÌ„mon meates therfore she died and not for any necessitie of Originall sinne Clitouaeus lib. â— cap. 2. 4 The vniuersall proposition of S. Paule which sayth that the Scripture hath concluded all men vnder sinne is to be vnderstand thus as speaking of all them which be not exempted by the speciall priuiledge of God as is the blessed virgin Mary 5 If iustification be taken for reconciliation of him that was vnrighteous before and now is made righteous theÌ„ the blessed virgin is to be taken not for iustified by Christ but iust from her beginning by preseruation 6 If a sauiour be taken for him which saueth men fallen into perdition condemnation so is not Christ sauior of Mary but is her saueour only in this respect for susteining her from not falling into condemnation c. 7 Neither did the virgine Mary geue thankes to God nor ought so to doe for expiation of her sinnes but for her conseruation from case of sinning Good stuffe 8 Neither did she pray to God at any time for remission of her sinnes but onely for remission of other mens sinnes she praied many times and counted their sinnes for hers 9 If the blessed virgine had deceassed before the Passion of her sonne God would haue reposed her soule not in the place among the Patriarkes or among the iust but in the same most pleasaunt place of Paradise where Adam and Eue was before they transgressed These were the doting dreames and phantasies of the Franciscans of other papists commonly then holden in the schooles wrytten in their bookes preached in theyr sermons taught in churches * The gray friers had made a picture of Ioachim Anna kissing by the which kisse Anna waâ— conceiued with Mary Ex Rob. Lycid Minorita and set foorth in pictures So that the people was taught nothing els almost in the pulpits all this while but how the virgine Mary was coÌ„câ—iued immaculate and holy wythout Originall sinne and how they ought to call to her for helpe whome they wyth special termes do cal the way of mercy the mother of grace the louer of pietie the comforter of mankind the continuall intercessour for the saluation of the faithfull and an aduocate to the king her sonne which neuer ceasseth c. Verba Papae Sixti in Decret And althoughe the greatest number of the scholedoctours were of the contrary faction as Peter Lombardus Thom. Aquine Bernandus Bonauentura and other yet these new papists shifted of their obiections with friuolous distinctioÌ„s and blinde euasions as thus Petrus Lombardus Idolatry to the blessed virgin they sayd is not receiued nor holdeÌ„ in the schooles as touching thys article but is reiected Clitoueus lib. 2. cap. 15. Bernardus in Epist ad Lugdunens although hee seemeth to deny the conception of the blessed virgin to be voyd of Originall sinne Obiections popishly soluted saying that she could not be holy when shee was not and liued not to this they answere that all be it she was yet in essence not yet shee was holy in her conception and before her conception in the diuine presence of God which had chosen preelected her before the worlds to be the mother of the Lord. Againe where Bernard doeth argue that she was not without original sinne conceiued because she was not coÌ„ceiued by the holy Ghost to this they aunswere That the holy Ghost may worke two wayes in conception eyther without company of man and so was Christ only conceiued or els with company and help of man and thus was the blessed virgin conceiued Clit. lib. 2. cap. 14. Bonauentura say they was an holy father but hee spake then after the custome and maner of his time when as the solemnitie and puritie of this conception was not yet decreed nor receiued by
Richard Bartlet Robert Bartlet Thomas Bernard  Iohn Clerke of little Missenden For saying shee neuer did beleeue in the sacrament of the aultare or euer would beleue in it Iohn Gardiner did appeache Iohn Horne of Ambylden His sister Agnes Warde Wardes wife of Marlow Nicholas Stokeley Because that when this Gardiner sayde God helpe vs and our Ladie and all the saints of heauen then she sayd what neede is it to goe to the feete when we may goe to the head  William Stokeley The wife of William Deane Will. Ramsey of Newbery Iohn Symon og Marlow Hys wife of Marlow Iohn Gray of Marlow Dauy Schyrwood William Schyrwood Raynold Schyrwood Iohn Say did detect Christopher Shomaker Ih. Okinden Rob. Pope Thys Chrystopher Shomaker hadde beene burned a little before at Newbery Christoph. Shomaker martir ¶ Byshop Longland seeking matter against Isabell Morwyn of whome hee coulde take no greate aduauntage by examination called and caused Elizabeth Copland her own sister to testifie against her in maner as followeth Elizabeth Coplande witnesseth against Isabel Morwyn her owne sister Firste because in talke together comming from their father being at the poynte of death Isabell sayde to her sister Elizabeth that all whych dye either passe to hel or heauen Nay sayde the other there is betweene them purgatorie Agayne when Elizabeth came from the roode of rest sayd Isabell that if she knew so much as shee hath heard shee would go no more on pilgrimage while she liued for all Saints said she be in heauen Then asked Elizabeth wherfore pilgrimage was ordeined of Doctours and Priestes Said the other for gaine profit Who hath taught you this quoth Elizabeth man or womaÌ„ Your Curate I dare say neuer learned you so My Curate sayd she will neuer knowe so much and moreouer sayd to Elizabeth her sister that if she woulde keepe counsaile not tell her husband she would say more And when Elizabeth answered that she would not tell but sayth the other I will haue you to sweare and because she woulde not sweare the other would not proceed any further Alice Browne forced by her othe too detect Iohn Tracher of Chessham The cause why this Iohn Tracher was denounced was thys for that hee taught her in the Gospell this sayeng of Iesus Blessed bee they that heare the word of GOD and keepe it Also because hee taughte her the eyghte beatitudes in English ¶ Emme Tilseword because she refused to detect other by vertue of her othe and denied such matter as by witnes and by the Bishops actes were prooued against her in paine of relaps the Bishop enioyned her to make certaine fagots of cloth and to weare the same both before her vpper garment and behinde so long as she liued Ex Regist. Longland  Thomas Afrike For asking howe hys cousin Widmore clerke the elder and Iohn Fip did at Hichenden whether they kepte the lawes of GOD as they were woont W. Phippes forced by his othe to detect Roger Parker deceased Ioh. Phip For sayeng that Images are not to bee woorshipped because they are made and carued wyth mans hande and that such ought not to be worshipped  Iohn Gardiner For that to the sayde Wil. this Gardiner sayd that all which are burned for thys secte are true Martyrs  Iohn Stilman  Iohn Butler by his othe was forced to detect Thomas Geffray firste of Vxbridge then of Ipswich Taylor For reading and teaching him in the acts and preachings of the Apostles Item for hauing a Scripture Booke in English whyche Booke the sayde Gefferay gaue to the Byshoppe of London when hee was accused Item that the sayde Gefferay sayde that true Pilgrimage was barefoote to go and visite the poore weake and sicke for they are the true Images of God  Richard Vulford This Uulforde and Thomas Gefferay tolde the sayde Iohn Butler that the hoste consecrated was not the verye true bodye of Christe In proofe whereof they sayde that let a Mouse bee put in the pixe wyth the hoste A story of a mouse put into the pixe and the Mouse woulde eate it vp And for more proofe they declared vnto the sayde Iohn Butler that there were two Priests in Essex which put a mouse in the pixe to a consecrated hoste and the mouse did eate it Afterwarde the facte of these Priestes beyng knowne and brought to the Byshop one of the Priestes was burned for the same  Ioh. Clerke of DeÌ„ham Also the same Uulford and Geffrey told him and Iohn Clerke that holy bread and holy water were but a vayne glorye of the world for God neuer made them but were mennes inuentions and that GOD neither made Priestes for in Christes time there were no priests Moreouer that Thomas Geffrey caused this Iohn Butler diuers SoÌ„dayes to goe to London to heare Doctour Colet Doctor Colet commended  Andrew Fuller of Vxbridge Because this Iohn Butler had an olde booke of Richard Uulford Also an other greate booke of Andrewe Fuller for whiche hee payde sixe shillyngs and foure pence and an other litle booke of Thomas Man which he brought to the Byshop The foresayd Iohn Butler did detect Thomas Man Moreouer this Thomas Man was appeached because hee read to this deponent ten yeares agoe howe Adam and Eue were expelled out of Paradise and for speakyng agaynste Pilgrimage and worshyppyng of Images and agaynst the singyng seruice vsed then in Churches This Thomas Man was burnt and dyed a Martyr of whoÌ„ mention is made before pag. 817.  William Kyng This William Kyng was appeached because he lodged Thomas Man in his house vppon a certaine holy day at diuine seruice vnto whom resorted Richard Uulford and Ioh. Clerke this Ioh. Butler to whom the sayd Tho. Man declared that pilgrimage was naught that Images were not to be worshypped  Rob. Carder Durdant Rich. Butler his own brother Wil. Kyng To these was layd that Thom. Caâ—der brought this Ioh. Butler to Durdantes house at IueÌ„court by Stanis where was Rich. Butler his brother and William Kyng readyng in a certaine Engglishe booke At whiche tyme Durdant desired theÌ„ not to tell that he had any such English booke in his house least hee should be burned for the same  Rich. Nash or Ashford Also an other tyme that Iohn Butler with Richard Butler his brother and Robert Carder weÌ„t to the house of Rich. Ashford or Nashe to heare the same Ashford read in a certaine little booke but which coÌ„teined many good things Agayne when Elizabeth came from the roode of rest sayd Isabell that if she knew so much as shee hath heard shee would go no more on pilgrimage while she liued for all Saints said she be in heauen Then asked Elizabeth wherfore pilgrimage was ordeined of Doctours and Priestes Said the other for gaine profit Who hath taught you this quoth Elizabeth man or womaÌ„ Your Curate I dare say neuer learned you so My Curate sayd she will neuer knowe
iestingly and merely to answere the Dukes request The iudgement of Erasmus touching Luther saying that in Luther were two great faultes first that he would touch the bellyes of monks the second y t he would touch the popes crown which two matters in no case are to be dealt withall Then opening his minde playnly to y e Duke thus he sayde Monkes belies and the Popes crowne not to be touched that Luther did well in detecting errours and that reformation was to be wished and very necessary in the church and added moreouer that the effect of his doctrine was true but onely that he wished in him a more temperate moderation and maner of writing and handling Wherupon Duke Friderick shortly after wrote to Luther seriously Ex Chron. Casp. Peâ—cer lib. 5. exhorting him to temperate the vehemency of his style This was at the City of Colen shortly after the Coronation of the newe Emperour where also Huttenus Aloisius Marlianus Ludouicus viues Halonius with other learned men were assembled together wayting vpon the Emperour Furthermore the same Erasmus the yeare next folowing that Ex epist. Erasm ad Moguntinensem wrote vp to the Archbishop of Mentz a certayne Epistle touching the cause of Luther In whiche Epistle thus he signifieth to the Byshop That many thinges were in the books of Luther condemned of monkes and Diuines for hereticall whiche in the bookes of Bernarde and Austen are redde for sound and godly Also that the world is burdened with mens institutions with schole doctrines and opinions The 〈◊〉 burdened 〈◊〉 and with the tyrannye of begging Friers which Fryers when they are but the Popes seruaunts and vnderlinges yet they haue so growne in power and multitude that they are nowe terrible both to the pope himselfe and to all princes Who so long as the pope maketh with them so long they make him more theÌ„ a God But if he make any thing agaynst their purpose or commoditie then they wey his authoritie no more then a dreame or phantasie Once sayd he it was counted an heresie when a man repugned agaynst the Gospell or Articles of the fayth Now he that dissenteth from Thomas of Aquine is an hereticke whatsoeuer doth not like them whatsoeuer they vnderstand not that is heresie To speake Greeke is heresie Or to speake more finely then they do that is with them heresie And thus much by the way concerning the iudgement of Erasmus Now to returne and to entreate something orderly of the actes and conflictes of Luther with hys aduersaryes after y e Tecelius the foresayd Fryer w t his fellow monkes and Frierly fellowes had cried out w t open mouth against Luther in mayntayning the popes indulgences and that Luther agayn in defence of hys cause had set vp propositions against the open abuses of the same maruell it was to see how soone these propositions were sparckled abroad in sundry and farre places and howe greedely they were catched vp in the hands of diuers both far near And thus y e contentioÌ„ of this matter increasing betwene them Ex Paralâ—p Abbat Vrsperg Luther was coÌ„pelled to write therof more largely fully theÌ„ other wise he thought which was in y e yeare of our Lorde 1517. Yet all this while Luther neuer thought of anye alteration to come of any ceremony much lesse such a reformation of doctrine and ceremonies as afterward did follow But onely hearing that he was accused to the Bishop of Rome he did write humbly vnto him in the beginning of which writing he declareth y e vnordinate outrage of those his pardonmongers whiche so excessiuely did pill pole the simple people to the great slaunder of the Church and shame to his holines and so proceeding in the ende of the sayd his writing thus he submitteth himselfe The submission of Luther to the Pope Wherefore sayth he most holy father I offer my selfe prostrate vnder the feete of your holines with all that I am and that I haue Saue me kill me call me recall me approoue me reproue me as you shall please Your voyce y e voyce of Christ in you speaking I wil acknowledge If I haue deserued death I shall be contented to dye For the earth is the Lordes Psal. 23. and all the fulnes therof who is to be blessed for euer Amen This was the yeare of our Lorde 1518. After that Martine Luther prouoked thus by Tecelius had declared hys minde in writing lowly and humbly and had set vp certayn propositions to be disputed not loÌ„g after The ragyng Dialogue of Syluester Prieâ—â—as against Luther among other monkes and Fryers steppeth vp one Siluester de Priero a Dominicke Frier who fyrst began to publish abroad a certayne impudent and rayling Dialogue against him Unto whom Luther answered agayn first alledging the place of the Apostle 1. Thes. v. That we must proue all thinges Also the place Gal. 2. That if an aungell from heauen do bryng an other Gospell then that we haue receiued he ought to be accursed The aunswere of Luther against Syluester Item he alledged the place of Austen vnto Hierome where the sayd Austen sayth That he is wont to geue thys honour onely to the book of Canonicall Scripture that who soeuer were the writers thereof he beleueth them verily not to haue erred But as touching all other mens writings were they neuer so holy men or learned he doth not beleue them therefore because they so say but in that respect as they doe agree with the Canonicall Scripture which cannot erre Clem. De poenit remiss C. Abusionibus Item he alledged the place of the Canon law Clem. de Poenit. remis C. Abusionibus Wherein he proued y t these pardonsellers in their setting forth of the popes indulgenses ought to go no further by the lawe then is enioyned them within the letters of their commission And in the latter part of his aunswer thus Luther writeth to the reader Let opinions sayth he remayne opinions so they be not yokes to the Christians Let vs not make mens opinions equall with the articles of fayth to the decrees of Christ and Paule Moreouer I am ashamed quod he to heare the common saying of this Diuine schole doctours who holding one thing in the schooles and thinking otherwise in their own iudgement thus are wont secretly among theÌ„selues Ex Paralipominis Abba Vrsperg and with their priuy friendes talking together to say Thus we do hold and thus would I say being in the schooles but yet be it spoken here amongst vs it cannot be so proued by the holy Scriptures c. Ex. Paralip Abb. Vrsperg Eckius wryteth against Luther D. Andraeas answereth for Luther Next after this Siluester stept forth Eckius and impugned the conclusions of Luther Agaynst whom encountered D. Andraeas Bedenstein ArchdeacoÌ„ of Wittenberg makyng hys Apologie in defence of Luther Then was Martin Luther cited the 7. of August by one Hieronimus
the Emperour and nobles of Germany acompanied with the Emperours Heraulde and the rest of his company hauing onely xxi dayes to him graunted for his returne and no more In the which meane space of his returne hee writeth to the Emperour and to other nobles of the Empyre repeating briefely to them the whole action and order of things there done desiring of them theyr lawfull good will and fauour which as he hath alwayes stand neede of so now he moste earnestly craueth especially in this that hys cause whiche is not his but the cause of the whole church vniuersall may be hearde with indifferency and equitye and may be decised by the rule and authority of holy Scripture signifying moreouer that when so euer they shall please to send for him he shall bee ready at theyr commaundement at any time or place vppon theyr promise of safety to appeare c. During the time of these doinges the Doctours and Schoolmen of Paris were not behinde with theyr partes The doctors of Parts condemne the bookes of Luther but to shewe theyr cunning condemned the bookes of Luther extracting out of the same especially out of hys booke De Captiuitate Babilonica certayne Articles as touching the Sacramentes lawes and decrees of the Church equalitye of workes vowes contrition absolution satisfaction Purgatory free will priuiledges of holy Church coūcelles punishment of heretiques Philosophye Schole diuinity with other more Philip Melancton answereth the Parisians Unto whom Philip Melancton maketh aunsweare and also Luther himselfe albeit pleasantly and iestingly It was not long after this but Charles the new Emperour Luther outlawed by the Emperour to purchase fauor with the Pope because hee was not yet confirmed in his Empyre prouideth and directeth out a solemne writ of outlawry agaynst Luther all them that take his part commaunding the said Luther where so euer he might be gotten to be apprehended and his bookes burned By which decree proclaymed agaynst Luther the Emperour procured no small thanke with the Pope in so much that the Pope ceasing to take part with the French king ioyned himselfe whollye to the Emperour In the meane time Duke Fridericke to geue some place for the time to the Emperors Proclamation M. Luther kept aside for a while conueyed Luther a litle out of sight secretly by the helpe of certain noble men whom he well know to be faythfull and trusty vnto him in that behalfe There Luther being close and out of company wrote diuers Epistles and certayne bookes also vnto his frendes among which he dedicated one to his companye of Augustine Fryers entituled De abroganda Missa Which Friers the same time being encouraged by him Luthers booke De Abroganda Missa ad Augustinenses beganne first to lay downe theyr priuate Masses Duke Fridericke fearing least that would breede some great styrre or tumult caused the censure and iudgementes of the whole Uniuersity of Wittenberge to be asked in the matter committing the doing thereof to foure Iustus Ionas Philip Melancthō Nic. Ambsdorssius Ioh. Dulcius The mindes of the whole Uniuersity being searched it was shewed to the Duke that he shoulde doe well and Godly The Masse laide downe first at Wittenberge by the whole aduise of the learned there to commaund the vse of Masse to be abrogate through his dominion and though it could not be done without tumult yet that was no let why the course of true doctrine should be stayed The iudgement of the Vniuersitie of Wittenberge against the Masse for the multitude which commonly ouercommeth the better part Neyther ought such disturbaunce to be imputed to the doctrine taught but to the aduersaryes which willingly and wickedly kicke agaynst the trueth wherof Christ also geueth vs forewarning before For feare of such tumults therefore we ought not to surcease frō that which we know is to be done but constantly must go forward in defence of Gods truth how so euer the world doth esteeme vs or rage against it Thus shewed they their iudgemēt to Duke Fridericke Anno. 1521. It happened moreouer about the same yeare and time that king Henry also pretending an occasion to impugne the booke De Captiuitate Babylonica wrote agaynst Luther In which booke 1. He reproueth Luthers opinion about the Popes pardons 2. He defendeth the supremacy of the Byshop of Rome 3. He laboreth to refell all his doctrine of the Sacramēts of the Church This booke albeit it carryed the kinges name in the title K. Henry wryteth agaynst M. Luther yet it was an other that ministred the motion an other that framed the stile But who so euer had the labor of this booke the king had the thanke and also the rewarde For consequently vpon the same the bishop of Rome gaue to the sayd king Henry for the style agaynst Luther K. Henry made defender of the fayth by the Pope y e style and title of Defender of the Christen fayth and to his successors for euer Shortly after this within the compasse of the same yere Pope Leo after he had warred agaynst the Frenche men and had gotten from them through the Emperors ayd the Citties of Parma Placentia and Millen c. he sitting at supper reioycing at three great giftes that God had bestowed vpō him 1. That he being banished out of his coūtry was restored to Florence agayn with glory 2. That he had deserued to be called Apostolique The death of Pope Leo in the midst of his tryumphe 3. That he had driuē the Frenchmen out of Italy after he had spokē these wordes he was stroken with a sodayne feuer and dyed shortly after being of the age of 47. yeares albeit some suspect that he dyed of poyson Successour to whom was Pope Adrian the vi scholemayster sometime to Charles the Emperour Pope Adrian the 6. who liued not much aboue one yeare and a halfe in his Papacy During whose small time these three especiall thinges were incident A great pestilence in Rome wherein aboue an hundreth thousande people were consumed A great pestilence in Rome The losse of Rhodes by the Turke And thyrdly the capitall warre which the sayd Pope Adrian with the emperour and the Uenetians and the king of Englande dyd hold agaynst Fraunces the French king This pope Adrian was a Germane borne brought vp at Louane Adrian a Germaine Pope and not vnlearned and as in learning he exceded the common sort of Popes so in moderatiō of life and maners he semed not all together so intēperate as some other Popes haue bene and yet like a right Pope nothing degenerating from hys Sea Pope Adrian a great enemie to Luther he was a mortall enemy against Martin Luther and his partakers In his time shortly after the Councell of Wormes was broken vppe an other meeting or assemble was appoynted by the Emperor at Norenberge of y e princes nobles and states of Germany an 1522. Unto this assemble the sayde
The next yere folowing which was anno 1532. in the moneth of August died also the woorthy and memorable prince Iohn Fridericke Duke of Saxonie who for testimonie of Christe and of his Gospel susteined such trials so many bruntes The death of Iohn Fridericke Duke of Saxonie and so vehement conflicts with the Emperour and that especially at the Councell assembled at Auspurge that vnlesse the almighty hand of the Lorde had susteined him it had not bene possible for him or any prince to haue endured so constaÌ„t and vnremoueable against so many perswasions and assaults as hee did to the ende After him succeeded Iohn Fridericke his sonne c. And thus haue ye the historie of Zuinglius and of the church of Suitzerlande with their proceedings and troubles from the first beginning of their reformation of religion set forth and described Whereunto we will adde one certaine Epistle of y e said Zuinglius taken out of his other Epistles and so therewith close vp hys storie Which Epistle I thought here to record especially for that in the same among other maters profitably is expounded y e true meaning of the Apostle wryting to the Corrinthians concerning how to iudge the Lordes body to the entent that the simple thereby may the better be informed The words of his letter be these as folowe Huldricus Zuinglius N. fratri in Domino GRatiam pacem in Domino Accipe igitur chariss frater c. In English thus Vnto your questions propounded to me in your former letters well be loued brother A letter of Vldricus Zuinglius I haue sent you heere mine aunswere First I am also in the same minde with you that the Lordes supper is a verye thankes geuing for so the Apostle him selfe meaneth saying Yee shall shewe foorth the Lordes death 2. Cor. 10. Where the woorde of shewing foorth signifieth as much as praising or thankes geeuynge Wherefore seeinge it is an Euchariste or a thankes geuing in my iudgement no other thing ought to bee obtruded to mens consciences but onely with due reuerence to geue thankes Neuerthelesse yet this is not tâ— be neglected that euery man doe prooue and examine him selfe for so wee oughte to search and aske our owne consciences what faith wee haue in Christ Iesus which if it be sounde and sincere we may approche without stay to this thankes geuing For he that hath no faith yet faineth or pretendeth to haue eateth his owne iudgement for he lieth to the holy Ghost And whereas you suppose that Paul in this place doth not reprooue them which sit at the table eating of meates offered to Idols I dissent from you therein For Paule a litle before wryteth vehemently against those arrogante persones which bragging vpon their knowledge thought they might lawfully eate of such meates offered to Idols sitting and eating at the Lordes table You can not sayeth he be partakers bothe of the Lordes table and the table of deuils c. Wherefore Saint Paules meaning is that euery one should trie and examine hymselfe what faith he hath Whereuppon it foloweth that he which hath a right faith must haue no parte nor fellowship wyth those things which be geuen to Idols for he is nowe a member of another body that is of Christe The place of S. Paule of iudging the Lords body expounded so that hee can not ioyne him selfe nowe to be one body with Idolaters And therefore those be they which doe not iudge or discerne the Lordes body that make no difference betwene the Church of Christ and the Church of Idolaters For they which sit at the Lordes table eating of Idolmeates do make no difference at all betweene the Lordes supper Who be they that iudge not the Lords body and the supper of the deuill which be they whom Paul sayth not to iudge the bodye of the Lorde that is which make no discrepance nor geue any more regard to Christes Church then to the church of deuils Whereas if we would iudge our selues that is if we would thorowly search and examine our own consciences as we shuld in comming to the table of the Lorde we finding any faith in vs would neuer goe to the table or make therof the feast of deuilles Wherefore your iudgement heerein is not amisse in expounding the word of iudging in S. Paule to signifie as much as coÌ„sidering Iesus tooke bread perpending and inquiring To your seconde question I aunswere that Iesus tooke bread and brake c. Also he tooke the cuppe c. Ista verba sunt peculiariter agentis non hospitaliter inuitantis that is these woordes declare the action of one which properly doeth a thing and not the hospitalitie of one which inuiteth another to eate Touching your third question out of the 6. chap. of Iohn The word Easter Doeth this offende you herein I doe full agree with you As for this word Ostren which is your fourth question I vnderstaÌ„d therby the time of the great feast or solemnitie which we kepe in remembrance of the great deliueraunce of Gods people from the thraldome nowe of Satan before from the thraldome of Pharao Neither is it greatly materiall with what woorde we expresse the thing so the thing it selfe be one and the analogie and consonancie of the Scripture be kept For the Scripture calleth Christ bothe the Lambe and S. Paule calleth him our Easter or Passeouer Now your worde wanderfest well pleaseth me The descending of Christ into hell expoundâ—d for the Passeouer or Paesah To your fifth interrogation of Christ descending into Hell I suppose this particle was inserted into the Creede by the sentence of the Fathers to declare how the fathers were redemed by the death of Christ which died in the faith For Christ ledde away captiuitie wherewith they were holden with him vp into heauen CircuÌ„scriptiuè PoteÌ„tionaliter Vt mors illius eos qui erant apud inferos redimeret so that hys going downe into Hell non sic intelligatur quasi circumscriptiuè sed potentionaliter that is be not so vnderstanded as circumscriptiuely which is when a thynge is present by circumscription of any one place but by power which is by the operation of his spirit which is not coÌ„preheÌ„ded in any certenty of place but without prescription of certain place is diffused euery so that the article of Christes descending into hell importeth as much as that his death redemed them which were in hell Wherunto S. Peter also seemeth to haue respect where he sayeth * * 1. Pet. 3. The Gospell also was preached to them which were deade that is that they also did feele the good tidings of the Gospell their redemption by the sonne of God and that they which rose againe wyth Christ in spirite be nowe with him in heauen who neuerthelesse in flesh shal be iudged what time the sonne of God and of man shal come to iudge both the quicke dead Returne to the places
comming into his house saluted him frendly pretending as though their comming had bene to make good cheare for he was a good housekeeper and the Gentlemen of the Countrey thereaboutes vsed oftentimes to resort vnto his house familiarly This priest made ready for them in short space a very sumptuous banket whereof they did eate and drinke very cheerefully After dinner was ended and that the Priest was yet at the table thinking no hurt Vngentlenes in a gentleman the Gentleman said to his seruants take ye this priest our host and hang him and that without delay for he hath wel deserued to be hanged for the great offence he hath committed agaynste hys Prince the seruaunts were marueylously astonied wyth his words and abhorring to do the deede sayd vnto theyr maister God forbid that we should cōmit any such crime to hang a man that hath intreated vs so gently for y e meate which he hath geuen vs is yet in our stomackes vndisgested It wer◠a wicked acte for a noble man to render so great an euill for a good turne but especially to murder an innocent Briefly the seruaunts sought no other occasion but only to geue him way to flee that they might also auoide the execution of that wicked purpose As the Gentleman and his seruants were thus contending the priest said vnto them I beseech you shewe no such crueltie vpon me rather leade me away captiue vnto my prince where I may purge my selfe I am falsely accused and I trust to pacifie his anger which he hath conceiued against me At least remember the hospitalitie which I haue euer shewed to you and all Noble mē at al times resorting to my house But principally speaking to the Gentleman he aduertised him of y e perpetuall sting which would follow vpon an euill conscience protesting that he had faithfully and truely taught them the doctrine of the Gospell and that it was the principall cause why he had such euill will whiche long time before he had foreseene would come to passe for so much as he had oftentimes in the pulpit reproued sharply and openly the horrible vices of the Gentlemen Many thinges ma◠be pretēded but religion is euer the cause why good men goe to wracke which mainteined their people in their vicious liuing and they themselues were geuen vnto blasphemie and drunkennes whereas they should shewe example of faith true religion and sobernes but they had oftentimes resisted him sayeng that it was not his part to reprooue them for so much as they were his Lordes and might put him to death if they woulde that all things which they did was allowable and that no man ought to gaynesay it also that he went about some things in hys Sermons that would come to an ill ende This good man whatsoeuer he coulde saye coulde not make his matter seeme good for the Gentleman continued in his wicked enterprise and pricked forth his seruants still to accomplish their purpose for it was resolued by the Prince that he shoulde be put to death and turning hymselfe vnto the Priest he said that he could gaine nothing by preaching in such sorte Kindnes vnkindly rewarded with vnkindnes but that he shoulde fully determine himselfe to die for the prince had geuen expresse commaundement to hang him whose fauour he woulde not loose for to saue his life At the last the seruants after great sorrow and lamentation bound their hoste hanged him vpon a beame in his owne house the Gentleman standing by looking vpon This good man seeing no remedy spake none other wordes but onely Iesus haue mercy vpon me Iesus saue me This is the truth of this most cruell acte which a Turke would scarsely haue committed against his mortall enemie Now let euery man iudge with himselfe which of them haue the greatest aduantage either they which commit the crueltie against the good or the good men which do suffer the same vniustly The first sorte haue a continuall gnawing in their conscience and the other obtaine an immortall crowne ¶ The like historie of the death of a certaine Minister named M. Peter Spengler which was drowned in the yeare of our Lord 1525. collected by Oecolampadius IN a certaine village named Schlat in the countrey of Brisgois there was a vigilant minister a man very wel learned in the Scriptures of a good name for that he liued a godly a blamelesse life hauing lōg time faithfully done his office and dutie being also courteous and gentle A descriptiō of a good minister or curate and wel beloued of mē but specially of the Bysh. of Constāce with whom he was in great authority peaceable and quiete with all men that he had to doo withall He quieted discordes and contentions with a marueilous prudencie exhorting all men to mutuall charity loue In al assembles wheresoeuer he came he greatly commended honest lyfe amendment of maners When the purity of the gospell began to shine abroad he began to read with great affection the holy Scriptures which long tyme before he had read but without any vnderstanding When he had recouered a litle iudgement and came to more vnderstanding by cōtinuall reading being also further grown in age he begā to consider with himselfe in how great darckenes and errors the whole order of priests had bene a long time drowned O good God sayd he who would haue thought it that so many learned and holy men haue wandred out of the right way and could haue so lōg time bene wrapped in so greate errors or that the holy Scripture coulde haue bene so deformed with such horrible abuses for he neuer wel vnderstood before he sayde that the Gospell was the verity of God in that order wherein it is written seeing it conteyned so much touching the Crosse persecution and ignominious death The crosse discerneth betweene true Christians and counterfeit and yet the Priestes liued in great prosperity and no man durste mayntayne any quarrell agaynst them without great daunger He also saw that the howre was come that the Gospell should be displayd that persecution was at hand that the enemies of the truth beganne now to rage that the wicked and proud lyfted vppe theyr heades on high He that seeketh to lyue godly in Christ shall suffer persecution and feared not to enterprise and take in hand all kynde of mischiefe and wickednesse agaynst the faythfull that the Byshops which ought by theyr vertue and power to defend the word were more barbarous and cruell then any tyrauntes had bene before He thus considering the present estate of the world ◠Tim. 4. put all doubte from his hart and sawe presently before hys eyes that Iesus Christ had taught the trueth seeing so many bodyes of the faythful were dayly so tormented beaten exiled and banished drowned and burned For who can report the great tormentes which the innocent haue endured these yeares passed euen by those which cal themselues Christians and for no
