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 â 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 heaueÌly 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 remeÌbrauÌce 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 innoceÌcy 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
of Sainct Iustice. I aske mercye sayth he of God and hys Iustice but the Uirgine blessed S. Mary I neuer offended nor did that thinge for the whiche I should aske her mercy From thence he passed forward to the Churche of S. Legia preaching still as he went Then spake one of the souldiours to the driuer or carter Iohn 8. Filioli custodite vos a simulachris 1. Iohn 5. willyng him to driue a pase for here is preaching sayd he enough To whoÌ sayd Aymond He that is of God heareth the wordes of God c. In passing by a certain Image of our Lady great offence was taken agaynst him because he alwayes called vpon Christ Iesus onely and made no mention of her Whereupon hee lifted his voyce to God praying that he woulde neuer suffer him to inuocate any other sauing him alone Comming to the place where he should suffer he was tumbled out of the cart vpon y e grouÌd testifying to the Magistrates to the people standing by y t he dyed for the Gospell of Iesus Christ for his word More he would haue spoken but he coulde not be suffered by y e tumultuous vexing of the officers crying dispatch dispatche him let him not speake TheÌ he speaking a few wordes softly in y e eare of the litle Carmelite whoÌ he had conuerted was bid to stepp vp to y e stage Where the people beginning to geue a litle audieÌce thus he said O Lord make hast to helpe me tary not do not despise the woorke of thy handes The wordes of Aymond to the studentes And you my brethren y e be students scholers I exhort you to study and learne the Gospell for the word of God abideth for euer labour to knowe the will of God and feare not them that kill the body but haue no power vpon your soules And after that my fleshe sayde hee repugneth merueilously against the spirit but shortly I shall cast it away My good maysters I beseech you pray for me O Lord my God into thy hands I commend my soule The death and martyrdome of Aymondus As he was oft repeting the same the hangman tooke and haled him vpon the steppes in such sort that he strangled hym And thus y e blessed Sainct gaue vp his life Whose body afterwarde was with fire consumed  Fraunces Bribard An. 1144. Fraunces Bribard was sayde to be the secretarye of the Cardinal of Bellay Fraunces Bribard Who being also for the Gospel condemned after hys tongue was cutte off did with like constaÌcie susteyne the sharpenes of burning Ibidem The high Court of Roan A widowe keeping a vitailing house in the suburbes of Roan William Husson an Apothecary At Roan An. 1544. William Hussan Apothecary William Husson Martyr comming froÌ Bloys to Roan was lodged with a certaine widow in the suburbs of the Cittye Who asking of her at what tyme the Counsayle or Parliament did ryse she sayd at x. of y e clock About whiche tyme houre hee went to the Pallace and there scattered certayne bookes concernyng Christian doctrine and the abuse of mens traditions Whereat the counsayle was so mooued that they commaunded all the gates of the Cittye to be locked and dilligent search to be made in all Innes and hostles to finde out the authour Then the widow told of the partye which was there and asked of the rising of the Counsayle shortly vpon the same took hys horse and rode away TheÌ were postes set out thorough all quarters so that the sayd William was taken by the waye riding to Diepe and brought agayne to Roan Who there being examined declared hys fayth boldly and howe became of purpose to disperse those bookes in Roan and went to do the like at Diepe The boldnes of a constant Martyr The weeke ensuing hee was condemned to be burned aliue After the sentence geuen he was brought in a cart accompanyed with a Doctor a Carmelite Frier before the great churche who puttynge a torche in hys hand required hym to doe homage to the Image of our Lady Custodite vos a simulachris Iohn 5. which because he refused to do his tongue was cut out The Fryer then making a Sermon when he spake any thing of the mercies of God the sayd William harkened to hym but when he spake of the merites of Sayntes and other dreames he turned awaye his head The Fryer looking vppon the countenaunce of Husson lifte vpp his hand to heauen saying with great exclamation that he way damned and was possessed with a deuil When the Fryer had ceased hys Sermon this godly Husson had his handes and feete bound behynde his backe with a pully was lifted vp into the ayre and when the fire was kindled Crueltie of the aduersaries he was let down into the flame where the blessed Martyr with a smyling and cheerefull countenaunce looked vp to heauen neuer mouing nor styrryng till he let down his head and gaue vp hys spirite All the people there present were not a little astonyed thereat and were in diuers opinions some saying that he had a deuill other mayntayned the contrary saying if hee had a deuill he should haue fallen into dispayre This Carmelite Fryer abouesayde Frier DelaÌda conuerted was called Delanda which after was conuerted and preached the Gospell Ex. Gallie hist. Ioan. Crisp. Lib. 2. Three popish priests The Duke of Loraine· Iames Cobard a Scholemaster and many other taken the same time An. 1545. This Iames scholemaister in the Citty of Sainct Michael in the Dukedom of Barens in Loraine Iames Cobard Martyr disputed with three priests that the sacrament of Baptisme and of the Supper dyd not auayle vnlesse they were receaued with fayth which was as muche to saye as that the Masse dyd profite neither y e quick nor the dead For the which and also for hys confession which he being in prison sent of hys owne accorde by hys mother vnto the Iudge hee was burned and most quietly suffered Ex. Ioan. Crisp. The Franciscan Friers The Doctours of Sorbone and others Peter Clerke brother to Iohn Clerke burnt before Stephanus Manginus Iames Bouchbeck Iohn Brisebar Henr. Hutinote Tho. Honorate Iohn Baudouinus Iohn Flesch Iohn Picquere Peter Piquere Io. Matheston Philippe Little Michaell Caillow Fraunces Clerke Couberon a Weauer At Meaux An. 1546. These xiiij dwelt at Melda Xiiij. Martyrs a Cittye in France x. myles from Paris Where William Briconetus beyng there Bysh. did muche good Pet. Clerke Ioh. Clerke brethreÌ and Martyrs brought to them the light of the Gospell and reformed the Church Who straightly beyng examined for the same relented but yet these with many other remained constaÌt Who after the burning of Iames Pauane before mentioned and seeing superstition to grow more and more Xiiij. blessed martyrs at Meaux began to congregate in Mangins house to set vp a churche to themselues after the example of the French Churche in Strausburgh A
no lesse then the learned mayster his yong scholer Now here euery man would haue his saying which I passe ouer not much materiall for to tell But sir quoth I me thinkes it is not charitably done to beare the people in hand that any man doth so lightly esteme the sacrament as to make of it a figure For that but maketh it a bare figure without any more profit which that book doth often deny as appeareth to the reader most playnely Yes quoth he that they do Sir no quoth I of a truth and as for me I ensure you I make no lesse of the sacrament then thus I say whosoeuer receiueth the sacrament he receiueth therewith eyther life or death No quoth M. Secretary scripture sayth not so Sir quoth I although not in the same souÌd of words yet it doth in the same sense and S. Augustine sayth in the sound of words also for Paule sayth The bread which we breake is it not the partaking or felowship of the bodye of Christ And S. Augustine Manduca vitam Bibe vitam i. eate life drinke life Then sayd mayster Pope what can ye make of it wheÌ ye say there is not the reall body of Christ Whiche I doe beleue c. I pray God I may neuer beleue other How can it bring as ye say either life or death The ãâã bring ãâã with ãâã when Christes body is not there Syr quoth I when you heare Gods word truely preached if ye do beleue it and abide in it ye shal and do receiue life withal and if ye do not beleue it it doth bring vnto you death and yet Christes body is still in heauen and not carnall in euery preachers mouth I pray you tell me quoth he how can you aunswere to this Quod pro vobis tradetur which shall be geuen for you was the figure of Christes body geuen for vs No sir quoth I but the very body it selfe wherof the sacrament is a sacramentall figure How say ye then quoth he to Quod pro vobis tradetur which shall be geuen for you Forsoothe quoth I Tertullians exposition maketh it playne for he sayth Corpus est figura Corporis i. The body is a figure of the body Nowe put to Quod pro vobis tradetur Whiche shall bee geuen for you and it agreeth exceedyng well In fayth quoth he I would geue xl pouÌd that ye were of a good opinion For I ensure you I haue heard you and had an affection to you I thanke you mayster Pope for your hart and minde and ye knowe quoth I I were a very foole if I woulde in this matter dissent froÌ you if that in my conscience y e truth did not enforce me so to do For iwise as ye do perceiue I trowe it is somewhat out of my way if I would esteeme worldly gayne ââprian What say ye quoth he to Cyprian Doth he not saye playnly Panis quem dedit Dominus non effigie sed natura mutatus omnipotentia verbi factus est caro i. The Bread whiche the Lorde did deliuer being changed not according to the forme but according to the nature thereof by the omnipotent word is made flesh True Syr so he doth say and I answere euen the same which once by chaunce I preached at Paules Crosse in a Sermon ãâã Ridley ââlsely deâarted for ãâã Sermân ãâ¦ã Paules for the which I haue bene as vniustly as vntruely reported as any pore man hath bene For there I speaking of the sacrament and inueying against them that estemed it no better then a piece of bread told eueÌ the same thing of Poenitentes Audientes Catecumeni Energumeni that I spake of before and I bad them depart as vnworthy to heare the misterye and then I sayd to those that be Sancti Cyprian the Martyr shall tel you how it is that Christ calleth it saying Panis est corpus cibus potus caro c. i. Breade is the body The place of Saint Cyprian âxpounded meat drinke flesh because that vnto this materiall substance is geuen the property of the thing whereof it beareth the name and this place then tooke I to vtter as the time would then suffer that the materiall substaunce of bread doth remaine M. Fecknam which as is reported to me did belie me openly in y e same matter at Paules crosse heard all this my talke as red as skarlet in his face and herein aunswered me