afterwarde was byd hym selfe to kneele down to haue his head cut off no cause nor coÌ„demnation further beyng layd agaynst him but onely of meere hatred agaynst the Gospell Ex Ioan. Gastia The name of the Persecutor appeareth not in the story George Scherrer At Rastat by Saltzeburge An. 1528. Ater that this George had instructed the people in knowledge of the Gospell in Rastat .x. miles distant froÌ„ Saltzeburge George Scherâ—er Martyr he was accused of his aduersaries and put in prison where he wrote a confession of his faith whiche Mathias Illiricus hath set out wyth his whole storye Ex Mat Flat Illyrica Hee was condemned to be burned a liue but meanes was made that first his head shoulde be cut of and his body afterward be cast into the fire Going toward his death he sayd crying aloude That you may knowe sayde he that I die a true Christian A straunge myracle of God in manifesting hys Gospel I will geue you a manifest signe and so he did by the power of the Lord For when his head was taken of froÌ„ his shoulders the body falling vpon his belly so coÌ„tinued the space while one might well eat an egge After that softly it turned it selfe vpon the backe and crossed the righte foote ouer the lefte and the right hand ouer the left At the sight wherof they which sawe it were in a great maruell The Magistrates which before had appoynted to haue burned the body after his beheading seeing this myracle would not burne it but buryed it with other Christian mens bodyes and many by the same examplr were moued to beleue the Gospell Thus God is able to manifest the truth of his Gospell in the midst of persecution who is to be blessed for euer Amen Balthasar Officiall Henry Flemmyng At Dornick 1225. This Henry a Fryer sometyme of Flaunders forsooke hys habite maryed a wyfe Who beyng offered lyfe of Balthasar if he woulde confesse hys wyfe to be an harlot denyed so to do and so was burnt at Dornic A Popishe priest and a wicked murderer A good priest dwelling not farre from Basill 1539. A good Priest martyred in hys own house There was a certaine wicked Priest a notorious adulterer a dycer and a vile dronkard geuen to all wickednes and vngratiousnesse without all feare regarding nothing what mischiefe he did moreouer a maÌ„ fit and readye to serue the affection of the papistes at all turnes It chaunced y t this Priest was receiued and lodged in the house of an other Priest dwellyng not farre from Basill whiche was a good man and a sincere fauourer of the Gospell This dronken priest sitting at supper was so dronke that he coulde not tell what he did or els feyned himselfe so dronke of purpose the better to accomplishe hys intended mischiefe So it followed that this wretch after hys first sleep rose out of his bed and brake all the glasse windowes in his chamber threwe downe the stone and rent all his hostes bookes that he founde The host awaking wyth y e noyse therof came to hym asking howe he dyd whether there were any theeues or enemies that he was in feare of desiring him to shew what he ayled But assoon as the good host had opened his chamber doore the wicked cutthroate ranne at him with his sworde and slew hym The host after the wounde receaued fell downe and dyed Upon this a clamour was made through all the street and the neighbours came in the murderer was taken and bound and yet all the frendes and kinsfolkes that the good priest had could not make that miserable caitiffe that was the murderer to be executed the superiour power did so take hys part saying that he shoulde be sent to hys byshop The townes men did grieuously cry out and complayne at the boulstering out of so manifest vilany So did also the noble man that was the Lord of the Page saying that so many good men and maried priests were drowned and beheaded for such small trifles without any regard had to the Byshop but a murtherer might escape vnpunished It was aunswered to them agayne that what the superiour powers wold do thei had nothing to do withal The tyme was otherwise now then it was in the commotion of the rusticall people The superiour power had authoritie to gouerne as they would sayd they it was their parts onely to obey Ex Ioan Gastij And so was he sent bound to the byshop and shortly after dismissed hauing also a greater benefice geuen him for hys worthy acre for he so auaunted him selfe that he had slain a Lutheran Priest Ex tom 2. Conuiualium Sermonum Ioan. Gastij ex Pantal. Charles the Emperours Procurator Doctour Anchusanus Inquisitour Latomus At Louane An. 1543. XXviij ChristeÌ„ men and weomen of Louane Paule a preist Two aged women Antonia Two men At Louane 1543. When certayne of the Cittie of Louane were suspected of Lutheranisme the Emperors Procurator came from Bruselles thether to make Inquisition After which Inquisition made certaine bandes of armed men came beset their houses in the nighte where many were taken in theyr beddes pluckt froÌ„ their wiues and children and deuided into dyuers prysons Through the terrour wherof many citizens reuolted from y e doctrine of the gospel and returned agayne to Idolatrye But 28. there were whiche remayned constant in y e persecutioÌ„ Unto whoÌ„ the Doctors of Louan Anchusanus especially the Inquisitour Latomus sometymes w t other came and disputed thinking no lesse but either to confound them or to conuert theÌ„ But so strongly y e spirite of y e Lord wrought with hys Saints that the other went rather confounded awaye theÌ„ selues When no disputation coulde serue that whiche lacked in cunning they supplyed w t tormentes by enforcing and afflicting theÌ„ seuerally euery one by him selfe Among the rest there was one Paulus a Priest vpon the age of 60. yeres whom the Rectors of the Uniuersitie wyth theyr Collegues accompanyed with a great number of billes and gleues brought out of prison to y e Austen Friers where after many foule wordes of the Rector he was degraded But at length for feare of death he began to stagger in some poynts of his confession and so was had out of Louane and condemned to perpetuall prison whiche was a darke and stincking dongeon where he was suffered neither to read nor write Paulus a priest condemned to perpetuall prison or anye man to come at him commaunded onely to be fed with bread and water After that other two there were whiche because they had reuoked before were put to the fire and burnt 2. Martyrs burnt at Louane constantly taking their martyrdome Then was there an old man and 2. aged women brought forth An aged man Martyr of whom the one was called Antonia borne of an auncient stocke in that Citie These also were condeÌ„ned the man to be headed the 2. women to be buryed quicke Antonia
theyr Martyrdome they were drawne thorough the durt vppon an hurdle to the place accompanyed with a number of bylles and glayues and guÌ„ners and truÌ„peters Moreouer albeit there was no such cause they being two simple poore men yet the Magistrates commaunded vpon what occasion I know not all the gates of y e Citty to be shut and garded with keepers Trumpettes brought in to stop the hearing of Gods Saints WheÌ„ the blessed martyrs were brought and bound to the post which was before the Pallace they much reioysing that they were made worthye to suffer for Christe made confession of their fayth and many earnest exhortations vnto the people But to stop the hearing of these saints the trumpeters were commaunded to sound which during all the time of their suffering neuer ceased The hangman preparing hymselâ— first to strangle Cazes chaunced to fall downe from the top of the post to the pauement and brake hys head in such sorte as the bloud followed in great quantitie Notwithstanding he recouering hymselfe went to Monier and hym he strangled who patientlye rendered vp his lyfe Cazes which was the stronger of them both being set on fire before the hangman came suffered the extremitie of the fire with great paynes but greater patience for as hys legges wer almost halfe burnt yet he endured crying My God my father and so gaue vp hys lyfe And further to note the worke of God that folowed when these two myld martyred sayntes were almost coÌ„sumed in the fire to ashes sodenly without matter or cause such a feare fell vpon them at y e execution that the iustices and the people Feare sent amongst Gods enemies notwithstanding that they had the gates locked to them were defensed with all manner of weapons about them not knowing wherfore took theÌ„ to their legs in such hast fleeing away y t they ouerran one an other The prior of S. Antonies fel down so y t a great number went ouer hym The iudge Pontacke on hys mule w t his red robe fleeing as the other dyd was ouerthrowne with the presse in the street called Poetâ—uin in suche sorte Impius fugit et ne no persequitur that he was fayne to be caryed to Pichons house a widow and there cryed within Hide me saue my lyfe I am dead I see euen the lyke matter as at the last commotion My friendes hyde my mule that no man se her nor know her Briefly such was the feare which came from them that euery maÌ„ shut vp their houses After the feare was past euery man asked what the matter was but none could tel neither could the enemies of Gods truth perceaue who was he that put them so to flight and feare w tout any semblaunce of anye aduersary about them This story is testified and to be founde both in the volume of the Frenche martyrs printed by Iohn Crispine lib. 6. also in the booke of Dutch martyrs written by Adrianus Bertelmewe Hector martyr A gentlemaÌ„ called Perriere M. Bartlemew Eme President M. Augustine de Eglise Counseller Bartlemew Hector At Thurin Ann. 1556. First this Hector was a trauailer about the country and a seller of bookes hauyng his wife and children at geneua As he came into the vale of Angroigne in Piedmont to get his liuing wyth sellyng of bookes hee was taken by a certen gentleman and there arested sent to Thurin then examined at last condeÌ„ned Beyng condemned hee was threatned y t if he spake any thing to the people his tongue should be cut of Neuerthlesse he ceased nothing to speake After his praiers made wherein he prayed for the Iudges that God would forgeue them and opeÌ„ theyr eies he was offered his pardon at the stake if he would conuert which he refused Then he prepared himselfe to his death which he tooke patiently Wherat many of the people wept saying why doth this man dye whiche speaketh of nothing but of God Ex hist. Gal. per Crisp. lib. 6. The accusers appeare not in the story Philip Cene Iames his fellow martyrs Phillip Cene. Iames his fellow At Dyion An. 1557. This Phillip Cene was an Apothecarie at Geneua He was taken at Dyion there imprisoned and in the same town of Dyion he with one Iames hys companion was burned As this Phillip went to his death singing psalmes the Fryer standyng by stopped hys mouthe with his hande The most part of the people wept bitterly saying be of good courage brethren be not afrayd of this death Which when one of the aduersary part heard he sayde to one of the magistrates Do you not see how almost halfe part of the people is of their side and doth comfort them Ex Ioan Crisp. lib. 6.  Archambant Seraphon M. Nicolas du Russeau At Dyion Ann. 1557. These two were in prison together w t Phillip Archambant M. Nicolas Russean martyrs and Iames abouesaid at Dyion Archambant goyng about with a packet of pedlerye ware to get hys liuing and comming towardes hys wyfe heard of certayn prisoners at Dyion to whome he wrote to comfort them with his letters The next daye after hee was searched at Aussone and letters of certayne schollers of Paris founde about him then he was brought to Dyion where hee with the other called M. du Rousseau constantly suffered The same Archambant had bene also condemned three yeares before at Tule and as he was ledde to Bordeaux he escaped Ex eius Epist. ad vxorem apud Crisp. lib. 6. The kinges Attourney of Sainctes Ville Philbert Hamlin At Burdeaux Ann. 1557. Philbert Hamlin first was a priest then hee went to Geneua wher he exercised printing Philbert Hamelin martyr and sent bookes abroad After that hee was made a minister at the towne of Allenart in Saintonge In which and in other places moe hee did much good in edifying the people At last hee was apprehended at Saintes Uille and with him his host a priest whom he had instructed in the gospell and after confession made of hys fayth hee with the sayde prieste was caryed to Burdeeux before the President As hee was in prison on a sondaye a priest came in with all his furniture to saye masse in the prison whom Philbert seing to be reuested came pluckt his garmentes from his backe wyth suche zeale and vehemency that the masse garmentes with the challice candlestickes fell downe and were broken saying Is it not enough for you to blaspheme God in churches but you must also pollute the prison w t youre Idolatry The iaylour hearing of this The zeale of Philbert in his furye layd vpon him w t his flaffe and also complayned of him whereby he was remoued to the common pryson and layd in a low pitte laden wyth great yrons so that hys legges were swolne withall and there continued viij dayes A little before hee perceiuing the priest his host to decline from the truth did what he could to confirme hym in the same but
workes of supererogation freewill predestination confession satisfaction indulgences images purgatory the pope c. Whereunto he aunswered agayne in wryting w t such learning and reason alleaging agaynst the popes owne distinctions namely Distinct 19. cap. Dominus Distinct. 21. cap. In nono Dist. 21. cap. omnes cap. Sacrosancta that as the story reporteth the court of Thurin marueling at his learning condemned him more for reproch of shame then vppon true opinion grounded of iudgement When hee was brought to the place of execution the people whiche stoode by and heard hym speake declared openlye that they saw no cause why he should dye A certayn olde companion of hys a priest calling him by hys name M Geffrey desired him to conuert from his opinions To whome hee paciently aunswered agayne desiring him that he would conuert from his condition And thus after he had made hys prayer vnto God and had forgeuen hys Executioner and all his enemies he was first strangled and then burned The report of a Doue flying about the Fryer In the foresayd story relation is made moreoouer concerning the sayd Geffrey that at the tyme of his burning a doue was seene as was crediblye reported of many flying fluttering diuers times about the fire testifying as was thought the innocency of this holy martyr of the Lord. But the storye addeth that vpon suche thinges we must not stay and so concludeth he the Martyrdome of this blessed man Ex. Crisp. lib. 6. Pag. 897. Benet Romian martyr Lanteaume Blanc De Lauris Counsalor and sonne in lawe to Minors lord of Opede the cruel persecutor Anthony Reuest the Lieutenant Barbosi iudge Ordinary of Draguignā Ioachim Partauier the kinges Aduocate Caual and Caualieri Consuls The Official Gasper Siguiere Officer in Draguignan A Frier obseruaunt Benet Romain a Mercer or Haberdasher At Draguinan in Prouince An. 1558. The lamentable storye of Benet Romain is described at large amonge other french martyrs by I. Crispine printer the briefe recitall wherof here followeth Thys Benet hauing wyfe children at Geneua to get hys liuing vsed to go about the countrey with certayne Mercery ware hauyng cunning also amōg other thinges how to dresse Corals As he was cōming towarde Marscile passed by y e town Draguignan hee happened vpon one of the lyke facultie named Lanteaume Blanc Who beyng desirous to haue of his Corals and could not agre for the price also knowing that he was one of Geneua went to a coūsailor of the courte of Aix being then at Draguignan whose name was de Lauris sonne in lawe to miners Lorde of Opede Of Miners the great persecutor read in the storie of Merindoll the great persecutour agaynst Merindoll c. Thus Lauris consulting together with the foresayd Blanc pretending to buy certain of his Corall which he sawe to be very fayre and knowing also that he had to the worth of 300. crounes incontinent after hys departing from him he sent to the officer of y e town to attache the sayd Benet as one being the greatest Lutherane in the world Thus whē he was arested for the kings prisoner Blanc and hys fellowes whiche sought nothng but onely the praye were ready to cease vppon hys goodes and likewise of the other two men whō hee hyred to bear hys merchandise Then were these three poore men seperated a sonder and Romayne examined before the Consuls and y e kings Aduocate and other Counsellers where hee kept hys Easter whether he receaued at the same Easter whether he was cōfessed before fasted the Lent also he was bid to say his Pater noster Interrogatories ministred to Romian the Creede Aue Maria which two first he did but denyed to say Aue Maria. Then was he asked for worshipping of saintes women saints and men saints and when hee heard Masse He sayd he would worshipp none but God alone Masse he heard none these 4. yeares nor euer would Wherupon he was committed to a stinking house of easment with yron cheynes vpon his legges Lauris thus hauing hys will vpon the poore man sent for the Lieuetenaunt named Antony Reuest told hym what he had done and willed hym to see the prisoner The Lieuetenant being angry that he did so vsurpe vpon hys office denyed to goe with hym to the prisoner excusing the filthy sauour of the place Notwithstanding the same day the Lieuetenaunt with an other went to the prison and caused the sayd Romaine to come before hym of whom he enquired many things of his dwelling of his name and age hys wife and children of hys facultie and cause of hys comming also of hys religion and all such poyntes therto belonging Unto whom he answered agayne simply and truely in all respectes as lay in hys conscience Romian sealeth the confession of his fayth and thereunto beyng required because he could write he put to hys marke After hys confession beyng thrise made and hys aunswer taken certayn faythfull brethren of that place found meanes to come to hym Romian refuseth to escape counselled hym y t seing he had sufficiently already made confession of his fayth he would seeke meanes to escape out from his enemies which sought nothing but hys death shewed vnto hym what he should say to the Lieuetenant but he refused so to doe willing there to render accompt of hys fayth and contented to dye for y e same Barbosi persecutor The fame of hys constancy being knowne in the towne Iudge Barbosi a man blind and ignorant and no lesse deformed came to see hym and asked A grosse question of a grosse Iudge what do they beleue sayd he in any God in Geneua Romaine looking vpon him what art thou said he that so wretchedly doest blaspheme I am sayde hee y e Ordinary Iudge of this place And who hath put thee sayd Romain suche a grosse and deformed persō in such an office Thinkest thou that we be infidels and no christians And if y e deuils themselues do confesse a God suppose you that they of Geneua do deny their God A free answere of a poore prisoner No no we beleue in God wee inuocate his name and repose all our trust in hym c. Barbosi tooke such griefe with this departinge from Romiane that hee ceased not to pursue him to death The Lieuetenaunt then being vrged and much called vpon and also threatned by this Barbosi and other prepared to proceed in iudgement against him taking to him such Iudges and Aduocates as y e order there required There was the same time an obseruant Frier which had there preached all y e Lent He being very eger and dilligent to haue the poore christian burned seing the iudges intentiue about the busines to set the matter forward sayde that hee would go say masse of the holy Ghost Masse a commō instrument for all thinges and also to blowe the fire to illuminate their intentes to haue the sayde Romian condemned and
they could to make him reuolte they helped the hangman to beare him all broken and dismembred as hee was vnto the heape of wood where they tyed him to a chayne of yron which was let downe vppon the fagottes Romian seing himself to be alone lying vpon the wood began to pray to God Whereat y e fryers being moued ranne to him agayne to cause hym to say Aue Maria. Which when he would not do Crueltie of Friers they were so furious that they plucked tare hys beard In all these anguishes the meeke saynt of God had recourse still to God in hys prayers beseeching him to geue him pacieÌ„ce TheÌ„ left they him lying as dead But so soone as they descended down from the wood he began to pray to God agayne in such sort as one would haue thought that he had felt no hurt Then an other greate Fryer supposing to doe more wyth hym then the rest came vp to the wood vnto hym to admonish him Romian thought at first that he had bene a faythfull Christian by his gentle speach but afterward when he vrged him to pray to the virgyn Mary he desred him to depart and let him alone in peace As soone as he was departed Romiane lifted vp hys head and hys eyes on hye praying God to assyste him in his great temptation Then a certayn father a Warden to bring the people in more hatred cryed out and sayd he blasphemeth A slaundering Fryer hee blasphemeth he speaketh agaynst the blessed virgin Mary Wherat Barbosi cryed stop hys mouth let hym be gagged The people cried to the fire let him be burned Then the hangman set fire to the straw Crucifice Câ—ucifige 〈◊〉 The cruell death and mâ—â—tyrdome of blessed Romian and little stickes that were about which incontinent were set on fire Romian still remayned hanging in the ayre till he dyed and was burned all his nether partes well neare when he was seene to lift vp his head to heauen mouing his lips without any cry and so thys blessed saint rendred his spirite to God Of this assemble there were diuers iudgements sondry bruites Some sayde that if good men had bene about him it had gone better with him that those priests monks which were about him were whoremaisters infamous Other sayd that he had wrong and that an hundreth of that company there were which more deserued death then he especially among theÌ„ which condeÌ„ned him Other went away marueling disputing of his death and doctrine And thus was the course finished of this valiaunt thrise blessed martyr and seruaunt of the Lord Iesus the sonne of God Ex Crisp. lib. 6 pag. 902. The Conuent of the Iacobin Friers at Dyion A Priest of Dyion Fraunces Ciuaux At Dyion Ann. 1558. Frances Ciuaux martyr Thys Fraunces Ciuaux was Secretarye to the Frenche Ambassadour here in England in Queene Maries time Who afterward beeing desirous to heare y e worde of God went to Geneua Also he was placed to be Secretary to the Senate or counsayle of Geneua wher he continued about the space of a yeare Hauing then certaine busines hee came to Dyion There was the same tyme a priest that preached at Dyion such doctrine where at the sayd Fraunces being worthely offended came friendly vnto the priest and reasoned with him touching his doctrine shewing by the Scriptures how and where he had erred The priest excused himselfe that he was not so well instructed to dispute but he would bring hym y e next day to a certayne learned man whom he knew there in the towne and desired the sayd Fraunces to go with him to breakfast where he would be glad to heare them two in conference together Whereunto when Fraunces had consented the priest incontineÌ„t went to the Iacobine Friers where the matter was thus contriued A priuy Iudas that at the breakefast time Frances there vnawares should be apprehended When the next day came y e priest brought FrauÌ„ces according to his appoyntmeÌ„t to a Iacobine frier who pretending much fayre friendship vnto him as one glad desirous of his coÌ„pany besought hym to take a breakefast with him the next morowe and there they woulde enter conference together Wyth this also Fraunces was content to prepare hymselfe the better to that conflict sat vp almost all the night writing with his fellow The next morow as Fraunces with his fellowe were preparing themselues toward the breakfast the Iacobin in y e meane time went to the Iustice of the towne to admonishe him to be ready at the time and place appoynted Thus as the Iacobin was standing at the Iustices doore the companion of Fraunces seeing the Fryer there stand began to mistrust with himselfe tolde Fraunces Frances admonished by hys dreame willing him to beware the Fryer Moreouer the same night Fraunces had in his dreame y t the sayde Fryer shoulde commit him to the Iustice. But hee either not caring for his dreames or els not much passing for the daunger committed hymselfe to the handes of God and went As they were together disputing in the Couent of the Iacobines Fraunces thus betrayed of the priest was apprehended by the Officers caried to Prison and within seuen dayes after being Saterday before the Natiuity of the Lord was brought to the place of execution where first he was strangled and then burned Ex scripto testimonio Senatus Geneuesis And as touching the felow companion of this Fraunces aboue mentioned he was also apprehended with hym and put in prison but because he was but a young nouice and yet not fully confirmed he recanted and was deliuered Priestes of Rochelle Manroy a priest The Lieuetenaunt of Rochelle The Cardinall of Lorraine Magistri S. Andre Peter Arondeau At Paris Ann. 1559. The town of Rochelle Peter Arondeau martyr as it is a place of great commoditie because of the Sea so was it not inferiour to other good Townes in Fraunce for nourishing and suporting the holy assembles of the Lorde Unto the whiche towne about the yeare of our Lorde 1559. resorted one Peter Arondeau a maÌ„ of base condition with a little packet of mercery ware there to sel who there being knowen to adioyne hymselfe to the church and congregatioÌ„ of y e faithfull was demaunded of certayne Ministers of Antichrist whether he would goe to heare Masse or no. The Masse He sayd that he had bene there to oste to hys great grief and that since the tyme that the Lorde had taken the vayle from hys eyes he knewe the Masse to be abhominable forged in the shop of the enemy of all mankinde They to whome hee thus aunswered were Priestes amongest whom was one named Monroy who taking the other there present for witnesses brought hym straight to the Lieuetenaunt The depositioÌ„ being taken and information made it was decreed incontinent y t his body shuld be attached And althogh by one of hys friendes hee was admonished to saue himself to
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
downe to the Citye Messina and there was martired Ibidē Pope Pius the fourth Diuers that suffered in the kingdome of Naples At Neaples An. 1560. After Pope Iulius the third came Marcellus the second After him succeded pope Paul the fourth This Paule being dead folowed Pope Pius the fourth Who being aduaunced to y e rowme began hoate persecution in all the territories of the Churche of Rome agaynste them whyche were suspected for Lutheranes Whereuppon ensued great trouble and persecution in the kingdome of Neaples in such cruell sorte that many noble men with their wiues others are reported there to be slaine Vide Pantali lib. 11. Pope Pius the fourth Lxxxviij Martyrs in one day with one butcherly knife slaine like sheepe 1600. other also condemned At Calabria An. 1560. In Calabria likewise the same tyme suffered a blessed nūber of Christes welbeloued saintes both old and yong put together in one house to the number of 88. persōs al which one after an other were taken out of the house and so being layd vpon the butchers stall like the shepe in the Shambles wyth one bloudy knife were all killed in order A Spectacle most tragicall for all posteritie to remember and almost incredible to beleeue Wherefore for the more credite of the matter least we shall seeme eyther light of creadite to beleeue that is not true or rashly to committe to penne thynges wythout due proofe and authoritie wee haue heere annexed a peece of an Epistle wrytten by mayster Symon Florillus preacher of Goddes woorde at the Citie Clauenna among the Rhetians vnto a certaine friende of his named Guliel Gratalorus an Italian and Doctoure of Phisicke in the Uniuersitie of Basill whyche Gratalorus translated the same into the Latine tounge and it is to be founde in the 11. booke of Pantal. pa. 337. the English wherof is thys as followeth * The ende of a certaine letter of master Symon Florellus wrytten in Italian concerning a lamentable slaughter of 88. Christian Saintes in the parties of Calabria AS concerning newes I haue nothing to wryte but onely that I sende you a Copie of certaine letters imprinted eyther at Rome Newes out of Italy anno 1560. or at Venice concerning the Martyrdome or persecution in two seuerall Townes of Calabria eyghte Italyan myles from the borders of Consentia the one called Sainte Sixtus wythin two miles of Montalte vnder the Seigniorie of the Duke of Montalte the other called Guardia situate vppon the Sea coaste and 12. miles from S. Sixtus the which two Townes are vtterly destroyed and eight hundred of the inhabitantes there or as some wryte from the Citie of Rome no lesse then a full thousande Hee that wrote the letter was seruaunt to Ascanius Caracciolus The countrey and people there I well knew to take the first Original of their good doctrine honest life frō the Valdēses For before my departure frō Geneua at their request I sent them two Schoolemaisters Ioan. Aloisius Paschalis Iames Bouell preachers and Martirs and two preachers The last yeare the two preachers were Martyred the one at Rome named Ioannes Aloisus Paschalis a Citizen of Cunium he other at Messina named Iames Bouel both of Piedmont This yeare the residue of that godly fellowshippe were Martyred in the same place I trust thys good seede sowen in Italie will bringe foorthe good and plentifull fruite Now foloweth the copie of the letters sent from Montalt a towne in Calabria 8. miles distant from Consentia bearing Date the 11. of Iune 1560. The wryter of the which letters as ye may perceiue was one of them which call themselues Catholickes and followers of the Pope The woordes of the letter bee these as heere vnder followeth * Heere foloweth the Copie of a letter sent from Montalte in Calabria by a Romanist to a certayne frend of his in Rome containing newes of the persecution of Christes people in Calabria by the newe Pope Pius the fourth HEtherto most noble Lord haue I certified you what here daily hath bene done about these hereticks Now commeth next to signifie vnto your Lordshippe Horrible persecution in Calabria an 1560. the horrible iudgement begon thys present day being the eleuenth of Iune to bee executed very earely in the mornyng againste the Lutheranes Whyche when I thynke vppon I verelye quake and tremble And truely the manner of theyr putting to deathe was to be compared to the slaughter of calues and sheepe For they being al thrust vp in one house together as in a sheepefolde the executioner commeth in and amongest them taketh one and blindfeldeth him wyth a muffler about his eyes so leadeth him forth to a larger place near adioyning where he commaundeth him to kneele downe whych being so done he cutteth his throte leauing him half dead and taking his butchers knife and muffler all of gore bloud which the Italians call Benda commeth againe to the rest The Christians killed like Calues so leading one after an other he dispatcheth them all which were to the number of 88. This spectacle to behold howe doleful and horrible it was I leaue to your Lordshippes iudgement for to wryte of it I my selfe cannot but weepe Neither was there any of the beholders there present whiche seeing one to die coulde abide to beholde the death of an other But certesse so humbly and paciently they went to death as is almost vncreadible to beleeue Some of them as they were in dyinge 88. Martirs affirmed that they beleeued euen as wee doe Notwithstanding as the most part of them died in the same theyr obstinate opinions All the aged persones wente to deathe more cheerfully the younger were more timerous I tremble and shake euen to remember how the executioner held his bloudie knife betweene his teethe with the bloudy muffler in his hande and his armes all in goare bloude vp to the elbowes going to the folde and taking euery one of them one after an other by the hande and so dispatching them all no otherwise then doeth a butcher kill his calues and sheepe It is moreouer appoynted and the cartes be come all readie that all those so put to death shoulde be quartered and so to bee conueied in the cartes to the hethermost parts of Calabria where they shal be hanged vppon poles in the high waies and other places euen to the confines of the same country Vnlesse the Popes holines the Lord Viceroy of Neaples shall geue in commandement to the Lord Marques of Buccianus gouernour of the sayde prouince to stay his hand and go no further he wil procede with the racke and torture examining al other and so encrease the nūber in such sorte that he will nie dispatch them all This day it is also determined that an hūdreth of the more ancient women should appeare to be examined and racked and after to be put to death that the mixture may be perfect for so many menne so manye women And thus haue you that I
to his brethren all the poynts of hys commission and opened vnto them how many and great errours they were in into the which their olde Ministers whome they called * These were their ministers for lacke of better vntill they came to more sincere knowledge which enstructed thē most commonly by night abroade in caues and quarries for feare of persecution Of these Calabrians Vide infra Barbes that is to say Uncles had broughte them leading them from the right way of true Religion When the people heard this they were moued with such a zeale to haue their Churches reformed that they sent for the moste ancient brethren the chiefest in knowledge and experience of all Calabria Apulia to consult wyth them touching the reformation of y e Church This matter was so handled that it stirred vp the bishops priests monkes in all Prouince Ioan. de Roma a wretched persecutor with greate rage against them Amongest other there was one cruel wretch called Iohn de Roma a monke who obtaining a commissiō to examine those that were suspected to be of y e Waldois or Lutheran profession forthwith ceased not to afflict the faithful with all kinde of cruelty y t he could deuise or imagine Amongest other most horrible torments The cruelty of a Papist this was one which he most delighted in and most commōly practised He filled bootes with boiling grece put them vpon their legs tying them backeward to a forme with their legges hanging downe ouer a small fire and so he examined them Thus he tormēted very many and in the ende most cruelly put them to deathe Michelottus Serra W. Melius Martirs The first whome hee thus tormented were Michelottus Serra and W. Melius with a number moe Wherfore Fraunces the French king being informed of the strange and outragious cruelty of this hellish monke sent letters to the high Courte or Parlament of Prouince y e foorthwith he should be apprehended by forme of proces and order of law he should be condemned aduertisement sent vnto him w t all spede or his condemnation The monke being aduertised heereof by his frendes conueyed himselfe to Auinion where hee thought to enioy the spoylings which he like a notorious thefe had gotten by fraud extortion from the pore Christians But shortly after he which had so shamefully spoiled other was spoiled of altogether by his owne houshold seruants Wherupon shortly after he fell sicke of a most horrible disease straunge and vnknowen to any Phisition The iust iudgement of God against a cruell persecutor So extreme were the paines torments wherwith he was continually vexed in al his body that no oyntment no fomētation nor any thing els could ease him one minute of an houre Neither was there any man that could tary neare about him ne yet wold any of his owne frendes come neare to him so greate was the stinch that came from him For the which cause he was caried from the Iacobines to an hospitall there to be kepte But the stinche infection so encreased that no man durst there come neare him no nor he himself was able to abide the horrible stinch that ishued from his body full of vlcers and sores and swarming with vermin and so rotten that the flesh fell away from the bones by peecemeale Whiles he was in these torments and anguish he cried out oftētimes in great rage Oh who wil deliuer me who will kill and rid me out of these vntolerable paines which I know I suffer for the euils and oppressions that I haue done to the poore men And he himselfe went about diuers times to destroy hymselfe but hee had not the power In these horrible torments and anguish and fearfull dispaire A spectacle to all persecutors this blasphemer and most cruel homicide moste miserably ended his vnhappye daies and cursed life as a spectacle to all persecutors receiuing a iust reward of his crueltye by y e iust iudgement of God When he was dead there was no man y t would come nere him to bury him but a yong nouice newly come to his order in steade of a more honorable sepulture caught hold w t a hooke vpon his stinking carian drew him into a hole hard by which was made for hym After the death of this cruell monster the bishop of Aix The Bishop of Aix Perionet his Officiall Meiranus cruell persecutors by his Officiall Perionet continued the persecution put a great multitude of them in prison of whom some by force of torments reuolted from the truth the others which cōtinued constant after he had condemned thē of heresy were put into the hands of the ordinary iudge which at y ◠time was one Meiranus a notable cruel persecutor who with out any forme of proces or order of law such as the Official had pronoūced to be heretikes he put to death with most cruell tormēts But shortly after he receiued a iust reward of his crueltie in like maner After the deathe of the good President Cusinetus An other exāple of Gods terrible iudgement vppon a persecutor the Lord of Reuest being chief President of the Parliament of Aix put many of the faithful to death Who afterwarde being put out of his office returned to his house of Reuest where he was stroken with such an horrible sicknesse that for the fury and madnes which he was in hys wife or any that were about him durst not come neare him and so hee dying in this fury and rage was iustly plagued for his vnmercifull and cruell dealing After him succeded Barthol Cassaneus likewise a pestilent persecutor An other exāple of Gods iudgement vpon Cassaneus a bloudy persecutor whom God at length stroke with a fearful sodeine death In the time of this tyran those of Merindol in the persone often were cited personally to appeare before y e kings atturny But they hearing that y e court had determined to burn them w tout any further processe or order of law durst not appeare at y e day apointed For which cause the court awarded a cruel sentēce against Merindol A bloudy decree against the Merindolians condemned al the inhabitants to be burned both men women sparing none no not the litle children infantes the towne to be rased their houses beaten downe to the groūd also the trees to be cut down as wel oliue trees as al other and nothing to be left to the entent it shuld neuer be inhabited again but remaine as a desert or wildernesse This bloudye arrest or Decree seemed so straunge and wonderfull that in euery place throughout all Prouince there was great reasoning and disputation cōcerning the same especially among the aduocates and men of lerning vnderstanding in so muche that many durst boldly openly say that they greatly marueiled how that Court of parlamēt could be so mad or so bewitched to giue out such an arrest so
be in a great choler some he beat and some things also of a smal value he caused to be restored but all the rest was kept backe and caryed away Two womeÌ„ the mother and the daughter Martyrs The same day two women the mother and the daughter were found in a caue in the mountaine wounded to death by the souldiers and died immediatly after So likewise a blinde man a hundreth yeares of age which was fled into a caue with his sonnes daughter being eighteene yeares olde whych fed him was slaine by the enemies The grandfather hys nyce dyed Martyrs and as they would haue forced the mayden she escaped from them and fell from the top of the mountaine and dyed At that tyme also a great company of women of Tailleret Uillars were taken as they fled with their goodes and brought to the campe and sent away emptye There was at the same tyme a certaine souldier whiche promised the Lord of Trinitie to find out the minister of Tailleret and to deliuer him into his owne hands And to bring his purpose to passe he neuer ceased vntill he had founde him and after that he pursued hym a long time But as he was pursuing and chasing him A wicked persecuter killed with stones certaine at vnwares comming out of the mountaine rescued the poore minister and killed the souldier with stones But this especially is to be noted that duryng these troubles diuers of the Papistes had sent their daughters into the mountaines vnto the Waldoys to be kept fearing least they should haue ben rauished by the souldiers being wholy geuen ouer as to all crueltie and rauine so to all villany and abhomination by whome they were before threatned to be so abused All this being done the sayd Lord of Trinitie caused the head officers and chiefest of y e people to assemble together and declared vnto them that the mainteining of the army was a greate charge vnto the Duke and that it was meete that they should beare the one halfe of the charges For this cause he demaunded of them twentie thousande crownes But by the meanes of his Secretarie Gastaut who was promised a hundreth crownes for hys wyne that is to say for a bribe foure thousand of those twenty were abated The poore Waldoys pressed at 16. thousaÌ„d crownes so that they graunted vnto him xvj thousand of the which summe the Duke released the one halfe Then the Lord of Trinitie pressed this poore people to deliuer the eight thousand out of hand to pay the souldyers their wages as he sayde and so to withdraw his armye The yeare before corne was exceeding deare for a sacke was commonly sold for sixe crownes yea and some for eight crownes and also they had very litle corne growing vpon their mountaines wherefore they were now verye bare of money But they being in this perplexitie and desiring nothing more then to liue in peace and quietnes went about to sell their cattell to pay this money But the Lord of Trinitie had geuen out a commandement y t none should buy any cattell of the Waldoys The Papists false of promise without his liceÌ„ce Then licence was geuen out to certaine to buy great store of cattell and that for a small price and the common brute was that he had part of the gaine When this money was payd yet the army notwithstanding retyred not After this the Lord of Trinitie commaunded the Waldoys to surrender vp al their armour to furnish y e Dukes fortes otherwise he threatned to sende his souldyers amongest them and in deede he constrained many so to do Then he demanded moreouer the eight thousand crownes whiche the Duke had remitted and constrayned them to promise the payment thereof After that he commaunded that the ministers should be sent awaye vntill the matter were determined before the Duke otherwise he woulde send his souldiers to dislodge them out of hand whereuppon with one common assent and accord they determined that their ministers shoulde withdrawe themselues for a space vntill the army were retired which was not done without marueilous sighes lamentation and teares At that season there fell such abundance of snowe that the like had not bene seene of a long time before so that the people were constrained to make a way with great trauaile and paine through the top of the mountayne of S. Martin for their ministers to passe Now thought the Lord of Trinitie so to haue enclosed them he keeping the plaine and the mountaynes beyng couered so thicke with snowe that by no meanes they shoulde haue escaped his handes But the people caused theÌ„ to passe the top of the mountayne and at their departure The care of the Waldois for their ministers there flocked out of euery quarter greate multitudes to the village of Boby and came together into a secrete place there called le Puis not withoute greate griefe and sorowe For they found theÌ„ altogether in teares and mourning that their ministers should so be taken froÌ„ them and they now leaft as lambes amongst wolues The armye was aduertised that the ministers were assembled together and incontinent a greate troupe of harquebushes were at hand whiche sought them euen to the very top of the mountaine in so much that if they had remained there but one houre longer they had bene all taken From that time for certaine dayes after they dyd nothing but raunge about in all places Gods prouidence for his ministers seeking for the ministers and there was no house chamber caue nor secrete corner into the whiche they dyd not enter vnder pretence to seeke the Ministers There was neither chest nor any thing else so strong but they brake it open saying that the ministers were hidden therein and by that meanes they tooke spoyled and caried away whatsoeuer they would The Lorde of Trinitie promised often tymes that although it were forbidden to all the Ministers to preache yet the Minister of Angrongne shoulde be excepted and furthermore sent the sayd Minister word that if he would demaunde any thyng of the Duke it shoulde be graunted hym Whereupon the sayde Minister made thys request that the poore people might liue peaceably in their religioÌ„ A while after he sent for the saide Minister to confer wyth him priuately vpoÌ„ certaine points of religion The minister went vnto him hauing therto the coÌ„sent of the people The Lord of Trinitie propounded vnto him three points Marke here the faire pretence trayterous meaning of the Lord of Trynitye which by by after seeâ—â—th the death of this good Minister The first concerning the supremacie of the Pope the other concerned transubstantiation Of the whyche two points the minister then immediatly declared his opinioÌ„ and he seemed to agree thereunto and required him to put the same in writing The last which was his whole drift was to perswade the minister to go to the Dukes Court and there to defend the cause of the people
alleging certain reasons to perswade him so to do Whereunto the minister answeared that he was bound to God and his church and if it seemed conuenient to the ministers and people that he should go he would be content to do the same and therof he promised to send him aunswere immediately with the which aunswere he seemed to be contented Shortly after the foresayd Lord not tarying for an auÌ„swere sent his army to the temple of S. Laurence in Angrongne pretendyng to sing a Masse there sodenly the souldiours besieged the Ministers house The Minister beyng warned therof assayed to escape The souldiers attempted nothyng by force but vsed geÌ„tle perswasions to the contrary for there were not yet many of them But the Minister pushed on further the souldiers folowed him halfe a myle but fearyng the people durst go no further The Minister withdrew himselfe into the rockes vpoÌ„ the mouÌ„taine accompanied with v. other The army was by by at his heeles The minister of AngroÌ„gne pursued of the souldiers sought a good while in the houses and cotages on euery side cruelly handlyng the people whom they tooke to make theÌ„ coÌ„fesse where their Minister was spoylyng their houses takyng some prisoners beatyng other some but yet they could not learne of them where their Minister was At the leÌ„gth they espyed him amoÌ„gest the rockes where they thought to haue enclosed him so they pursued him in y e rockes all couered with snow vntill it was night could not take him Then they returned spoyled his house and diligently searched out all his bookes writynges The ministerâ— house spoyled and caried them to the Lord of Trinitie in a sacke who caused them al to be burnt in his presence supposing as it well appeared that y e letters which he had sent to Angrongne touchyng the agreemeÌ„t should be with the rest burnt for he did not the lyke in the other Ministers houses 40 houses in Angrongne spoyled That day they spoyled fourtie houses in AngroÌ„gne broke their mylles and caried away all the corne and meale that they found About midnight the souldiours returned with torch-light to the Ministers house to seeke him searched euery corner The next mornyng commaundement was geuen to the rulers of Angrongne that within xxiiij houres they should deliuer their Minister or els AngroÌ„gne to be put to the fire sword The Rulers aunswered that they could not so do for they knew not where he was and the souldiours had chased him ouer the mountaine After certaine dayes wheÌ„ the souldiours had burned houses spoyled the people broken their mylles done what mischief they could the army retired Notwithstandyng the Lord of Trinitie left garrisons in the forenamed Fortresses but all at y e costes and charges of the Waldoys the which garrisons not contented with their wages spoyled continually Upon a night v. souldiers went with torches to a rich mans house of Angrongne spoyled the same The good man of the house hardly escaped with life Gods holy protection in sauing his seruant by the top of the house for there were xij pellets shot of at him Whereof one touched his face stroke his hat from his head without any further hurt The Rulers of Angrongne whiche were gone to the Fortresse to cary thether victuals and money Two rulers of Angrongne beaten almost to death for not kneeling to the Masse were by the souldiours receiued in despite of them the people caused a Masse to be song before them and forced them to be present at it and because they would not kneele downe to it they were beateÌ„ almost to death The one of them was sent agayne for more money the other with great perill of his lyfe lept ouer the walles and beyng pursued to Angrongne escaped Certaine dayes after a certaine coÌ„pany of souldiours came vnto the midst of AngroÌ„gne as though they would haue passed through and called for meate and drinke The poore men brought that they had vnto theÌ„ in a close court WheÌ„ they had eaten and drunken Cruelty shewed for kindnes they caused the women to auoyde then bounde xiiij of those which had brought theÌ„ victuals by ij and ij together led them away Their wiues children perceiuyng this Note how God did blesse his seruantes standing in their owne defence so fiercely pursued them with stones that they were fayne to let go x. of their prisoners for hast had much ado to saue them selues The other iiij they led away to the Fortresse of the which two were ransomed the other two were haÌ„ged vp by the feete the handes hauyng tormented them almost to death they released them for a great summe of money Two Martyrs of Angrongne The one of the which dyed the next night the other lay sicke without hope of lyfe long tyme after and his flesh fell from his handes and his feete and therof he became lame and after that his fingers fell of also In like manner did the other garrisons entreate the villages adioyning vnto them The garrison of Tour of Uillars beyng assembled together in a night went to Tailleret to the place called Bouuets breakyng in at the windowes and toppes of the houses breakyng open the doores sackyng spoylyng all that they could lay handes of tooke also xiiij prisoners and bound them two two together by the armes and so led them to the Fortresse of Tour. But two which were escaped whiles the souldiers were taking other set vpon them which led the prisoners Note againe how God blesseth his people staÌ„ding to their defence against the bloudy Papistes Two Martyrs A barbarous kinde of toâ—ment vsed agaynst a Martyr of the Loâ—d called Odul Gemet by â—he cruell Papistes and so valiantly assaulted beat them with stones that they forced them to let go xij of the prisoners the which tumbling and rolling themselues downe the mountaine hauing their hands bound behinde their backes and fastened two and two together by the armes were contented rather so to dye then to be caried to the Fortresse and yet in the ende they escaped The other two which were led to the Fortresse were cruelly tormented and in the end the one of them the Captayne strangled with his owne handes who was very young and but a child the other which was about threescore yeares of age whose name was Odull Gemet suffered a strange cruel death For when they had bound him they toke a kynde of beastes which liue in horsedoung called in French Escarbotz and put them vnto his nauell couering them with a dishe the which within short space pearced into his belly and killed him These and the like more then barbarous cruelties haue bin reuealed by the souldiours themselues The poore Waldoys were yet in great captiuitie and distresse but especially because they had not the preaching of Gods word amongst them as they were wont to haue
pretermittyng nothing that may defeÌ„d the law of his realme The which if your most renowmed king of Scotland will follow he shal purchase to himself eternal glory Further as touchyng the condigne coÌ„mendation due for your part most reuereÌ„d Byshop in this behalfe it shall not be the least part of your prayse that these heresies haue bene extinct sometimes in ScotlaÌ„d you being Primate of ScotlaÌ„d and principal authour therof Albeit that they also which haue assisted you are not to be defrauded of their deserued prayse as the reuereÌ„d Byshop of Glasgow of whose erudition we haue here geueÌ„ vs partly to vnderstand and also the Reuerend Byshop of Aberden a stoute defender of the fayth together with the rest of the Prelates Abbottes Priours and professors of holy Scripture Let your Reuerend Fatherhood take this little testificate of our duety toward you in good part whom we wishe long and happely well to fare in Christ. From Louane An. 1528. Aprill 21. By the Maisters and professours of Theologie in the Vniuersitie of Louane yours to commaunde ¶ In this Epistle of the Louanian Doctours I shall not neede geÌ„tle Reader to note vnto thee what a pernitious thyng in a coÌ„mon wealth is blynd ignoraunce wheÌ„ it â—alleth into cruell hartes Which may well be compared to a sword put in the handes of one that is both blynd and mad For as the blynd man hauyng no sense to see iudge knoweth not whom he striketh so the madde man beyng cruell furious hath no coÌ„passion in sparyng any Wherupon it happeneth many tymes with these men as it dyd with the blynd furious Phariseis that as they hauing the sword of authoritie in their haÌ„des in stede of malefactours and false Prophetes slue the true Prophetes of God and at last crucified the kyng of glory so these Catholicke Louanians and folowers of their Messias of Rome take in their handes the sworde of iurisdiction who neither seyng what to spare nor caring whom they smite vnder the stile and pretense of heretickes murther and blaspheme without mercy the true Preachers of the Gospell and the holy annoynted of the Lord. But to returne to the matter agayne of M. HameltoÌ„ here is moreouer to be obserued as a note worthy of memory that in the yeare of the Lord. 1564. in y t which yeare this present history was collected in Scotland there were certaine faythfull men of credite theÌ„ aliue who beyng present the same tyme when M. Patrike Hamelton was in the fire A maruelous exaÌ„ple of Gods iust punishment vpon the accuser persecuter of M. Hamelton heard him to cite appeale the blacke Frier called CaÌ„pbel that accused him to appeare before the high God as general iudge of all meÌ„ to aunswere to the innoceÌ„cy of his death and whether his accusation was iust or not betwene that a certaine day of the next moneth which he there named Moreouer by the same witnes it is testified that y e sayd Frier died immediately before y e sayd day came without remorse of conscience that he had persecuted the InnoceÌ„t By the example wherof diuers of the people the same tyme much mused and firmely beleued the doctrine of the foresayd M. Hamelton to be good and iust Hereunto I thought good to adioyne a certaine godly and profitable treatise of the sayd M. Patrike Hamelton A treatise of M. Patricke Hamelton called Patricks places written first by him in Latine and afterward traÌ„slated by Iohn Frith into English which he names Patriks Places not vnprofitable in my mynde to be sene and read of all men for the pure and comfortable doctrine conteyned in the same as not onely by the Treatise it selfe may appeare but also by the Preface of the sayd Iohn Frith prefixed before which also I thought not inconuenient to insert with the same as here foloweth ¶ A brief treatise of M. Patrike Hamelton called Patrikes Places translated into Englishe by Iohn Frith with the Epistle of the sayd Frith prefixed before the same as followeth * Iohn Frith vnto the Christian Reader BLessed be God the Father of our Lord Iesus Christ whiche in these last dayes and perillous tymes hath stirred vp in all couÌ„treys witnesses vnto his sonne to testifye the truth vnto the vnfaythfull The preface of I. Fâ—ith before Patricks places to saue at the least some from the snares of Antichrist which leade to perdition as ye may heere perceaue by that excellent and well learned yong man Patrike Hamelton borne in Scotland of a noble progeny who to testifie the truth sought all meanes and tooke vpon him Priesthode euen as Paule circumcised Timothy to winne the weake Iewes that he might be admitted to preache the pure worde of God Notwithstanding as soone as the Chamberleyne and other Byshops of Scotlande had perceaued that the light began to shine whiche disclosed theyr falsehood that they conueyed in darkenes they layd handes on him and because he would not deny his Sauiour Christ at theyr instance they burnt him to ashes Neuerthelesse God of his bounteous mercy to publish to the whole worlde what a man these monsters haue murthered hath reserued a little treatise made by this Patrike Patricks places which if ye list ye may call Patrickes Places For it treateth exactly of certayne common places which knowen yee haue the pith of all Diuinitie This treatise haue I turned into the English tong to the profit of my nation to whome I beseech God to geue light that they may espye the deceitfull pathes of perdition and returne to the right way which leadeth to life euerlasting Amen ¶ The doctrine of the Lawe What the Lawe is THE Lawe is a doctrine that biddeth good and forbiddeth euill as the Commaundements do specifie heere following The ten Commaundements of God A diuisioÌ„ of the CoÌ„mauÌ„demeÌ„ts Exod. 20. 1. Thou shalt worship but one God 2. Thou shalt make thee no Image to worship it 3. Thou shalt not sweare by his name in vayne 4. Hold the Sabboth day holy 5. Honour thy father and thy mother 6. Thou shalt not kill 7. Thou shalt not commit aduoutry 8. Thou shalt not steale 9. Thou shalt not beare false witnes 10. Thou shalt not desire ought that belongeth to thy neighbour All these Commaundements are briefly comprised in these two heere vnder ensuing Loue thy Lord God with all thine hart with all thy soule and with all thy mynde The loue of God The loue of our neighbour Math. 22. This is the first and great commaundement The second is like vnto this that is loue thy neighbour as thy selfe On these two commaundements hangeth all the Lawe and the Prophetes Certayne generall propositions prooued by the Scripture ¶ The first proposition The first proposition Probation 1. Iohn 4. ¶ He that loueth God loueth his neighbour This proposition is proued 1. Iohn 4. If a man say I loue God and yet hateth his brother he is a lyer He that loueth not hys
EUery tree and the fruites therof are either good or euil Either make yee the tree good Good fruites are signes of a good tree but not the cause therof and the fruite good also or els make the tree euill and the fruite of it likewise euill Math. 12. A good man is knowen by his workes for a good man doth good workes and an euil man euil workes Ye shall know theÌ„ by their fruit for a good tree beareth good fruite and an euil tree euill fruit A maÌ„ is likened to the tree and his workes to the fruit of the tree Beware of the false Prophetes which come to you in shepes clothing but inwardly they are rauening wolues ye shall know them by theyr fruits Luke 7. None of our workes either saue vs or condemne vs. Obiection IF woorks make vs neither rightuous nor vnrightuous then thou wilt say it maketh no matter what we doe I answer if thou do euill it is a sure argument that thou art euill Aunswere and wantest faith If thou do good it is an argument that thou art good haste faith for a good tree beareth good fruite and an euill tree euill fruite Yet good fruite maketh not the tree good nor euill fruite the tree euill so that man is good ere he do good dedes and euill ere he do euil dedes The man is the tree his workes are the fruite â—ayth maketh the maÌ„ good A good man maketh good workes To say that our workes do saue vs is to deny that Christ is our Sauiour FAith maketh the good tree and incredulity the euill tree such a tree such fruite such a man such workes For all thynges that are done in faith please God and are good workes and all that are done without faith displease God and are euill workes Who so euer beleeueth or thinketh to be saued by hys workes denieth that Christe is his Sauiour that Christe dyed for him and all things that pertaine to Christe For howe is hee thy Sauiour if thou mightest saue thy selfe by thy works or wherto should he die for thee if any workes might haue saued thee What is this to say Christ died for thee Uerely that thou shouldest haue died perpetually and Christ to deliuer thee from death died for thee and chaunged thy perpetual death into hys owne death For thou madest the fault and he suffered the payne and that for the loue he had to thee before thou wast borne when thou haddest done neyther good nor euill Nowe seeing he hath payed thy dette thou needest not neyther canst thou pay it but shouldest be damned if hys bloud were not But sithe hee was punished for thee thou shalt not be punished Finally he hath deliuered thee from thy coÌ„demnation and all euil and desireth nought of thee but that thou wylt acknowledge what hee hath done for thee and beare it in minde and that thou wouldest helpe other for hys sake both in woorde and deede euen as he hath holpen thee for nought and wythout reward O how ready would we be to helpe other if we knewe his goodnes and gentlenes towards vs He is a good and a gentle Lord for he doth all for nought Let vs I beseeche you therfore folow his footesteppes whom all the worlde ought to praise and worship Amen He that thinketh to be saued by his workes calleth himselfe Christ. No Sauiour but Christ. FOr he calleth himselfe the Sauiour which pertaineth to Christ onely What is a Sauiour but he that saueth and he sayeth I saued my selfe which is as much to say as I am Christ for Christ onely is the Sauiour of the worlde We should do no good workes for the intent to get the inheritance of heauen or remission of sinne No remyssioÌ„ but in Christ. FOr whosoeuer beleueth to get the inheritaÌ„ce of heauen or remission of sinne through works he beleueth not to get the same for Christes sake And they that beleeue not that theyr sinnes are forgeuen them and that they shall be saued for Christes sake they beleeue not the Gospell For the Gospel sayth you shall be saued for Christes sake your sinnes are forgeuen for Christes sake He that beleeueth not the Gospell beleeueth not God So it foloweth that they which beleue to be saued by their woorkes or to get remission of their sinnes by their owne dedes beleeue not God but recouÌ„t him as a lier and so vtterly deny him to be God Obiection Thou wilt say shall we then do no good deedes Aunswer I say not so but I say we should doe no good workes Good workes excluded not to be lefte vndone but not to iustyfie vs wheÌ„ theâ— are done for the intent to get the inheritance of heauen or remission of sinne For if we beleue to get the inheritaunce of heauen through good workes then we beleue not to get it through the promise of God Or if we think to get remission of our sinnes by our dedes then we beleeue not that they are forgeuen vs and so we count God a lier For God sayth thou shalt haue the inheritaunce of heauen for my sonnes sake thy sinnes are forgeuen thee for my sonnes sake and you say it is not so but I wil win it through my works Thus you see I coÌ„demne not good dedes Not the doing of good workes but the trusting in good workes condemned but I condeÌ„ne the false trust in any workes for all the workes wherin a man putteth any confidence are therwith poysoned become euil Wherfore thou must do good works but beware thou do them not to deserue any good thorough them for if thou doe thou receiuest the good not as the giftes of God but as dette to thee and makest thy selfe fellow with God because y u wilt take nothing of hym for nought And what needeth hee any thing of thine which geueth all thyng and is not the poorer Therfore do nothing to him but take of hym for he is a gentle Lord and with a gladder will geueth vs al that we neede then we can take it of hym if then we want ought let vs wite our selues Presse not therefore to the inheritaunce of heauen thorough presumption of thy good works for if thou do thou countest thy selfe holy and equal to God because thou wilt take nothing of hym for noughte and so shalt thou fall as Lucifer fell for his pride FINIS Certaine briefe Notes or declarations vpon the foresayd places of M. Patrike THis litle treatise of M. Patricks places Notes albeit in quantitie it be but short yet in effecte it comprehendeth matter able to fill large volumes declaring to vs the true doctrine of the lawe of the Gospel of faith and of works with the nature and properties also the difference of the same The lawe the Gospell how they are to be ioyned how to be seperated Which difference is thus to be vnderstanded that in the cause of saluation and in the office of
me to write any more and I had rather to speak it in priuate talke vnto your selfe Wherunto if you would admit me I trust you should not repent you thereof and vnto me Christ I take to my witnes it would be a great comfort in whom I wish you with all your flocke hartily well to feare Your prisoner and humble beadman vnto God for you Tho. Bilney Thus haue you the letters the abiuration and articles of Thomas Bilney Bilney cast 〈…〉 with 〈…〉 After which abiuration made about y t yeare of our Lord. 1529. the sayd Bilney tooke such repentaunce sorrow that he was neare the poynt of vtter dispayre as by y e wordes of M. Latimer is credibly testified whose wordes for my better discharge I thought here to annex written in his seuenth Sermon preached before K. Edward which be these I knew a man my selfe Bilney litle Bilney y t blessed Martyr of God who what time he had borne his fagot was come again to Cambridge had such conflictes within himselfe beholding this Image of death that his friendes were afrayde to let him be alone They were fayne to be with him day and night and comfort him as they could but no comfortes would serue And as for the comfortable places of Scripture to bringe theÌ„ vnto him it was as though a man should runne him thorough the hart with a sword Yet for all this he was reuiued and tooke his death paciently and dyed well agaynst the tyrannicall sea of Rome Haec Latim Serm. 7. Agayn the sayd M. Latimer speaking of Bilney in an other of his sermons preached in Lincolnshyre hath these wordes following That same M. Bilney whiche was burnt here in England for gods words sake was induced and perswaded by his frendes to beare a fagot at the tyme when the Cardinall was aloft and bare the swinge Now when the same Bilney came to Cambridge again a whole yeare after he was in such an anguish and agony that nothing did him good neyther eating nor drinking nor anye other communication of Gods worde for he thought that al the whole Scriptures were agaynst him and sounded to his condemnation So that I many a time commoned w t him or I was familiarly acquaynted with him but all thinges whatsoeuer any man could allege to his comforte seemed vnto him to make agaynst him Yet for all that afterward he came againe God indued him with such strength and perfectnes of fayth that he not onely confessed hys faith in y e Gospell of our Sauiour Iesu Christ but also suffered his body to be burned for that same Gospels sake which we now preach in England c. Haec ille Ser. 8. fol. 132 Furthermore in the first sermon of the said M. Latimer before the Dutches of Suffolk fol. 5. he yet speaking more of Bilney inferreth as followeth Here I haue sayth hee occasion to tell you a story which happened at Cambridge M. Bilney or rather S. Bilney y t suffered death for gods words sake Latimer called 〈◊〉 â—â—â—â—uerted â—y Bilney the same Bilney was the instrument wherby God called me to knowledge For I may thanke him next to God for that knowledge that I haue in y e word of god For I was an obstinate papist as any was in Englande insomuch that when I should be made bacheler of Diuinitie my whole Oration went against Phillip Melancthon and agaynst his opinions Bilney heard me at that tyme and perceaued that I was zelous without knowlege and came to me afterward in my study and desired me for gods sake to heare his confession I dyd so and to say y e trueth by his confession I learned more then afore in many yeres So from that tyme forward I began to smell the word of God and forsake the Schoole doctors and such fooleries c. And much more he hath of the same matter which ye may see hereafter in the lyfe of M Latimer By this it appeareth howe vehemently this good man was pearced with sorow and remorse for his abiuration y e space almost of 2. yeares Bilney returneth agayne from his abiuration that is from the yeare 1529. to the yeare 1531. It followed then that he by Gods grace good counsayle came at length to some quiet of conscience being fully resolued to geue ouer his life for the confession of that truth which before he had renounced And thus being fully determined in hys minde and setting hys time he tooke his leaue in Trinitie hall at ten of the clocke at nyght of certayne of hys frendes and sayd that he would go to Ierusalem alluding belike to the words examples of christ in the Gospel going vp to Ierusalem Nam faâ—â—cius eâ—ats 〈◊〉 Hâ—â—â—osolyâ—â— Bilney â—â—â—eth vpoâ— Hâ—eâ—usaâ—â—â— what time he was appoynted to suffer his passion And so Bilney meanyng to geue ouer hys life for the testimony of Christes Gospell told his frends y t he woulde goe vp to Ierusalem and so would see theÌ„ no more immediately departed to Northfolk there preached first priuely in housholdes to coÌ„firm the brethren and sisterne and also to confirme the anchres whom he had conuerted to Christ. Then preached he opeÌ„ly in y e fieldes confessing his fact and preaching publickely y t doctrine which he before had abiured to be the very trueth willed all men to beware by hym and neuer to trust to theyr fleshly frends in causes of religion And so setting forward in his iourny toward the celestiall Ierusalem hee departed from thence to the Anchres in Norwiche there gaue her a new testament of Tindals translation and the obedience of a Christian man whereupon hee was apprehended and caryed to prison there to remayne till y t blynde bishop Nixe sent vp for a writte to burne hym In the meane season the Fryers and religious men with the residue of theyr Doctours Ciuill and Canon resorted to him 4. Orden of Fryers against Bilney busily labouring to perswade hym not to die in those opinions saying he shoulde be damned body and soule if he so continued Among whome first were sent to him of the byshop Doct. Call minister as they call him or Prouinciall of the graye Fryers and Doct. Stokes an Augustine Fryer Doct. Call and Doct. Stokes sent to dispute with Bilney Doct. Call called by Bilney who lay with hym in prison in disputation till the writte came that he should be burned Doctor Call by the word of God through the meanes of Bilneys doctrine good life wherof he had good experience was somewhat reclaymed to the Gospelles side Doct. Stokes remayned obdurate and doth yet to this day whose heart also the Lorde if it be hys will reforme open the eyes of his old age that he may forsake the former blyndnes of his youth An other great doer agaynst him was one Fryer Byrd with one eye Prouinciall of the white Friers This Byrde was a Suffragane in Couentry and after
therefore Chrisostome a little before the woordes whiche they alleadged sayth Lifte vp your mynds and hartes Wherby he admonysheth vs to look vpon and consider those heauenly thynges whiche are represented and signified by the bread and wyne and not to marke the bread and wyne it selfe Here they sayde that was not Chrisostomes minde but that by this example hee declareth that there remayned no bread nor wine Al misteries to be seene with inward eyes I aunswered that was false for the example that he taketh tendeth to no other purpose but to call away our spirituall eyes from the beholdyng of visible thynges and to transport them an other waye as if the thynges that are seene were of no force Therefore he draweth awaye our mynde from the consideration of these thinges and fixeth it vppon him whiche is signified vnto vs by the same The very woordes whiche followe sufficiently declare thys to be the true meaning of the authour where as he commaundeth vs to consider all thynges with our inward eyes that is to say spiritually But whether Chrisostomes woordes doe tend eyther to to this or that sense Chrisostom agaynst the popish doctrine of the Sacrament yet do they indifferētly make on our part agaynst our aduersaryes which way so euer we doe vnderstand them For if he thought that the bread and wyne doe remayne we haue no further to trauayle but if he meant contrariwyse that they doe not remayne but that the natures of the bread and wyne are altered then are the bread and wyne falsely named Sacramentes and mysteryes The obiection of Chrisostom auoided by a-Dilemma whiche can be sayd in no place to be in the nature of thynges For that whiche is in no place howe can it be a Sacrament or supplye the roume of a mysterye Finally if hee speake onely of the outwarde fourmes and shapes as we call them it is most certayne that they doe continually remayne and that they by the substaunce of the bodye are not consumed in anye place wherefore it must necessarily followe the woordes of Chrisostome to be vnderstanded in suche sense as I haue declared Here peraduenture many would maruaile that for somuch as the matter touching the substaunce of the Sacrament A question asked with the cause declared why that seeing the matter of the sacramēt it selfe importeth neither saluation nor damnatyon why then Frythe offereth himselfe to death for the same beyng seperate from the articles of fayth and binding no man of necessitie eyther vnto saluation or damnation whether hee beleeue it or not but rather may be left indifferently vnto all men freely to iudge eyther on the one part or on the other accordyng to hys owne mynde so that neyther part do contemne or despise the other but that all loue and charitie be still holden and kept in this dissension of opinions what then the cause is why I would therfore so willingly suffer death The cause why I dye is this for that I can not agree with the diuines other head Prelates that it shuld be necessarily determined to be an article of fayth and that we should beleeue vnder payne of damnation the substaunce of the bread and wyne to be chaunged into the body and bloud of our sauioure Iesus Christe the fourme and shape onely not being chaunged Whiche thing if it were most true as they shall neuer be able to proue it by any authority of the Scripture or Doctours yet shall they not so bring to passe that that doctrine were it neuer so true shoulde be holden for a necessarye article of fayth For there are many thinges both in the Scriptures and other places whiche we are not bounde of necessitye to beleeue as an article of fayth So it is true that I was a prisoner and in bondes when I wrote these thinges and yet for all that I will not holde it as an article of fayth * * This is to be weyed with tyme when Frythe wrote but that you may without daunger or damnation eyther beleeue it or thinke the contrarie But as touchinge the cause why I cannot affirme the doctrine of Transubstantiation diuers reasons doe leade me thereunto First for that I do playnelye see it to be false and vaine and not to be grounded vpon anye reason either of the Scriptures Three causes why transubstātiation is not to be be beleued or of approued Doctours Secondly for that by my exāple I woulde not be an author vnto Christians to admit any thing as a matter of fayth more then the necessary points of ther Creed wherein the whole summe of oure saluation doth consist specially such thinges The 2. cause the beliefe whereof haue no certaine argument of authoritie or reason I added moreouer that their Church as they call it hath no such power and authoritie that it eyther ought or maye binde vs vnder the peril of our soules to the beleuing of any such articles Thirdlye because I will not for the fauour of our Diuynes or Priestes be preiudiciall in this poynt The third cause vnto so manye nations of Germaines Heluetians and other whiche altogether reiecting the transubstantiation of the bread and wyne into the bolye and bloud of Christ are all of the same opinion that I am as wel those that take Luthers part as those which holde with Oecolampadius Which thinges standing in this case I suppose there is no mā of any vpright conscience which will not allow the reason of my death which I am put vnto for this only cause that I do not think transubstantiation although it were true in deede to be establyshed for an article of faith And thus muche hytherto as touching the articles and whole disputation of Iohn Frith whiche was done wyth all moderation and vprightnesse But when as no reason woulde preuaile against the force and crueltie of these furious foes the xx day of Iune in the yeare of oure Lorde 1533. hee was brought before the Byshoppes of London Winchester and Lincolne who sitting in Paules vpō Friday the xx day of Iune ministred certaine interrogatories vpon the Sacrament of the Supper and Purgatorie vnto the sayde Frith as is aboue declared To the whiche when he had answeared shewed his minde in forme and effect as by his owne wordes aboue doth appeare hee afterward subscribed to his answears with his owne hand in these wordes Ego Frithus ita sentio quemadmodum sentio ita dixi scripsi asserui affirmaui That is to say The subscriptiō of Iohn Fryth ¶ I Frith thus doe thinke and as I thinke so haue I sayde written taught and affirmed and in my bookes haue published But when as by no meanes he coulde bee perswaded to recant these articles aforesaid neither be brought to beleue that the sacrament is an article of faith but said Fiat Iudicium iustitia Iohn Fryth condemned he was condemned by the Bishop of London to be burned and sentence geuen agaynst