neuer one word You do know wel quoth M. Secretary that Origenes and Tertullian were not Catholicke but erred ãâã of all ãâã Doctors ãâã in ãâã pointes Syr quoth I there is none of all the Doctors that are holden in all points but are thought to haue erred in some thinges But yet I neuer heard that it was eyther layd to OrigeÌs charge or to Tertullian y t euer they were thought to haue erred in this matter of the sacrament What quoth M. Chomley late chiefe Iustice doth not christ say plainly that it is his very flesh his very bloud and we must needes eate him or we can haue no life Syr quoth I if you wil heare how S. Augustin expouÌdeth that place you shal perceiue that you are in a wrong boxe And when I began to tell S. Augustines minde in his book de Doctrina Christiana Yea yea quoth M. Secretary that is true S. Augustine doth take it figuratiuely in deed Forty yeares agoe quoth M. Fecknam all were of one opinion in this matter Forty yeares ago quoth I all held that the Bishop of Rome was supreme head of the vniuersall Church What then was master Fecknam beginning to say c. but M. Secretary tooke the tale and sayde that was but a positiue law A positiue law quoth I No Syr he would not haue it so for it is in his decrees that he challeÌged it by Christes owne word For his decree sayth Nullis Synodicis constitutis neque Consilijs sed viua voce Domini praelata est Ecclesia Romana omnibus Ecclesijs in toto Mundo dicente Domino Petro tu es Petrus c. The Church of Rome was aduaunced aboue all other Churches in the world not by any Sinodicall constitutioÌs nor yet any counsell but by the liuely voyce of the Lord according as the Lord sayd to Peter Thou art Peter c. And in an other place he entreateth Tu es Cephas id est caput i. Thou art Cephas that is to say the head Tush it was not counted an article quoth M. Secretary of our fayth Yes sayd I if ye call that an article of our fayth which is to be beleued vnder payne of damnation For he sayeth Omninò definimus declaramus pronunciamus omnem creaturam subesse Romano pontifici de necessitate salutis i. We do absolutely determine declare and pronouÌce that euery creature is subiect to the obedience of the Byshop of Rome vpon necessity of saluation And here wheÌ we spake of lawes and decrees M Roger Chomley
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 coÌprehend I humbly beseech you to iudge the best of the spirit and coÌdemne 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 âayth 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 sacrameÌt 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 sacrameÌt 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
xxiij of May did aunswere to the same confessing and graunting the articles and the contentes thereof to bee true accordyng as they were obiected in euery part subscribing also the same with hys hand Such strength and fortitude gods holy spirit wrought in hym to stand stoutly and confidently to the defence of the sincere doctrine of hys sonne Whereupon the B. exhorting him with many wordes to leaue his heresies as he called them and to returne to the bosom of his mother the holy church commanded him to appeare agayne the next day being the xxiiij of the same moneth Who so doyng and aunswering as he did before was willed to come thither agayne at after noone so hee dyd The ãâã Session agaynst ãâã Warne where and at what tyme he was earnestly exhorted by the sayd Bish. to recant his opinions To whom he aunswered that he would not depart from his receyued profession vnlesse he were therunto throughly perswaded by the holy scriptures Upon which aunswer he was willed to come agayne the next day beyng the 25. day of the same moneth The thirâ session May. 25. at one of the clocke in the after noone At which day and houre the B. examined him agayne vpon all his former articles before obiected to the which he most constantly did sticke with his further aunswer thereunto added I am persuaded quoth he to be in the right opinion and that I see no cause to repent for all filthines Idolatry is in the church of Rome The B. then seyng that notwithstandyng all his faire promises terrible threatnyngs whereof he vsed store he could not any thing preuaile Iohn Warne âânstant agaynst the Bishops persuasioâ Sentence geuen agaynst Iohn Warne May. 30. Cardmakââ and Iohn Warne brought ãâã execution Iohn Warne tyed to thâ stake finished this examination with the definitiue sentence of condemnation pronounced against the said Iohn Warne and so charged the Shiriffs of London with him vnder whose custody he remained in the prison of Newgate vntil the 30. day of the same month of May. Upon the which 30. of May being the day appoynted for their execution Iohn Cardmaker with the sayd Iohn Warne were brought by the shiriffes to the place where they should suffer Who beyng come to the stake first the Shiriffes called Cardmaker aside and talked with hym secretly so long that in the meane tyme Warne had made hys prayers was chayned to the stake and had wood and reede set about hym so that nothyng wanted but the firyng but styll aboade Cardmaker talkyng with the shiriffes The people whiche before had heard that Cardmaker would recant and beholding this maner of doing The peopââ afrayd at Cardmakââ recanting were in a meruailous dumpe and sadnes thinkyng in deede that Cardmaker should now recant at the burning of Warne At length Cardmaker departed from the Shiriffes and came towards the stake and in his garments as he was kneeled downe made a long prayer in silence to himself yet the people coÌfirmed themselues in their fantasie of his recanting seyng him in his garments praying secretly no semblance of any burning ⧠The Martyrdome of Iohn Cardmaker and Iohn Warne Vpholster An. 1555. May. 30. ¶ The confession of the fayth of Iohn Warne Citizen of London which he wrote the day before he was burned the 30. day of May. 1555. I beleeue in God the father almighty maker of heauen and earth A Father because hee is the Father of our Lord Iesus Christ ãâã Iohn ãâã who is the euerlasting word whome before all worldes he hath begotten of himselfe which worde was made flesh and therein also manifested to be his sonne in whom he hath adopted vs to be his children the inheriters of his kyngdom and therfore he is our father An almighty God because he hath of nothing created all things visible and inuisible both in heauen and in earth euen all creatures conteyned therin and gouerneth them And in Iesus Christ his onely sonne our Lord. The eternall word perfect God with his father of equal power in all things of the same substance of like glory by whom all things were made and haue life without whom nothing liueth he was made also perfect maÌ and so being very God and very man in one person is the onely Sauiour Redeemer and Ransomer of them which were lost in Adam our forefather He is the onely meane of our deliuerance the hope of our health the suretie of our saluation Which was conceyued by the holy Ghost borne of the Virgin Mary According to the Fathers most mercifull promise this eternal sonne of God forsaking the heauenly glory humbled himselfe to take flesh of a virgin according to y e scriptures vniting the substance of the Godhed to the substaÌce of the manhoode which he tooke of the substaunce of that blessed virgin Mary in one person to become therein the very Massiah the annointed king and priest for euer appointed to pacifie the fathers wrath which was iustlye gone out agaynst vs all for our sinne Suffred vnder Pontius Pilate was crucified dead and buried and descended into hell He was arraigned before Pontius Pilate the ruler of Iewrie and so vniustly accused of many crimes that the Ruler iudged him innocent and sought meanes to deliuer him but contrary to knowen iustice he did let go Barrabas which had deserued death and deliuered Christ to bee crucified who deserued no death which doth declare vnto vs manifestly that he suffred for our sinnes was buffeted for our offences as the prophets do witnes thereby to haue it manifested to all men that he is that Lambe of God that taketh away the sinnes of the world Therefore sufferyng for our sinnes he receiued and did beare our deserued condemnation the paines of death the tast of abiection the very terror of hell yelding his spirit to his father his body to be buried in earth The third day he rose againe from death to lyfe To make full and perfect the whole worke of our redemption and iustification the same crucified body which was layd in the graue was raised vp againe the third day from death by the power of hys Father and glory of hys Godhead he became the first fruits of the resurrection got the victory of death that all by him might be raised vp from death Thorough whome all true penitent sinners may now boldly come vnto the father and haue remission of their sinnes He ascended into heauen and sitteth on the right hand of God the father almighty After that in his death and resurrectioÌ he had conquered sinne death and the deuil and had bene conuersant 40. days in the earth being seene of the Apostles more then v. hundred brethren at once in the same body in which he wrought the worke of our saluation he ascended into heauen with eternal triumph for the victory ouer death sinne and hel leauing the passage open by which all true beleeuers may and shal enter