goodes Howbeit one of his brethren afterwardes made such sute vnto the Kyng by meanes of the Queene that after three yeares imprisonment he was both released out of prison and also obtained of the Kyng a Commission vnto the Lord Awdeley beyng then Lord Chauncelor and to Cranmer Archbyshop of CaÌ„terbury and to Crumwell then Secretary with others to enquire of the iniurious and vniust dealynges of the Byshoppe and his Chauncelor agaynst the sayd Patmore notwithstandyng his appeale vnto the kyng and to determine therof accordyng to true equitie and iustice to restore the sayd Patmore agayne vnto his sayd benefice But what was the ende and issue of this Commission wfinde not as yet Iohn Row Bookebinder a FreÌ„ch man 1531. This man for bynding buyng and dispersing of bookes inhibited Christopher a bookeseller dyed in prison was enioyned beside other penaunce to goe to Smithfield with his Bookes tyed about hym and to cast them in the fire there to abide till they were all brent to ashes Christ of a dutchmaÌ„ of Antwerpe 1531. This man for sellyng certeine new Testaments in English to Iohn Row aforesayd was put in prison at Westminster and there dyed W. Nelson Priest 1531. His crime was for hauyng and buiyng of Peryman certain bookes of Luther Tyndall Thorpe c. and for reading and perusing the same contrary to the Kings proclamation for the which he was abiured he was Priest at Lith Tho. Eue Weauer 1531. His Articles That the Sacrament of the aultar was but a memory of Christes passion That men were fooles to go on pilgrimage or to set any candle before images Item it is as good to set vp staues before the Sepulchre as to set vp tapers of waxe That Priestes might haue wiues Rob. Hudson of S. Pulchers 1531. A dogge offered to S. Nicholas Byshop His Article On Childermas daye sayth the Register he offred in Paules Churche at offering time to the childe Byshop called S. Nicholas a dogge for deuotion as he sayd and meant no hurt for he thought to haue offered a halfepeny or else y e dogge and thought the dogge to be more better then a half-peny and the dogge should raise some profite to the child and sayd moreouer it was the tenth dogge c. Ex Regist. Edward Hewet seruingman 1531. His crime That after the Kynges proclamation he had and read the new Testament in English Also the booke of I. Frith against Purgatory c. Walter Kiry seruant 1531. Hys Article That he after the kings proclamation had vsed these bookes the Testament in English the summe of Scripture a Primer and Psalter in Englishe hidden in hys bedstrawe at Worcester Michaell Lobley 1531. His Articles That hee beeing at Antwerpe bought certeine bookes inhibited as the Reuelation of Antichrist the obedience of a Christian man the wicked Mammon Frith against Purgatory Item for speaking against Images and Purgatory Item for sayeng that Bilney was a good man Why then doth M. More say that Bilney recanted and dyed a good man if these be punished for commending him to dye a good maÌ„ A ladde of Colchester dyed in prison for bringing to Bayfilde his bookes and dyed a good man because of a Bill that one did send from Norwich that specified that he tooke his death so pacientlye and did not forsake to die wyth a good will c. A boy of Colchester 1531. A boy of Colchester or Northfolke brought to Richard Bayfield a budget of bookes about four dayes before the sayd Bayfield was taken for the which the lad was taken laid in the counter by M. More Chancellor there dyed Wil. Smith Taylor 1531. His Articles That he lodged oftentimes in his house Rich. Bayfield and other good men That he receiued hys bookes into hys house and vsed much reading in the new Testament He had also the Testament of William Tracy He beleeued there was no Purgatory Wil. Lyncoln Prentise 1532. His Articles For hauing and receiuing bookes from beyond the Sea of Tindall Frith Thorpe and other Item he doubted whether there were any Purgatory Whether it were well done to set vp candles to Saincts to go on pilgrimage c. Iohn Mell of Bocksted 1532. His heresie was this for hauing and reading the new Testament in english the Psalter in English and the booke called A B C. Iohn Medwell seruant to M. Carkit Heresy with the Pope to trust onely to the merites of Christ. Scriuener 1532. This Medwell lay in prison xxiiij weekes till he was almost lame Hys heresies were these That he doubted whether there was anye Purgatory He woulde not trust in pardons but rather in the promises of Christ. He doubted whether the merites of anye but onely of Christ did helpe him He doubted whether pilgrimages and setting vp of candles to images were meritorious or not He thought he should not put his trust in any Saint Item hee had in his custody the new Testament in Englishe the examination of Thorpe the wicked Mammon a booke of Matrimony Ex ipsius scedula ad Episc Scripta Christofer Fulman seruaÌ„t to a Goldsmith 1532. This yong man was attached for receiuing certayne bookes at Antwerp of George Constantine and transporting them ouer into England and selling them to sondry persons beeyng bookes prohibited by the proclamation Item he thought then those bookes to haue bene good and that he had bene in errour in times past Margaret Bowgas 1532. Her heresies were these Being asked if she would go on pilgrimage she sayd I beleeue in God and he can do me more good then our Lady or any other Sainct and as for them they shal come to me if they will c. Then Richard Sharples Parson of Millend by Colchester asked her if shee sayde her Aue Maria I say sayd she hayle Mary but I will say no further Then said he if she left not those opinions she would beare a fagot If I do saide she better then I shall adding moreouer that she would not go from that to die therefore To whome the Priest aunswered and sayd she would be burned Heereunto Margaret againe replyeng asked the Priest who made Martyrs Tyrauntes make Martyrs Tyrants quoth the Priest make Martirs for they put Martirs to death So they shall or may me quoth Margaret At length with much ado and greate persuasions she gaue ouer to Foxford the Chanceller and submitted her selfe Iohn Tyrel an Irishman of Billery key Taylor His Articles were these That the Sacramente of the aulter was not the body of Christ but only a cake of bread Furthermore the occasion being asked how he fell into that heresie he answered and sayd that about three weekes before Midsomer last past hee heard M. Hugh Latimer preach at S. Mary Abchurch that men should leaue going in pilgrimage abroade M. Latyâ—â—â— preached agaynst Pilgrimages and do their pilgrimage to their poore neighbours Also the sayde M. Latimer in his Sermon did set the Sacrament of the aulter
Laurence the Byshops Register of Caunterbury Edwarde Thwates Thomas Abell Of the which persons the sayd Elizabeth Berton Henry Gold Richard Master Edwarde Bocking Iohn Dering Hugh Riche Richarde Risby were attaynted of Treason by Acte of Parliament and put to execution The residue as Fisher Byshop of Rochester Thomas Golde Thomas Laurence Edwarde Thwates Iohn Adeson Thomas Abell being conuicte and atteynted of misprison were condemned to prison and forfayted theyr goodes possessions to the King Ex Statut an 25 Reg Hen 8. Edward Hall a writer of our Englishe Stories making mention of this Elizabeth Barton aforesayd adioyneth next in his booke A maruelous iudgement of god against Pauier an open enemye to his worde the narration of one Pauier or Pauie a notorious enemie no doubt to Gods truth Thys Pauier beyng the towne Clerke of the Citie of London was a man sayth he that in no case coulde abyde to heare that the Gospell shoulde be in Englishe In so much that the sayd Hall hymselfe heard hym once say vnto hym and to other by swearing a great othe that if he thought the Kings highnes would set forth the Scripture in English and let it be read of the people by his authoritie rather thē he would so long liue he would cut his owne throate but he brake promise sayth Hall for he dyd not cut his throate with any knife but with an halter did hang himselfe Of what minde and intent he so did God iudge My information farther addeth this touching the sayd Pauier or Pauie that he was a bitter enemie very busie at the burning of Richard Bayneham aboue mentioned Who hearing the sayd Baynham at the stake speakyng against Purgatory and transubstantiation Pauier a bitter eenemy against Rich. Baynham set fire sayd he to this hereticke and burne hym And as the trayne of gunpouder came toward the Martyr he lifted vp his eyes and hands to heauen saieng to Pauier God forgiue thee and shewe thee more mercy then thou doest to me The Lord forgiue Sir Thomas More and pray for me all good people and so continued he praieng till the fire tooke hys bowels and his head c. After whose Martyrdome the next yeare folowing this Pauier the towne Clerke of the Citie went and bought ropes Which done he went vp to an hygh garret in hys house to pray as he was wont to doe to a roode which he had there before whom he bitterly wept And as his own mayde comming vp found him so doyng he bad her take the rustye sworde and go make it cleane and trouble him no more and immediately he tied vp the rope and hoong himselfe The maydes hart still throbbed and so came vp and founde him but newly hanged Then she hauing no power to helpe him ranne crieng to the Church to her mistres to fetch her home His seruants and Clerkes he had sent out before to Finisbery Pauier a persecutor hāged him selfe and to Maister Edney Sergeant to the Lord Maior dwelling ouer Byshops gate to tary for him at Finisebery Court till he came but he had dispatched himselfe before so that they might long looke for him before he could come Which was an 1533. To this story of Pauier may also be added the lyke terrible example of Doctor Foxford Chauncellour to the Byshop of London a cruell persecutor and a common butcher of the good Saincts of God who was the condemner of all those aforenamed The terrible hād of Gods iudgement vpon Foxford the Byshops Chācellour The death of W. Warham Archb· of Cant. Tho. Cranmer Archb. of Cant. which were put to death troubled or abiured vnder Byshop Stokesley through all the dioces of London This Foxford dyed about this present yeare and time of whose terrible end it was then certainely reported and affirmed by suche as were of right good credite vnto certayne persons of whom some be yet aliue that he dyed sodenly sitting in his chayre his belly being brust and his guts falling out before him About the same time died also William Warrham Archbyshop of Canterbury in whose roume succeeded Thomas Cranmer which was the Kings Chapleyne and a great disputer against the vnlawful mariage of Lady Katherine Princesse Dowager being then so called by Act of Parliament Queene Catherine appealeth to Rome Ye heard before how the Parliament had enacted that no person after a certeine day should appeale to Rome for any cause Notwithstanding which Acte y e Queene now called Princesse Dowager had appealed to the Courte of Rome before that Acte made so y t it was doubted whether that Appeale were good or not This question was well handled in the Parliament house but much better in the Conuocation house and yet in both houses it was alledged yea and by bookes shewed that in the Councels of Calcedone Affrike Toletane and diuers other famous Councels in the primatiue Church yea in the tyme of S. Augustine it was affirmed declared determined that a cause rising in one Prouince Concluded by councells of the primitiue church that nōe should appeale out of their prouince should be determined in the same that neither the Patriarke of Cōstātinople should medle in causes moued in the iurisdictiō of the Patriarke of Antioch nor no Byshop should entermedle within an others Prouince or coūtrey Which thyngs were so clerkly opened so cūningly set forth to all intētes y t euery mā that had witte was determined to folow y e truth not wilfully wedded to his owne mynde might playnly see y t al appeales made to Rome were clearely voyde of none effect Which doctrines coūsailes were shewed to y e Lady Katherine Princesse Dowager but she as womē loue to lose no dignitie euer continued in her old song trusting more to the Popes partialitie then to the determination of Christes veritie Wherupon the Archbyshop of Cāterbury Cranmer aboue named accōpanied with y e Bishops of Lōdon Winchester Bathe Lincolne diuers other great Clerkes 〈◊〉 a great number road to Dunstable which is vi myle frō Ampthyl where the Princesse Dowager lay there by a Doctor called Doctor Lee she was ascited to appeare before the sayd Archbyshop in cause of Matrimony in the sayd towne of Dunstable at the day of appearaunce she would not appeare but made default so was called peremptorily euery day .xv. dayes together and at the last for lacke of appearaunce for contumacie by the assent of all the learned men there beyng present she was diuorced from the kyng Lady Catherine solemnly diuorced frō the king their Mariage declared to be voyde and of none effect which sentence geuen the Archbyshop and all the other returned backe agayne ¶ Where note that although this diuorce folowyng after the new Mariage needed not at all to be made the first Mariage beyng no Mariage at all before God A note yet to satisfie the voyce of the people more then for any necessitie the
Phil. 3. for great is your reward in heauen For we suffer with him that wee may also be glorified with him who shall chaunge our vile body that it may be fashioned like vnto his glorious body according to the working wherby he is able euen to subiect al things vnto him Dearely beloued be of good courage and comfort your soule with the hope of this hye reward and beare the image of Christ in your mortall body Boldnes of spirite that it may at his comming be made like to his immortall and followe the example of all youre other deare breethren which choose to suffer in hope of a better resurrection Keepe your conscience pure and vndefiled and say against that nothing Sticke at necessary things and remember the blasphemies of the enemies of Christ Woâ—nde not Conscience Standing â—pon things necessarye saieng they finde none but that wil abiure rather then suffer the extremitie Moreouer the death of them that come againe after they haue once denied though it bee accepted wyth God and all that beleeue yet is it not glorious for the hypocrites say he must needes dye denyeng helpeth not But might it haue holpen they would haue denied fiue hundreth times Death after denying euil spoken of by the aduersaryes but seeing it would not helpe them therefore of pure pride and meere malice together they spake with their mouthes that their conscience knoweth false If you geue your selfe cast your selfe yeeld your selfe commit your selfe wholy and onely to your louing father then shall his power be in you and make you stroÌ„g and that so strong that you shall feele no payne which should be to another present death and his spirite shall speake in you and teach you what to aunswere Obedience to God according to his promise He shall set out his truth by you wonderfully and worke for you aboue all that your hart can imagine Yea and you are not yet dead though the hypocrites all To looke for no mans helpe bringeth Gods helpe Conâ—tancye in standing Patience in suffering with all they can make haue sworne your death Vna salus victis nullam sperare salutem To looke for no mans helpe bringeth the helpe of God to them that seeme to be ouercome in the eyes of the hypocrites Yea it shall make God to carry you through thicke and thinne for his truthes sake in spite of all the enemies of hys truth There falleth not an heare till his houre be come and when his houre is come necessitie carieth vs hence though we be not willing But if we be willing then haue we a reward and thanke Feare not threatening therefore neyther be ouercome of sweet words Bilney with which twayne the hypocrites shall assayle you Neyther let the persuasions of worldly wisedome beare rule in your hart PerseueraÌ„ce to the ende no though they be your friends that counsayle you Let Bilney be a warning to you Let not their visure beguile your eyes Let not your body faynt He that endureth to the end shall be saued If the payne be aboue your strength Math. 22. remember Whatsoeuer ye shall aske in my name I will geue it you And pray to youre father in that name and he shall cease your payne or shorten it The Lord of peace of hope and of fayth be with you Amen William Tyndall TWo haue suffred in Antwerpe In die sanctae Crucis vnto the great glory of the Gospell Two Martirs at Antwerpe Foure Martyrs in FlauÌ„ders one at S. Luke Persecution at Roane Fiue Doctors at Paris taken for the Gospel four at Rysels in Flanders and at Luke hath there one at the least suffered and all the same day At Roane in Fraunce they persecute And at Paris are fiue Doctors taken for the Gospell See you are not alone Be cheerefull and remember that among the hard harted in England there is a number reserued by grace for whose sakes if neede be you must be ready to suffer Sir if you may write how short soeuer it be forget it not that we may knowe howe it goeth with you for oure harts ease The Lord be yet againe with you with all his plenteousnes and fill you that you flowe ouer Amen If when you haue read this you may send it to Adrian do I pray you that he may knowe howe that our harte is with you George Ioy at Candlemas being at Barrow printed ij leaues of Genes in a great forme and sent one copy to the King and another to the new Quene with a letter to N. for to deliuer them and to purchase licence that he might so go through all the Bible Out of this is sprong the noise of the new Bible and out of that is the great seeking for English bookes at all printers and bookebinders in Antwerpe and for an English Priest that should print This chaunced the 9. day of May. Sir your wyfe is well content with the will of God and would not for her sake haue the glory of God hindred William Tyndall Another notable and woorthy letter of Maister William Tyndall sent to the sayd Iohn Frith vnder the name of Iacob ¶ The grace of our Sauiour Iesus his pacience meekenesse humblenesse circumspection and wisedome be with your hart Amen DErely beloued brother Iacob mine harts desire in our Sauiour Iesus is An other letter of W. Tindal that you arme your selfe with pacience and bee cold sober wyse and circumspect and that you keepe you alowe by the ground auoiding hie questions that passe the common capacitie But expound the law truly and open the vayle of Moses to condemne all flesh High questions to be auoyded proue all men sinners all deedes vnder the law before mercy haue taken away the coÌ„demnatioÌ„ therof to be sinne and damnable and then as a faythfull minister set abroche the mercy of our Lord Iesus All deedes before they be iustified by faith are sinne Preaching the lawe of God mercy of Christ. Sacraments without significations to be refused and let the wounded coÌ„sciences drinke of the water of him And then shall your preaching be with power not as the doctrine of the hypocrites and the spirite of God shall worke with you and all coÌ„scieÌ„ces shall beare record vnto you and feele that it is so And all doctrine that casteth a miste on those two to shadow and hide them I meane the law of God and mercy of Christ that resist you withall your power Sacramentes without signification refuse If they put significations to them receiue them if you see it may helpe though it be not necessary Of the presence of Christes body in the Sacrament meddle as little as you can M. Tindall here beareth with tyme. that there appeare no diuision among vs. Barnes will be whote agaynst you The Saxons be sore on the affirmatiue whether constant or obstinate I omitte it to God Phillip Melancthon is sayd to be with the
Iacob yet vnderstand good Reader that it was written in very deede to Iohn Frith as is aboue tolde thee For the more proofe and euidence whereof read Frithes booke of the Sacramente and there thou shalte finde a certayne place of this Epistle repeated word for word beginning thus I call God to record against the day we shall appeare before our Lorde Iesus to geue a reckening of oure doings that I neuer altered one sillable of Gods word against my conscience c. Which Epistle Iohn Frith hymselfe witnesseth that he receaued from Tyndall as in hys testimonie aboue appeareth ¶ The death of the Lady Katherine and of Queene Anne THe same yeare in the which W. Tyndall was burned which was the yeare of our Lord 1536. in the begynning of the yeare Anno. 1536. first died Lady Katherine Princes Dowager in the moneth of Ianuary The death of Lady Katherine 〈◊〉 Dowagar After whome the same yeare also in the moneth of May next following followed the death also of Queene Anne who had now bene married to the King the space of three yeares In certeine records thus we finde that the Kyng being in his Iustes at Greenewich sodenly with a fewe persons departed to Westminster and the next daye after Queene Anne his wife was had to the Tower The death of Queene Anne with the Lord Rochford her brother and certayne other and the xix day after was beheaded The wordes of this worthy and Christian Lady at her death were these Good Christen people I am come hether to die for according to the Law and by y e Lawe I am iudged to death and therefore I will speake nothing against it The wordes of Queene Anne at her death I am come hether to accuse no man nor to speake any thing of that whereof I am accused and condemned to die but I pray God saue the King and sende him long to raigne ouer you for a gentler or a more mercifull Prince was there neuer and to me he was euer a good a gentle and soueraigne Lord. And if any person will meddle of my cause I require them to iudge the best And thus I take my leaue of the world and of you all and I hartely desire you all to pray for me O Lord haue mercy on me To God I commend my soule And so she kneeled downe sayeng To Christ I commend my soule Iesu receiue my soule repeating the same diuers times till at length the stroke was geuen and her head was striken off And this was the end of that godly Lady and Queene Godly I call her Queene Anne beheaded CommendatioÌ„s of Quene Anne for sundry respectes whatsoeuer the cause was or quarell obiected against her Fyrst her last wordes spoken at her death declared no lesse her sincere fayth and trust in Christ then dyd her quiet modestie vtter forth the goodnesse of the cause and matter whatsoeuer it was Besides that to such as wisely can iudge vpon cases occurrent this also may seeme to geue a great clearing vnto her that the King the third day after was maried in his whites vnto an other Certaine this was that for the rare and singular giftes of her minde so well instructed and geuen toward God with suche a feruent desire vnto the trueth and setting foorth of sincere Religion ioyned wyth like gentlenes modestie and pitie toward all men there hath not many suche Queenes before her borne the Crowne of England Principally this one commendation she left behinde her that during her life the Religion of Christ most happely florished and had a right prosperous course Many things might be written more of the manyfolde vertues and the quiet moderation of her milde nature how lowly she would beare not onely to be admonished The milde nature of Queene Anne in taking admâ—nition but also of her owne accorde woulde require her Chapleynes playnely and freely to tell whatsoeuer they sawe in her amisse Also how bountifull shee was to the poore passing not only the common example of other Queenes but also the reuenues almost of her estate in so much that the almose which she gaue in three quarters of a yeare in distribution is summed to the number of xiiij or xv thousand pounds Beside the great peece of money which her grace intended to impart into foure sundry quarters of the Realme as for a stocke there to be employed to the behoofe of poore artificers and occupyers Agayne The great Almose of Queene Annne what a zelous defender she was of Christes Gospell all the world doth knowe and her actes doe and will declare to the worldes ende Amongst which other her actes this is one that shee placed M. Hugh Latymer in the Byshopricke of Worcester and also preferred Doctor Shaxton to his Byshopricke being then accompted a good man Furthermore what a true fayth she bare vnto the Lorde this one example may stande for many for that when King Henry was with her at Wodstocke and there being afrayde of an olde blinde prophesie for the which neyther he nor other Kings before him durst hunt in the sayde parke of Woodstocke nor enter into the Towne of Oxford at last thorough the Christian and faithfull counsayle of that Queene he was so armed against all infidelitie that both he hunted in the foresayde parke and also entred in the Towne of Oxford and had no harme But because touching the memorable vertues of this worthy Queene partly we haue sayd something before partly because more also is promised to be declared of her vertuous life the Lord so permitting by other who then were about her I will cease in this matter further to proceede This I can not but meruayle why the Parlament holden this yeare that is the xxviij yeare of the King which Parliament three yeares before had established and confirmed this Mariage as most lawfull shoulde now so sodeinly and contrary to their owne doings Statuâ— An. 28. Hen. 8. cap. 7. repeale and disable the sayd Mariage agayne as vnlawfull beeyng so lawfully before contracted But more I meruayle why the saide Parliament after the illegitimation of the Mariage enacted not contented with that should further proceede and charge her with such carnall desires of her body as to misuse her selfe with her owne naturall brother the Lorde Rochford and others Parliamentâ— not alwayes constant being so contrary to all nature that no naturall man will beleeue it But in this Acte of Parliament did lie no doubt some great mistery which heere I will not stand to discusse but onely that it may be suspected some secrete practising of the Papistes here not to be lacking considering what a mightie stoppe she was to their purposes and proceedings and on the contrary side what a strong Bulwarke she was for the maintenance of Christes Gospell and sincere religion which they then in no case could abide By reason wherof it may easily be considered that this Christian and deuout Debora could lacke no enemies
after whose birth Queene Iane his mother the second daye after dyed in childbed left the king agayne a widower which so continued the space of two yeres together Upon the death of whiche Queene Iane Prince Edward borne and vppon the birth of prince Edward her sonne these two verses were made which follow Phoenix Iana iacet nato Phoenice Queene Iane dyed in childe-bed dolendum Secula Phoenices nulla tulisse duas Here is by the waye to be vnderstand that during all this season since the time that the king of Englande had reiected the pope out of the Realme both the Emperour These verses were thought to be made by M. Armigyl Wade y e French king and the king of Scottes with other forreine potentates which were yet in subiection vnder the Pope bare no him do great good fauour inwardly what soeuer outwardly they pretended Neither was here lacking pryuy setters on nor secret working among themselues how to compasse vngracious mischiefes if God by cōtrary occasions had not stopped their intended deuises For first y e Pope had sent Cardinall Poole to the French king to stir him to warre agaynst the realme of England Secondly where as the Frenche king The Pope stirreth warre agaynst England by Cardinall Poole The Emperour the French king and the king of Scottes set agaynst the king of England by treaty of perpetuall peace was bound yearly to paye to the king of England at the first dayes of May and Nouember about xcv thousand crownes of the summe and odde mony and ouer that 10000. crownes at y e sayd ij termes for recōpēce of salt due as the treates therof did purporte that pension remayned now vnpayed iiij yeares and more Furthermore the Emperour and the Frenche K. both reteined Grancetor a traiterous rebell against the king condemned by Act of Parliament with certayn other traitors moe and yet would not deliuer him to the king at his earnest suite and request The Frenche king also digressing from his promise and treaty made alliance wyth the Bishop of Rome Clement in marying the Dolphine to hys Niece called Katherine de Medicis The sayd Frenche kyng moreouer contrary to his contracte made married his daughter to the king of Scottes All which were preiudiciall and put the kinge no doubt in some feare and perplexity though otherwise a stout and valiant Prince to see the Pope the Emperour the French king and king of Scottes so bent against him And yet all this notwithstanding the Lord stil defended the iustnes of his cause against them all For although the French king was so sette on by the Pope and so linked in mariage with the Scots and sacked nothing now but only occasion to inuade the realme of England yet notwythstanding he hearing now of the birth of Prince Edwarde the kinges sonne by Queene Iane and vnderstandinge also by the death of the sayde Queene Iane that the Kyng was a widower and perceiuing moreouer talk to be that the king would ioyne in mariage with the Germains began to waxe more calme and colde and to geue much more gentle wordes and to demeane him selfe more curtuously labouring to mary the Queene of Nauare hys sister to the king The Ambassadors resident then in France for the king were Ste. Gardiner with Docto◠Thirleby c. Whyche Steuen Gard. what he wrought secreately for the Popes deuotion I haue not expressely to charge him Whether he so did or what he did the Lord knoweth all But thys is certaine that when D. Boner Archedeacon then of Leicester was sente into Fraunce by the Kinge throughe the meanes of the Lord Cromwell to succeede Steuen Gardinar in Ambassie which was about the yeare of our Lord 1538. he found such dealing in the sayd Bishop of Winchester as was not greatly to be trusted beside the vnkynde partes of the sayde Byshop againste the foresayde Boner Anno. 1538. comming then from the King and Lorde Cromwell as was not to be liked Long it is to recite from the beginning few men peruenture woulde beleeue Doct. Boner the kyngs Ambassadour in Fraunce the brawling matters the priuie complaints the contentious quarels and bitter dissentiōs betwene these two and especially what despightful contumelies D. Boner receiued at the hands of Winchester For vnderstande good Reader that this doctor Boner all this while remained yet as he seemed a good man Doct. Boner in the beginning a fauourer of the truth and a Lutherane and was a great furtherer of the kinges proceedings and a fauourer of Luthers doctrine and was aduanced only by the Lorde Cromwel Whose promotions here to reherse first he was Archdeacon of Leycester persone of Bledon of Dereham Cheswike and Cheriburton Then was made Byshop of Hereford and at last preferred to be Bish. of London The chiefe of which preferments and dignities were conferred vnto him only by the meanes and fauour of the L. Cromwel L. Cromwel the onely setter vp of Doct. Boner who was then his chiefe and only patrone and setter vp as the said Boner himselfe in al his letters doth manifestly protest and declare The Copies of which his letters I could heere produce and exhibite but for prolonging my story with superfluous matter Yet that the worlde and all posteritie may see how the comming vp of D. Boner was onely by the Gospell howsoeuer he was after vnkind vnto the Gospell this one letter of his Doct. Boners cōming vp was by the Gospell which I wil heere inferre written to the Lorde Cromwel out of Fraunce may stand for a perpetuall testimonie the tenour whereof here ensueth * A letter of Doctor Boner the kings Ambassadour resident in Fraunce sent to the Lord Cromwell declaring the order of his promotions and comming vp MY very singular especiall good Lord as one most bounden I most humbly commende mee vnto your honourable good Lordship Out of Boners owne hand writing And wheras in times passed in hath liked the same without any my desertes or merites euen only of your singular exceding goodnes to bestowe a great deale of loue beneuolence and good affection vpon me so poore a man and of so small qualities expressing in deede sondry wayes the good effectes therof to my great preferment I was very much bounde thereby vnto your honourable good Lordshippe and thought it alway my duetie as in deede it was both to beare my true hart againe vnto your Lordship D. Boner cōfesseth himselfe much bound to the L. Crōwell and also remembring suche kindnes to doe vnto the same all such seruice pleasure as might then lie in my smal power to do But where of your infinite inestimable goodnes it hath further liked you of late first to aduance me vnto the office of Legation from such a Prince as my soueraigne Lorde is vnto the Emperour and French king and next after to procure and obtayne mine aduauncement to so honourable a promotion as the Byshoprike of Hereford
drynke his bloude when we receiue with true beliefe that holye housell That time they kept with them at Easter 7. daies with great worship when they were deliuered from Pharao and went from that land So also Christen men keepe Christes resurrection at the time of Easter these 7. dayes because throughe his suffering and rising we be deliuered and be made cleane by going to this holy housel as Christ sayeth in hys Gospell Verely verely I say vnto you ye haue no life in you excepte yee eate my flesh and drinke my bloud He that eateth my flesh and drinketh my bloude â—ohn 6. abideth in mee and I in him and hath that euerlasting life and I shall raise him vp in the last day I am the liuely bread that came downe from heauen not so as your forefathers did eate that heauenly breade in the wildernesse and afterwarde died Hee that eateth this breade liueth for euer Hee blessed breade before his suffering and deuided it to hys Disciples thus sayinge Eate of thys breade it is my body and doe this in my remembraunce Also hee blessed wyne in one cuppe â—ath 26. 〈◊〉 22. â—arkke 14. Cor. 11. and sayd Drinke ye all of this This is my bloude that is shedde for manye in forgeuenesse of sinnes The Apostles did as Christ commanded that is they blessed breade and wine to housel againe afterward in his remembrance Euen so also their successours and all priestes by Christes commaundement do blesse bread and wine to housel in his name wyth the Apostolicke blessing Nowe menne haue often searched and doe yet often * * Note how Christes words were taken by signification before BereÌ„garius time search how bread that is gathered of corne and through fires heate baked may be turned to Christes body or howe wine that is pressed out of many grapes is turned through one blessing to y e Lords bloud Now say we to such men that some thinges be spoken of Christ by * * A necessary distinction signification and some be thinges certayne True this is and certayne that Christ was borne of a mayd and suffered death of his owne accord and was buryed and on this day rose from death He is sayde to be bread by signification and a Lambe a Lyon a mountayne He is called bread because he is our life and angels lyfe He is sayd to be a Lambe for his innocencie a Lyon for strength wherewith he ouercame the strong deuil But Christ is not so notwithstanding after true nature neither bread nor a lambe nor a lyon Why is then the holy house called Christes body or his bloud if it be not truely that it is called Why is the housell called christs body when it is not so truely Truely the bread and the wine which in the supper by the priest is hallowed shewe one thing without to humaine vnderstanding and an other thing within to beleuing mindes Without they be seene bread and wine both in figure in taste they be truely after theyr hallowing Christes body and his bloud through ghostly mistery An heathen childe is christened yet hee altereth not his shape without though he be chaunged within He is brought to y e fontstone sinfull through Adams disobedience howbeit he is washed froÌ„ all sinne within though he hath not chaÌ„ged his shape without * * The water in baptisme and bread wine in the Lordes supper compared Euen so the holy font water that is called the welspring of life is like in shape to other waters and is subiect to corruption but y e holy ghostes might commeth to the corruptible water through the priests blessing and it may after wash the body and soule from al sin through ghostly might Behold now we see two things in this one creature after true nature y t water is corruptible moysture and after ghostly mistery hath wholsom vertue So also iâ— we behold the holy housell after bodily vnderstanding then we see that it is a creature corruptible and mutable If we knowledge therein ghostly might theÌ„ vnderstand we that life is therein and that it geueth immortalitie to theÌ„ that eate it with beliefe Muche is betwixt the inuisible might of the holy housel and the visible shape of proper nature It is * * No transubstantiation naturally corruptible bread and corruptible wine is by might of Gods word truely christes body and bloud not so notwithstaÌ„ding bodily but ghostly Much is betwixt the * * Difference betwixt Christs naturall body and the Sacrament thereof body of Christ which he suffered in and the body that is hallowed to housel The body truly that Christ suffered in was borne of the flesh of Marie w t bloude and with bone with skin and with sinewes in humaine lims with a reasonable soule liuing and his ghostly body which we call the housel * * 1. Difference is gathered of many cornes without bloud and bone without limme w tout soule * * Not the body that suffered is in the housell and therefore nothing is to be vnderstand therein bodely but all is ghostly to be vnderstande Whatsoeuer is in that housel which geueth substaunce of life that is of the ghostly might and inuisible doing Therefore is that holy housell called a mysterie because there is one thing in it seene and an other thing vnderstanded That which is there * * 2. Difference seene hath bodely shape and that we do there vnderstande hath ghostly might Certainely Christes body whyche suffered death and rose from death neuer * * 3. Difference dieth hencefoorth but is eternal and vnpassible That housel is temporal not eternal Math. 15. * * 4. Difference corruptible and dealed into sundrye partes chewed betweene teeth and sent into the belly howbeit neuerthelesse after ghostly myght it is all in euery parte Many receiue that holy body and yet notwithstandinge it is so all in euery part after ghostly mysterie Though some chewe the lesse yet is there no more might notwithstaÌ„ding in the more parte then in the lesse because it is whole in all men after the inuisible might This mysterie is a * * 5. Difference pledge and a figure Christes body is truth it selfe Thys pledge we doe kepe mystically vntill that we be come to the truth it selfe and then is this pledge ended Truely it is so as we before haue sayde Christes body and his bloude not bodily but ghostly But now here the Apostles words about this misterie Paul the Apostle speaketh of the old Israelites thus writing in his epistle to faithful men Al our forefathers were baptised in the cloud and in the sea 1. Cor. 10. and all they did eate the same ghostly meat dranke the same ghostly drinke They drank truly of the stone that followed them and that stone was Christ Neither was that * * Note this exposition which is now a dayes thought newe Iohn 4.
of the other Lordes what he had promised You shall commend me sayd he to the Kyng and tell hym By that he hath so well tryed and throughly prooued you as I haue done hee shall finde you as false a man as euer came about hym Syr Rafe Sadler the L. CroÌ„wels trusty frend Besides this he wrote also a letter from the Tower to the kyng whereof when none durst take the cariage vpon him sir Rafe Sadler whom he also had preferred to the kyng before beyng euer trusty faythfull vnto hym went to the king to vnderstand his pleasure whether he would permit him to bring the letter or not Which when y e kyng had graunted the sayd M. Sadler as he was required presented the letter vnto the king which he commaunded thrise to be red vnto him in so much the kyng seemed to be mooued therewith Notwithstanding by reason of the Acte of parliament afore passed the worthy and noble Lorde Cromwell oppressed by his enemies and condemned in the Tower and not comming to his answer the 28. day of Iuly an 1541. was brought to the scaffold on Tower hill where he sayd these words followyng I am come hither to die and not to purge my selfe The L. Cromwel brought 〈◊〉 the 〈◊〉 as some thinke peraduenture that I will For if I should so do I were a very wretch and a miser I am by the law coÌ„demned to die and thanke my lord God that hath appointed me this death for myne offence For sithens the tyme y t I haue had yeares of discretion I haue lyued a sinner and offended my Lord God for the which I aske him hartelie forgiuenes And it is not vnknowne to many of you that I haue bene a great traueller in this world being but of a base degree was called to high estate and sithens the tyme I came thereunto I haue offended my Prince for the which I aske him hartily forgiuenes and beseech you all to pray to God with me that he will forgiue me And now I pray you that be here to beare me record I dye in the catholike fayth not doubting in any Article of my faith no nor doubting in any sacrament of the church Manye haue slaundered me and reported that I haue bene a bearer of such as haue mainteined euill opinions which is vntrue But I confesse that like as God by his holy spirit doth instruct vs in the truth so the deuill is ready to seduce vs I haue bene seduced A true Christian confession 〈◊〉 the L. Cromâ—wel at his death but beare me witnes that I die in the catholike faith of the holy church And I hartily desire you to pray for the kings grace that he may long lyue with you in health and prosperitie and that after him his sonne prince Edward that goodly impe may long raigne ouer you And once again I desire you to pray for me that so long as life remaineth in this flesh I wauer nothing in my faith And so making his prayer kneling on his knees he spake these words the effect whereof here followeth A prayer that the Lord Cromwell sayd at the houre of his death O Lord Iesu which art the onely health of all men liuing The prayer of the L. Cromwel at his death and the euerlasting life of them which die in thee I wretched sinner do submit my selfe wholy vnto thy most blessed will and being sure that the thing cannot perish which is committed vnto thy mercy willingly now I leaue this fraile and wicked fleshe in sure hope that thou wilt in better wise restore it to me agayne at the last day in the resurrection of the iust I beseech thee moste merciful lord Iesus Christ that thou wilt by thy grace make stroÌ„g my soule against all temptations and defend me with the buckler of thy mercy against all the assaults of the deuill I see and knowledge that there is in my selfe no hope of saluation but all my coÌ„fidence hope and trust is in thy most mercifull goodnesse I haue no merites nor good works which I may alledge before thee Of sinnes and euill workes alas I see a great heape but yet thorough thy mercy I trust to be in the number of them to whome thou wilt not impute their sinnes but wilt take and accept me for righteous and iust and to be the inheritour of euerlasting lyfe Thou mercifull lord wast borne for my sake thou didst suffer both hunger and thirst for my sake thou didst teach pray and fast for my sake all thy holy actions and workes thou wroughtest for my sake thou suffredst most grieuous paines and tormentes for my sake finally thou gauest thy most precious body and thy bloud to be shed on the crosse for my sake Nowe most mercifull Sauior let al these things profit me that thou frely hast done for me which hast geuen thy selfe al so for me Let thy bloud cleanse and wash away the spots and foulenes of my sinnes Let thy righteousnes hide and couer my vnrighteousnes Let the merites of thy passion and bloudsheding be satisfaction for my sinnes Geue me Lord thy grace that the faith of my saluation in thy bloud wauer not in me but may euer be firme and constant That the hope of thy mercy and life euerlasting neuer decay in me that loue waxe not cold in me Finally that the weaknes of my fleshe be not ouercome with the feare of death Graunt me mercifull Sauiour that when death hath shut vp the eyes of my body yet the eyes of my soule may still behold and looke vpon thee and when death hath taken away the vse of my tongue yet my heart may cry and say vnto thee Lord into thy hands I commend my soule Lord Iesu receaue my spirit Amen And thus his prayer made after he had godly louingly exhorted them that were about him on the scaffold The death of the â— Cromwel he quietly committed his soule into the hands of God and so paciently suffred the stroke of the axe by a ragged and butcherly miser which very vngodly performed the office ¶ Of the Bible in English printed in the large volume and of Edmund Boner preferred to the Bishoprike of London by the meanes of the Lord Cromwell ABout the time and yere when Edmund Boner bishop of Hereford ambassadour resident in Fraunce begaÌ„ first to be nominate preferred by the meanes of the lord Cromwel to the bishoprike of London The Bibles of the 〈…〉 Paris which was anno 1540. it happened that the said Thomas Lord Cromwell and Erle of Essex procured of y e king of england his gracious letters to the French king to permitte and licence a subiect of his to imprint the Bible in English within the vniuersitie of Paris because paper was there more meete and apt to be had for the doing therof then in the realme of England also that there were more store of good workmen for the readie dispatch of
a gentleman which before he knewe not by reason of his apparell he saw it was the same person that first examined him in the Marshalsey and did also cause him to write in the Bishoppes gallery but neuer knew his name till now he heard Doct. Oking call hym M. Knight This M. Knight helde foorth the paper to Marbecke and sayd looke vppon this and tell me whose hand it is When Marbecke had taken the paper This gentleman of Winchesters was M. Knight seene what it was he confessed it to be all his hand sauing y e first leafe and the notes in the margent Thē I perceiue quoth Knight thou wilt not go from thine owne hand No Sir quoth he I will deny nothing that I haue done Thou doest well in that quoth Knight for if thou shouldest we haue testimonies enough besides to trye out thy hand by but I pray thee tell me whose hand is the last leafe That I cannot tell you quoth Marbecke Thē how camest thou by it quoth Knight Forsooth I will tell you quoth he There was a prieste dwelling with vs vppon a v. or .vi. yeares ago called Marshall who sent it vnto me with the first leafe written desiring mee to write it out with speede because the copy could not be spared past an houre or twain and so I wrote it out and sent him both the copye and it agayne And howe came this hand in the margent quoth hee which is a contrary hand to both the other That I wyll tell you quoth Marbecke When I wrote it out at the first I made so much hast of it that I vnderstoode not the matter wherefore I was desirous to see it agayne and to read it with more deliberation and being sent to me the second tyme it was thus coted in the margent as ye see And shortly after this it was his chaunce to go beyond the seas where he liued not long by reason whereof the Epistle remayneth with me but whether the first leafe or y e notes in the margent were his hand or whose hand els Surmise agaynst D. Haynes that I cannot tell Tush quoth D. Oking to M. Knight he knoweth well enough that the notes be Heynes owne hande If you know so much quoth Marb ye knowe more then I doe for I tell you truely I knowe it not By my faithe Marbecke quoth Knyghte if thou wylt not tell by fayre meanes those fingers of thine shall be made to tell Inconstancy and little truth in Papistes By my trouth Syr quoth Marbecke if ye do teare the whole body in peeces I trust in God yee shall neuer make me accuse man wrongfully If thou be so stubburne quoth D. O king thou wilt die for it Dye M. Okyng quoth hee Wherfore should I die You told me the last day before the Byshops that assoone as I had made an ende of the peece of Concordance they tooke me I shoulde be deliuered and shall I nowe die This is a sodaine mutation You seemed then to be my frend but I know the cause ye haue red the ballet I made of Moses chayre and that hath sette you agaynst mee but when soeuer yee shall putte me to death I doubt not to dye Gods true man and the kyngs How so quoth Knight howe canst thou die a true manne vnto the kyng when thou hast offended his lawes Is not this Epistle and moste of thy notes thou hast wrytten directly against the 6. articles No syr quoth Marbecke I haue not offended the kyngs lawes therein for since the first time I began wyth the Concordance whych is almoste 6. yeares agoe I haue bene occupied in nothing els The kinges generall pardon claymed So that bothe this Epistle and al the notes I haue gathered were written a great while before the 6. Articles came foorth and are clearely remitted by the kings generall pardon Trust not to that quoth Knight for it wil not help thee No I warrant hym quoth Doct. Okyng and so going downe to the body of the church they committed him to his keeper who had him away to prison againe The sute of Filmers wife to the Bishops which sate in commission for her husband IN lyke maner y e wife of Filmer knowing her husbands trouble to be only procured of malice by Simons his old ennemie made great sute and labour vnto the Byshops which were commissioners desiring no more of them but that it would please their goodnes to examine her husband before them Filmers wife laboureth for her husband and to heare hym make his purgation Thys was her only request to euery of the Byshops from day to day wheresoeuer shee coulde finde them In so muche that two of the Byshops Ely and Harforde were verye sorye considering the importune and reasonable sute of the woman that it lay not in them to help her Thus trauailing long vp and downe from one to an other to haue her husbande examined The wordes of Filmers wyfe to the bishops it was her chaunce at the last to finde the Byshops all three together in the Byshoppe of Elye hys place vnto whom she sayd O good my Lordes for the loue of God let now my poore husbande be brought foorth before you while yee be heere all togethers For truely my Lordes there can nothing be iustly laide against hym but that of malicious enuie and spite Simons hath wroughte him this trouble And you my Lorde of Salisburye quoth the poore woman can testifie if it woulde please your lordship to say the truth what malice Simōs bare to my husband when they were both before you at Salisburie litle more then a yeare agoe for the Uicar of Wyndsors matter For as your Lordship knoweth when my husbande had certified you of the Priests sermone which you sayde was plaine heresie then came Symons after the Prieste hymselfe had confessed it and would haue defended the priestes error before your Lordship and haue had my husband punished At what time it pleased your Lordship to cōmend and praise my husband for his honesty and to rebuke Symons for maintaining the Priest in his error thereupon commanded the priest to rekant his heresy at his comming home to Windsore This my Lord you knowe to be true And now my Lords quoth the woman it is most certain that for thys cause only did Symons euermore afterward threaten my husband to be euen with him Therefore good my Lordes call my husbande before you and heare hym speake and if ye finde any other matter againste hym then this that I haue tolde you let me suffer death Is thys so my Lord quoth the B. of Ely and Harforde and the other could not deny it Then they spake Latine to the B. of Salisbury and he to them so departed For the matter was so wrought betweene Doctor London and Symons that Filmer could neuer be suffred to come before the Commissioners to be examined Filmer could not come to hys aunswere The
the reward of xx pound by yeare to him to his heires who had least the other eight Counsailours vniustly charging them and the towne of sedition and heresie to say the Lord Lisle the Lord Sandes Sir Iohn Wallop sir Edward Rinsley Rob. Fowler Esquier vice treasurer Example how God turneth the malice of theyr enemies vpon 〈◊〉 owne 〈◊〉 sir Tho. Palmer knight called loÌ„g Palmer W. Simpson Esquier vndermarshall Ioh. Rockwod were either greatly out of their Princes fauour and in the Tower or els where prisoners either els by very desperat deathes in outward appearance taken out of this world For tediousnes I will rehearse but only the horrible ende of the said Rockwood the chiefe stirrer vp of all the afflictions afore spoken of who euen to the last breath staring raging cried he was vtterly damned and being willed to aske God mercy Example of 〈◊〉 iudge 〈◊〉 vpon a cruell persâ—câ—ter who was ready to forgeue all that asked mercy of him he braied cried out All too late for I haue sought malitiously the deathes of a number of the honestest men in the towne and though I so thought them in my hart yet I did that lay in me to bring theÌ„ to an euil death all too late therefore all too late Which same words he answered to one that at the departure of the xiij in yrons towards England said Sir I neuer saw men of such honesty so sharply corrected taking it so paciently and ioyfully Rockwod theÌ„ fetching a friske or two scoffingly answered All too late The vndermarshal sodenly fel downe in the Counsaile chamber and neuer spake word after nor shewed any token of remembraunce The plagues of the other also as I am credibly infourmed were little better The second apprehension and martyrdome of Adam Damlyp COncerning Adam Damlip Adam Damlip agayne apprehended otherwise called George Bucker ye heard before declared page 1223. how hee being conuented before the Bishops at Lambeth and afterwarde secretly admonished and hauing money geuen him by his freinds to auoide and not to appeare agayne before the Bishops after hee had sente his allegations in writing vnto them departed into the West countrey and there continued teaching a schoole a certaine space about a yeare or two After that the good man was againe apprehended by the miserable inquisition of the sixe articles and brought vp to London where he was by Steuen Gardiner commaunded into the Marshalsey and there lay the space of other two yeares or thereabout During the imprisonment of this George in the Marshalsey Io. Marbecke as partly ye heard before also was coÌ„mitted into the same prison which was the morow after Palme sonday The maner of that time so required that at Easter euery person must nedes come to coÌ„fessioÌ„ Wherupon Marbecke with the rest of the prisoners there was enforced to come vpoÌ„ Easter day to sir George aforesaid George Bucker confessour to the prisoners in the Marshalsey to be confessed who was then coÌ„fessor to y e whole house By this occasion I. Marbecke which had neuer sene him before entring into coÌ„ference w t him perceiued what he was what he had ben what troubles he susteined how long he had liue there in prison by whoÌ„ wherfore who declared moreouer his mind to Marbecke to y e effect as foloweth And now because said he I thinke they haue forgotteÌ„ me Acquaintaunce betweene Iohn Marbecke and George Bucker otherwise called Adam Damlip I am fully minded to make my humble sute to the Bish. of Winchester in an Epistle declaring therin mine obedieÌ„ce humble submission and earnest desire to come to examination I know the woorst I can but leese my life presente which I had leuer do then heere to remaine and not to be suffered to vse my talent to Gods glory Wherefore God willing I will surely put it in proofe This Damlip for his honest and godly behauiour was beloued of all y e whole house Adam Damlip well beloued among the prisoners specially of the keeper but specially of the keper him selfe whose name was Massy whoÌ„e he always called master and being suffred to go at liberty within y e house whether he would he did much good amoÌ„g the common rascal sort of prisoners in rebuking vice sin and kept them in such good order awe that the keeper thought himselfe to haue a great treasure of him And no lesse also Marbeck himselfe confesseth to haue found great coÌ„fort by him For notwithstanding y e straight precept geuen by the Bish. of Winchester that no man shoulde come to him Massy keeper of the Marshalsey nor hee to speake with any man yet the sayde Adam manye tymes would finde the meanes to come and comfort him Now when he had made and drawne out hys Epistle he deliuered the same to his maister the keeper Adam Damlip writeth to the Bishop of Winchester vpoÌ„ saterday in the morning which was about the secoÌ„d weeke before Whitsonday folowing desiring him to deliuer it at the Court to y e B. of Winchester The keeper said he woulde and so did The Bish. what quicke speede he made for hys dispatch I know not but thus it fel out as ye shall heare The keeper came home at night very late and when the prisoners which had taried supper for his comming sawe him so sad and heauie they deemed something to be amisse At last the keeper casting vp his eyes vpon Syr George sayd O George I can tell thee tidings What is that maister quoth he Upon Monday next thou and I must goe to Calice To Calice maister What to do I know not Stephen Gardiner sendeth out a precept for the execution of Adam Damlip quoth the keeper pulled out of his purse a peece of waxe with a little labell of parchmeÌ„t hanging out thereat which seemed to be a precept And when Sir George saw it hee sayde well well Maister nowe I knowe what the matter is What quoth the keeper Truely maister I shall die in Calice Nay quoth the keeper I trust it be not so Yes yes maister it is most true and I praise God for his goodnes therin And so the keeper they went together to supper with heauie cheere for sir George as they there called him Who notwithstanding was mery himselfe The cheerefull constancie of Adam Damlip did eate his meate as well as euer he did in all his life In so much that some at the boord sayd vnto him that they marueyled how he could eate his meate so well knowing hee was so neare his death Ah maisters quoth he do you thinke that I haue ben Gods prisoner so long in the Marshalsey and haue not yet learned to dye Yes yes and I doubt not but God will strengthen me therein Ex litteris Ioa. Marbecki And so vpon Monday early in the morning before day the keeper with in other of the Knight Marshalles seruaunts Adam
Damlip brought to Calice to suffer setting out of London conueyed the sayde Adam Damlyp vnto Calice vpon the Ascension euen and there committed him to the Maiors prison Upon whiche daye Iohn Butler the Commissary aforesayd and Syr Daniell his Curate of S. Peters were also committed to the same prison and commandement geuen no man to speake with Butler Upon Saterday next was the day of execution for Damlyp The cause whiche firste they layd to his charge was for heresie But because by an acte of Parliamente all suche offences done before a certayne daye were pardoned through which Acte he could not be burdened with anye thing that he had preached or taught before yet for the receiuing of the foresayd French crowne of Cardinall Pole as you heard before he was condemned of treason and in Calice cruelly put to death being drawne hanged and quartered The death and Martyrdome of Damlyp The daye before his execution came vnto hym one M. Mote The constant courage of Adam Damlip not caring for his death then person of our Lady Church of Calice saying your foure quarters shall be hanged at four partes of the towne And where shall my head be sayd Damlip Upon the Lanterne gate said Mote Then Damlip answeared Then shall I not neede to prouide for my buriall At hys death Sir Rafe Ellerker Knight then knight Marshall there would not suffer the innocent godly maÌ„ to declare either his faith or the cause he died for but sayd to the executioner dispatch the knaue haue done For sir Wil. Mote appointed there to preache declared to the people how he had bene a sower of seditious doctrine and albeit he was for y e pardoned by the generall pardon yet he was coÌ„demned for being a traytor against the king To the which wheÌ„ Adam Damlip would haue replied purged himselfe the foresaid Sir Rafe Ellerker would not suffer him to speake a word but commanded him to be had away And so most meckely Damlip falsly accused of treason innocently put to death patiently and ioyfully the blessed and innocent Martyr tooke his death sir Rafe Elerker saying that he would not away before he saw the traytors hart out But shortly after the sayd Sir Rafe Ellerker in a skirmishe or roade betweene the Frenchmen and vs at Bullayne was among other slayne An example of Gods iust reuengment Whose onely death sufficed not his enemies but after they had stripped him starke naked they cut off his priuie members and cut the hart out of his bodye and so leaft him a terrible example to all bloudy and mercilesse men For no cause was knowne why they shewed such indignation against the saide sir Rafe Ellerker more then against the rest but that it is written Faciens iustitias Dominus iudicia omnibus iniuria pressis As touching Ioh. Butler and sir Daniel his Curate imprisoned as ye heard the same day with Damlip vpon Sonday next following An other trouble of Iohn Buâ—leâ— and Syr Daniell his Curate they were coÌ„mitted to Io. Massy aforesayd keeper of the Marshalsey and his company and brought to the Marshalsey where he continued and his Curate nine moneths and more At last being sore laid vnto by Sir George Gage Sir Iohn Baker and Sir Thomas Arundell knightes but especially by Steuen Gardiner Bishop of Winchester for y e reteining of Adam Damlip yet by friendes soliciting the Kings highnes for him namely sir Leonard Musgraue and his brother Baunster Ex scripto testimoniâ— Caletienâ—â—â—â— who were bounde for his appearance in a thousande pound he at length by great labour and long time was discharged and at last by licence permitted to returne to Calice againe Ex scripto testimonio Caletiensium Furthermore as touching William Steuens aboue mentioned who remained all this while prisoner in the Tower W. Steuens an earnest Protest are falsly condemned for Poperye the same was also condemned with Adam Damlip of treason which was for note and crime of Popery in lodging Adam Damlip which came from Cardinal Poole the traytor in his house at the Lord Deputies commaundement Notwithstanding the King afterwarde vnderstanding more of the said William Steuens how innocent he was from that crime W. Steuens with the rest pardoned by the king being knowne to all men to be an earnest and zelous Protestant gaue him his pardon and sent him home againe to Calice and so likewise all the other thirteene aboue mentioned The story of a poore labouring man in Calyce BY the credible information writing of the said Calyce men which were then in trouble A poore 〈◊〉 burned at Calice for the right faith of the Sacrament it is reported of a certaine poore laboring maÌ„ of Calice who after the preaching of Adam Damlyp being in certaine company said that he would neuer beleeue that a priest coulde make the Lordes body at his pleasure Wherupon he was then accused and also condemned by one Haruey Commissary there Which Haruey in time of his iudgement inueying against hym with opprobrious words sayd that he was an heretike should die a vile death The poore man whose name yet I haue not certainly learned answering for himselfe againe saide that hee was no hereticke but was in the fayth of Christ. A notable example of Gods iudgâ—â—ment vpon bloudy perâ—secuter And where as thou sayest said he that I shall dye a vile death thou thy selfe shalt dye a viler death and that shortly and so it came to passe for within halfe a yeare after the said Haruey was hanged drawne and quartered for treason in the sayd towne of Calice An other history of one Dodde a Scottish man burned in Calice AFter the burning of this poore man there was also an other certaine scholer counted to be a Scottish man One Dodâ—â— burned in Calice named Dodde who coÌ„ming out of Germany was there taken with certaine Germane bookes about him and being examined thereupon and standing constantly to the truth that hee had learned was therefore condemned to death and there burned in the sayd towne of Calice within the space of a yeare or thereabout after the other godly Martyr aboue mentioned And for so much as I am presently in hand wyth matters of Calice The story 〈◊〉 W. Crosbowmaker bearing a billet in Calice I can not passe from thence without memorie of an other certayne honest man of the same township named William Button aliâs Crosbowmaker although the time of this story is a litle more ancieÌ„t in yeares which story is this William Crosbowmaker a souldier of Calice and the kings seruant being a man as some natures be W. Crosbowmaker questions somwhat pleasantly disposed vsed when he met with Priests to demaund of them certayne merry questions of pastyme as these Whether if a man were sodenly taken and wanted an other thing he might not without offence occupy one of the Popes pardons in steede of a broken paper Another question was whether
Crome driueÌ„ to recant But notwithstaÌ„ding the charitable Prelates for all the kinges late exhortation vnto charity were so charitable to him that on Easter next they broght him Coram nobis Anno 1545. where they so handled him y t they made him to recant And if he had not they would haue dissolued him his argument in burning fire so burning hote was theyr charity according as they burned Anne Askew and her fellowes in the moneth of Iulye the yeare folowing The charity of the Bishops Whose tragicall story and cruell handling now consequeÌ„tly the Lord willing you shall heare ¶ The first examination of Mistres Anne Askew before the inquisitours 1545. TO satisfy your expectation The first examination of Anne Askew good people sayth she this was my first examination in the yeare of our Lorde 1545. and in the in the month of March. First Christoph. Dare examined me at Sadlers Hall Christopher Dare Inquisitor being one of the Quest and asked if I did not beleeue that the sacrament hanging ouer the altar was the very bodye of Christ really Then I demaunded this question of hym The first article agaynst Anne Askew wherfore S. Stephen was stoned to death and he sayd he could not tell Then I answered that no more woulde I assoyle his vayne question Secondly he sayd that there was a woman The second article· which did testifie that I shoulde read howe God was not in Temples made with handes Then I shewed him the 7. and 17 chap. of the actes of the Apostles what Stephen and paule had said therein Wherupon he asked me how I took those sentences I answered I would not throw pearles amoÌ„g swine for Acornes were good enough The 3. article Thirstly he asked me wherefore I sayde that I had rather to read fiue lines in the Bible then to heare 5. Masses in the temple I confessed that I sayd no lesse not for the disprayse of either y e epistle or the Gospel but because y e one did greatly edify me and the other nothing at all As S. Paul doth witnes in the 14. chap. of his first epistle to the Cor. where as he sayth 1 Cor. 14. Iâ— the trumpet geueth an vncertayne sound who will prepare himselfe to the battell Fourthly he sayd vnto my charge that I should say if an ill priest ministred The 4. article it was the deuill and not God My answere was that I neuer spake any such thyng But this was my saying Ill conditions of the ministers hurt not the faith of the receauers The 5. article The 6. article that whosoeuer he were that ministred vnto me his il coÌ„ditioÌ„s could not hurt my faith but in spirit I receiued neuertheles y e body bloud of Christ. He asked me what I said concerning confession I answered him my meaning which was as S. Iames sayth that euâ—ry man ought to knowledge his faultes to other and the one to pray for the other Sixtly he asked me what I sayd to the kinges booke And I aunswered him that I coulde say nothing to it because I neuer saw it SeueÌ„thly he asked me if I had the spirit of God in me I answered The 7. article if I had not I was but a reprobate or cast away Then he sayd he had sent for a priest to examine me which was here at hand The priest asked me what I sayd to the Sacrament of the aulter A priest brought to examine Anne Askew required much to know therein my meaning But I desired him againe to hold me excused concerning that matter None other answere would I make him because I perceiued him to be a papist The 8. article Priuate Masses Idolatry Eightly he asked me if I did not thinke that priuate masses did helpe soules departed I sayd it was great idolatry to beleue more in theÌ„ then in the death which Christ dyed for vs. Anne Askew brought to the Lord Mayor Then they had me thence vnto my L. Maior and he examined me as they had before and I answered him directly in all thinges as I aunswered the Quest before Besides this my L. Maior layd one thing to my charge whiche was neuer spokeÌ„ of me but of them that was whether a mouse eating the host receiued God or no This question did I neuer ask but in deede they asked it of me whereunto I made them no aunswere but smiled Then the Bishops Chauncellor rebuked me and sayd y t I was much to blame for vttring the scriptures For S. Paul he sayd forâ—ode women to speake Women forbidden to speake in the congregatioÌ„ and how or to talke of the word of God I answered him that I knew Paules meaning as well as he which is in the 1. Corin. 14. that a woman ought not to speak in the congregation by the way of teaching And theÌ„ I asked him how many women he had seene go into the Pulpit and preach He sayd he neuer saw none Then I sayd he ought to finde no fault in poore women except they had offended the law Then the L. Maior commaunded me to warde I asked him if sureties woulde not serue me and he made me short answere Anne Askew commaunded to the Counter by the Lord Mayor that he would take none Then was I had to the Counter and there remayned xi dayes no frend admitted to speak with me But in the mean time there was a priest sent to me which sayd that he was commaunded of the Bishop to examine me and to geue me good counsell which he did not Talke betweene Anne Askew a Priest sent to her in prison But first he asked me for what cause I was put in the Counter and I told him I could not tell Then he sayd it was great pity that I should be there w tout cause and concluded that he was very sory for me Secondly he sayd it was told him that I should deny the Sacrament of the aulter And I aunswered agayne that that I haue sayd I haue sayd Thirdly he asked me if I were shriuen I tolde him so that I might haue one of these three that is to say Doctor Crome Syr Gillam or Huntington I was contented be cause I knew them to be men of wisedome as for you or any other I will not disprayse because I knowe you not Then he sayd I would not haue you thinke but that I or an other y t shall be brought you shall be as honest as they for if we were not you may be sure the king would not suffer vs to preach Then I aunswered by the saying of Salomon By communing with the wise I may learne wisdome Prou. 1. But by talking with a foole I shall take scathe pro. Fourthly he asked if the host should fall and a Beaste did eate it whether the beast did receiue God or no I answered Whether a mouse may eate Christes body in the Sacrament
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 differeÌ„ce 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 dâ—uinity 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 〈◊〉 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. Artiâ—â—â— 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 câ—â—â—teyne no matter eyâ—ther 〈…〉 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 seruauÌ„tes are not children But the children of God serue theyr father for loue c. 19 We must loue death more desire to dye then
to feare death fol. 36. Although our nature be frayle full of imperfectioÌ„ so that we do not as we should yet doing as we ought as we are lead by the Scriptures to do we should not dread but desire rather to dye and to be with Christ as the place it selfe doth well declare which is this We must loue death The place 〈…〉 â—â—rfecte and more desire to die and to be w t god as did S. Paul then to feare death For Iesus Christ dyed for vs to the intent that we shoulde not feare to dye and he hath slayn death and destroyd the sting of death as writeth S. Paule saying O death where is thy sting 1. Cor. 1â— death is swalowed vp in victory And to the Philippians Christ is to me life and death is to me aduauntage 20 God made vs his children and his heires while we were his enemies and before we knew him fol. 44. I maruell what the Papistes meane in the Registers to condemn this article as an heresy vnlesse theyr purpose be vtterly to impugne gainstand the scripture the writinges of S. Paule who in the fift chapter to the Rom. other his Epistles importeth euen the same doctrine in all respectes declaring in formall words that we be made the children and heyres of God and that we were reconciled vnto him when we were his enemies 21 It were better neuer to haue done good worke and aske mercy therfore then to do good workes and thinke that for theÌ„ god is bound to a man by promise fol. 48. 22 We can shew no more honor to God then fayth and trust in him fol. 48. The place out of the which these two articles are gathered is this It were better for thee a thowsande folde that thou haddest bene a sinner and neuer had done good deed to acknowledge thine offences euill life vnto God asking mercy with a good hart lamenting thy sinnes then to haue done good workes in them to put thy trust thinking that therfore God were bound to thee There is nothing which after the maner of speaking bindeth God but fyrme and stedfast fayth and trust in him his promises c. For we can shew vnto God no greater honor then to haue faith and trust in him For whosoeuer doth that he confesseth that God is true good mighty mercifull c. 23 Fayth without good workes is no litle or no feeble faith but it is no fayth fol. 50. 24 Euery man doth as much as he beleueth fol. 50. The place out of the which the two Articles be gathered is this If thy fayth induce thee not to do good workes theÌ„ hast thou not y e right fayth thou doest but onely thinke that thou hast it For S. Iames sayth that fayth wythout workes is dead in it selfe He sayth not that it is little or feeble but that it is dead and that is dead is not Therfore wheÌ„ thou art not moued by fayth vnto the loue of god and by the loue of god vnto good works thou hast no fayth but fayth is dead in thee for the spirit of God that by fayth commeth in to our hartes to styrre vp loue cannot be idle Euery one doth as much as he beleueth loueth as much as he hopeth as writeth S. Iohn He that hath thys hope that he is the sonne of god purifieth himself as he is pure He sayth not he that purifieth himselfe hath this hope for the hope must come before proceeding from the fayth as it behoueth that the tree must first be good which must bring forth good fruit 25 We cannot be without motions of euill desires but we must mortify them in resisting them 25. Article fol. 52 They which note this article of heresy may note them selues rather to be like the Pharisy Luke 18. who foolishly flattering himselfe in the false opinion of his owne righteousnes was not subdued to the righteousnes which standeth before God No man 〈◊〉 finde 〈◊〉 heresie 〈◊〉 place 〈…〉 by fayth and therefore went home to his house lesse iustified then the publican If the scriptures condemne the hart of man to be crooked euen from his youth Gene. 6. and also condemneth all the righteousnes of man to be like a filed cloth if S. Paule could finde in his flesh no good thing dwelling but sheweth a coÌ„tinuall resistance betwene the old man and the new then must it folow that these phariseis which condemne this article of heresy eyther cary no flesh nor no old man about them to be resisted or verely say what they will they can not choose but bee combred with euill motions for the inward man continually to fight agaynst The place of the authour sufficiently defendeth it selfe as foloweth S. Paule byddeth vs mortify all our euill desyres and carnall lustes as vncleanesse couetousnesse wrath blasphemy Col. â— The place of the author detractation pride and other like vices And vnto the Rom. 6. he sayth let no sinne raigne in your mortall bodyes That is to say albeit that we cannot liue without the motion of suche euill desires yet we shall not suffer them to rule in vs but shall mortifye them in resisting them c. 26 All true Christianity lyeth in loue of our neighbors for God and not in fasting 26. Article keeping of holy dayes watching praying and singing long prayers dayly and all day long hearing Masse running on pilgrimage c. fol. 52. The place of this article is this Thou hast alwaies occasion to mortify thine euill desires to serue thine neighbor Conferre this article with the 〈…〉 to comfort him and to helpe him with word and deed with couÌ„sell and exhortation and other semblable meanes In such loue towardes our neighbor for the loue of God lyeth all the law and the prophets as saith Christ yea and all christianity and not in fasting keeping of holydayes watching singing and long praiers daily and all day loÌ„g hearing of masses setting vp of candles running on pilgrimages and such other things which as well the hypocrites proud people enuious and subiect to all wicked affections do c. 27 Many Doctors in diuinity and not onely common people beleueth that it is the part of Christen fayth onely to beleue that Iesus Christ hath liued here in earth fol. 53.54 27. Article The place is this We beleeue that Iesus Christ hath here liued-on earth and that he hath preached and that he dyed for vs To beleeue that Christ here liued and dyed is good but this is not the thing onely that 〈◊〉 a Christian and did many other thinges When we beleue these things after the story we beleue that this is our christen fayth This not onely the simple people beleueth but also Doctors in diuinity which are takeÌ„ for wise men Yea the deuill hath also this fayth as sayth S. Iames The deuils beleue and they tremble For
sayde he in the meane tyme taking no heede or care of the cruell torments which were then prepared for him The Martyrdome of M. George Wisehart And last of all the hangman that was hys tormentor sate downe vpon hys knees and said Syr I pray you forgeue me for I am not giltie of your death To whome hee answeared come hether to me When that he was come to him he kissed his cheeke and sayd Loe here is a token that I forgeue thee My heart do thine office and by and by he was put vpon the gibbet and hanged and there burnte to pouder When that the people beheld the great tormeÌ„ting they might not withholde from pitious mourning complaining of this innocent Lambes slaughter A note of the iust punishment of God vpon the cruell Cardinall Archbishop of S. Andrewes named Beaton IT was not long after the martyrdom of the blessed man of God M. George Wisehart aforesayd who was put to death by Dauid Beaton the bloudy Archbishop and Cardinall of Scotland as is aboue specified an 1546. the first day of March but the sayd Dauid Beaton Archbyshop of S. Andrewes by the iust reuenge of Gods mighty iudgement was slaine within his owne Castle of S. Andrewes by y e hands of one Lech other GeÌ„tlemeÌ„ who by the Lord stirred vp brake in sodenly into his Castle vpon him and in his bed murthered him the same yeare the last daye of May crying out Alas alas sley me not I am a Prieste And so like a butcher he liued The death of Dauid Beaton Archb. of Saint Andrewes and like a butcher he dyed lay 7. monethes and more vnburied at last like a carion buried in a dunghill an 1546. Maij vlt. Ex histor impressa After this Dauid Beaton succeeded Iohn Hamelton Archbishop of S. Andrewes an 1549. who to the entent that he would in no wayes appeare inferiour to his predecessour Iohn Hamelton Archbishop of S. Andrewes in augmenting the number of the holy Martirs of God in the next yeare following called a certayne poore man to iudgement whose name was Adam Wallace The order and maner of whose story heere followeth The story and Martyrdome of Adam Wallace in Scotland Iohn Hamelton a peâ—â—â—â—utor THere was set vpon a scaffold made hard to the Chauncelary wall of y e blacke Friers Church in Edinbrough on seates made therupon Adam Wallace Martir the L. Gouernour Aboue hym at his back sate M. Gawin Hamelton Deane of Glasgue representing the Metropolitane Pastor thereof The condeÌ„natâ—â—n of Adam Wallace â— pâ—ore man Upon a seate on his right hand sate the Archb. of S. Andrewes At his backe and aside somewhat stoode the Officiall Lowthaine Next to the Byshop of S. Andrewes the Byshop of Dunblane the Bishop of Murray the Abbot of Dunfermeling the Abbot of Glenâ—uce with other Churchmen of lower estimation as the Officiall of S. Andrewes other Doctours of that nest and City And at the other ende of the seate sate maister Uchiltrie On his left hand sate the Earle of Argyle Iustice with his Deputye Syr Iohn Campbell of Lundy vnder his feete Next him the Earle of Huntley Then the Earle of Anguish the Byshop of Gallaway the Prior of S. Andrewes the Bish. of Orkenay the L. Forbes Dane Iohn Wynrime Suppriour of S. Andrewes and behinde the seates stoode the whole senate the Clarke of the Register c. At the further end of the Chauncelary wall in the pulpit was placed M. Iohn Lauder parson of Marbottle accuser clad in a Surplice and a red hood and a great Congregation of the whole people in y e body of the church staÌ„ding on the ground After that Syr Iohn Ker Prebendary of S. Giles Church was accused conuicted and condemned for the false making and geuing forth of a senteÌ„ce of diuorce and thereby falsly diuorced and parted a man and his lawfull wife in the name of the Deane of Roscalrige and certaine other Iudges appointed by the holy Father the Pope Baâ—rabâ—s let 〈…〉 crucified He graunted the falshood and that neuer any such thing was done in deede nor yet ment nor moued by the foresad Iudges and was agreed to be banished the realmes of Scotland and England for his life time and to lose his right hande if he were found or apprehended therein heereafter and in the meane time to leaue his benefices for euer and they to be vacant After that was brought in AdaÌ„ Wallace a simple poore man in appearance Adam Walâ—â—ce broâ—â—ht in befâ—â—â— the 〈◊〉 and Pharisâ—is coÌ„ueyed by Iohn of Cunnoke seruant to the B. of S. Andrewes and set in the middest of y e scaffold who was commaunded to looke to the accuser who asked him what was his name He aunswered Adam Wallace The accuser sayd he had another name which he graunted and sayd he was commonly called Feane Then asked he where he was borne Ioh. Lauder his accuser Within two myle of Fayle said he in Kyle Then sayd the accuser I repent that euer such a poore man as you should put these noble Lords to so great encombrance this day by your vaine speaking Adam Wallace otherwise named Iohn Feane And I must speake sayd he as God geueth me grace and I beleue I haue said no euil to hurt any body Would God said the accuser ye had neuer spokeÌ„ but you are brought forth for so horrible crimes of heresie as neuer was imagined in this countrey of before and shall be sufficiently proued that ye can not deny it and I forethinke that it should be heard for hurting of weake consciences Now I wyll yea thee no more thou shalt heare the points that thou art accused of Adam Wallace aliâs Feane thou art openly delated and accused for preaching The Sacraâ—ent of the Popish◠〈◊〉 saying and teaching of the blasphemies and abominable heresies vnderwritten In the first thou hast said and taught that the bread and wine on the altar after the words of consecration are not the body and bloud of Iesu Christ. He turned to the Lord Gouernour and Lords aforesayd saying I sayd neuer nor taught nothing but that I found in this booke and writte hauyng there a Bible at his belte in French Dutch and English which is the word of God and if you will be content that the Lord God and his word be Iudge to me and this his holy writ here it is and where I haue sayd wrong The doctrine of Adam Wallace touching the Sacrament of the Lordes body I shal take what punishment you wil put to me for I neuer said nothing concerning this that I am accused of but that which I found in this writte What diddest thou say sayd the accuser I sayde quoth he that after our Lord Iesus Christ had eaten the Pascall Lambe in his latter Supper with his Apostles and fulfilled the ceremonies of the old law he instituted a new Sacrament in remembraunce of his death