into his kingdom The triumph victory ouer death where he now sitteth at his fathers right hand that is to say in power glory equall in maiesty coeternall From thence he shal come to iudge the quicke the dead He shal appeare againe in great glory to receiue his elect vnto himselfe to put his enemies vnder his feete chaunging all liuyng men in a moment and raising vp al that be dead that all may be brought to his iudgement In this shall he geue ech man according to his deedes They which haue folowed him in regeneratioÌ which haue their sinnes washed away in hys bloud are clothed with hys righteousnes shall receiue the euerlasting kingdome and raigne with him for euer and they which after the race of the corrupt generation of Adam haue followed fleshe and bloud shall receiue euerlasting damnation with the deuill and hys angels I beleeue in the holy ghost I do beleue that the holy ghost is God the third person in Trinitie in vnitie of the Godhed equal with the father the sonne geuen through Christ to inhabite our spirites by which we are made to feele and vnderstand the great power vertue louing kindnes of Christ our lord For he illumineth quickneth and certifieth our spirit that by him we are sealed vp vnto the day of redemption by whom we are regenerate and made new cretures so that by hym and through hym we do receyue all the aboundaÌt goodnes promised vs in Iesus Christ. The holy Catholike Church This is an holy number of Adams posteritie elected gathered The Church washed and purified by the bloud of the Lambe from the beginning of the world and is dispersed through the same by the tiranny of Gog Magog that is to say the Turke and his tiranny and Antichrist otherwyse named the Bish. of Rome and hys aungels as this day also doth teach The Communion of Saints Which most holy congregation beyng as Paule teacheth builded vppon the foundation of the Apostles and Prophetes Christ beyng the head corner stone though it be by the tyranny of Satan and his ministers persecuted some by imprisonment some by death and some by other afflictions painful torments yet doth it remayne in one perfect vnitie both in faith and fellowship which vnity is knit in an vnspeakable knot as well of them which are departed from this mortal life as of them which now be liuyng and hereafter shall be in the same and so shall continue vntill they all do meete in the kyngdome where the head Iesus Christ with all hys holy members of which number thorough Christ I assuredly beleeue that I am one shall be fully complete knit and vnited together for euermore The forgeuenesse of sinnes I do beleeue that my sinnes and all their sinnes which do rightly beleeue the holy Scripture Remission only through Christ. are forgeuen onely thorough that Iesus Christ of whom onely I do professe that I haue my whole and full saluation and redemption which S. Paule saith commeth not through our workes and deseruyngs but freely by grace lest any should boast hymselfe Thorough the bloud of his Crosse all thyngs in heauen and earth are reconciled and set at peace wyth the Father without him no heauenly lyfe is geuen nor sinne forgeuen The resurrection of the body I do beleue that by the same my sauiour Christ I and all men shall rise againe from death for he as Paul sayth is risen agayne froÌ the dead and is become the first fruits of them which sleepe Resurrection For by a man came death and by a man commeth the resurrection from death This man is Christ through the power of whose resurrection I beleue that we all shall rise agayne in these our bodyes the elect clothed with immortalitie to liue with Christ for euer the reprobate also shall rise immortall to liue with the deuill and his angels in death euerlasting And the life euerlasting Through the same Iesus by none other I am sure to haue life euerlasting He onely is the way and entrance into the kingdome of heauen Iohn 3. For so God loued the world that he did geue his onely sonne Iesus Christ to the ende that so many as do beleue in him might haue euerlasting lyfe The which I am sure to possesse so soone as I am dissolued Life and Saluation onely by fayth in Christ. departed out of this tabernacle in the last day shall both body and soule possesse the same for euer to the which God graunt all men to come I beleue that the sacramentes that is to say of Baptisme and of the Lordes supper are seales of Gods moste mercyfull promises towardes mankind Two sacraments of the new Testament In Baptisme as by the outward creature of water I am washed from the filthines which hangeth on my flesh so do I assuredly beleue y t I am by Christes bloud washed cleane froÌ my sins through which I haue sure confidence of my certaine saluation In the partaking of the Lordes supper as I receyue the substance of bread wyne the nature of which is to strengthen the body so do I by faith receyue the redemption wrought in Christes body broken on the crosse life by his death resurrection by his resurrection and in summe all that euer Christ in his body suffered for my saluation to the strengthening of my faith in the same And I beleeue that God hath appointed the eatyng drinking of the creatures of bread and wine in his holy supper according to his word to mooue and to stirre vp my mynd to beleue these articles aboue written This is my faith this I do beleue and I am content by Gods grace to confirme and seale the truth of the same with my bloud By me Iohn Warne ¶ A letter of Iohn Cardmaker to a certaine friend of his The peace of God be with you YOu shall right well perceiue A ãâã M. Cââââmakeâ ãâ¦ã that I am not gone backe as some men do report me but as ready to geue my lyfe as any of my brethren that are gone before me although by a pollicie I haue a little prolonged it and that for the best as already it appeareth vnto me and shortly shall appeare vnto all That day that I recant any poynt of doctrine I shall suffer twenty kyndes of death the Lord beyng myne assistance as I doubt not but he wil. Commend me to my friend and tell hym no lesse This the Lorde strengthen you me and all his elect My riches and pouertie is as it was woont to be and I haue learned to reioyce in pouertie as well as in riches for that count I now to bee very riches Thus fare ye well in Christ. Salute all my brethren in my name I haue conferred with some of my aduersaries learned men and I finde that they be but Sophistes and shadowes ¶ A note concerning M. Cardmaker MAister Cardmaker beyng condemned in
Catholicke Church Bradford No though you haue excommunicate me out of your Church yet am I in the Catholicke Churche of christ and am and by Gods grace shal be a childe an obedient childe of it for euer I hope Christ will haue no lesse care for me Transubstantiation to beleeue or not to beleue many hundreth yeares after Christ. then he had for the blinde man excommunicated of the Synagoge and further I am sure that the necessary Articles of the fayth I meane the twelue Articles of the Creede I confesse and beleue with that which you call the holy church so that euen your church hath taken somthing to much vpon her to excommunicate me for that which by the testimonye of my Lorde of Duresme in the booke of the sacrament lately put forth was free many an hundred yeare after Christ to beleue or not beleue Harps What is that Brad. Transubstantiation Harps Why ye are not condemned therfore onely Brad. For that and because I deny that wicked men do receiue Christes body Harpsfield You agree not with vs in the presence nor in any thing els Bradford How you beleue you know for my part I coÌfesse a presence of whole Christ God and man to the fayth of the receauer Harpsfield Nay you must beleue a reall presence in the sacrament Brad. In the Sacrament Nay I will not shut him in nor tyâ him to it otherwise then faith seeth and perceiueth Christ not included really in the Sacrament If I should include Christ really present in the sacrament or tye hym to it otherwise then to the faith of the receiuer then the wicked men should receiue him which I doe not nor will by Gods grace beleue Harpsfield More pitty But a man may easely perceaue you make no presence at all and therefore you agree not therein with vs. Brad. I confesse a presence and a true presence but to the fayth of the receauer Christes body present to the fayth of the receauer What quoth one that stoode by of Christes very bodye which dyed for vs. Brad. Yea euen of whole Christ God man to feed the fayth of hym that receiueth it Harps Why this is nothing els but to exclude y e omnipotency of God and all kinde of miracle in the sacrament Brad. I do not exclude his omnipotencie but you doe it rather for I beleue that Christ can accoÌplish hys promise None denyeth omipotencye more then the Papistes which say that Christes body cannot be in the sacrament vnlesse the substance of bread be away the substaunce of bread and wyne being there as well as the accidents which you beleue not When we come to the Sacrament we come not to feede our bodies and therfore we haue but a little peece of bread but we come to feed our soules with Christ by fayth whiche the wicked doe want and therefore they receiue nothing but Panem domini as Iudas did not Panem Dominum as y e other Apostles did Harps The wicked do receaue the very body of Christ but not the grace of his body Brad. They receiue not the body For Christes bodye is no dead carcase he that receaueth it receaueth the spirite which is not without grace I trow Argument who so receaue the body of Christ do receiue the fruite and grace of lyfe no wicked do receiue fruite and grace of lyfe Ergo no wicked men receiue the bâdy of Christ. Masse in S. Ambrose tyme. That is false for Scolasticus was not before S. Ambrose tyme. The chiefe parts of the Popish Masse Harps Well you haue many erroures You count the Masse for abhomination and yet S. Ambrose sayd Masse and so he read out of a book written a sentence of S. Ambrose to proue it Brad. Why sir the masse as it is nowe was nothing so in S. Ambrose time Was not y e most part of the Canon made sithen by Gregory and Scolasticus Harps In deede a great peece of it was made as ye say by Gregory but Scolasticus was before Saint Ambrose tyme. Brad. I weene not howbeit I will not contend S. Gregory sayth that the Apostles sayd Masse without the Canon onely with the Lordes prayer Harps You say true for the Canon is not the greatest part of the Masse the greatest part is the sacrifice eleuation transubstantiation and adoration Brad. I can away with none of those Harps No I thinke the same but yet Hoc facite telleth plainely the sacrifice of the Church Brad. You confound Sacrifices not discerning betwixt the sacrifice of the Church Sacrifice of the Church Sacrifice for the Church and for the Church The sacrifice of the Church is no propiciatory sacrifice but a gratulatory sacrifice And as for Hoc facite is not referred to any sacrifising but to the whole action of takyng eatyng c. Harps You speake not learnedly now for Christ made his supper onely to the twelue Apostles Note this doctrine good reader not admittyng his mother or any of the seuenty Disciples to it Nowe the Apostles do signifie the Priestes Brad. I thinke that you speake as you would men should vnderstand it for els you would not keepe the cup away from the Laitie Wee haue great cause to thanke you that you will geue vs of your bread For I perceiue you order the matter so as though Christ had not commanded it to his whole Church Harps Then Harpsfield would haue proued Eleuation by a place of Basilius Brad. Eleuation was not brought in indeede before the time of pope Honorius 3. I haue read y e place which seemeth to make nothing for eleuation but be it as it is this is no tyme for me to scan the doubtfull places of the doctors with you I haue bene in prison long without bookes and al necessaries for study and now death draweth nye and I by your leaue must now leaue of to prepare for him Harps If I could do you good I would be right glad eyther in soule or body For you are in a perillous case both wayes Brad. Syr I thanke you for your good will My case is as it is I thanke God it was neuer so well w t me for deathe to me shal be life Creswel It were best for you to desire maister Archedeacon that he woulde make sute for you that you might haue a time to conferre Harps I will do the best I can for I pittie his case Bradford Sir I will not desire anye body to sue for tyme for me I am not wauering neither woulde I that anye body should thinke I were so But if you haue the charity and loue you pretend towardes me and thereto do thinke that I am in an errour I thinke the same shuld moue you to do as ye would be done to As ye thinke of me so doe I of you that you are farre out of the way and I do not only thinke it but also am thereof most assured And in thys and such like gentle