letter of execution from the Kinge and the Counsaile the foresayde Duke and Uncle to the Kyng beinge founde no traitour onely being caste by the Acte of Fellonye was deliuered vnto the Sheriffes and so brought to the place of execution Touching which execution a few words here woulde be bestowed in describing the wonderful order and maner thereof according as it hath faithfully ben suggested to vs vppon the credite of a certaine noble Personage who not onely was there present at the deede doing but also in a maner next vnto him vpon the scaffolde beholding the order of all things with his eies and with his penne also reporting the same in order and maner as here foloweth In the yeare of our Lorde 1552. the 22. day of Ianuary in the sixte yeare of the raigne of king Edward the sixte he being yet vnder age and gouernaunce of Tutours the noble Duke of Somersette vncle to kynge Edwarde was brought out of the tower of London and accordinge to the maner deliuered to the Sheriffes of the Citie and compassed round about w t a great number of armed men both of the garde and others he was brought vnto the scaffolde on Tower hill where as hee nothing chaunging neyther voyce nor countenance but in a maner with the same gesture whych he commonly vsed at home kneeling downe vppon both his knees and lifting vpp his handes commended himselfe vnto God After that he had ended a fewe short prayers standing vp againe and turning him selfe towarde the East side of the Scaffold nothing at all abashed as it seemed vnto me standing about the middest of the Scaffold and diligently marking all things neither with the sight of the axe The cheaâ—â—â—full counteâ—nance of 〈◊〉 Duke of Somerset his death neyther yet of the hangman or of present death but wyth the like alacritie and chearefulnesse of minde and countenance as before times he was accustomed to heare the causes and Supplication of other and especially the poore towardes whom as it were with a certaine fatherly loue to his children he alwaies shewed himselfe moste attentiue he vttered these wordes to the people Dearly beloued frendes The worâ— of the Duke of Somerset peopâ—â— the peopâ—â— at his deaâ—â— I am broughte hither to suffer death albeit that I neuer offended against the king nether by word nor dede and haue bene alwaies as faithful true vnto this Realme as any man hath bene But for somuch as I am by a lawe condemned to die I do acknowledge my selfe as well as others to bee subiecte thereunto Wherefore to testifie my obedience whiche I owe vnto the lawes I am come hither to suffer death wherunto I willingly offer my selfe with most hearty thankes vnto God that hath geuen me this time of repentaunce who myght thorowe sodaine death haue taken away my life that neyther I should haue acknowledged him nor my selfe Moreouer dearly beloued frendes there is yet somewhat that I must put you in minde of as touchinge Christian religion which so long as I was in authoritie I alwayes diligently sette foorth and furthered to my power Neither I repent me of my doinges but reioyce therein sith that now the state of Christian religion commeth most neare vnto the forme and order of the Primitiue Churche The 〈◊〉 the Dukâ— Somerseâ— setting forth truâ— religion Which thing I esteeme as a great benefite geuen of God both vnto you and me most hartily exhorting you all that this which is most purely set forth vnto you you wil with like thankfulnesse accept and embrace and set out the same in your liuing Which thing if you do not wythout doubt greater mischiefe and calamitie wil folow When he had spoken these wordes A sodeinâ— noyse and feare of people 〈◊〉 the deatâ— the Duâ—â— Somersâ—â— sodainely there was a terrible noise heard whereupon there came a great feare on al men This noise was as it had bene the noise of some great storm or tempest which vnto some semed to be heard from aboue like as if a great deale of gunpouder being inclosed in an armorie and hauing caught fire had violently broken out But vnto some againe it seemed as though it had ben a great multitude of horsemen running together or comming vppon them Suche a noyse was then in the eares of all men albeit they saw nothing Whereby it hapned that all the people being amased wythout any euident cause wythout any violence or stroke striken or any man seene they ran away some into y e ditches and puddles and some into the houses thereabout other some being afraide with the horrour and noyse fell downe groueling vnto the ground w t their polaxes and halbards most part of them cried oute Iesus saue vs Iesus saue vs. Those whyche tarried still in their places for feare knewe not where they were And I my selfe which was there present among the rest being also afraid in this hurly burly stoode stil altogether amased looking when any man woulde knocke me in the head It hapned heere as the Euangelists write it dyd vnto Christ when as the officers of the high Priestes and Phariseis comming wyth weapons to take him being astonied ran backwardes and fell to the ground In the meane time The lyke story you shall reaâ— Caius Mâ—â—rius in Vâ—â—lerius Mâ—â—â—imus the booke chapter whilest these things were thus in doing the people by chance spied one sir Anthony Broune riding vnto the scaffold which was the occasion of a new noise For when they saw him comming they coniectured that which was not true but notwithstanding which they all wished for that the king by that messenger had sent hys vncle pardone and therfore with great reioysing casting vp their cappes they cried out Pardon pardone is come God saue the king Thus this good Duke although hee was destitute of all mans helpe The greaâ— fauour of the peopâ—â— to the 〈◊〉 of Somerâ—set yet he sawe before hys departure in how great loue fauour he was with all men And truely I doe not thinke that in so great slaughter of Dukes as hath bene in England within these few yeares there was so many weeping eyes at one time and not w tout cause For all men did see in the decay of this Duke the publike ruine of al england except such as in dede did perceiue nothing But now to returne from whence we haue strayed the Duke in the meane time standing stil in y e same place modestly and with a graue couÌ„tenance made a signe to the people w t his hand that they woulde kepe themselues quiet Which thing being done silence obtained he spake vnto them in this maner Dearely beloued frendes The word of the Duâ—â— agayne to the peoplâ— there is no such matter heere in hande as you vainely hope or beleeue It seemeth thus good vnto almighty God whose ordinance it is meete and necessary that we all be obedient vnto Wherefore I pray you all to be
much vnlike so in matters of religion and in discerning truth from falshood their zeale seemed not much discrepant Although the light of the Gospell did not so fully then shine out as in the time of this latter Duke the Lord be praysed therfore yet the wisedome and towardnes of y e other Duke also touching the same was not vtterly vnworthy of his commendation A false miracle detected by Duke Humfrey of Glocester For the more manifest declaration whereof amongest many other his godly doinges we may take for example the prudent and famous acte of that noble Duke in descerning and trying out the false lying miracle and popish hipocrisie of the blinde begger at S. Albons mentioned in his story before pag. 679. For the whiche cause and for his dilligent studye in reforming that and such other blinde abuses of fayned Religion he was the more hated of the spiritualtie and suche as Winchester then was Finally as thys Lorde Protector Duke of Somerset the kinges vncle by certayne of the Counsayle was then accused arraigned cōdemned for the trespasse as it was geuen forth of felonie although I neuer heard he murdered or robbed any so the other vncle of king Henry the 6. was made away The testimonye of M. William Tindall of good Duke Humfrey The happy successe of the Duke of Somerset in his victoryes Of whose decease thus writeth Mayster W. Tindall in his practise of Prelaets At y e last they found the meanes to contriue a drift to bring their matters to passe made a Parliamēt far from the Citizens of Londō where was slayne the sayd good Duke the onely wealth of the Realme and y e mighty shield which so long had kept it from sorowe which shortly after his death fell vpon thē by heapes But the Chronicles sayth he cannot tel wherfore he dyed nor by what meanes Neuertheles this they testifie that he was a vertuous man godly and good to the common wealth But to leaue Duke Humfrey and to return to the maners and vertues of the Duke of Somerset whiche before we were about to describe as he was a gentle and courteous Duke at home so was he no lesse fortunate a Captain in warfare abroad Gods chastisement vpon the Duke of Somerset Under whose gouernment guidyng not onely diuers rebellious commotions were happily suppressed here at home but also abroad in the expedition of Scotland such a victory was geuen him of God that w t the losse scarse of sixe hundred of his own men there were of the enemies as good or little lesse then x. thousand slayn and put to flight and euen the very same day and tyme in the which all the Idolatrous Images were here burnt at London And yet al these warres notwithstanding wherunto he was agaynst his will compelled he was a man of nature singularly geuen to peace as may be seene by the sweete and peaceable exhortation by him set forth in print before and sent to the realme of Scotland But as there is nothing in this worlde so perfect in all respectes which is not blotted or darckned with some spot of vice adioyned withal so amongst the manifold commēdations of this Duke one thinge there was too whiche both desteyned his honour and estimation much and also more empayred and hindered his owne life safety which was that he in condescending to the death of his brother followed too rashly the perswasion of certayne whosoeuer they were for that matter lacked not perchaunce some singular fetche and pollicie of some more craftely then godly disposed persons as many good men haue supposed But what soeuer of that matter is to be deemed credible it is that the said Duke in suffering or procuring this death of his brother not only endamaged himselfe weakened his own power but also prouoked the chastisement of Gods scourge and rod which did so light vpon him Furthermore as touching the death and decay of the Lord Henry Earle of Surrey who suffered also at the Tower next before the Lord Admirall the Lorde Protectours brother because the casting of him was so neare to the death of King Henry The beheading of the Earle of Surrey as I know not vpon whome or what cause the same did proceede so I passe it ouer and leaue it to the Lord. Notwithstanding as for the Duke of Somerset whatsoeuer his other vices and vertues were this is certayne that his ende the Lord so working wyth him was constant in Christes truth as his life was before a great maintenance of the same Moreouer on the xxvj day of February in the same yeare was sir Rafe Uane Syr Rafe Vane Syr Myles Partrige Syr Michael Stanhop and Syr Thomas Arundell suffered at Tower hyll sir Miles Partrige both hāged at the Tower hill And sir Michaell Stanhop sir Thomas Arundell beheaded vppon the scaffold all which four were condemned by the saide Acte of vnlawfull assemblie and as accessaries vnto the Duke of Somerset Not long after the death of the Duke of Somerset in the next yeare folowing deceassed the King himselfe about the moneth of Iune whereof more shall be said the Lord graunting in his due order and course heereafter In the meane season before we come to close vp the latter end and story of this good King the place heere present seemeth not vnfitte to intermixt by the way a few other things before Religion hindered by discorde hapning within the time of his reigne namely concerning matters incident of the Church of Religiō Which state of Religion begā wel to grow to come happely forward during this Kings daies had not the vnhappy troubles of the outward state amongst the Lords not agreeing within themselues disquieted the good towardnes of things begon But the malice of the diuell how subtilly worketh it if men could see it So long as the Lordes agreed in concord among themselues Winchester and Boner with all that faction was cut short and began to condescend to good cōformitie But afterward perceauing the states and nobles of the Realme to be amōg themselues diuided and y e Lord Protectour the Kings vncle displaced and his brother the Admirall before beheaded and the yong King now left in that case they begā vpon some hope to take more hart vnto them Discorde what decay it worketh in a common wealth till at last it came to passe as they themselues desired And thus though nothing else will leade vs yet experience may teach vs what discorde worketh in publicke weales and contrary what a necessary thing concord is to the aduancemēt especially of Gods matters apperteining to his Church Examples whereof in this Kings daies be not farre to seeke For as touching the successe of the Gospell of peace D. Smyth Chadsey Standish Younge Oglethorpe reclaymed from their errours while publicke peace and the Gospel did ioine together marueilous it was how errour Popery were in themselues confounded and ashamed
constantly kepte as they did willingly preserue her with theyr bodyes and weapons she had done a deed both worthy her bloud had also made her raygne more stable to her selfe through former tranquility For though a man be neuer so puissant of power yet brech of promise is an euill vpholder of quietnes feare is worser but cruelty is y e worst of all Thus Mary being garded with the power of y e Gospellers did vanquish the Duke and all those that came agaynst her In consideration wherof it was me thinksâ— an heauy word that she aunswered to the suffolke men afterwardes which did make supplication vnto her grace to performe her promise Q Marieâ— aunswere the Surfolâ— men and one M. Dobbeâ—â—â—nished For so muche sayth she as you being but meÌ„bers desire to rule your head you shall one day well perceiue that members must obey theyr head and not looke to beare rule ouer the same And not onely that but also to cause the more terror vnto other a certaine Gentleman named M. Dobbe dwelling about Wyndam side for the same cause that is for aduertising her by humble request of her promise was punished beyng three sundrye times set on the pillory to be a gasing stocke vnto all men Diuers other deliuered her books and supplications made out of the Scripture to exhorte her to continue in the true doctrine then stablished and for theyr good wils were sent to prison But such is the coÌ„ditioÌ„ of mans nature as here you see that we are for the most part more ready alway to seeke frendship wheÌ„ we stand in need of helpe Perfite fâ—dâ—â—litie shut out of the dores yet 〈◊〉 to be 〈◊〉 in heauen theÌ„ ready to requite a benefit once past receiued Howbeit against all this one shoote anker we haue which may be a sure coÌ„fort to all miserable creatures y e equity fidelity are euer perfect and certeinely found with the Lord aboue though the same being shut out of the doores in this world be not to be founde here among menne But seeing our intent is to write a story not to treat of office let vs lay Suffolke men aside for a while whose desertes for theyr redines and diligence with the Queene I will not here stand vpon What she performed on her part the thing it selfe and the whole storye of this persecution doth testifye as hereafter more playnely will appeare On the contrary side the Duke of Northumberlande hauing his warrant vnder the broade Seale with all furniture in readines as he tooke his voyage and was nowe forward in his way what ado ther was what stirring on euery side what sending what riding and posting what letters messages and instructions went to and fro what talking among the souldiers what hartburning among y e people what fayre preteÌ„ses outwardly inwardly what priuy practises there were what speeding of Ordinance dayly and hourely out of the Tower what rumors and comming downe of soulders from all quarters there was a world it was to see a processe to declare enough to make a whole Ilias The greatest helpe that made for the Ladye Mary was the short iourneis of the Duke which by commission were assigned to him before as is aboue mentioned For the longer the Duke lingered in his voyage the Lady Marye the more encreased in puissaunce the hartes of the people being mightily bent vnto her Which after the Counsell at London perceiued and vnderstoode howe the common multitude did withdraw theyr hartes from them to stand with her Queene Mary proclaymed at London and that certaine Noble men begaÌ„ to go the other way they turned theyr song and proclaymed for Queene the Lady Mary eldest daughter to kyng Henrye the eight and appoynted by Parliament to succeed K. Edward dying without issue The Duke of Northuâ—â—berland ouerthrown And so the Duke of Northumberland being by counsell and aduise sent forth agaynst her was left destitute and forsaken alone at Cambridge with some of his sonnes a few other among whome the Earle of Huntington was one The Duke of NorthuÌ„â—berland brought to the Tower as a Traytour who there were arrested and broughte to the Tower of London as traytors to the Crowne notwithstandinge that he had there proclaymed her Queene before Thus haue you Mary nowe made a Queene and the sword of authority put into her haÌ„d which how she afterward did vse we may see in sequele of this booke Therefore as I say when she had bene thus aduauÌ„ced by y e gospellers Queene Mary commeth vp to London saw all in quiet by meanes y t her enemies were conquered sending the Duke captiue to the Tower before which was the xxv of Iuly she folowed not long after being brought vp the third day of August to LondoÌ„ with the great reioysing of many men but with a greater feare of moe and yet with flatterye peraduenture most great of fayned hartes Thus comming vp to London her first lodgyng shee took at the Tower The Lady Iane and thâ— Lord Gilford priâ—oners in the Tower where as the foresaid Lady Iane with her husband the Lord Gilford a litle before her commyng were imprisoned where they remained waiting her pleasure almost fiue monethes But the Duke within a moneth after his comming to the Tower being adiudged to death was brought forth to the scaffolde and there beheaded Albeit he hauing a promise The Duke of Northuâ—â—berlaÌ„d condemned to dye and being put in hope of pardon yea though his head were vpon the blocke if he would recant and heare masse consented therto and denied in wordes that true religion which before time as well in K. Henry the 8. dayes as in K. Edwards he had oft euidently declared hymselfe both to fauour and further exhortyng also the people to returne to the Catholike fayth as he termed it Whose recantation the papistes foorthwith did publish and set abroad reioysing not a litle at his conuersion or rather subuersion as then appeared Thus the Duke of Northumberland with Sir Iohn Gates and sir Thomas Palmer which Palmer on the other side confessed his fayth that he had learned in the gospel and lamented that he had not lyued more Gospellike beyng put to death In the meane tyme Queene Marye entring thus her raigne with the bloud of these men besides hearyng Masse her selfe in the Tower gaue a heauy shewe and signification hereby but especially by the sodaine deliuering of Steuen Gardiner out of the Tower that she was not mynded to stand to that which she so deeply had promised to the Suffolke men before concernyng the not subuertyng or alteryng the state of religion as in very deede the surmise of the people was therein nothyng deceyued Besides the premisses other things also folowed which euery day more and more discomforted the people declaring the Queene to beare no good will to the present state of religion as not onely the releasing of Gardiner beyng then made Lord Chauncellor
father that speaketh within you Euen the very heaâ—es 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 constaÌ„t 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 waÌ„dred 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 〈…〉 of the â—â—dy Iane the â—ady 〈…〉 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 〈◊〉 liue to 〈◊〉 that by 〈◊〉 you 〈◊〉 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
neither for hope of life nor for feare of death For if ye will denie his truth to lengthen your lyfe God will denie you and yet shorten your dayes And if you will cleaue vnto him he will prolong your dayes to your comfort and his glory to the which glory God bring me now and you heereafter when it pleaseth him to call you Fare you well good Sister and put your only trust in God who only must helpe you * Heere followeth a certayne effectuall prayer made by the Lady Iane in the time of her trouble O Lord thou God and father of my life heare mee poore and desolate woman A prayer of the Lady Iane. which flyeth vnto thee onely in all troubles and miseries Thou O Lord art the onely defendour and deliuerer of those that put their trust in thee and therefore I beeyng defiled wyth sinne encombred with affliction vnquieted wyth troubles wrapped in cares ouerwhelmed with miseries vexed with temptations and greeuously tormented wyth the long imprisonment of this vile masse of clay my sinfull body do come vnto thee O mercifull Sauiour crauing thy mercy and helpe without the which so little hope of deliueraunce is lefte that I may vtterly despayre of any libertie Albeit it is expedient that seeyng our life standeth vpon trying we should be visited sometyme wyth some aduersitie whereby we might both be tryed whether we be of thy flocke or no and also knowe thee and our selues the better yet thou that saydest that thou wouldest not suffer vs to be tempted aboue our power be mercifull vnto me now a miserable wretch I beseech thee which with Salomon do cry vnto thee humbly desiring thee that I may neyther be too much puffed vp with prosperitie neither too much pressed down wyth aduersitie least I beeyng too full should denie thee my GOD or beeyng too lowe brought should despayre and blaspheme thee my Lord and Sauiour O mercifull GOD consider my miserie best knowne vnto thee and be thou now vnto me a strong tower of defence I humbly require thee Suffer me not to be tempted aboue my power but eyther be thou a deliuerer vnto me out of thys great miserie eyther else geue me grace paciently to beare thy heauie hand and sharpe correction It was thy righte hande that delyuered the people of Israell out of the handes of Pharao which for the space of foure hundred yeares did oppresse them and keepe them in bondage Let it therefore lykewyse seeme good to thy fatherly goodnes Psal. â—â— to delyuer mee sorrowfull wretch for whome thy Sonne Christ shedde hys precious bloud on the Crosse out of thys miserable captiuity bondage wherein I am now Howe long wilt thou be absent for euer Oh Lord hast thou forgotten to be gracious and hast thou shut vp thy louing kindnes in displeasure wilt thou be no more entreated Is thy mercy cleane gone for euer and thy promise come vtterly to an end for euermore why doest thou make so long tarying shall I despaire of thy mercy O God farre be that from me I am thy workmanship created in Christ Iesu geue me grace therefore to tary thy leysure and patiently to beare thy woorkes assuredly knowing that as thou canst so thou wilt deliuer me when it shall please thee nothing douting or mistrusting thy goodnes towardes me for thou wottest better what is good for me then I do Therefore do with me in all thinges what thou wilt plague me what way thou wilt Onely in the meane time arme me I beseech thee with thy armour that I may stand fast my loynes being girded about with veritie hauing on the brest plate of righteousnes shod with the shoes prepared by the Gospell of peace Ephes. 6. aboue all thinges taking to me the shield of fayth wherewith I may be able to quench all the fiery dartes of the wicked and taking the helmet of saluatioÌ„ the sword of the spirit which is thy most holy word praying alwaies with al maner of praier supplicatioÌ„ that I may refer my selfe wholy to thy wil abiding thy pleasure and comforting my selfe in those troubles that it shall please thee to send me seeing such troubles be profitable for me and seeing I am assuredly perswaded that it can not be but well all that thou doest Heare me O mercifull father for his sake whoÌ„ thou wouldest shoulde be a sacrifice for my sinnes to whome with thee and the holy Ghost be all honour and glory Amen After these thinges thus declared it remayneth nowe comming to the end of this vertuous Lady next to inferre the maner of her execution with the words and behauiour of her in time of her death ¶ These are the wordes that the Lady Iane spake vpon the Scaffold at the houre of her death FIrst when she mounted vpon the Scaffold The wordâ—â— and behauiour of the Lady Ianâ— vppon the Scaffold she sayde to y e people standing thereabout good people I am come hether to dye and by a lawe I am condemned to the same The fact against the Queenes highnes was vnlaw full and the consenting thereunto by me but touching the procurement and desire therof by me or on my behalfe I doe wash my handes thereof in innocency before God and the face of you good Christian people this day and therewith she wrong her handes wherein she had her booke Then said she I pray you all good Christian people to beare me witnes that I dye a true Christian woman and that I do look to be saued by no other meane but onely by the mercy of God in the bloud of his only sonne Iesus Christ and I confesse that when I did know the word of God I neglected y e same loued my selfe and the world therfore thys plague and punishment is happily and worthily happened vnto mee for my sinnes and yet I thanke God of hys goodnes that hee hath thus geuen me a time and respite to repent and now good people while I am aliue I praye you assist me with your prayers And then kneeling down she turned her to Fecknam saying shall I say this psalme and he sayd yea Then sayd she the Psalme of Miserere mei Deus in English in most deuoute maner throughout to y e end and then she stoode vpp and gaue her mayden Maistresse Ellen her gloues and handkerchefe and her book to Maister Bruges and then she vntyed her gowne and the hangman pressed vpon her to helpe her off with it but she desiring him to let her alone turned towardes her two Gentlewomen who helped her of therwith and also with her frowes past and neckerchefe geuing to her a fayre handkerchefe to knit about her eyes Then the hangman kneeled downe and asked her forgeuenesse whom she forgaue most willingly TheÌ„ he willed her to stand vpon the straw which doing she sawe the blocke Then shee sayd I pray you dispatche me quickely Then she kneeled downe saying wil you take it off before I lay
he hath endued thy soule with the eie of knowledge and fayth God geue thee grace continually to pray vnto him that thou loose not that sight for then shouldest thou bee blynd both in body and soule After that another came to him whom he knew to be a very papist and a wicked man which appeared to be sory for M. Hoopers trouble saying Sir I am sory to see you thus To see me Why said he art thou sory To see you sayth the other in this case For I heare say ye are come hither to dye for the which I am sory Be sory for thy selfe man sayd M. Hooper and lament thine owne wickednes for I am well I thanke God and death to mee for Christes sake is welcome The same night he was committed by the Gard their Commission beyng then expired vnto the custodie of the Sheriffes of Gloucester The name of the one was Ienkins M. Hooper coÌ„mitted to the Shiriffes of Glocester the other Bond who with the Mayor Aldermen repaired to M. Hoopers lodgyng and at the first meetyng saluted hym and took hym by the hand Unto whom Hooper spake on this maner M. Mayor I geue most heartie thankes to you and to the rest of your brethren that you haue vouchsafed to take mee a prysoner and a condemned man by the hand wherby to my reioysing it is some deale apparant that your olde loue and friendshippe towardes me is not altogether extinguished and I trust also that all the thynges I haue taught you in tymes past The wordes of M. Hooper to the Mayor and the Shiriffes of Glocester are not vtterly forgotten when I was here by the godly K. that dead is appoynted to be your bishop and Pastor For the which most true and sincere doctrine because I wyll not now account it falsehood and heresie as many other men doe I am sent hither as I am sure you knowe by the Queenes commaundement to dye and am come where I taught it to confirme it with my bloude And now M. Shiriffes I vnderstand by these good men and my verye friends meanyng the Gard at whose handes I haue found so much fauour and gentlenesse by the way hitherward as a prisoner could resonably require for the which also I most hartily thanke them that I am committed to your custodie as vnto them that must see me brought to morrow to the place of execution My request therefore to you shall be onely that there may be a quicke fire shoâ—tlâ— to make an end and in the meane tyme I will be as obedient vnto you as your selues would wish If you thinke I do amisse in any thyng hold vp your finger and I haue done For I come not hether as one enforced or compelled to dye for it is well knowen I might haue had my lyfe w t worldly gayne but as one willing to offer and geue my lyfe for the truth rather then to consent to the wicked papisticall religion of the Bishop of Rome receiued and set forth by the maiestrates in England to Gods high displeasure and dishonor and I trust by Gods grace to morow to dye a faithfull seruaunt of God and a true obedient subiect to the Queene These and such lyke wordes in effect vsed M. Hooper to the Mayor Shiriffes and Aldermen whereat manye of them mourned and lamented Notwithstandyng the two Shiriffs went aside to consult and were determined to haue lodged him in the common gaole of the towne called Northgate if the Gard had not made earnest intercession for hym who declared at large how quietly mildlye and paciently he had behaued himselfe in the way addyng therto that any child might keepe him well enough that they themselues would rather take paines to watch with him then that he should be sent to the common prison So it was determined at the length he should still remaine in Rob. Ingrams house M. Hooâ—â—â— spendetâ— the nigâ—â— prayer and the shiriffes and the sergeants and other officers did appoynt to watch with him y t nyght themselues His desire was that he might goe to bed that night betimes saying that he had many things to remember and so did at fiue of the clocke and slepte one sleepe soundly and bestowed the rest of the night in prayer After he gate vp in the morning he desired that no man should be suffred to come into the chamber that he might be solitarie till the houre of execution About 8. of the clocke came sir Iohn Bridges L. ShaÌ„doys with a great band of men sir Anthony Kingston Syr Iohâ— Bridgeâ— Shandoâ— Syr 〈◊〉 Bridges Ant. Kiâ—â—â—ston Coâ—mission sir Edmund Bridges other Commissioners appoynted to see execution done At nine of the clocke M. Hooper was willed to prepare hymselfe to be in a readines for the time was at hand Immediately he was brought downe from his chamber by the shiriffes who were accompanied with bils glaues and weapons When he saw the multitude of weapons he spake to the Shiriffes on this wyse Maister Shiriffes sayd he I am no traytor neyther needed you to haue made such a businesse to bryng me to the place where I must suffer for if ye had wylled me I woulde haue gone alone to y e stake haue troubled none of you al. And afterward lookyng vppon the multitude of people which were assembled beyng by estimation to the number of seuen thousand for it was market day and manye also come to see his behauiour towards death hee spake vnto those that were about hym saying Alas why bee these people assembled and come together M. Hooâ—â—â— for Preaâ—ching 〈◊〉 doctrinâ—â— put to death Peraduenture they thinke to heare some thyng of me now as they haue in tymes past but alas speach is prohibited me Notwithstanding the cause of my death is well known vnto them When I was appointed here to bee their Pastor I preached vnto them true and sincere doctrine and that out of the worde of God Because I will not now accompt the same to be heresie and vntruth this kinde of death is prepared for me So he went forward led betwene the two Shiriffes as it were a Lambe to the place of slaughter in a gowne of his Hosts his hat vpon his hed a stasse in his hand to stay himself withall For the griefe of the Sciatica which he had taken in prison caused him something to halt M. Hooâ—â—â— forbiddâ—â— to speakâ— the peoâ—â—â— All the way being straitly charged not to speake he could not bee perceiued once to open his mouth but beholding the people all the way which mourned bitterly for him he would sometimes lift vp his eyes towards heauen His 〈…〉 to death looke very cherefully vpon such as he knew he was neuer known during the tyme of his beyng amongst them to looke with so chearefull and ruddish a countenaunce as he did at that present When he came to the place appoynted where hee should dye
behaue her selfe in the time of her wydowhoode THe grace of God and the comfort of his holy spirite be with you and all them that vnfaynedly loue hys holy Gospell Amen I thanke you deare sister for your most louing remembrance and although I can not recompence the same yet do I wish with all my hart that God would do it requiring you not to forget your duty towards God in these perilous dayes in the whiche the Lorde will trie vs. I trust you do encrease by reading of y e scriptures the knowledge you haue of God and that you diligently apply your selfe to folow the same for the knowledge helpeth not except the life be according thereunto Further I do hartily pray you to consider the state of your wydowhoode and if God shall put in your minde to change it remember the saying of Saint Paule 1. Corinth 7. 1 Cor. â— It is lawfull for the wydow or mayden to marry to whome they list so it be in the Lord that is to saye to suche a one as is of Christes Religion Dearely beloued in Christ remember these words for you shall fynde thereby great ioy and comfort if you chaunge your state Whereof I wyll when I haue better leysure as now I haue none at all further aduertise you In the meane time I commend you to God and the guiding of his good spirit who stablish and confirme you in all well doing and keepe you blamelesse to the day of the Lorde watch and pray for this day is at hand Yours assured in Christ Iohn Hooper ¶ To all my deare breethren my relieuers and helpers in the Citie of London THe grace of God be with you Amen I haue receaued froÌ„ you dearely beloued in our Sauiour Iesus Christ by the hands of my seruaunt William Downton An other letter of M. Hooper to his frienâ—es in London your liberalitie for the which I do most hartely thanke you and I prayse God hyghly in you for you who hath mooued your hartes to shewe this kyndnes towardes me praying him to preserue you from all famine scarcitie and lacke of the truth of his worde whiche is the liuely foode of youre soules as you preserue my body from hunger other necessities which should happen vnto me were it not cared for by y e beneuolence and charitie of godly people Such as haue taken all worldly goodes and lands from me spoiled me of all that I had haue imprisoned my body and appointed no one halfe peny to feede or relieue me withal but I do forgeue them and pray for them dayly in my poore prayer vnto God The christian charitie of M. Hooper to his enemies and from my hart I wishe their saluation and quietly patiently beare their iniuries wishing no farther extremitie to be vsed towards vs. Yet if it seeme contrary best vnto our heauenly father I haue made my reckening fully resolued my selfe to suffer the vttermost that they are able to do against me M. Hooper 〈◊〉 resolued to suffer yea death it selfe by the aide of Christ Iesu who died the most vile death of y e crosse for vs wretches miserable sinners But of this I am assured y t the wicked world w t all his force power shal not touch one of y e heares of your heads without leaue liceÌ„ce of our heauenly father whose wil be done in all things If he will life life be it if he will death death be it Onely we pray that our willes may be subiect vnto his will then although both we all the world see none other thing but death yet if he thinke life best we shal not die no although the sword be drawen out ouer our heades as Abraham thought to kill his sonne Isaac yet when God perceaued that Abraham had surrendred his will to Gods will and was content to kill his sonne God then saued his sonne Dearely beloued if we be contented to obey Gods will and for his commandements sake to surrender our goods and our selues to be at his pleasure Gods will 〈◊〉 be obeyâ—â— in all â—â—inges it maketh no matter whether we keepe goodes and lyfe or lose them Nothyng can hurt vs that is taken from vs for Gods cause nor nothing can at length do â—s good that is preserued contrary vnto Gods commaundement Let vs wholy suffer God to vse vs and ours after his holy wisedome and beware we neither vse nor gouern our selues contrary to his will by our own wisedome for if we do our wisedome will at length proue foolishnes It is kept to no good purpose y t we keepe contrary vnto his commandements It can by no meanes be taken from vs that he would should tary w t vs. He is no good Christian that ruleth himselfe his as worldly meanes serueth for he y t so doth shall haue as many changes as chaÌ„ceth in the world To day with y e world he shall like and prayse the truth of God Difference betweene the true christian and the worldling to morow as the world will so will he like and prayse the falshood of man to day with Christ and to morow with Antichrist Wherefore deare brethren as touching your behauiour towards God vse both your inward spirites and your outward bodyes your inward and your outward man I say not after the meanes of men but after y e infallible word of god Refraine from euill in both and glorifie your heauenly father in both For if ye thinke ye can inwardly in the hart serue him Both the inward man and outward man must concurre in the honour of God and yet outwardly serue with the world in externall seruice y e thing that is not God ye deceaue your selues for both the body and the soule must together concurre in the honour of God as S. Paule plainly teacheth 1. Cor. 6. For if an honest wife be bound to geue both hart and body to fayth and seruice in mariage and if an honest wiues fayth in the hart cannot stand with an whorishe or defiled body outwardly muche lesse can the true fayth of a Christian in the true seruice of Christianitie stand with the bodely seruice of externall Idolatry for the mistery of mariage is not so honorable betweene man and wife as it is betweene Christ euery christian man as S. Paule saith Therefore deare brethren pray to the heauenly father that as he spared not the soule nor the body of his dearely beloued sonne but applyed both of them with extreame payne to work our saluation both of body and soule so he will geue vs al grace to apply our bodyes and soules to be seruauntes vnto him for doubtles he requireth as wel the one as the other and cannot be miscontented with the one and well pleased with the other Either he hateth both or loueth both he deuideth not his loue to one and his hatred to the other Let not vs therfore good brethren deuide
contrary to your own othe writing With what countenaunce wil ye appeare before the Iudgement seate of Christ and aunswere to your othe made first vnto that blessed king Henry 8. of famous memorye and afterward vnto that blessed king Edward the 6. his sonne The bishop answered Tush tush Herodes othe Here the bishop confesseth vnlawfull othes ought not to be kept that was Herodes othe vnlawfull and therfore worthy to be broken I haue done well in breaking it and I thanke God I am come home agayne to our mother to the Catholicke Churche of Rome and so I would thou shouldest doe Doctor Taylor answered Should I forsake y e Church of Christ which is founded vppon the true foundation of the Apostles and Prophetes to approue those lyes erroures superstitions and Idolatries that the Popes and their company at this day so blasphemously do approoue Nay God forbid The true church of Christ wherunto all men ought to turne Let the pope and his returne to our sauioure Christ and his word and thrust out of the Churches such abhominable Idolatries as he maintayneth and then wil christen men turne vnto him You wrote truely agaynst hym and were sworne agaynst him I tell thee quoth the Bishop of Winchester it was Herodes oth vnlawfull and therfore ought to be broken and not kept and our holy father the Pope hath discharged me of it Then sayd D. Taylor Christ will require lawfull othes and promises but you shall not so be discharged before Christ who doubtles will require it at youre handes as a lawfull othe made to your liege soueraigne Lorde the king from whose obedience no man can assoyle you neither the Pope nor none of his I see quoth the Bishop thou art an arrogant knaue Gardiner agayne rayling Rayling wordes become not a magistrate Math. 5. and a very foole My Lord quoth Doctor Taylor leaue your vnseemly rayling at me which is not seemely for such a one in authoritie as you are For I am a Christian man and you know that He that sayeth to his brother Racha is in daunger of a Counsell and he that sayth thou foole is in daunger of hel fire The Bishop answered ye are all false and lyars all the sort of you Nay quoth D. Taylor we are true men and know that is written Os quod mentitur occidit animam agayne Perdes omnes qui loquuntur mendacium i. The mouth that lyeth slayeth the soule And agayne Lord God thou shalt destroy all that speake lyes And therefore we abide by the truth of gods word which ye contrary to your own conscience deny and forsake Thou art maryed quoth the B. Yea quoth Doctour Taylor that I thank God I am Maryage obiected to D. Taylour Mariage defended and haue had nine children and all in lawfull matrimony and blessed be God y t ordayned matrimony and commaunded that euerye man that hath not the gift of continency shoulde mary a wife of his owne and not liue in adultery or whoredome Then sayd the bishop thou hast resisted the Queenes Proceedinges One Idolater holdeth with an other and wouldest not suffer the Parson of Aldam a very vertuous and deuout Priest to say Masse in Hadley Doctor Taylor answered My Lorde I am Parson of Hadley and it is agaynst all right conscience and lawes that any man shall come into my charge presume to infect the flock committed vnto me The Masse with venome of the Popish Idolatrous Masse With that the Bishop waxed very angry said Thou art a blasphemous hereticke in deede that blasphemest the blessed sacrament and put of his cap and speakest agaynst the holy Masse which is made a sacrifice for the quick and the dead D. Taylor answered Nay I blaspheeme not the blessed sacrament which Christ instituted but I reuerence it as a true christian ought to doe The communiō and confesse that Christ ordayned the holy communion in the remembrance of his death and passion The true sacrifice for the quicke and dead what it is which◠when we keepe according to his ordinaunce we through fayth eat the body of Chryst and drinke his bloud geuing thanks for our redemption and this is our sacrifice for the quicke the dead to geue God thankes for his mercifull goodnes shewed to vs in that he gaue his sonne Christ vnto the death for vs. Propitiatory sacrifice offered neuer more then once Thou sayst well quoth the Bishop It is all y t thou hast sayd and more to for it is a propitiatory sacrifice for y e quick dead Thē answered D. Taylor Christ gaue hymselfe to die for our redemption vpon the Crosse whose body there offered was the propitiatory Sacrifice full perfect and sufficient vnto saluation for all them that beleeue in him And this sacrifice did our Sauiour Christ offer in his owne person himselfe once for all Our sacrifice is onely memoratiue Winchesters strong argument cary him to prison neither can any Priest any more offer him nor we neede no more propitiatory sacrifice and therefore I say with Chrysostome and all the Doctours Our Sacrifice is only memoratiue in the remembrance of Christes death and passion a sacrifice of thankesgeuing and therefore Fathers called it Eucharistia And other sacrifice hath the Church of God none It is true quoth the Byshop the Sacrament is called Eucharistia a thankesgeuing because we there geue thanks for our redemption and it is also a sacrifice propitiatory for the quicke and the dead which thou shalt confesse ere thou and I haue done Then called the Bishop his men and sayde haue this fellow hence and carry him to the Kings bench and charge the keeper he be straitly kept Then kneeled Doctor Taylour down and held vp both his hands and said Good Lord I thanke thee and from the tiranny of the Byshop of Rome D. Taylours prayer agaynst the pope and his detestable enormities and all his detestable errours Idolatries and abhominations good Lord deliuer vs And God be praysed for good King Edwarde So they caried him to prison to the Kings Bench where he lay prisoner almost two yeares ☞ This is the summe of that first talke as I sawe it mentioned in a Letter that Doctour Taylour wrote to a frend of his thanking God for his grace that he had confessed his truth and was founde worthy for truth to suffer prison and bands beseeching his frendes to pray for him that he might perseuere constaunt vnto the ende Being in prison Doctour Taylour spent all hys tyme in prayer reading the holy Scriptures and writing and preaching The godly behauiour and cōuersation of D. Taylour in the prison and exhorting the prisoners and such as resorted to him to repentance and amendement of life Within a fewe dayes after were diuerse other learned and godly men in sondry countreys of England committed to prison for Religion so that almost all the prisons in England were become right
I beleeue it to be true Here also others tooke occasion to aske hym for that he denyed the Byshop of Romes authoritie in England whether Linus Anacletus and Clement that were Byshops of Rome were not good men and he answered yes and diuers others but sayd he they claimed no more authoritie in England then the Byshop of Caunterbury doth at Rome and I striue not quoth he with the place neyther speake I agaynst the person of the Byshop but agaynst his doctrine which in most poyntes is repugnant to the doctrine of Christ. Thou art an arrogant fellow in deede then sayde the Byshop In what article is the doctrine of the Churche of Rome repugnant to the doctrine of Christ To whome George Marshe answered sayd Oh my Lord I pray you iudge not so of me Wherein the doctrine of the Church of Rome â—â—â—eth I stand nowe vppon the point of my life and death a man in my case hathe no cause to be arrogant neither am I God is my record And as concerning the disagreement of y e doctrine among many other things the Church of Rome erreth in the Sacrament For where Christ in y e institution therof did as well deliuer the cup as the bread saying Drinke ye all of this Marke reporteth that they did drinke of it in like manner S. Paul deliuered it vnto the Corinthians And in y e same sort also was it vsed in the primitiue church by the space of many hundreth yeares Now the Churche of Rome both taketh away one parre of the Sacrament from the Laity Wherefore if I coulde be perswaded in my conscience by Gods worde that it were well done I could gladly yeld in thys poynt Then sayd the Bishop Non disputandum est cum haeretico That is There is no disputing with an heretick So sayth the Turke in his Alcaron that no man must dispute of his lawe And therfore when all his answeres were read hee asked hym whether he would stand to the same beyng as they were sayd he full of heresie or els forsake them and come vnto the catholicke Churche To whom he made this full aunswere and sayde that he held no hereticall opinion but vtterly abhorred at kynd of heresie G. Marsh cleareth himselfe of heresie although they most vntruely so did sclaunder him And hee desired all the people present to beare hym wiâ—nesse if hereafter anye would sclaunder him and say y t he held any greuous heresie that in all Articles of Religion he he held none other opinion then was by law most godly established and publickely taught in England at the death of king Edward the vi and in the same pure Religion and doctrine he would by Gods grace stand liue Leach bidde to stand from Marsh. dye And here the ChauÌ„cellour spake to one Leache which â—tode neare vnto Marshe and bad him stand farther from him for hys presence did him no good This being done the Bishop tooke out a writing of his bosome begaÌ„ to read the sentence of condeÌ„natioÌ„ Sentence of condemnation read agaynst Marsh. but when the bishop had read almost halfe therof the Chauncellour called to him and sayd good my Lord stay stay for if ye proceede any further it will be to late to call it agayne and so the B. stayed Then his popish Priestes and many other of the ignorant people called vpon Marsh The Bishop stayeth in his sentence with many earnest wordes to recant and amongst other one Pulleyn a Shomaker sayd to hym for shame man remember thy selfe and recant They bad him kneele downe and pray and they would pray for him So they kneeled down and he desired them to pray for him and he would pray for theÌ„ The Bishoppe then asked hym agayne whether hee would not haue the Queenes mercy in time Gods mercy preferred before the Queenes mercy and he aunswered hee did gladly desire the same did loue her grace as faythfully as any of them but yet he durst not deny his Sauiour Christ for loosing his mercy euerlasting and so winne euerlasting death Then the Bishop put his spectacles agayne vpon his nose read forward his senteÌ„ce about v. or vi lyues and there againe the Chauncellour with a glauering and smiling countenance called to the B. and sayde The B. proceâ—â—deth in his sentence Yet good my Lord once againe stay for if that word be spoken al is past no relentyng will then serue and the Byshop pulling of his spectacles sayd I would stay and if it would be How sayst thou quoth he wilt thou recant Many of the Priestes and ignoraunt people bad him so do An other stay in reading the sentence and call to God for grace and pulled him by y e sleeue and bad him recant and saue his life To whom he answered I would as fayne to liue as you if in so doyng I shoulde not deny my mayster Christ and agayne he should denye me before his father in heauen So the bishop read out hys sentence vnto the end and straight after sayd vnto him G. Marsh. exhorted to recaÌ„t but could not be turned The B. readeth out the sentence A dogged saying of the Bishop G. Marsh deliuered to the Shiriffes The strayt keeping of Marsh in prison Nowe will I no more praye for thee then I will for a dogge And Marshe answered y t notwithstanding he would pray for his Lordship after this the bishop deliuered him vnto the Sheriffes of the city Then hys late keeper bad him fare well good George w t weeping teares whiche caused y e officers to cary him to a prisoÌ„ at the Northgate where he was very straitly kept vntill the tyme he went to hys death during which tyme he had small comfort or reliefe of any worldly creature For being in y e dongeon or darke prison none y t would hym good could speake w t hym or at least durst enterprise so to doe for feare of accusation and some of the Cittizens which loued him in God for the gospell sake wherof there were but a fewe although they were neuer acquaynted with him would sometime in the euening at a hoale vpon the wall of the City that went into the sayd darcke prisoÌ„ call to him and aske him how he did He would answere them most chearefully that he did well and thanked God most highly that he woulde vouchsafe of his mercy to appoynt him to be a witnes of his truth and to suffer for the same wherein he did most reioyce beseeching him that he would geue him grace not to faynt vnder the Crosse but patiently beare the same to his glorye and comfort of hys Churche The brotherly zeale of good men in comforting G. Marsh. with many other like godly sayinges at sondrye tymes as one that most desired to be with Christ. Once or twise he had money cast him in at the same hole about ten pence at one tyme 2. shillings at an
other time for which he gaue God thankes and vsed the same to his necessitie Amâ—y Couper Shiriffes of Chesâ—er When the time and day appointed came that he should suffer the Sheriffes of y e Cittie whose names were Amry Couper with their Officers and a great nuÌ„ber of poore simple Barbers with rousty Billes Polaxes went to the Northgate there tooke out the said George Marsh who came with them most humbly meekly Marsh led to his MartyrdoÌ„e with a lock vpon his feete And as he came vpon the waye towardes y e place of execution some folkes proferd him money looked that he should haue gone with a litle purse in his hand as the maner of felons was The old vse in Lancashyre to geue money to bye Trâ—ntalls accustomed in that Cittye in times past at their goyng to execution to y e end to gather money to geue vnto a priest to say Trentals of Masses for theÌ„ after their death wherby they might as they thought be saued G. Marsh refuseth to receaue money going to his death but Marsh sayd he would not as theÌ„ be troubled w t medling with mony but willed some good man to take the mony if y e people were disposed to geue any to geue it vnto the prisoners or poore people So hee went all the way vnto his death w t his booke in his hand looking vpoÌ„ the same many of y e people sayd this maÌ„ goeth not vnto his death as a theefe or as one that deserueth to dye Now when he came to the place of execution w tout the Citie G. Marsh refuseth the Quenes pardon neare vnto Spittle boughton one Uawdrey being then deputie chamberleine of Chester shewed Marshe a writyng vnder a great seale saying that it was a pardon for him if he would recant Wherat Marsh answered that he would gladly accept the same and sayd farther that he loued the Queene but for asmuch as it tended to plucke him froÌ„ God he would not receiue it vpon that condition After that hee began to speake to the people shewing the cause of his death G. Marsh not suffred to speake to the people and woulde haue exhorted them to sticke vnto Christ. Whereupon one of the Sheriffes sayd George Marshe we must haue no sermoning nowe To whom he sayd Mayster I cry you mercy and so kneeling downe made his prayers and then put of his clothes vnto his shirt and then was he chayned vnto the post hauyng o number of Fagottes vnder him and a thing made like a firkin with pitch and tarre in the same ouer his head by reason the fire was vnskilfully made and that the winde dyd dryue the flame to and fro he suffered great extremitie in his death whiche notwithstanding he abode very paciently ¶ The cruell burning of George Marsh Martyr Wherein this in him is to be noted that when as hee had bene a long time tormented in y e fire without mouing hauing his fleshe so broyled and puft vp that they whiche stoode before him vnneth could see the chayne wherewith he was fastened and therfore supposed no lesse but he had bene dead notwithstanding sodenly he spread abroad hys armes saying father of heauen haue mercy vpon me so yelded his spirite into the handes of the Lord. Upon this many of y e people sayd that he was a martyr and died maruelous patiently and godly The 〈◊〉 of G. Marâ—â— the blesseâ— Martyr Which thing caused the Bishop shortly after to make a Sermon in the Cathedrall Church and therein affirmed that the sayde Marshe was an hereticke burnt like an hereticke was a firebrand in hell In recompence of this hys good and charitable sermoÌ„ within short time after the iust iudgement of God appeared vppon the sayde Byshop Gods iust reuenging hand vpoÌ„ persecutiâ—â— Bishop recompensing hym in suche wise that not long after he turned vp his heeles and dyed Upon what cause his death was gendred I haue not here precisely to pronounce because the rumour and voyce of y e people is not alwayes to be followed Notwithstanding such a report went in all mens mouthes that he was burned of an harlot Whereupon whether he dyed or no I am not certayne neyther dare leane to much vppon publicke speach Albeit this is certayn that wheÌ„ he was afterward searched being dead by some of hys secret frends certain Aldermen for stoppyng the rumour of y e people this maydenly Priest and Byshop was fouÌ„d not to be free froÌ„ certayne appearaunce which declared but small virginitie in him that the rumour was not raysed vp altogether vpoÌ„ naught amongest the people But of this I will stay and proceed no further not because more caÌ„ not be said but because I will not be so vncharitable in defacing these men as they are cruel in condemning Gods seruants to death Letters of George Marshe This good maÌ„ wrote diuers and sondry letters out of prison besides his examinations as before ye haue heard Touching the which hys examinations this letter first he sendeth to his frendes the copy wherof here followeth ¶ A letter of George Marsh to the reader touching the matter of his examination HEre haue ye dearely beloued frendes in Christ the chiefe principal Articles of Christian doctrine briefly touched A letter of G. Marshâ— to the reader whiche heretofore I haue both beleeued professed and taught and as yet do beleue professe and teach and am surely purposed by Gods grace to continue in the same vntill the last day I do waÌ„t both time and oportunitie to write out at large the probations causes partes effectes and contraries or erroures of these Articles which who so desireth to know let them read ouer the coÌ„mon places of the godly learned men Philippe Melancthon and Erasmus Sarcerius whose iudgement in these matters of Religion I do chiefly follow and leane vnto The Lorde geue vs vnderstanding in all thinges and deliuer vs from this present euill world according to his will and pleasure and bryng vs agayn out of this hell of affliction into which it hath pleased the mercifull Lord to throw vs downe and deliuer vs out of the mouth of the Lyon and from all euill doing and keepe vs vnto his heauenly and euerlasting kingdome Amen Though Sathan be suffered as wheate to sift vs for a tyme yet fayleth not our fayth through Christes ayde but that we are at all tymes able and readye to confirme the fayth of our weake brethren 1. Pet. 3. and alwayes ready to geue an aunswere to euerye man that asketh vs a reason of the hope that is in vs and that wyth meekenes and reuerence hauing a good conscience that when as they backbyte vs as euill doers they may be ashamed for asmuch as they haue falsely accused our good coÌ„uersatioÌ„ in christ I thought my selfe nowe of late yeares for the cares of this lyfe well setteled with my louing
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 heaueÌ„ly 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 coÌ„tinue 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 disseÌ„bling 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. â—2 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 oâ—t 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 moâ—â— 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 〈◊〉 hath 〈◊〉 geuen 〈◊〉 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 deâ—â—ling with stubburâ— children which when he seeth that fatherly loue and correction doth not
withstande vs. For as I was with Moses so will I be with thee sayth God and wil neuer leaue thee nor forsake thee Be strong and bolde neither feare nor dread for the Lord thy God is wyth thee whether soeuer thou goest Nowe if God be on oure side who can be against vs Iosua 2. Rom. 8. In this our spirituall warfare is no man ouercome vnles he traiterously leaue and forsake his captaine Spirituall cowardlynes either cowardly cast away his weapons or willingly yelde himselfe to his ennemies either fearefully turne his backe and flie Be strong therefore in the Lord deare brethren and in the power of his might and put on all the armour of God Ephe. 6. 2. Cor. 11.12 Actes 21. that ye may be able to stand stedfast against the craftie assaults of the deuill Now what weapons ye must fight withall learne of S. Paul a champion both much exercised and also most valiaunt and inuincible A Christian mans lyfe is a perpetuall warfare For we must thinke none other but that the life of man is a perpetuall warfare vppon earth as the examples of all godly men throughout all ages to declare The valiant warrior S. Paul being deliuered from the handes of the vngodly and that so many times and also from so many extreme pearils and dangers of death as he his owne selfe doth witnes is faine to commit him selfe in the ende to the rough waters of the sea The manifâ—â—â—e deliuerances of S. Paule be examples â—or our comfort where he was in great pearil and ieoperdie of his owne life yet was God alwaies to the great comfort of all that heare of it most ready to comfort and succour him and gloriously deliuered him out of all his troubles so that no manne that inuaded him could doe him any harme and in the ende he was compelled to saye I haue finished my course Actes 18. â— Tim. 4. Phil. 1. the time of my departing is at hand I long to be loosed and to be with Christ which is best of all most heartely desiring death These things be written for our learning and comforte and be to vs a sure obligation Rom. 15. that if we submit our selues to God his holy word no man shal be able to hurt vs and that he will deliuer vs from all troubles yea from death also vntil such time as we couet and desire to die Let vs therefore runne with patience vnto the battaile that is set before vs Heb. 12. Persecution foloweth Christian godlines 2. Tim. 3. and looke vnto Iesus the Captaine and finisher of our faith and after his example for the rewardes sake that is set out vnto vs patiently beare the crosse and despise the shame For all that will liue godly in Christ Iesu shall suffer persecution Christ was no sooner baptised and declared to the world to be the sonne of God Math. 3.4 Where Christ is Sathan there is alwayes ready Ephe. 6. but Sathan was by and by ready to tempte hym which thing we must looke for also yea the more we shall encrease in faith and vertuous liuing the more strongly will Sathan assault vs whom we must learne after the example of Christ to fight againste and ouercome with the holy and sacred Scriptures and worde of God which are our heauenly armour and sword of the spirite And let the fasting of Christ while hee was tempted in the wildernes be vnto vs an example of sober liuing not for the space of 40. daies as the Papists doe fondly fansie of their owne braines but as long as wee are in the wildernesse of this wretched life assaulted of Sathan Math. 4. The fast of Christ is to vs Example of sober liuing 1. Pet. 5. who like a roaring Lyon walketh about and ceaseth not seeking our vtter destruction Neither can the seruaunts of God at any time come stand before God that is leade a godly life and walke innocently before God But Sathan commeth also among them that is he daily accuseth finedeth fault vexeth Iob. 1.2 When the seruantes of God stand before him Sathan commeth also Math. 8. persecuteth and troubleth the godly for it is the nature and propertie of the deuill alwayes to hurt and do mischiefe vnlesse he be forbidden of God for vnlesse God do permit him he can do nothing at all not so much as enter into a filthy hogge but we are more of price then many hogs before God if we cleaue vnto his sonne by faith Let vs therefore knowing Sathans deceits and rancor walke the more warely and take vnto vs the shield of faith Ephe. 6. The shield of fayth The helmet of saluation The sword of the spirite wherewith we may be able to quench and ouercome all the fiery and deadly dartes of the wicked Let vs take to vs the helmet of saluation sworde of the spirit which is the word of God and learne to vse the same according to the example of oure graunde Captayne Christ. Let vs fast and pray continually For this frantike kinde of deuils goeth not out otherwise as Christ doeth teach vs but by faithfull praier and fasting whiche is true abstinence and sobernesse of liuing Math. 4. Math. 17. if we vse the same according to the doctrin of the gospell and worde of God Fasting is acceptable to God if it be done without hypocrisie that is to say â—f we vse it to this entent that thereby this mortall body and disobedient carcase maye be â—amed and brought vnder the subiection of the spirite Prayer and fasting True fast what it is How to fast without hipocrisie Abuse of fasting among Christians Esay 58. and againe if we fast to this intent that we maye spare wherewyth to helpe and succour our poore needie brethren This fast do the true Christians vse all the dayes of their life although among the common sort of people remaineth yet still that superstitious kinde of fasting which God so earnestly reprooueth by his Prophet Esay For as for true chastening of the body and abstaining from vice with shewing mercye towardes our needy neighbours we wil neither vnderstand nor heare of but still thinke with the Iewes that we doe God a great pleasure when we fast and that we then fast The Iewish maner of fasting reproued The Christians in superstitious fasting exceede the Iewes Mercy to the poore when we abstaine from one thing and fil our bellies with an other And verely in this poynt doth our superstition much excede the superstitioÌ„ of the Iewes for we neuer reade that they euer tooke it for a fast to abstaine from flesh and to eate either fish or white meat as they call it To fasting and praier must be ioyned almes and mercye towardes the poore and needie and that our almes may be acceptable vnto God three things are chiefly required First that we geue with a chearefull and ioyfull heart For the Lord loueth a chearefull geuer Secondly
if it were to do againe W. Flower intending at Paules to haue done the lyke whether I coulde doe it againe or no for I was vp verye early at Paules church so called vpon Christes day in the morning to haue done it in my ielousie but when I came in place I was no more able to doe it then nowe to vndoe that is don and yet now being compelled by the spirit not onely to come ouer the water and to enter the churche but being in minde fully content to die for the Lord gaue ouer my flesh willingly without all feare I praise God Wherfore I can not learne you to doe the like Firste because I knowe not what is in you Secondly because the rules of the Gospell commaundeth vs to suffer wyth pacience all wrongs iniuries yet neuerthelesse if he make you worthy y t hath made me zealous ye shall not be letted iudged nor condemned for he doth in his people hys vnspeakable workes in all ages which no man can coÌ„prehend I humbly beseech you to iudge the best of the spirit and coÌ„demne not Gods doings for I can not expresse wyth my mouthe the great mercies y t God hath shewed on me in thys thing which I repent not Smith Are ye not assured to haue death ministred vnto you for the same act committed and euen with extremitie Flo. I did before the deede committed adiudge my bodye to dye for the same W. Flower prepared himselfe to death before the fact committed whereuppon I caryed aboute mee in wryting mine opinion of God and the holy Scriptures that if it had pleased God to haue geueÌ„ them leaue to haue killed my body in the church they might in the sayde wryting haue seene my hope which I praise God is layde vp safe within my brest notwithstanding any death that may be ministred vnto my body in thys worlde being ascertained of euerlasting life throughe Iesus Christe our Lorde and being most heartily sorie for al mine offences committed in this flesh and trusting shortly through hys mercye to cease from the same Smith It is no neede to examine or commune with you of the hope that yee haue any further for I perceiue God be praised ye are in good estate therefore I beseeche God for his mercies spreade his wings ouer you y t as for his loue you haue ben zelous euen to the losse of this life so he may geue you his holy spirite to conduct you out of thys death into a better life which I thinke wil be shortly Flo. I hunger for the same deare frend being fully ascertained that they can kill but the bodye which I am assured shall receiue life againe euerlasting and see no more death entirely desiring you and all that feare the Lorde to praye wyth me to almightye God to performe the same in mee shortly And thus Robert Smith departed leauing him in the dungeon and went againe to hys warde And thys gentle Reader is the truthe as neare as the saide Smyth coulde reporte it And thus muche concerninge the talke betweene hym and Robert Smith in Newgate concerning hys facte in striking the Priest Nowe to returne againe to the matter of his examination where we leaft we shewed before how thys William Flower after hys striking the Prieste firste was layde in the Gatehouse then being examined before Boner had articles ministred against him the copy wherof heere followeth Articles obiected and ministred by Boner against William Branch alias Flower late of Lambeth in the Countie of Surrie Articles obiected agaynst W. Flower by B. Boner FIrst that thou being of lawful age and discretion at the least of 17. yeare old wast professed a Monke in the late Abbey of Ely wherin after thy profession thou remainedst vntill the age of 21. yeares vsing all the meane tyme the habit and religion of the same house and wast reputed and taken notoriously for such a person In the latter dayes certayne shall depart froÌ„ the â—ayth forbidding mariage and eating of meates 1. Tim. 4. Item that after the premisses thou wast ordered and made prieste according to the laudable custome of the Catholike Church and afterward thou didst execute and minister as a priest and was commonly reputed named and taken for a priest Item that after the premisses thou forgetting God thy conscience honestie and the laudable order of the Catholike church diddest contrary to thy profession and vow take as vnto thy wife one woman commonly called Alice Pulton in the parish churche of Tewkesbury in the Dioces of Gloucester with whom thou haddest mutuall cohabitation and carnall copulation as man and wife and begatest of her two children Item that thou being a religious man and a Priest diddest contrary to the order of the ecclesiastical lawes A great heresie take vpon thee to practise in diuers places within the dioces of London Phisicke and Surgerie when thou wast not admitted expert nor learned Item that vpon Easter day last past that is to witte the 14. day of thys present moneth of Aprill within the parish Church of S. Margarets at Westminster wythin the Countie of Middlesex and Diocesse of London thou dydst maliciously outragiously and violently pul out thy weapon that is to wit thy Woodknife or hanger And wheras the priest and minister there called sir Iohn Cheltam was executing his cure and charge especially in doing hys seruice and ministring the sacrameÌ„t of the aultar to the communicants then didst thou wickedly abhominably smite with thy said weapon the said priest first vpoÌ„ the head very sore afterwards vpon his hands or other parts of his b dy drawing bloud abundantly vpon him the sayd priest then holding the sayd sacrameÌ„t in his hand and geuing no occasion why thou shouldest so hurte him the people greeuously being offended therwith and the said church polluted thereby so that the inhabitantes were compelled to repaire to an other Churche to communicate and to receyue the sayde sacrament Item that by reason of the premisses thou wast and art by the ecclesiastical lawes of the churche amongst other penalties excommunicate and accursed ipso facto and not to be companied withal neither in church nor otherwhere but in speciall cases Item that thou concerning the veritye of Christes naturall body and bloude in the sacrament of the aultar haste ben by the space of these yeares 20.19.18.17.16.15.14.13.12.11.10.9.8.7.6.5.4.3.2 and 1. or any one of them and yet art at this present of the opinion that is to say that in the sayd sacrament of the aultare His fayth in the Sacrament after the wordes of consecration there is not really truely and in very dede contained vnder the formes of bread the very true and naturall body of our sauiour Iesus Christ. Item that thou for the hatred and disdaine that thou hadst didst beare against the said sacrament and the vertue thereof and against the said priest ministring the same as before did smite wound and hurte him in maner
I haue offended a lawe Wattes wordes to the L. Rich. I am subiect here to the lawe Then Anth. Browne Iustice sayd vnto hym Wats I pray thee tell me who hath bene thy schoole maister to teach thee this geare Syr Anthony Browne a Gospeller in K. Edwardes dayes a persecuter in Queene Maryes dayes or where didst thou first learn this religion Forsooth quoth Wattes euen of you Sir you taught it me and none more then you For in K. Edwards dayes in open sessions you spake against this Religion now vsed no preacher more You then sayd y e masse was abhominable all their trumpery besides wishing and earnestly exhorting that none should beleeue therin that our beliefe should be onely in Christ and you said thē whosoeuer should bryng in any strange natiō to rule here it were treason and not to be suffred Then said Browne to my Lord Rich he belies me my Lord. What a knaue is this he wil soone belye me behind my backe when he doth it before my face and my L. Rich sayd againe I dare say he doth so After these wordes Wattes tooke occasion to speake somewhat of King Phillip and of hys commyng in but what it was I coulde not iustly learne But this muche was heard that after those wordes spoken the Benche among themselues stood vp and sayd one to another treason sauyng one good man called Iustice Gawdy Iustice Gaudy ◠good man who a little before was about to speake but when he heard them cry treason he helde downe his head as one grieued and troubled at their doyngs In conclusion the Commissioners being wery of him or els not willing to meddle further in such high matters sent him vp to the B. of London with their letter withal importing the cause of his sending vp as by the contentes thereof here vnder followeth to be seene ¶ A letter sent by certaine Iustices in Essex to Boner B. of London AFter our most harty cōmendations to your good lordship these shall be to aduertise you A letter of the Lord Rich Henry Tyrell other Iustices to Boner that at our Sessions of Oyer Terminer holden at Chelmesford the 26. day of April last past there came before vs in open Courte one Thomas Wattes of Billerica within your dioces by ordinary proces and then and there being examined why he refused to come to his parish Church and there to receiue the sacrament of the aultar and heare diuine seruice according to the institution of holy church he openly there answered generally that like as the seruice of the Churche set out in the dayes of late King Edward the 6. was sayd by vs now to be abominable hereticall schismaticall Tho Wattes sent vp by the Iustices of Essex to Byshop Boner all naught so he sayd that all that is nowe vsed done in the Church is abhominable hereticall schismaticall and all naught with diuers other erroneous arrogant words and therefore we haue thought good to send hym to your Lordship to be further examined by you of his perticular opinions as to your pastorall office shall seeme conuenient certifieng you further that in our opinion he is one of the most arrogant heretikes that hath bene heard speake or euer came before you not meet to be kept here in any Gaole as well for feare of corrupting others as for diuers sundry other speciall causes hereafter to be more declared Thus leauing to molest your good Lordship we commit you to the holy ghost Geuen at Chelmesford the 27. of Aprill An. 1555. Your good Lordships most assured R. Rich. Henry Tirrell The names of the Iustices Anthony Browne Edmund Tirrell T. Myldman Iohn Wiseman Rog. Appleton Rich. Weston Now when the B. had receiued him how he vsed him 〈◊〉 is easie by his common practises with others to iudge What his priuate conferēces were I know not but what was publikely done in the Consistory at Paules the common stage for these tragedies you shall here see The first appearance of Thomas Wattes in the bishops Consistorie FIrst vppon Thursday beyng the second day of May Thomas Wattes was brought thether before the Bishop of London The first appearance of Thomas Wattes in the Bishops Consistory there being examined vpon his words had before the L. Rich and others as is conteined in their letters he did earnestly affirme the same to be true Wherupon the Bishop obiected and examined him vpon these Articles following to the which he aunswered as vnder may appeare ¶ Articles obiected agaynst Thomas VVattes of Byllerica in the Countie of Essex within the Diocesse of London by Boner Bish. there as ensueth 1. FIrst that the said Tho. Wattes was of Billerica so of the iurisdiction of the B. of London Articles agaynst Tho. Wattes The Sacraments of the Church of Rome 2. Item that he beleeued not in the Sacraments of the the holy and Catholike church as the Catholike church of Rome and all other Churches members of the same euer hetherto hath beleued is taught of al good faithful people nor hath allowed the said sacraments rites vsages or ceremonies of the said church The substance of the sacramēt but hath despised the same 3. Item that he beleeueth also hath taught others that the substaunce of materiall bread and wyne do remaine in the Sacrament of the aultar after the consecration The presence in the sacrament that the sayd materiall bread and wyne are the signes tokens of Christes body hanged vpon the crosse and of hys bloud there shed and that in the sayd Sacrament there is only a memory or remembraunce of Christes body bloud and nothyng els 4. Item that he beleueth and doth precisely affirme that the very true presence of Christes body and bloud in substaunce The Masse abhominable is not in the Sacrament of the aultar but only in heauen and no where els 5. Item that he beleeueth affirmeth and sayth that the Masse now vsed in the church of Rome here in England and other places is full of Idolatry Confession to God abhomination wickednes and that Christ did neuer institute it nor ordayne it nor yet allow it as a good and laudable thyng to be vsed in his Church 6. Item that he beleeueth and affirmeth that auricular confession to be made vnto the Priest is not necessary but superfluous and that it is enough for a man to beleeue onely to confesse hymselfe vnto God without any priest or minister at any tyme though he may haue the Priest to confesse hym vnto 7. Item that he beleueth that Luther Wickliffe Doctor Barnes Defence of Martyrs and all others that haue holden against the Sacrament of the aultar suffred death by fire or otherwise for the maintenaunce of the said opinion were good men and faithfull seruaunts and Martyrs of Christ in so beleeuyng and dieng 8. Item that he hath and
peoples eyes but to go vpwardes that you can neuer do and this is the true tryall Brad. Anno 1555. â—â—ly Yee must and will I am assured geue me leaue to follow the scriptures and examples of good men Harps Yea. Brad. Well theÌ„ Stephen was accused and condemned as I am that he had taught new and false doctrine before the fathers of the Church then as they were taken Stephen for his purgation improoueth their accusation But how doth he it by going vpwardes no but by coÌ„ming downwardes beginning at AbrahaÌ„ and continuing still till Esayas tyme and the peoples captiuitie From whence he maketh a great leape vntill y t time he was in whiche was I thinke vpon a 400. yeares called them by their right names helhoundes rather then heauen hounds On this sort will I proue my fayth that can you neuer do yours Harpsfield Yea sir if we did knowe that you had the holye Ghost then could we beleue you Here Bradford woulde haue answered that Steuens enemies would not beleue he had the holy Ghost and therefore they did as they dyd but as he was in speaking M. Harps arose vp the keeper and others that stode by began to talk gently praying Bradford to take heede to that maister Archdeacon spake who still sayd that Bradford was out of the church Bradford Syr I am most certaine that I am in Christes Church and I can shew a demonstration of my Religion from time to time continually God our father for the name and bloud of his Christ be merciful vnto vs and vnto al his people and deliuer them from false teachers and blinde guydes through whome alas I feare mee much hurt will come to this realme of England God our Father blesse vs and keepe vs in hys truth and poore Churche for euer Amen Then the Archdeacon departed saying that he would come againe the next morning ¶ The next dayes talke betweene Doctour Harpsfield and Maister Bradford VPon the xvi of February in the morning the Archdeacon and the other two with him came again â—rchdeacon â—arpsfield â—â—meth 〈◊〉 to M. â—â—adford and after a few by wordes spoken they sate downe Harps Maister Archdeacon began a very long Oration first repeting what they had said and how farre they had gone ouer night and therw t did begin to proue vpwards succession of Bishops here in England for 800. yeares in Fraunce at Lyons for 1200. yeares M. Harpsâ—â—eld agayne 〈◊〉 his â—hurch by 〈…〉 in Spayne at Hispalen for 800. yeares In Italy at Milan for 1200. yeares labouring by this to proue his Church He vsed also succession of Bishops in the East Church for the more confirmation of his wordes and so concluded with an exhortation and an interrogation the exhortation that Bradford would obey this church the interrogatioÌ„ whether Brad-could shew any such succession for the demonstratioÌ„ of his Church for so he called it which followed â—radfordes 〈…〉 M. Harpsâ—â—â—â—des 〈◊〉 Bradford Unto this his long Oration Bradford made this short answere my memory is euill so that I cannot aunswere particularly your Oration Therfore I wil generally do it thinking because your Oration is rather to perswade then to proue that a small aunswere will serue If Christ or his Apostles being here on earth had bene required by the Prelates of the churche then to haue made a demonstration of that churche by succession of such high Priestes as had approued the doctrine which he taught I think that Christ would haue done as I do that is haue alledged y t which vpholdeth the church euen the veritie y e word of God taught beleeued not by the high Priests which of long time had persecuted it but by the Prophetes and other good simple men which perchaunce were counted for heretickes of the Church which Church was not tied to succession but to the word of god And this to thinke S. Peter geueth me occasion when he sayth that as it went in the Churche before Christes comming so shall it go in the Church after his comming but then the pillers of the church were persecutors of the true Church therfore the like we must looke for now Harps I can gather and proue succession in Ierusalem of the high Priestes from Aarons tyme. Bradford I graunt but not such succession as allowed the trueth Harps Why did they not allow Moses law Bradford Yes and keepe it as touchyng the bookes therof as you doe the Bible and holye Scriptures But the true interpretation and meaning of it they did corrupt as you haue done doe and therefore the persecution which they sturred vpp against the Prophetes and Christ was not for the lawe but for the interpretation of it For they taught as you do now The Iewes corrupt the law as the Papists doe the Scriptures A comparison betweene thâ— old Phariseys our new Papistes that we must fetch the interpretation of the scriptures at your handes But to make an end death I looke dayly for yea hourely and I think my time be but very short Therfore I had need to spend as much tyme with God as I can whilest I haue it for his helpe comfort and therfore I pray you beare with me that I do not now particularly and in moe wordes aunswere your loÌ„g talk If I saw death not so neare me as it is I would then weigh euerye peece of your Oration if you woulde geue me the summe of it and I would answere accordingly but because I dare not nor I will not leaue of looking preparing for that which is at hand I shal desire you to hold me excused because I do as I do and hartely thanke you for youre gentle good will I shall hartily praye God our father to geue you the same light and life I do wish to my selfe so Bradford began to arise vp Harps But then began Maister Archdeacon to tell hym that he was in very perilous case Bolde confideÌ„ce and hope of Gods word and promise semeth strange among them which are not exercised in mortification and that he was sory to see him so setled As for death whether it be nigh or farre of I know not neither forceth it so that you did die well Brad. I doubt not in this case but y t I shall dye well for as I hope and am certaine my death shall please the Lord so I trust I shall dye chearfully to y e comfort of his childreÌ„ Harps But what if you be deceiued Bradford What if you shoulde say the sunne did not shyne now and the Sunne did shine through the windowe where they sat Harps Well I am sory to see you so secure and carlesse Bradford In deed I am more carnally secure and carelesse then I shuld be God make me more vigilant But in this case I cannot be so secure for I am most assured I am in y e trueth Harpsfield That are ye not for you are out of the
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 coÌ„fort 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 EueÌ„song before the Queene The vayâ—â— promiseâ— Weston speake to her in his behalfe But it is to be thought that the queene had almost supped at that preseÌ„t 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 coÌ„trary 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. Bradfoâ—â— Doctoâ—â— Weston D. Weston withstandeth the Monkes comming into Weâ—â—â—minster 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 remeÌ„bred 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 〈◊〉 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 〈◊〉 but 〈…〉 Vnity Antiquitye Câ—â—â—ent 〈◊〉 Antiquitye Consent as well 〈◊〉 the 〈…〉 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 TantuÌ„modo 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 liâ—t 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 〈◊〉 the 〈◊〉 is 〈…〉 commeth in 〈◊〉 with his Antiquitye The church iâ— tyed to no place â—ut 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 coÌ„ming The church is not alwaâ—s to be poynted out by realmes countries The Church in Helias 〈◊〉 was 〈…〉 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 〈…〉 himselfe did not 〈◊〉 so is 〈◊〉 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