the cognisaunce of the Lorde of hostes This cognisaunce of the Lorde standeth not in forked cappes The Lordes cognisaunce standeth not in forked caps c. but in suffering for the Lordes sake typettes shauen crownes or such other baggage and Antichristian pelfe but in suffering for the Lordes sake The world shall hate you sayth Christ. Loe âhere is the Cognisaunce and Badge of Goddes children The world shall hate you Reioyce therefore my dearely beloued reioyce that God doth thus vouchsafe to beginne to conforme you and make you like to Christ. By the tryall of these dayes yee are occasioned more to repent more to pray more to contemn this world more to desire life euerlasting more to be holy for holy is the end wherefore God doth afflict vs and so to come to Gods companye Whych thing because we can not doe as long as this body is as it is therfore by the dore of death we must enter with Christ into eternall life and immortality of soule and body whiche God of his mercy send shortly for our Sauiour Iesus Christes sake Amen ¶ To Maystres A. Worcup THe euerlasting peace of Christ be more and more liuely felte in our hartes Another letter of M. Bradford to Mistres Warcup by the operation of the holy ghost now and for euer Amen Although I knowe it bee more then needeth to write anye thing vnto you good Sister being as I doubt not you be diligently exercised in readinge of the Scriptures in meditating of the same and in harty prayer to GOD for the helpe of his holy Spirite to haue the sense and feeling especially of the comfortes you reade in Gods sweete booke yet hauinge such oportunity and knowing not whether hereafter I shall euer haue the like as this bringer can declare I thought good in few wordes to take my farewell in writinge because otherwise I canne not And nowe me thinkes I haue doone it For what else canne I or shoulde I saye vnto you my dearely beloued in the Lorde but farewell Farewell deare Sister farewell howbeit in the Lorde our Lord I say farewell In him shall you farewell Bradford ãâã farewell Maâstres Warcup so much the better by howe muche in your selfe you fare euill and shall fare euill When I speake of your selfe I meane also this worlde thys life and all thinges properly perteining to this life In them as you looke not for your welfare so be not dismayed when accordingly you shall not feele it To the Lord our GOD to the Lambe our Christ which hath borne our sinnes on his backe is our Mediatour for euer do I send you In him looke for welfare and that without all wauering because of his owne goodnesse and truth which our euilles and vntrueth can not take away Not that therefore I would haue you to flatter your selfe in any euill or vnbeliefe but that I woulde comfort you that they should not dismay you Yours is our Christ wholy Christ is wholy ãâã with all that euer hath yours I say he is with all that euer he hath Is not this welfare trow you MouÌtaynes shall moue and the earth shall fall before you finde it otherwise say that liar Sathan what he list Therefore good Sister farewell and be mery in the Lorde bee mery I say for you haue good cause If your welfare ioy and saluation hanged vpon any other thing then onely Gods mercy truth then might you well be sad heauy and stand in a doubt but in that it hangeth onely vpon these two tel Sathan he lyeth How to aunswere Sathan when he moueth vs to doubââ Gods ãâã How to looke vpoâ Christ. How to looke ãâã our selueâ In case oâ iustificatiââ let no ãâã looke vpoâ himself ãâã onely vpââ the goodâââ of God iâ Christ. wheÌ he would you to stand in a mammering by causing you to caste your eyes which onely in this case should be set on Christ your sweet Sauior on your selfe In some part in deede looke on your selfe on your fayth on your loue obedience c. to wake you vp from security to stirre you vp to diligence in doing the thinges apperteyning to your vocation but when you would be at peace with God and haue true consolation in your conscience altogether looke vpon the goodnes of God in Christ. Thinke on this commaundement which precedeth all other that you must haue no other Gods but the Lord Iehouah which is your Lord God the which he could not be if that he did not pardon your sinnes in very deede Remember that Christ commaundeth you to call him father for the same intent And hereto call to minde all the benefites of God hitherto shewed vpon you and so shall you fele in very deede that which I wish vnto you now and pray you to wish vnto me Farewell or welfare in the Lord Iesus with whom he graunt vs shortlye to meete as his children for his name and mercies sake to our eternall welfare Amen ¶ To mine owne deare brother M. Laurence Saunders prisoner in the Marshalsee MY good brother I beseech our good and gracious Father alwayes to coÌtinue his gracious fauor loue towards vs by vs as by instruments of his grace to work his glory the coÌfusion of his aduersaryes A letter of M. Bradford to M. Sauââders Ex ore infantium lactentium fundet laudem ad destruendum inimicum c. Amen 1. Out of the mouth of infantes and babes he will shew forth his prayse to destroy the enemy c. I haue perused your letters to my selfe and haue read them to others For aunswere whereof if I should write what Doctor Taylor and Mayster Philpot doe thinke then must I say that they thinke the Salt sent vnto vs by your * This frieââ moued ãâã to ãâã to the Paâpistes artââcles with this condââtion so ãâã as they ãâã agaynst Gods word being in deede cleane coââtrary to ãâã and yet shortly ãâã he valiantââ suffred death for refusing ãâã same Psal. 54. Psalm 36 Psalm 3â Math. 10. 1. Cor 10 2. Pet. 1. Nahum â frende is vnseasonable And in deede I thinke they both will declare it hartely if they shoulde come before them As forme if you woulde knowe what I thinke my good and most deare brother Laurence because I am so sinnefull and so conspurcate the Lord knoweth I lye not with many greuous sinnes which I hope are washed away Sanguine Christi nostri I neither canne nor woulde bee consulted withall but as a sypher in Agrime How be it to tell you how and what I minde take this for a summe I pray GOD in no case I may seeke my selfe and in deede I thankâ GOD therefore I purpose it not Quod reliquum est Domino Deo meo committo spero in illum quod ipse faciet iuxta hoc Iacta in Dominum curam c. Omnis cura vestra coniecta sit in illum c. Reuela Domino
free will and minde without any question or Inquyry to him made by the sayd Alen Moreouer the sayde Alen sayth that all that euening Graundger was in great feare ¶ The Deposition of Richard Horsnayle Bayliffe of the Sanctuary Towne called Goodesture in Essex THe sayd Richard sayeth that friday before Christmas day last past that one Charles Ioseph Somner to my Lord of London became a Sanctuary man and the aforesayd Friday he registred his name the sayde Charles saying it was for the sauegard of his body for there be certein men in London so extreame agaynste him for the death of Richard Hunne that he dare not abide in London Howbeit the sayd Charles sayth he knowledgeth himselfe guiltlesse of Hunnes death for he deliuered the keyes to the Chauncellour by Hunnes life also the sayd Bayliffe sayth that Charles payd the duty of the sayd Regestring both to him and syr Iohn Studley Uicar ¶ The Copy of Richard Fitziames Letter then Bishop of London sent to Cardinall Woolsey I Beseeche your good Lordshippe to stand so good Lord vnto my poore Chauncellour nowe in Warde and indighted by an vntrue quest for the death of Richard Hunne The letter of the B. of London to Cardinall Woolsey vpon the onely accusation of Charles Ioseph made by payne and duraunce that by your intercession it may please the kinges grace to haue the matter duely and sufficiently examined by indifferent persons of hys discreete counsell in the presence of the parties ere there be any more done in the cause and that vpon the innocency of my sayde Chauncellour declared it may further please the kinges grace to award a Plackard vnto his Attorney to confesse the sayde Enditement to be vntrue when the time shall require it for assured am I if my Chauncellour be tryed by any twelue men in London they be so maliciously set In fauorem hereticae prauitatis that they will cast and condemne any Clerke though he were as innocent as Abel Quare si potes beate pater adiuua infirmitates nostras tibi imperpetuum deuincti erimus Ouer this in most humble wise I beseech you that I may haue the kinges gracious fauour whom I neuer offended willingly and that by your good meanes I might speake with his grace and you and I with all mine shall pray for your prosperous estate long to continue Your most humble Oratour R.L. Lastly nowe remayneth to inferre the sentence of the questmen which foloweth in like sort to be seene and expeÌded after I haue first declared the wordes of the Byshop spoken in the Parliament house ¶ The wordes that the B. of London spake before the Lordes in the Parliament house MEmorandum that the bishop of London said in the parliament house that there was a bil brought to the parliament to make the Iury that was charged vpon y e death of Hunne true men and sayde and tooke vpon his conscience that they were false periured Caytiffes and sayd furthermore to all the Lordes there then being For the loue of God look vpon this matter for if you do not I dare not keepe mine owne house for heretiques And sayde that the sayd Richard Hunne hanged himselfe and that it was his owne deed and no mans els And furthermore sayde that there came a man to his house whose wife was appeached of heresy to speake with him he sayd that he had no mind to speake with the same man which man spake and reported to the seruauntes of the same Bishoppe that if his wife would not hold still here opinion he would cut her throat with his owne handes with other wordes ¶ The sentence of the Inquest subscribed by the Crowner THe inquisition intended and taken at the city of LondoÌ in the Parish of S. Gregory in the ward of Baynard Castle in London the sixt day of December in the 6. yeare of the raigne of K. Henry the 8. before Thomas Barnewel Crowner of our souereigne Lord the king within the city of London aforesayd Also before Iames Yarford and Iohn Mundey Sheriffes of the sayde City The senteÌce of the Inquest vpon the sight of the body of Richard Hunne late of London Taylour which was found hanged in the Lollardes tower and by the oth and proofe of lawfull men of the same warde and of other three wardes next adioyning as it ought to be after the custome of the city aforesayd to inquire how in what maner wise the sayd Richard Hunne came vnto his death and vpon the oth of Iohn Bernard Thomas Stert William Warren Henry Abraham Iohn Aborow Ioh. Turner Robert Alen William Marler Ioh. Burton Iames Page Thomas Pickehill William Burton Robert Brigewater Thomas Busted Gylbert Howel Richard Gibson Christopher Crafton Iohn Eod Richard Holt Iohn Pasmere Edmunde Hudson Iohn Arunsel Richard Couper Iohn Tyme the which saide vpon theyr othes that where the sayd Richard Hunne by the commauÌdement of Richard Bishop of London was emprisoned and brought to holde in a prison of the sayd Bishops called Lollardes Tower lying in the Cathedrall Church of S Paule in London in the parish of S. Gregory in the ward of Baynard Castle aforesayd William Horsey of London Clerke Richarde HuÌne cleared by the Inquest not to haue haÌged himself otherwise called William Heresye Chauncellouâ to Richard Bishop of London and one Charles Ioseph late of London Sumner and Iohn Spalding of London otherwise called Iohn Belringer feloniously as felons to our Lord the king with force and armes agaynst the peace of our soueraigne Lord the king dignity of his crowne the fourth day of December the sixt yeare of the raygne of our soueraigne Lord aforesayd of theyr great malice at the parish of S. Gregory aforesayde vpon the sayde Richarde Hunne made a fray and the same Richard Hunne felonously strangled and smodered and also the necke they did breake of the sayde Richard Hunne and there feloniouslye slue him and murdered him and also the body of the sayde Richard Hunne afterward the same fourth day yere place parish and ward aforesayd with the proper gyrdle of the same Richard Hunne of silke blacke of coulor of the value of 12. d. after his death vpon a hooke driuen into a piece of timber in the wall of the prison aforesayd made fast and so hanged him agaynst the peace of our Soueraigne Lord the king and the dignity of his crowne and so the sayd Iurye hath sworne vpon the holy Euangelistes that the sayd W. Horsey Clerke Charles Ioseph and Iohn Spalding of theyr set malice then and there felonously killed and murdered the sayd Richard Hunne in maner and forme aboue sayd agaynst the peace of our soueraign Lord the king his crowne and dignity Subscribed in this maner Thomas Barnewel Crowner of the City of London After that the 24. had geuen vp theyr verdict sealed and signed with the Crowners seale The Parlament iudging with Richarde Hunne y e cause was theÌ brought into the Parliament house where the
God seing it determineth one thing and Gods word an other Iohn Baker did detect Robert Pope Richard Nobbis Iohn Edmundes For speaking againste going on pilgrimage and Image worship Iohn a Lee denounced Iohn a Weedon When this Iohn a Lee had tolde the sayd Weedon how the B. had said in his sermon these woordes That all whiche were of the sect of heretickes beleued that God was in heauen but they beleued not that the bodye of Christ on the aulter was God to this hee aunswearing agayne sayd ye be bold vpon that worde deryding the B. in so saying  W. Dorset of kinges Langley For saying that images stoode for nothing and that Pilgrimage serued to spend folkes mony nothing els Ioane Steuenton denounced Alice Colyns Iohn Harrys For teaching the sayd Ioane Steuenton in Lent y t x. Commaundements thus beginning I am thy Lord God that led thee out of the Land of Egypt and brought thee oute of y e house of thraldom Thou shalt not haue no alyen Gods before me neither make to thee any image graueÌ w t mans haÌdes that is in heauen aboue neyther in the earthe beneath c. IteÌ for teaching her y e first chapter of S. Iohns Gospell In the beginning was the word c. For teaching her the 1. chapter of Peter Sir Iohn a Priest and also Rob. Robinson detected M. Cotismore of Brightwell Also Maistres Cotismore otherwise called Maistres Doly For speaking these woordes to one Iohn Baynton her seruant that if shee went to her chamber prayd there shee shoulde haue as much merit as though she went to Walsingham on pilgrimage Item when the sayd Sir Iohn came to her after the death of M. Cotismore hys Mayster requyryng her to sende one Iohn Stayner her seruant to our Lady of Walsingham for Maister Cotismore which in his lyfe time being sicke promised in his owne person to visite that place shee would not conseÌt therto nor let her seruaunt go Item for saying y t when women go to offer to Images or saints they did it to shewe theyr newe gay geare that images were but carpenters chips Carpenters chyppes and that folkes go on pilgrimage more for the grene way then for deuotion Iohn Hakker did detect Tho. Vincent of London To Tho. Uincent it was obiected for geuinge this Hakker a book of S. Mathew in English Maistres Cotismore otherwise Doly  Rich. Colyns For receiuing of the said Hakker a booke of the 10. Commaundementes in English  Goodwife Bristow of Woostreete in London  William Gunne For receiuing of Hakker a booke of the x. plagues sent of God to Pharao The foresayd Iohn Hakker did detect The Wyfe of Tho. Wydmore of Chychenden Elizab. the daughter of this Hakker and Rob. her husband other Wise called Fitton of Newbery William Stokeley of Henley Iohn Symondes and his wife of great Marlow Iohn Austy of Henley Thomas Austy of Henley Grinder of Cookham  Iohn Heron. For hauing a booke of the exposition of the Gospels fayre written in English Tho. Groue end also Io. of Reding put to theyr othe did detect Richard Grace For speaking these words falowing that our blessed Lady was the Godmother to S. Katherine The Legend of S. Katherine proued false therefore the Legend is not true in saying that Christe did mary with S. Katherine and bad Adrian put on his vestmeÌt and saye the seruice of Matrimonye For so Christ should liue in adulterye for mariyng wyth hys Godsyster which thing if he shold do he shold be thought not to do well Item for saying by the picture of S. Nicholas being newly paynted that he was not worthy to stand in y e Roode loft but that it better beseemed hym to stand in the Belfray c. In this Table aboue prefixed thou hast gentle reader to se and vnderstand First the number and names of these good men and women troubled and molested by the church of Rome and all in one yeare of whom few or none were learned being simple laborers and artificers but as it pleased the Lord to worke in them knowledge and vnderstanding by reading a few English bookes such as they could get in corners SecoÌdly what were theyr opinioÌs we haue also described And thirdly herein is to be noted moreouer the blind ignorance vncourteous dealing of the bishops agaynst them not onely in that they by theyr violent othe and captious interrogatoryes constrayned the children to accuse theyr parentes and parents the childreÌ the husband the wife the wife the husband c. but especially in y e most wrongfully they so afflicted them without all good reason or cause onely for the sincere verity of Gods worde reading of holy Scriptures Now it remaineth that as you haue heard the opinioÌs which principally in number were 4. so also we declare their reasons scriptures wherupon they grounded The reasons and probations of their doctrine after that consequently the order maner of penance to them inioyned by the Byshop And first agaynst pilgrimage and agaynst worshipping of Images they vsed this text of the Apoc. 9. I saw horses in a vision and the heads of theÌ as the heads of Lions smoke fire and brimstone came out of theyr mouthes with these 3. plages the third part of men were slayne of the smoke and of the fire and of the brimstone that came out of the mouthes of them They that were not slayn of these 3. plagues were such as worshipped not deuils and images of gold and siluer of brasse of tree and of stone c. Ex Regist. Longland Fol. 72. Also they vsed alledged the first commaundement that there is but one God y t they ought not to worship mo Gods then one c And as touching the Sacrament and the right doctrine therof Wickliffeâ Wicket The Shepherdes Calender they had theyr instruction partely out of Wickliffes wicket partly out of the Shepheardes Calender where they read That the sacrament was made in remembrauÌce of Christ and ought to be receiued in remembraunce of his body c. Moreouer they alledged and folowed the wordes of Christ spokeÌ at the supper at what time he sitting with his Disciples and making with them his Maundy tooke bread and blessed and brake and gaue to his disciples And sayd eat ye this reaching forth his arme Ex Regist. Io. Longland Fol. 102. and shewing the bread in his hand and then noting his owne naturall body and touching the same and not the bread consecrate is my body which shall be betrayed for you doe this in remembraunce of me And likewise tooke the wine and had them drinke saying this is my bloud which is of the newe Testament c. Item Fol. 42. that Christ our Sauior sitteth on the right hand of the father and there shal be vnto the day of dome Wherfore they beleued that in the Sacrament of the aultar was not the very body of Christ. Item