matrone dwelling in Manchester and to hys brethren and sisters and other of his frendes there OUr deare and sweete Sauioure Iesus Christ whose prisoner at this present praysed be his name therfore I am preserue and keepe you my good mother A letter of M. Bradford to his mother brethren and sisters wyth my brothers and sisters my Father Iohn Traues Thomas Sorrocold Laurence and Iames Bradshawe with theyr wiues and familyes c. now and for euer Amen I am at this present in prison sure enough for starring to confirme that I haue preached vnto you as I am ready I thanke God with my lyfe and bloud to seale the same if god vouch me worthy of that honor For good mother and brethren it is a most speciall benefite of God to suffer for his names sake and gospel as now I doe I hartily thanke him for it and am sure that with him I shal be partaker of his glory as Paule sayth If we suffer with hym we shall raygne with him Therfore be not faynt harted but rather reioyce 2. Tim. 2. at the least for my sake which now am in y e right and high way to heauen for by many afflictions we must enter into the kingdome of heauen Actes 14. Now will God make knowne his children When the winde doth not blow then can not a man know the wheate from y e chaffe but when the blast commeth then fleeth away the chaffe but the wheate remayneth and is so farre from being hurt that by the winde it is more clensed from the chaffe and knowne to be wheaâ—e Gold when it is cast into the fire is the more precious so are Gods children by the crosse of affliction God beginneth his iudgement with his owne house Alwayes God beginneth his iudgement at hys house Christ and the Apostles were in most miserie in the land of Iewry but yet the whole land smarted for it after so now Gods Children are first chastised in this worlde that they should not be damned with the world for surely great plagues of God hang ouer this Realme Ye all know there was neuer more knowledge of god and lesse godly liuing and true seruing of God It was counted a foolishe thing to serue God truely Complaynt of the Carnall and wicked lyfe among the Gospellers and earnest prayer was not past vpon Preaching was but a pastime The Communion was counted too common Fasting to subdue the fleshe was farre out of vse Almes was almost nothing Malice Couetousnes and vncleannes was coÌ„mon euery where with swearing dronkenes and idlenes God therfore nowe is come as you haue hearde mee preach and because he will not damne vs with the world he beginneth to punishe vs as me for my carnall liuinge For as for my preaching I am most certaine it is was Gods trueth and I trust to geue my life for it by Gods grace But because I loued not the Gospell truely but outwardly therefore doth he thus punish me nay rather in punishing blesseth me And in deede I thanke him more of this prison The cause why God first punisheth his in this world then of any Parlour yea then of anye pleasure that euer I had for in it I finde God my most sweet good God alwayes The flesh is punished first to admonish vs nowe hartily to liue as we professe secondlye to certifie the wicked of their iust damnation if they repent not Perchaunce you are weakened in that whiche I haue preached because God doth not defend it as you thinke but suffereth the popish doctrine to come agayne and preuayle but you must know good mother that God by this doth proue and try his children people whether they wil vnfaynedly and simply hang on him his worde God vseth to proue and try his children So dyd he w t the Israelites bringing theÌ„ into a Desert after theyr comming out of Egypt where I meane the wildernes was want of all thinges in comparison of that which they had in egipt Christ wheÌ„ he came into this world brought no worldly wealth nor quietnes with him but rather war The world sayth he shall reioyce but ye shall mourne weepe but your weeping shal be turned into ioy Iohn 16. and therefore happye are they that mourne and weep for they shal be comforted They are marked then with Gods marke in their foreheades and not with the beastes marke I meane the popes shauen â—rowne Of this place the Earle of Darby seemeth to take hold complayning that he curseth them that teacheth any false doctrine c. Page 1523. The Masse rebuketh no sinne nor shameth consciences as preaching doth who now with his shauelinges reioyce but woe vnto them for they shal be cast down they shal weep and mourne The rich glutton had here his ioye and Lazarus sorowe but afterwardes the time was chaunged The end of carnall ioy is sorrow Now let the whoremoÌ„ger ioy with the dronkarde swearer couetous malicious and blinde bussarde syr Iohn for the Masse will not byte them neither make them to blushe as preaching woulde Nowe may they doe what they will come deuils to the Churche and goe deuils home for no man must find fault And they are glad of this now haue they their hartes desire as the Sodomites had when Lothe was gone but what followed Forsooth when they cried peace al shal be wel then came Gods vengeance fire brymstone froÌ„ heauen and burnt vp euery mothers child euen so deare mother will it do to our papistes Wherefore feare God sticke to his word though all the world would swarue from it Dye you must once when or how The best death of all deathes is to dye for Gods sake can you not tell Dye therfore with Christ suffer for seruing him truely and after his word for sure may we be that of all deathes it is most to be desired to die for gods sake This is the most safe kynde of dying wee can not doubt but that wee shall goe to heauen if wee dye for hys names sake And that you shall dye for his names sake Gods word will warrant you if you sticke to that which God by me hath taught you You shal see that I speake as I thinke for by Gods grace I will drincke before you of this cup if I be put to it I doubt not but God wil geue me his grace strengthen me thereunto pray that he woulde and that I refuse it not I am at a poynt euen when my Lord God will to come to him Death nor life Prison nor pleasure I trust in God shal be able to seperate me from my Lorde God his Gospell In peace when no persecution was then were you content and glad to heare mee then did you beleue me and will you not do so nowe seeing I speake that which I trust by Gods grace if neede bee to verifie wyth my life Good mother I write before God to you as
behauiour there Oh if there were in those men that are so present at the Masse eyther loue to God or to theyr brethren then woulde they for the one or bothe openly take Gods part and admonish theyr people of their idolatry They feare man more then hym which hath power to cast both soule and bodye to hell fire they halte on bothe knees they serue two maysters God haue mercy vppon suche and open theyr eyes with his eye salue that they may see that they which take no part with God are agaynst God and that they whiche gather not wyth Christ doe scatter abroade Oh that they woulde read what S. Iohn sayth will be done to the fearefull The counsayle geuen to the Churche of Laodicea is good counsaile for suche But to returne to you agayne dearely beloued be not yee ashamed of Gods Gospell It is the power of God to saluation to all those that doe beleue it 2. Timothy 1. Romans 1. Be therefore partakers of the afflictions as God shal make you able knowyng for certayne that he will neuer tempt you farther then hee will make you able to beare 1. Corinth 10. Philip. 1. 1. Peter 3. Math. 5. and thinke it no small grace of God to suffer persecution for Gods truth for the spirite of God resteth vpon you and ye are happie as one day yee shall see Read 2. Thess. 1. Heb. 12. As the fire hurteth not gold but maketh it finer so shall yee be more pure by suffering with Christ. 1. Pet 1. The flayle and wind hurteth not the wheat but clenseth it froÌ„ the chaffe And ye dearly beloued are Gods wheate feare not therefore the flayle feare not the fanning winde feare not the milstone feare not the ouen Persecution compared to the flayle which hurteth not but clenseth the wheat for all these make you more meete for the Lordes owne toothe Sope though it be blacke soyleth not the clothe but rather at the length maketh it more cleane so doth the blacke Crosse helpe vs to more whitenes if God strike with his battledore Because ye are Gods sheepe prepare your selues to the slaughter alwayes knoing that in the sight of the Lord our death shall be precious The soules vnder the aulter looke for vs to fill vp their number Romans 8. 1. Peter 5. Mathew 10. happy are we if God haue so appoynted vs. How soeuer it be dearely beloued cast your selues wholly vpon the Lord with whome all the heares of your heades are numbred so that not one of them shall perish Will we nill we we must drinke Gods cuppe if he haue appoynted it for vs. Drinke it willingly then Psalme 75. 1. Pet. 4. and at the first when it is full least peraduenture if we linger we shall drinke at the length of the dregges with the wicked if at the beginning we drinke not with his children for with theÌ„ his iudgement beginneth and when he hath wrought his will on mount Syon then will he visite the nations round about Submit your selues therefore vnder the mighty hande of the Lorde 1. Peter 5. Romans 8. No man shall touche you without his knowledge When they touch you therfore know it is your weale God therby will worke to make you like vnto Christ here that yee may be also like vnto him els where Acknowledge your vnthankfulnes and sinne and blesse God that correcteth you in the world 1. Cor. 11. because ye shall not be damned with the world Otherwise might he correct vs then in making vs to suffer for righteousnes sake but this he doth because we are not of the world Call vppon his name through Christ for his helpe as hee commaundeth vs. Beleeue that he is mercifull to you heareth you and helpeth you Psalme 50. Psalme 22. I am with him in trouble and will deliuer him sayth hee Knowe that God hath appoynted boundes ouer the whiche the Deuill and all the worlde shall not passe If all thinges seeme to be agaynst you yet say with Iob If he will kill me I will hope in hym Read the 91. Psalme and pray for me your poore brother and fellow sufferer for Gods Gospelles sake his name therefore be praysed and of his mercy he make me you worthy to suffer with good conscience for his names sake Die once we must and when we knowe not Happy is that death which seeing once it must needes be payd is bestowed vpon the Lord. happy are they whome God geueth to pay Natures debte I meane to dye for his sake Here is not our home therefore let vs accordingly consider thinges alwayes hauing before our eyes the heauenly Ierusalem Heb. 12. Apoc. 21 22 the way thether to be by persecutions the deare frendes of God howe they haue gone it after the example of our Sauioure Iesus Christ whose footesteppes let vs followe euen to the gallowes if God so will not doubting but that as he within three dayes rose agayne immortall euen so wee shall doe in our tyme that is when the trumpe shall blow and the Angell shall shoote and the sonne of man shall appeare in the cloudes with innumerable sainctes and Aungels in maiestie and greate glory then shall the dead arise and we shall be caught vp into the cloudes to meete the Lorde and so be alwayes with hym Comfort your selues with these wordes and praye for me for Gods sake E carcere 19. Nouemb. 1553. Iohn Bradford * To sir Iames Hales Knight then prisoner in the Counter in Bredstreate THe God of mercy and father of all comfort plentifully poure out vpon you and in you his mercye Another letter of M. Bradford to Syr Iames Hales Knight and wyth his consolations comforte and strengthen you to the end for his and our Christes sake Amen Although right worshipfull sir many causes myght moue me to be content with crying for you to your God and my God that he woulde geue you grace to perseuâ—re well as he hath right notably begunne to the great glory of his name and comfort of all suche as feare him as lacke of learning of familiaritie yea acquayntance for I think I am vnknown to you both by face and name and other such like thinges yet I cannot content my selfe but presuming something to scrible vnto you not that I thynke my scribling can do you good but that I might declare my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and compassion loue and effection I beare towardes your maistership which is contented yea desirous with vs poore misers and to confesse Christes Gospell in these perilous times and dayes of tryall Oh Lord God how good art thou which doest thus gleane out grapes I meane children for thy self and brethren for Christ Looke good M. Hales on your vocation not many Iudges How God gleaneth out his people not many knightes not myny landed men not many riche men and wealthye to â—iue as you are hath God chosen to suffer for his sake as hee hath nowe
he traineth his souldiers to geue a fierce onset on vowarde of Gods battaile You see how he hath receyued power of God to molest Gods children and to beginne at hys house By reason whereof consider two thinges one the cause on our behalfe the other what will be the sequele on straungers For the first if we be not blind we can not but wel see that our sinnes are the cause of all this miserie 2. Thinges to be considered in the persecution of gods people our sinnes I say which I would that euery one of vs would applye to our selues after the example of Ionas and Dauid turning ouer the wallet that other mens offences myght lie behinde and our owne before Not that I woulde excuse other men whyche exteriourly haue walked muche more grossely then manye of you haue done but that I woulde prouoke you all as my selfe to more hearty repentance and prayer Let vs more and more encrease to knowe and lament our doubting of God of his presence power anger mercy c. Let vs better feele and hate our self loue securitie negligence vnthankfulnes vnbelief impacience c. and then doubtlesse the crosse shall be lesse careful yea it shal be comfortable and Christ moste deare and pleasaunt death then shal be desired Earnest repentance maketh the Crosse more pleasaunt as the dispatcher of vs ouâ— of al miserie and entrance into eternall felicitie and ioye vnspeakeable the whych is so much the more longed for by howe muche we feele in dede the serpents bits wherwith he woundeth our heeles that is our outward Adam and senses If we had I say a liuely and true feeling of his poyson we could not but as reioyce ouer oure captaine y t hath bruised hys head Coloss. 1. so be desirous to followe his example that is to geue our liues with him and for him and so to fill vp his passions that he might conquere and ouercome in vs and by vs to his glory and comfort of his children If Gods iudgementes be so sharpe to his children what will it be to his enemyes Nowe the seconde I meane the sequele or that whych will folowe on the straungers my dearely beloued let vs well looke vpon For if so be that God iustly doe thus geue to sathan and his seede to vexe and molest Christe and hys penitent people Oh what and how iustly may he and wil he geue to Sathan to intreate the rechlesse and impenitent sinners If iudgement beginne thus at Gods house what will followe on them that be wythout if they repent not Certainely for them is reserued the dregs of Gods cuppe that is brimstone fire and tempest intollerable Now are they vnwillinge to drinke of Gods cuppe of afflictions which he offereth commoÌ„ with his sonne Christ our Lord Math. 8. least they shoulde lose their pigges with the Gergelites They are vnwilling to come into the waye that bryngeth to heauen The doinges wayes of the wicked described and what is the end thereof euen afflictions they in their hearts crie Let vs cast his yoke from vs they walke two wayes that is they seeke to serue God Mammon which is vnpossible they will not come nigh the straight way that bringeth to life they open their eyes to beholde present things onely they iudge of Religion after reason and not after Gods word they folowe the more part and not the better they professe God wyth their mouthes but in their hearts they denye him or els they would sanctifie him by seruing hym more then men they parte stake with God which woulde haue all geuing part to the world to the Romish rout and Antichristian Idolatrie now set abroad amongst vs publikely they will haue Christ but none of his crosse which will not be they will be counted to liue godly in Christ but yet they wil suffer no persecution they loue this world wherthrough the loue of God is driuen foorth of them they sauour of those things that be of menne and not that bee of God Summa they loue God in theyr lippes but in theyr hearts yea and in their deedes deny hym as well by not repenting their euils past as by continuing in euill stil by doing as the world the flesh and the deuil willeth and yet still perchaunce they will pray or rather prate Thy will be done in earth which is generallye that euery one shoulde take vp his crosse and follow Christe But thys is a harde saying who is able to abide it Therefore Christ must be praied to depart least al their pigges be drowned The deuill shall haue his dwelling againe in themselues rather then in their pigges and therefore to the Deuill shall they go and dwel with him in eternall perdition and damnation euen in hell fire a torment endlesse and aboue all cogitations incomprehensible if they repent not Wherefore by them my dearely beloued be admonyshed to remember your profession howe that in Baptisme you made a solempne vowe to forsake the Deuill the world c. You promised to fight vnder Christes standard You learned Christes Crosse afore you begunne wyth A. B. C. Goe to then pay your vowe to the Lorde fighte lyke mende and valiant menne vnder Christes standarde take vp your Crosse and follow your maister as your brethren M. Hoper He doth embolden them to take vp Christes Crosse and to follow him Rogers Tailor and Sanders haue done and as nowe your brethren M. Cranmer Latimer Ridley Farrar Bradford Haukes c. be ready to doe The Ise is broken before you therefore be not afraide but be content to die for the Lorde You haue no cause to wauer or doubt of the doctrine thus declared by the bloud of the pastours Remember that Christ sayeth He that will saue his life shall lose it And what should it profite you to winne the whole worlde muche lesse a little quietnesse your goodes c. and to lose your owne soules Render to the Lord that he hath lent you by such meanes as he would haue you render it and not as you would Forget not Christes disciples must deny themselues as well concerning their will as concerning their wisdome Haue in mind that as it is no small mercy to beleeue in the Lorde Blessed be they that dye in the Lord but more â—â—â—ssed be they that dye for the Lord. so it is no small kindnesse of God towardes you to suffer any thing much more deathe for the Lorde If they be blessed that die in the Lord howe shall they be that die for the Lorde Oh what a blessing is it to haue death due for our sinnes diuerted into a demonstration and testification of the Lordes trueth The end riches 〈◊〉 follow 〈◊〉 Crossâ— Oh that we had a little of Moises faith to looke vppon the ende of the Crosse to looke vpon the rewarde to see continually wyth Christe and hys people greater richesse then the richesse of Egypt Oh let vs pray that God would
tempt vs further then he wil make vs able to beare Therfore be not carefull for I heare say this day you shall be called forth what you shall aunswer The Lord promiseth and will geue them that stand in his defence how and what to aunswere The Lord which is true and cannot lye hath promised and will neuer faile nor forget it that you shall haue both what and how to aunswer so as shal make hys shameles aduersaries ashamed Hang therefore on this promise of God who is an helper at a pinch and a most present remedy to them that hope in him Neuer was it heard of or shall be that any hoping in the Lord was put to foile Therfore as I sayd I say agayne Deare Sister be not only not carefull for your answeryng but also be ioyfull for your cause Confesse Christ and be not ashamed and he will confesse you neuer bee ashamed of you Though losse of goodes and lyfe bee like here to ensue A blessed thing seeing a man must needes dye to dye for the Lord. Yet if Christ be true as hee is most true it is otherwyse in deede For he that looseth his lyfe sayth he winneth it but he that saueth it looseth it Our sinnes haue deserued many deathes Nowe if God so deale with vs that hee wyll make our deserued death a demonstratioâ— of his grace a testimoniall of hys veritie a confirmation of hys people and ouerthrowe of hys aduersaries What great cause haue wee to bee thankefull Be thankefull therefore good Sister bee thankefull Reioyce and be mery in the Lord be stoute in his cause quaâ—ell be not faynt harted but runne out your race and set your captaine Christ before your eyes Beholde howe great your a small congregation But be it so that Peter had as much geuen to him as they do affirme· Who yet will graunt that Peter had a patrimony geuen for his heires He hath left say the Papists to his successors the selfe â—ame right which he receyued Oh Lord God then must hys successor be a Sathan for hee receyued that title of Christ hymselfe I would gladly haue the Papistes to shew me one place of succession mentioned in the Scriptures I am sure that wheÌ„ Paule purposely painteth out the whole administration of the church he neither maketh one head nor any inheritable Primacie yet he is altogether in commendation of vnitie After he hath made mention of one God the father of one Christ of one spirit of one body of the Church of one fayth and of one Baptisme then hee describeth the meane and maner how vnitie is to be kept namely because vnto euery pastour is grace geuen after the measure wherwith Christ hath endued them Where I pray you is now any title of Plenitudinis potestatis of fulnesse of power When he calleth home euery one vnto a certayne measure why did he not forthwith say one Pope Which thing he could not haue forgotten if the thyng had bene as the Papists make it But let vs graunt that perpetuitie of the Primacye in the church was established in Peter I would gladly learne why the seat of the Primacy should be rather at Rome then elswhere Mary say they because Peters chaire was at Rome This is euen lyke to this that because Moses the greatest Prophet and Aaron the first Priest exercised their offices vnto their death in the deserte therfore the principallest place of the Iewish Church should bee in the wildernesse But graunt them their reason that it is good What should Antioch claime For Peters chaire was there also wherin Paule gaue hym a checke which was vnseemely and vnmanerly done of Paule that would not geue place to his President and better No say the Papistes Rome must haue this authoritie because Peter died there But what if a man should by probable coniectures shew that it is but a fable which is fained of Peters Bishoprike at Rome Read how Paule doth salute very many priuate persons when he writeth to the Romaines Three yeres after his Epistle made he was broght to Rome prisoner Luke telleth that he was receiued of the brethren and yet in all these is no mention at all of Peter which then by their stories was at Rome Belike he was proud as the Pope and Prelates be or els he woulde haue visited Paule Paule beyng in prison in Rome did write diuers Epistles in which hee expresseth the names of many whiche were in comparison of Peter but rascall personages but of Peter he speaketh neuer a word Surely if Peter had bene there this silence of hym had bene suspicious In the 2. Epistle to Tim. Paule complaineth that no man was with hym in his defence but al had left hym If Peter had bene then at Rome as they write then eyther Paule had belied hym or Peter had played his Peters part Luke 23. In another place how doth he blame all that were with hâ—m only Timothy excepted Therfore we may wel doubt whether Peter was at Rome B. as they prate for all this tyme long before they say that Peter was bishop there But I will not stirre vp coles in this matter If Rome bee the chiefe seate because Peter died there why should not Antioch be the second Why should not Iames Iohn which were taken with Peter to be as pillers Why I say shoulde not their seates haue honor next to Peters seate Is not this geare preposterous that Alexandria where Marke which was but one of the disciples was bishop should be preferred before Ephesus where Iohn the Euangelist taught and was bishop and before IerusaleÌ„ where not only Iames taught and died bishop but also Christ Iesus our Lord high priest for euer by whom beyng Maister I hope honour should be geuen to his chaire more theÌ„ to the chaire of his Chaplaines I need to speake nothyng how that Paule telleth Peters Apostleship to concerne rather circumcision or the Iewes therfore properly pertaineth not to vs. Neither do I need to bring in Gregorius the first bishop of Rome which was about the yere of our Lord. 600. who plainly in his works doth write that this title of Primacy to be head ouer all churches vnder Christ is a title meete and agreyng only to Antichrist and therfore he calleth it a prophane a mischieuous and an horrible title Whome should we beleeue now if we will neyther beleeue Apostle nor Pope If I should go about to tel how this name was first gotten by Phocas I should be too long I purpose God willing to set it forth at large in a worke which I haue begun of Antichrist if God for his mercies sake geue me life to finish it For this present therefore I shall desire your Ladyship to take this in good part If they wil needs haue the B. of Rome to be acknowledged for the head of the Church then will I vrge them that they shall
hurteth no man loue fulfilleth all things If God haue sent thee plentie helpe thy neighbour that hathe neede Giue him good councell If ye lacke consider if thou were in necessitie thou wouldst gladly be refreshed And againe beare your crosse with Christ. Consider what reproofe sclaunder and reproch he suffered of his enemies and how paciently he suffered all thinges Consider that all that Christ did was of his meere goodnesse and not of our deseruing For if we could merite our owne saluation Christ woulde not haue dyed for vs. But for Adams breaking of Gods precept we had bene all lost if Christ had not redeemed vs againe And like as Adam broke the precepts and was driuen out of Paradise so wee if we breake Gods commaundements shall haue damnation if we do not repent and aske mercy Now therefore let all Christians put no trust nor confidence in their workes but in the bloud of Christ to whome I commit my soule to guide beseeching you all to pray to God for me and for my breethren here present with me that our soules leauing these wretched carcases may constantly depart in the true fayth of Christ. In much like sort Garret also protesting and exhorting the people after his confession made ended his protestation in maner as foloweth ¶ The death and burning of the most constant Martyrs in Christ D. Robert Barnes Tho. Garret and W. Hierome in Smithfield an 1541. And so after theyr prayer made wherin most effectually they desired the Lord Iesus to be their comfort and consolation in this their affliction and to stablishe them with perfect faith The pacient suffering of these three Martyrs constancy and pacience thorough the holy Ghost they taking themselues by the hands and kissing one another quietly and humbly offred themselues to the handes of the tormentors and so tooke theyr deathe both Christianly and constantly with suche patience as mighte well testifie the goodnes of theyr cause and quiet of theyr conscience Wherein is to be noted how mightely the Lord worketh with his grace and fortitude in the harts of his seruants especially in such which causelesse suffer with a giltles conscience for his religions sake aboue other whiche suffer otherwise for their deserts Difference betweene them that suffer for Gods truth and other that dye for their owne desertes For whereas they which suffer as malefactors commonly are wont to goe heauie and pensiue to their death so the other with heauenly alacritie and chearefulnes doe abide whatsoeuer it pleaseth the Lord to lay vpon them Example whereof we haue right well to note not only in these three godly Martirs aboue mentioned but also in the Lord Cromwell who suffered but two dayes before the same no lesse may appeare Who although he was brought to his death atteinted and condemned by the parliament The chearfull patience in the L. Cromwel at his death yet what a giltles conscience he bare to his death his Christian patience well declared Who first calling for his breakefast and cheerefully eating the same and after that passing out of his prison downe the hill within the Tower and meeting there by the waie the Lord Hungerford going likewise to his executioÌ„ who for other matter heere not to be spoken of was there also imprisoned and perceiuing him to be all heauie and dolefull The comfortable wordes of the L. CroÌ„well to the L. Hungerforde they both going to their death with cheerefull countenance and comfortable words asking why he was so heauie he willed him to plucke vp his heart and to be of good comfort For sayd he there is no cause for you to feare For if you repent and be hartely sory for that you haue done there is for you mercy enough with the Lord who for Christes sake wil forgeue you and therfore be not dismayde And though the breakefast which we are going to be sharpe yet trusting to the mercy of the Lord we shall haue a ioyfull dinner And so went they together to the place of execution and tooke their death patiently ¶ A note of three Papistes executed the same tyme with Barnes Hierome and Garret THe same tyme and day and in the same place where when these three aboue mentioned did suffer Three Papistes executed Powell Fetherstone and Abell three other also were executed though not for the same cause but rather the contrary for denying the kynges supremacie whose names were Powell Fetherstone and Abell The which spectacle so happenyng vpon one day in two so coÌ„trary partes or factioÌ„s brought the people into a marueilous admiration doubt of their Religion Anno 1541. which part to follow and take as might so well happen amongest ignoraunt and simple people seeing two contrarye parts so to suffer the one for Popery the other against Popery both at one time In so muche that a certaine straunger beeyng there present the same time and seing three on the one side and three on the other side to suffer said in these wordes Deus bone quomodo his viuunt gentes hic suspenduntur Papistae illic comburuntur Antipapistae But to remoue and take away all doubt hereafter from the posterity The wordes of a straunger seeing both Papists protestaÌ„ts to suffer whereby they shall the lesse maruel how this so hapned here is to be vnderstande howe the cause thereof did rise and proceede Which happened by reason of a certeine diuision and discord amongst the Kings Councell which were so diuided amongst themselues in equall parts that the one halfe seemed to hold with the one Religion the other halfe with the contrary The names of whome although it were not necessary to expresse yet being compelled for the setting foorth of the truth of the story we haue thought good heere to annexe as the certeintie thereof came to our hands Protestants Papistes Canterbury Wynchester The counsaile dâ—uided in religion Suffolke Duresme Vicount Beawcham Norfolke Southhampton Vicount Lisle Anthony Browne Russell Treasurer William Paulet Pagyt Iohn Baker Sadler Rich. Chaunc of the augmentation Audeley Wingfield Vic. Chaunc This diuision and separation of the CouÌ„sell amongest themselues caused both these partes aboue mentioned the one for one religion the other for an other to suffer together Two togeather laide vppon the hirdle the one a Papist the other a Protestant For as the one part of the Counsell called vpoÌ„ the execution of Barnes Garret Hierome so the other part likewise called vpoÌ„ the execution of the law vpoÌ„ Powell Fetherstone and Abell Which sixe beyng condemned and drawen to the place of execution two vpon an hyrdle one being a Papist the other a Protestant thus after a strauÌ„ge maner were brought into Smithfield where all the sayd sixe together for contrary doctrine suffered death three by the fire for the Gospell the other three by hangyng drawyng and quarteryng for Popery Allen Cope in his worshypfull Dialogues makyng mention of these three aforesaid Powell Fetherstone
Alane Cope and Abell amoÌ„gest other which dyed in kyng HeÌ„ries dayes in the like Popish quarell that is for the like treason agaynst their Prince beyng in all to the number of 24. extolleth theÌ„ not onely in wordes but with miracles also vp to the height of heaueÌ„ amoÌ„g the crowned Martyrs Traytors made Martyrs Saints of God To the whiche Cope because in this hast of story I haue no laysure at this present to geue attendauÌ„ce I shall wayt atteÌ„dauÌ„ce the Lord willing an other tyme to ioyne in this issue with him more at laysure In the meane time it shall suffice at this present to recite the names onely of those 24. rebelles whom he of his Popish deuotioÌ„ so dignifieth with the pretensed title of Martyrs The names of which Monkish rebels be these here folowyng Iohn Houghton Robert Laurence Aug. Webster Reynald of Syon Iohn Hayle Iohn Rochester Iac. Wannere Iohn Stone 24. neither good martyrs to god nor good subiects to the king Iohn Trauerse William Horne Powell Fetherstone Abell Beside these were other ix Cartusian Monkes which dyed in the prison of Newgate To the whiche number if ye adde M. More and the Byshop of Rochester the summa totalis commeth to 24. whom the sayd Cope vniustly crowned for Martyrs But of these more shall be sayd the Lord willyng hereafter Thus hauyng discoursed the order of the vi Articles with other matter likewise folowyng in the next Parliament concernyng the condemnation of the Lord Cromwell of Doct. Barnes and his felowes c. Let vs now proceedyng further in this history coÌ„sider what great disturbaunce and vexation ensued after the settyng forth of the sayd Articles through the whole Realme of EnglaÌ„d especially amongest the godly sorte Wherein first were to be mentioned the straite and seuere commissions sent forth by the kynges authoritie to the Byshops Chauncelors Officials to Iustices Maiors Bailiffes in euery shyre Great disturbaÌ„ce in England after the 6. articlâ—â— and other Commissioners by name in the same commissions expressed and amongest other especially to Edmund Boner Byshop of London to the Maior Shiriffes and Aldermen of the same to enquire diligently vpon all hereticall bookes and to burne them also to enquire vpon such persons whatsoeuer culpable or suspected of such felonies heresies contemptes or transgressions or speakyng any wordes contrary the foresayd Act set forth of the sixe Articles Read before pag. 1101. The tenour of whiche Commissions beyng sufficiently expressed in auncient Recordes and in the Bishoppes Registers and also partly touched before pag. 1101. therfore for tediousnesse I here omit onely shewyng forth the Commission directed to EdmuÌ„d Boner Byshop of London to take the othe of the Maior of London and of others for the execution of the Commission aforesayd The tenour wherof here foloweth ¶ The Commission for takyng the othe of the Maior of London and others for the execution of the Acte aforesayd HEnry the eight by the grace of God kyng of England and of Fraunce defender of the fayth Lord of Ireland and in earth supreme head of the Church of England vnto the Reuerend father in Christ Edmund Boner Byshop of London Commission directed to Edm. Boner bishop of London from the king and to his welbeloued the Byshops Chauncellour health Know ye that we haue geuen you ioyntly and seuerally power and authoritie to receaue the othes of William Roche Maior of London Iohn Allen Knight Raffe Warren Knight Rich. Gresham Knight Roger Chomley Knight Sergeant at Law Iohn GreshaÌ„ Michael Dormer Archdeacon of London the Byshops CoÌ„missary and Officiall Robert Chidley Gwy Crayford Edward Hall Robert Broke and Iohn MorgaÌ„ and euery of them our CoÌ„missioners for heresies and other offences done within our Citie of London and Dioces of the same accordyng to the tenour of a certaine schedule hereunto annexed And therfore we commauÌ„de that you receiue the othes aforesayd and when you haue receaued them to certifie vs into our Chauncery vnder your Seales returnyng this our writ T. meipso at Westminster the 29 of Ianuary in the 32. yeare of our reigne What the othe was of these Commissioners whereunto they were bounde read before pag. 1101. * A note how Boner sat in the Guildhall in Commission for the vi Articles And of the condemnyng of Mekins VPon this commission geuen vnto EdmuÌ„d Boner he commyng to the Guildhall with other CoÌ„missioners The story of Rich. Mekins condemned by Boner to sit vpoÌ„ the Statute of the vi Articles begaÌ„ eftsoones to put in execution his authoritie after a rigorous sort as ye shall heare And first he charged certaine Iuries to take their oth vpon y e Statute aforesaid who being sworne had a day appointed to geue their Uerdicte At the which day they indited sundry persons which shortly after were apprehended brought to Ward who after a while remaynyng there were by the kyng his Counsaile discharged at the Starre chaÌ„ber without any further punishment Not loÌ„g after this Syr Wil. Roche being Maior Boner with other CoÌ„missioners sat at the Guildhall aforesayd before whom there were a certaine number of Citizens warned to appeare and after the Commission read the sayd parties were called to the booke and when v. or vi were sworne one of the sayd persoÌ„s beyng called to the booke Boner seemed to mislike and sayd Stay a while my Maisters quoth he I would ye should consider this matter well that we haue in hand whiche concerneth the glory of God the honor of the kyng and the wealth of the Realme and if there be any here amoÌ„g you that doth not consider the same it were better that he were hence then here TheÌ„ commoned the Commissioners with Boner about that man so that at length he was called to the booke and sworne not all together with his good will When the ij Iuries were sworne Boner taketh vpon him to geue the charge vnto the Iuries and began with a tale of Anacarsis by which example he admonished the Iuries to spare no persons Rich. Mekins presented by Boner of what degree soeuer they were And at the end of his charge he brought forth to the barre a boy whose name was Mekins declaryng how greuously he had offended by speaking of certaine wordes agaynst the state and of the death of Doct. Barnes produced into the sayd Court ij witnesses which were there sworne in the face of y e Court So a day was assigned vpoÌ„ which the Iuries aforesayd should geue vp their Uerdict at which day both the Commissioners the sayd Iuries met at Guildhall aforesayd Then the Clarke of the peace called on the Iuries by their names when their appearaunce was taken W. Robins Iurer Boner bad them put in their presentmentes TheÌ„ sayd the foreman whose name was W. Robins of that Iury. My Lord with a low curtesy we haue found nothyng At which wordes he fared as one in an agony sayd Nothyng haue ye
of his hatt and sayd to the people that stood there looking on him D. Taylour taketh his leaue of his sonne Thomas and Iohn Hull good people this is mine owne sonne begotteÌ„ of my body in lawful matrimony and God be blessed for lawful matrimony Then lift he his eies towardes heauen prayed for his sonne layd his hat vpon the childes head blessed him and so deliuered y e child to Iohn Hull whoÌ„ he tooke by the hand sayd farewell Iohn Hull A good testimony for all seruants to marke the faythfullest seruaunt y t euer man had And so they rod forth the Shriffe of Essex with foure yeomen of the Gard and the Shriffes men leading him When they were come almost at Burntwood one Arthur Faysie Arthur Faysie a man of Hadley who before tyme had bene Doctour Taylours seruaunt met with them and he supposing him to haue bene at liberty sayd Mayster Doctor I am glad to see you agayne at liberty and came to him tooke him by the hand Soft Syr quoth the Shiriffe he is a prisoner what hast thou to do with him I cry you mercy sayd Arthur I knewe not so muche and I thought it none offeÌ„ce to talk to a true man The Shyriffe was verye angry with this and threatned to cary Arthur with him to prison notwithstaÌ„ding he bad him get him quickely away so they rode forth to Burntwood A close hoode made for Doct. Taylour that no man should know him where they caused to be made for D. Taylour a close hood with two holes for hys eyes to looke out at a slit for his mouth to breath at This they did that no man should know him nor he speak to any man Which practise they vsed also with others Theyr owne consciences told them that they lead innocent laÌ„bes to the slaughter Wherefore they feared least iâ— the people should haue heard them speake or haue seene them they might haue bene much more strengthened by theyr godlye exhortatioÌ„s to stand stedfast in Gods word and to â—ye the superstitions and Idolatries of the Papacy All the way Doct. Taylour was ioyfull and mery aâ— one that accounted himselfe goyng to a most pleasant banquet or bridall D. 〈…〉 his 〈◊〉 He spake many notable things to the Shiriffe and Yeomen of the Gard that conducted him and ofteÌ„ moued them to weepe through his much earnest calling vpon them to repeÌ„t and to amend theyr euill and wicked liuing Oftentimes also he caused them to wonder and reioyce to see him so coÌ„stant and stedfast voyd of all feare ioifull in hart glad to dye Of these yeomeÌ„ of the gard Home◠〈…〉 D. Taylâ—â—â— three vsed D. Tailour frendly but the fourth whose name was Homes vsed him very homely vnkindly and churlishly At Chelmesford mette them the Shiriffe of Suffolke there to receiue him and to carye him forth into Suffolke The Sâ—â—â—riffe of â—â—â—sex labâ—â—â—eth D. Taylouâ— returne Papisâ—â— And being at supper the Shiriffe of Essex very earnestlye labored him to returne to the Popish Religion thinkyng with fayre words to perswade him and sayd good mayster Doctor we are right sory for you coÌ„sidering what losse is of such one as ye might be if ye would God hath geueÌ„ you great learning and wisedome wherefore ye haue bene in great fauor and reputation in times past with the Counsell and highest of this realme Besides this The Shâ—â—riffes 〈◊〉 to D. Tâ—â—â—lour ye are a maÌ„ of goodly personage in your best strength by nature like to liue many yeares and without doubt ye should in time to come be in as good reputation as euer ye were or rather better For ye are well beloued of all men as well for your vertues as for your learning and me thinke it were great pity you shoulde cast away your selfe willingly so come to such a paynfull and shamefull death Ye should do much better to reuoke your opinions and returne to the Catholicke Church of Rome acknowledge the Popes holinesse to be the supreme head of the vniuersall church reconcile your selfe to him You may do well yet if you will doubt ye not but ye shall finde fauor at the Queenes handes I all these your frends will be suters for your pardon which no doubt ye shall obteine This councell I geue you good Mayster Doctor of a good hart a good will towarde you and thereupon I drinke to you In like maner sayd all the yeomen of the Gard vpon that condition Maister Doctor we will all drinke to you When they had all dronke to him the cup was come to him he stayed a litle D· Tayloâ—â— maketh â— iest of death 〈◊〉 a meete â—â—â—swere foâ— such Doâ—â—tours anâ— Counceâ—â—lours as one studying what aunswere he might geue At the last thus he aunswered and sayd Maister Shiriffe and my Maysters all I hartely thanke you of your good will I haue harkened to your wordes and marked wel your councels And to be playne with you I do perceiue that I haue bene deceiued my self and am like to deceiue a great many of hadley of their expectatioÌ„ With that woorde they all reioyced Yea good Mayster Doctour quoth the Shiriffe Gods blessing on your hart holde you there still It is the comfortablest word that we heard you speake yet What should ye cast away your selfe in vayne Play a wise mans part I dare warrant it ye shall finde fauour Thus they reioyced very much at the worde and were very mery At the last good Mayster Doctor quoth the Shiriffe what meant ye by this that ye sayd ye thinke ye haue bene deceiued your selfe and thinke ye shâ—â— deceiue many one in Hadley Would you know my meaning plainly quoth he Yea quoth the Shiriffe good Mayster Doctour tell it vs playnely Then sayd Doctour Taylour I will tell you how I haue bene deceiued and as I think I shall deceiue a great many I am as you see a man that hath a very great carkase A 〈…〉 Doctoâ—â— Taylour which I thought should haue bene buried in Hadley Churchyarde if I had dyed in my bed as I well hoped I shoulde haue done but herein I see I was deceyued and there are a greate number of wormes in Hadley Church-yard which should haue had ioly feeding vpon this carioÌ„ which they haue looked for many a day But now I know we be deceiued both I and they for this carkase must bee burnt to ashes and so shall they lose theyr bayt and feding that they looked to haue had of it When the Shiriffe and his company heard him say so they were amased and looked one on another maruelling at the mans constaunt minde that thus without all feare made but a iest at the cruell torment and death now at haÌ„d prepared for him Thus was theyr expectation clean disapoynted And in this appeareth what was his meditation in his chiefest wealth prosperity namely A good meditatâ—â—â— that he
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 〈…〉 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 〈…〉 of Dâ—â—tour 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 〈…〉 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 〈…〉 confâ—rted 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 lameÌ„table 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 〈…〉 and gaâ—e â—lmes 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 coÌ„fort 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 CoÌ„mon 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 auÌ„cient 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