sayd one of them men speak much of the Sacrament of the aulter but this will I bide by Fol. 32. that vpoÌ share-thursday Christ brake bread vnto his disciples and bad theÌ eate it saying it was his flesh and bloud And then he weÌt from them and suffered passion and then he rose froÌ death to life and ascended into heauen and there sitteth on the right hande of the father and there hee is to come vnto the day of dome when he shal iudge both quick and dead And therefore how he shoulde be here in the forme of breade he sayd they could not see Such reasons and allegations as these and other lyke taken out of the scripture and out of the Shepheards Kalender Wickliffes wicket and out of other bookes they had amongest them And although there was no learned man with them to ground them in theyr doctrine yet they conferring and communing together among themselues dyd conuert one another the Lordes hand working with them maruellously So that in short space The Bishop complayneth to the kyng the number of these Knowne or Iust fast men as they were then termed did exceedinly increase in such sort that the Byshop seyng the matter almost past his power was driuen to make his coÌplaynt to the king and required his ayde for suppression of these men Wherupon king Henry being then young vnexpert in the bloudy practises and blind leadings of these apostolicall prelats incensed with his suggestions and cruell complayntes directed down letters to his Shirifs bailifs officers subiectes for the ayd of the bishop in this behalfe the tenor of which letters here ensueth ¶ The copy of the kinges letter for the ayde of Iohn Longland B. of Lincolne agaynst the seruauntes of Christ falsely then called heretickes HEnry the 8. by the grace of God king of England of FrauÌce Lord of Ireland defender of the fayth to all Mayors Shyriffes Bayliffes and Constables and to all other our Officers Ministers and Subiectes these our letters hearing or seeing and to euery of them greeting For as muche as the right reuerend father in God our trusty and right welbeloued Counsellour the Bishop of Lyncolne hath now within his Dioces no small number of hereticks as it is thought to his no little discomfort and heauines We therfore being in will and minde safely to prouide for the sayde right reuerend father in God and his officers that they ne none of theÌ shall bodily be hurt or damaged hy any of the sayde heretickes or theyr fautours The copie of the kings letter in the executing and ministring of Iustice vnto the sayd hereticks accordingly to the lawes of holy church do straitly charge and commaund you and euery of you as ye tender our hie displeasure to be ayding helping and assisting the sayd right reuerend Father in God and his sayde officers in the executing of Iustice in the premisses as they or any of them shal require you so to do not fayling to accomplishe our commandement pleasure in the premisses as ye entend to please vs and will aunswere to the contrary at your vttermost perils Yeuen vnder our signet at our castle of Wyndsour the 20. day of October the 13. yeare of our raign The bishop thus being armed no lesse with the authority of the kinges letter then incited with his owne fiercenes forslacked no time but eftsoones to accoÌplish his moody violence vpon the poore flock of Christ called before him sitting vpon his tribunall seat both these aforenamed persons and all other in his dioces which were neuer so little noted or suspected to incline toward those opinioÌs of whoÌ to such as had but newly bene taken and had not before abiured he inioyned most strayght rigorous penance The other in whoÌ he could find any relaps yea albeit they submitted themselues neuer so humbly to his fauourable curtesy The cruell falsehoode of Byshop Longland and though also at his request and for hope of pardoÌ they had shewed theÌselues great detecters of their brethreÌ being moreouer of him feed and flattered therunto yet not withstanding contrary to his fayre wordes their expectation he spared not but read senteÌce of relaps against theÌ comitting them to the secular arme to be burned And first as touching them who being brought to abiuration were put to theyr penaunce long it were to recite the names of all Certayne I thought to recite here in a catalogue first reciting the persons afterward the rigorous penaunce to them enioyned The names of them which were abiured in the Dioces of Lincolne the yeare of our Lord. 1521. William Colyns Ioh Colyns Ioane Colyns Rob Colyns Ioh. Hackar Ioh. Brabant the father Ioh. Brabant his sonne Ioh. BrabaÌt the yonger sonne Iohn Edmonds Edward Pope Henry Phip Ioh. Steuenton Ioane Steuenton Rob Bartlet Tho. Clerke Ioh. Clerke Rich. Bartlet William Phip Ioh. Phip Tho. Couper Wil. Littlepage Ioh. Litlepage Ione Litlepage Ioh. Say Ioh. Frier Rich. Vulford Tho. Tredway Wil. Gudgame Roger Heron. Fraunces Funge Rob. Pope Roger Dods Iohn Harris Rob. Bruges Iohn Stampe Ione Stampe Rich. White Bennet Ward Iohn Baker Agnes Wellis Marian Morden Isabell Morwin Io. Butler Io. Butler y e yoÌger R. Carder Rich. Bernard Ione Bernerd Io. Grace Io. French Ioh. Edings The townes and villages and countryes where these foresayd persons did inhabite are named chiefely to be these Amersham The names of the towns where they dwelled Chesham Hychenden Missenden the great Missenden the lesse Easthendred Westhendred Asthall Bekensfield Denham Gyng Betterton Cherney Stanlake Claufield Walton Marlow Dorney Iuer Burton Vxbridge Owburne Henley Wycame Westwycame Newbery Burford Wytney Hungerford Vpton Wynsore London Colmonstreet in LoÌ Chepeside in LondoÌ Shordich by London S. Gyles in London Essex Suffolke Northfolke Norwich The bookes opinioÌs which these were charged with all for the which they were abiured partly are before expressed partly here folow in a briefe summary to be seene ¶ A briefe summe of theyr opinions Ex Regist. Fol. 32. THe opinions of many of these persons were that he or she neuer beleued in the Sacrament of the aulter nor euer would and that it was not as men did take it Ibid. For that he was knowne of his neghbor to be a good felow meaning that he was a knowne man Fol. 33. For saying that he would geue 40. pence in coÌditioÌ that such a one knew so much as he did know Fol. 34. Some for saying y t they of AmershaÌ which had bene abiured before by Bishop Smyth were good men perfect Christians simple folk which could not answere for theÌselues therefore were oppressed by power of the bishop Some for hiding other in theyr barnes Ibid. Some for reading the Scriptures or treatises of Scripture in English some for hearing the same read Some for defending some for marying with theÌ whiche had bene abiured Fol. 36. Some for saying that matrimony was not a
nobles in Saxonie because of the Emperours Edict aboue mentioned In the meane time while Luther had thus absented hymselfe out of Wyttenberge Carolostadius casteth downe Images in WitteÌberg Andraeas Carolostadius proceding more roughly and egerly in causes of Religion had stirred vp the people to throw downe Images in the temples beside other thinges moe For the which cause Luther returning again into the city greatly misliked the order of their doings and reprooued the rashnesse of Carolostadius declaring Luther misliketh casting out of Images by strong hand that theyr proceedynges herein were not orderly but that pictures images ought first to be throwen out of the harts and consciences of men that the people ought first to be taught that we are saued before God and please him onely by faith and that Images serue to no purpose this done and the people well instructed there was no danger in Images but they would fall of their owne accord Not that he repugned to the contrary he saide as though he would mainteine Images to stand or to be suffered but that this ought to be done by the magistrate and not by force vppon euery priuate mannes head without order and authority Ex Ioan. Sled lib. 3. Furthermore Luther wryting of Carolostadius Ex Ioan. Sled lib. 3. affirmeth that he also ioyned with the senteÌce of them which began then to spread about certaine parts of Saxony saying that they were taught of God that al wickednes being vtterlye suppressed and all the wicked doers slaine a newe full perfection of all thyngs must be sette vp and the innocent onely to enioy all things c. The cause why Luther so stoode against that violente throwing downe of Images and against Carolostadius seemeth partly to rise of this by reason that Pope Adrian in his letters sent to the Princes and states of Germany doth greeuously complaine and charge the sect of Luther for sedition and tumultes and rebellion against Magistrates as subuerters and destroyers of all order and obedience as appeareth by the words of the Popes letter before expressed pag. 854. therefore M. Luther to stoppe the mouth of such slanderers and to preuent such sinister suspitions was enforced to take this way as he did that is to proceede as much as he might by order and authoritie ¶ Wherein are to be noted by y e way two speciall points touching the doctrine and doings of M. Luther especially for all such who in these our dayes now abusing the name authoritie of Luther thinke themselues to be good Lutherians The causes discussed why Luther permitted Images to stand Two things to be noted in Luther for bearing with Images if they suffer Images stil to remaine in temples and admit such things in the Church which themselues do wish to be away The first is the maner how and after what sort Luther did suffer such Images to stand For although he assented not that the vulgare and priuate multitude tumultuously by violeÌce should rap them downe yet that is no argument now for the Magistrate to let them stand And though he allowed not the Ministers to stirre vp the people by forceable meanes to promote Religion yet that argueth not those magistrates to be good Lutherians which may and should remoue them and will not The second point to be noted is to consider the cause why that Luther did so stand with standing of Images which cause was time and not his owne iudgement For albeit in iudgement he wished them away yet time so serued not therunto then as it serueth now For then the doctrine of Luther first beginning to spring and being but in the blade was not yet knowne whereto it tended nor to what it would grow but rather was suspected to tend to disobedience sedition and therefore the Pope hearing of the doings of Carolostadius in Wittenberge and of other like tooke his ground thereby to charge the sect of Luther with sedition vprores and dissolute libertie of life And this was the cause why Luther coÌpelled then by necessitie of time to saue hys doctrine from sclaunder of sedition and tumulte beyng layd to hym by the Pope as ye haue heard was so much offended with Carolostadius and other for their violence vsed against Images For otherwise had it not bene for the Popes accusations there is no doubt but Luther would haue bin as well coÌtented with abolishing of Images and other monuments of Popery as he was at the same time ãâã ãâã ãâã ãâã ãâã contented to write to the Friers Augustines for abrogating of priuate Masses And therefore as Luther in this doing is to be excused Lutherians of this age the circumstances considered so the like excuse perhaps will not serue the ouermuch curious imitation of certeine Lutherians in this present age now which considering only the fact of Luther do not marke the purpose of Luther neyther do expend the circumstances and time of his doings being not much vnlike to the ridiculous imitatours of King Alexander the great which thought it not sufficient to follow him in his vertues but they woulde also counterfeite him in his stouping and all other gestures besides How Luther is to be folowed but to these liuing now in the Church in another age then Luther did it may seeme after my minde sufficient to follow the same way after Luther or to walke with Luther to the kingdome of Christ though they iumpe not also in euery foote steppe of his and keepe euen the same pase and turnings in all points as he did And contrarywise of the other sorte much lesse are they to be commended Luther not to be conteÌned for one little blemish which running as much on the contrary string are so precise that because of one small blemish or for a little stouping of Luther in the Sacrament therefore they giue cleane ouer the reading of Luther and fall almost in vtter contempt of his bookes Whereby is declared not so much the nicenes and curiousnes of these our daies Commendation of Martin Luthers doctrine Cyprian so much delited in reading of Tertulian that whensoeuer he called for his booke he badde reach him his maister as y e hinderance that coÌmeth thereby to the Church is greatly to be lamented For albeit the Church of Christ praised be the Lord is not vnprouided of sufficient plenty of worthy and learned writers able to instruct in matters of doctrine yet in the chiefe points of our coÌsolation where the glory of Christ and the power of his passion strength of faith is to be opened to our conscience where the soule wrasteling for death and life standeth in neede of serious consolation the same may be sayd of Martin Luther amongst all this other varietie of writers that S. Cyprian was wont to say of Tertulian Da magistrum geue me my maister And albeit that Luther went a little awry and dissented froÌ Zuinglius in this one matter of
the which Martin Luther first to stand against the Pope was a great miracle to preuaile against the Pope a greater so to die vntouched may seme greatest of all especially hauing so many enemies as he had Againe neither is it any thing lesse miraculous to consider what manifold dangers he escaped besides as when a certeine Iewe was appointed to come to destroy him by poison yet was it so the will of God that Luther had warning thereof before and the face of the Iewe sent to him by picture whereby he knew him and auoided the perill Another time as he was sitting in a certaine place vpon his stoole M. Luther miraculously preserued a great stone there was in the vault ouer hys head where he did sit which being stayd miraculously so long as he was sitting as soone as he was vp immediatly fell vpon the place where he sate able to haue crushed him all in peeces if it had light vpon him And what should I speake of his praiers which were so ardent vnto Christ that as Melancthon writeth they which stoode vnder his windowe where he stood prayeng might see his teares falling and dropping downe Againe with such power he prayed that he as himselfe confesseth had obteined of the Lord that so long as he liued the Pope should not preuaile in his countrey after his death sayd he let them pray who could M. Luther vehemeÌt mighty in prayer And as touching the maruelous workes of the Lorde wrought heere by men if it be true which is credibly reported by the learned what miracle can be more miraculous then that whiche is declared of a yong man aboute Wittenberge who being kept bare and needy by his father was tempted by way of sorcery to bargaine with the Diuell or a familiare as they call him to yeeld hymselfe body and soule into the Diuels power A miraculous worke of the Lorde in deliuering a young man out of the deuils daunger by Christian prayer vpon condition to haue his wish satisfied with money So that vpon the same an obligation was made by the yong man written with his owne bloud and geuen to the Diuell This case you see how horrible it was and how damnable now heare what followed Upon the sodeine wealth and alteration of this yong man the matter first being noted began afterward more more to be suspected and at length after long and great admiration was brought vnto Martin Luther to be examined The yong man whether for shame or feare long denied to confesse and woulde bee knowne of nothing Yet God so wrought being stronger then the Diuell that he vttered vnto Luther the whole substance of the case as well touching the money as the obligation Luther vnderstanding the matter and pitiing the lamentable state of the man willed the whole congregation to pray and he himselfe ceased not with hys praiers to labour so that the Diuell was compelled at the last to throw in his obligation at the window and bade him take it againe vnto him Which narration if it be so true as certeinely it is of him reported I see not the contrary but that this may well seeme comparable wyth the greatest miracle in Christes Church that was since the Apostles time Furthermore as he was mighty in his prayers so in his Sermons God gaue him such a grace that when hee preached they which heard him thought euery one hys owne temptations seuerally to be noted and touched Whereof when signification was geuen vnto him by hys frends and he demaunded how that could be mine owne manifold temptations said he and experiences are the cause thereof Ex Phill Melanct in orat funebri Ex Hierony Wellero For this thou must vnderstand good reader that Luther from his tender yeares was much beaten and exercised with spirituall conflicts as Melancthon in describing of his life doth testifie Also Hieronymus Wellerus scholer and disciple of the sayd Martin Luther recordeth that he oftentimes heard Luther his maister thus reporte of himselfe that he had bene assaulted and vexed with all kindes of temptations sauing onely one Luther âââuer in all his life tempted with coueteousneâs M. Luther how long he liued â taught which was with couetousnes With this vice he was neuer said he in all his life troubled nor once tempted And hetherto concerning the life of Martin Luther who liued to the yeare of his age 63. He continued writing and preachyng about 29. yeares As touching the order of his death the words of Melancthon be these In the yeare of our Lord 1546. and the 17. of February Doctour Martin Luther sickened a little before supper of his accustomed maladie to wyt of the oppression of humours in the orifice or opening of his stomacke whereof I remember I haue seene him oft diseasid in this place The sickneâ of Luther This sickenes tooke him after supper with the which he vehemently contending required secesse into a bye chamber and there he rested on his bed two houres all whych time his paynes encreased And as Doctor Ionas was lieng in his chamber Luther awaked and praied him to rise and to call vp Ambrose his childrens scholemaister to make fire in another chamber Into the which when he was newly entred Albert Earle of Mansfield The quiet death of Luther with hys wife and diuers other whose names in these letters for haste were not expressed at that instant came into hys chamber Finally feeling his fatall houre to approche before nine of the clocke in y e morning the xviij of February he coÌmended himselfe to God with this deuour praier ¶ The Prayer of Luther at his death MY heauenly father eternall and mercifull God thou hast manifested vnto me thy deare sonne our Lorde Iesus Christ. The prayer of Luther ãâã his death I haue taught him I haue knowne him I loue him as my life my health and my redemption whome the wicked haue persecuted maligned and with iniurie afflicted Draw my soule to thee After this he sayd as ensueth thryse I commend my spirit into thy hands thou hast redeemed me O God of truth GOD so loued the world that he gaue his only sonne that all those that beleeue in him shoulde haue life euerlasting Iohn iij Hauing repeated oftentimes his prayers he was called to God vnto whome so faithfully he commended his spirit to enioy no doubt the blessed societie of the Patriarks Prophets and Apostles in the kingdome of God the Father the Sonne and the holy Ghost Let vs now loue the memory of this man and the doctrine that he hath taught Let vs learne to be modest and meeke Let vs consider the wretched calamities and marueilous chaunges that shall follow this mishap and dolefull chance I beseech thee O sonne of God crucified for vs and resuscitated Emanuell gouerne coÌserue and defend thy Church Haec Melancthon Fridericus Prince Electour died long before Luther in the yeare of our Lord 1525. leauing no issue
behind him The death of Duke Fridericke for that he liued a single life and was neuer maried wherfore after him succeeded Iohn Fridericke D. of Saxony Mention was made a little before page 859. of the Ministers of Strausburgh which because of their Mariage DisceptatioÌ betweene the Senate of Strausburgh and Cardinall Campeius about married ministers were in trouble and cited by the Bishop to appeare before him and thereto be iudged without the precinct of the Citie of Strausburgh wheras there had bene a contrary order taken before betweene the Bishop and the Citie that the Bishop should execute no iudgement vpon any but vnder some of the Magistrates of the said City of Strausburgh Whereupon the Senate and Citizens taking into their hands the cause of these maried Ministers in defence of their owne right and liberties wrote as is sayd to their Byshop of Strausburgh and caused the iudgement thereof a while to be stayed By reason whereof the matter was brought at leÌgth before Cardinall Campeius Legate sent by Pope ClemeÌt to the assemble of Norenberge an 1524. The chiefe doer in this matter was one Thomas Murnerus a Franciscane Frier who had commenced a greeuous complaint against the Senate and Citie of Strausburgh before the foresayde Cardinall Campeius Murnerus a Frier an accuser of maried ministers The Senate of Strausburgh purgeth themselues to Cardinall Campeius Wherefore the Senate to purge themselues sent their Ambassadours thus clearing their cause and aunswering to theyr accusation That they neither had bene nor would be any let to the Byshop but had signified to him before by theyr letters that whatsoeuer he could lay against those maried Priests consonant to the lawe of God they woulde be no stay but rather a furtherance vnto him to proceede in hys action But the Senate heerein was not a little greeued that the Bishop contrary to the order and compact which was taken betweene him and them did call the sayde Ministers out of the liberties of their Citie For so it was betweene them agreed that no Ecclesiasticall person should be adiudged but vnder some iudge of their owne Citie But now contrary to the said agreement the Bishop called those Ministers out of their liberties The Bishop of Strausburgh breaketh the agreement made the liberties of the Citie and so the Ministers claiming the right and priuiledge of the Citie were condemned their cause being neither heard nor knowne And now if the Senate should shew themselues any thing more sharpe or rigorous vnto those Ministers in claiming the right of the Citie the people no doubt woulde not take it well but happely woulde rise vp in some commotion against them in the quarell and defence of their fraunchises and liberties And where it is obiected that they receaue Priests and men of the Clergy into the fredome and protection of their Citie to this they answered that they did nothing herein but which was correspondent to the auncient vsage and maner of the Citie before and moreouer that it was the Byshops owne request desire made vnto them so to do To this the Cardinall againe aduising well the letters of the Bishop The answer of Campeius to the ambassadours The Popes prelates be lawles and can breake no order whatsoeuer they doe The ambassadours reply against the Cardinall the whole order of the matter which was sent vnto him declared that he right wel vnderstood by the letters sent that the Ministers in deede as the Ambassadours sayd were called out from the freedome liberties of the Citie and yet no order of law was broken therein for as much as the Bishop said he had there no lesse power and authoritie then if he were his owne Uicare delegate and therefore he desired them that they woulde assist the Bishop in punishing the foresayd Ministers c. After much other talke and reasoning on both partes wherein the Ambassadours argued in defence of their freedome that the iudgement should not be transferred out of the Citie among other coÌmunication they inferred moreouer and declared how in the Citie of Strausburgh were many yea the most part of the Cleargy which liued viciously and wickedly with their strumpets harlots whom they kept in their houses Holy matrimony punished wicked whoredome escapeth to the great offence of the people shame to Christes Church and pernitious example of other and yet the Bishop would neuer once stirre to see any punishing or correction thereof Wherefore if the Senate said the Ambassadours should permit the Bishop to extend his crueltie and extremitie against these married Ministers for not obseruing the Bishop of Roomes law and leaue the other notorious whoremaisters whiche brake the law of God to escape vnpunished doubtles it would redound to their great danger and perill not onely before God but also among the commons of their Citie readie to rise vpon them To this Campeius aunswered what composition or bargaine was betwixt the Bishop and theÌ Campeius answereth he knew not but surely the Acte of the one was manifest and needed no great triall in law of prouing and confessing and therefore they were sequestred and abandoned from the communion of the Church ipso facto As for the other sorte of them which keepe harlots and concubines although said he it be not well done Ipso facto that is vpon the very doing of the acte without any further iudgement or triall by the lawe yet doth it not excuse the enormitie of their Mariage Neither was he ignorant but that it was the maner of the Bishops of Germany for money to winke at Priests lemans and the same also was euil done in deede and farther that the time should come when they shall be called to an accompt for the same but yet neuerthelesse it is not sufferable that Priestes therefore shoulde haue wiues And if comparison should be made sayd he much greater offence it were a Priest to haue a wife then to haue and keepe at home many harlots His reason was this For they that keepe harlots sayd he as it is naught that they do A fitt reasoÌ for a carnall Cardinall better it is to haue many concubines then one wife .. Touching the Greeke church how vntruely this Cardinall speaketh turne to the pag. 187. The Ambassadours reply so do they acknowledge their sinne the other perswade themselues to do well and so continue stil without repentance or conscience of their fact All men said he can not be chaste as Iohn Baptist was yet can it not be proued by any example to be lawfull for Priests professing chastitie to leaue their single life and to marrie no not the Greekes themselues which in rites be differing from vs do geue this libertie to their owne Priestes to marry wherefore he prayed them to geue their ayde to the Bishop in this behalfe Whereunto the Ambassadours replyed againe sayeng that if he would first punish the whoremasters then might the Senate assist him
the apple After long refusing wheÌ the wofull father could not otherwise choose by force constreined but must leauill at the apple as God would he mist the child and stroke the marke This Tell being thus compelled by the tirant to shoote at his sonne had brought with him two shaftes thinking that if he had stroke the child with the one the other he would haue let driue at the tyraunt Which being vnderstand he was apprehended and led to the rulers house but by the way escaping out of the boate betweene Urania and Brun and passing thorough the mountaines with as much speede as he might Pride and tyrannye well rewarded he lay in the way secretly as the ruler should passe where he discharged his arow at the tyraunt and slue him And thus were these cruell gouernours vtterly expelled out of these three valleyes or pages aforesayd and after that such order was taken by the Emperour Henricus 7. and also by the Emperours Ludouicus duke of Bauaria that henceforth no iudge should be set ouer them but only of their owne companie Ex Sebast. MuÌst Cosmog lib. 3. and towne dwellers Ex Seb. Munst. Cosmog lib. 3. It folowed after this in the yeare of our Lord 1315. that great contention and war fell betweene Fridericke Duke of Austria and Ludouicke Duke of Bauaria striuing and fighting the space of eight yeares together about the Empire With Ludouicus held the three pages aforesayd who had diuers conflicts with Lupoldus brother to the forenamed Fridericke Duke of Austria fighting in his brothers quarell As Lupoldus had reared a mighty army of twenty thousand footemen and horsemen and was come to Egree so to passe ouer the mountaines to subdue the pages he began to take aduise of his counsaile by what way or passage best he might direct his iourney toward the Suitzers Whereupon as they were busy in consulting there stoode a foole by named Kune de Stocken which hearing their aduise A fooles bolt somtimes hits the marke thought also to shoote his bolt withall and told them that their counsaile did not like him For all you quoth he consult how we should enter into yonder countrey but none of you geueth any counsaile how to come out againe after we be entred And in conclusion as the foole said so they found it true For when Lupoldus with his hoste had entred into the straites and valleys betweene the rockes and mountaines the Suitzers wyth their neighbours of Urania and Siluania lieng in priuie waite had theÌ at such aduantage with tumbling downe stones from the rockes and sodeine comming vpon theyr backes in blinde lanes did so encomber them that neither they had conuenient standing to fight nor roome almost to flie away By reason whereof a great part of Lupoldus army there being enclosed about y e place called MorgarteÌ lost their liues many in the flight were slaine Lupoldus with theÌ that remained retired and escaped to Thurgoia This battaile was fought anno 1315. Nouember 16. After this the burgers of these three villages being continually vexed by Fridericke Duke of Austria The first league betweene the 3. Pages for that they would not knowledge him for Emperour assembled them selues in the towne of Urania an 1316. and there entred a mutuall league and bond of perpetuall societie and coniunction ioining and swearing themselues as in one bodie of a common wealth and publike administration together After that came to them Lucernates then Tugiani after them the Tigurines next to them folowed Bernates the last almost of all were the Basilians then followed after the other seauen pages aboue recited And thus haue ye the names the freedome and confederatioÌ of these Suitzârs or Cantons or pages of Heluetia with the occasions circumstaÌces therof briefly expressed Now to the purpose of our story intended which is to declare the successe of Christes Gospel and true Religion receaued amoÌg these Heluetians also touching the life doctrine of Zuinglius order of his death as heere insueth ¶ The actes and life of Zuinglius and of receauing the Gospell in Zuitzerland IN the tractation of Luthers story mention was made before of Uldricus Zuinglius Vldricus Zuinglius who first abiding at Glarona in a place called then our Lords Ermitage from thence remoued to Zuricke about the yeare of our Lorde 1519. and there began to teach dwelling in the Minster among the Canons or Priestes of that close vsing with them the same rites and ceremonies during the space of ij or iij. yeares where he continued reading and explaining the Scriptures vnto the people with great trauaile Zuinglius reading the scriptures at Zurike Zuinglius against the Popes pardons and no lesse dexteritie And because Pope Leo the same yeare had renued his pardons againe through all countreys as is aboue declared Zuinglius zelously withstood the same detecting the abuses thereof by the Scriptures and of other corruptions reigning then in the Church and so continued by the space of two yeares and more till at length Hugo Bishop of Constance to whose iurisdiction Zuricke then also did belong hearing thereof Anno. 1521. wrote his letters to the Senate of the said Citie of Zuricke The Bishop of ConstaÌce complayneth against Zuinglius complayning greeuously of Zuinglius who also wrote another letter to the colledge of Canons where Zuinglius was the same time dwelling complaining likewise of such new teachers which troubled the Churche and exhorted them earnestly to beware and to take diligent heede to themselues And forsomuch as both the Pope and the Emperours Maiestie had condemned all such new doctrine by their decrees and Edicts he willed them therefore to admit no such new innouations of doctrine without the coÌmon consent of them to whome the same did appertayne Zuinglius hearing therof referreth his cause to the iudgemeÌt and hearing of the Senate not refusing to render vnto them accompt of his faith And forsomuch as the Byshops letter was read openly in the colledge Zuinglius directeth another letter to the Bishop againe declaring that the sayd letter proceeded not froÌ the Bishop nor that he was ignoraunt who were the authors thereof desiring him not to follow their sinister counsailes for that truth said he is a thing inuincible and can not be resisted After the same tenour certaine other of the Citie likewise wrote vnto the Bishop desiring him that he would attempt nothing that should be preiudiciall to the libertie and free course of the Gospell requiring moreouer that he would forbeare no longer the filthie and infamous life of priests but that he woulde permit them to haue theyr lawfull wiues c. This was in the yeare of our Lord 1522. Besides this Zuinglius writeth to the Heluetians Zuinglius wrote also another letter to the whose nation of the Heluetians monishing them in no case to hinder the passage of sincere doctrine nor to inferre any molestation to Priests that were maried For
in warlike aray toward the borders of Zuricke where as then was lying a garrison of the Zuricke menne to the number of a thousande and more Whereupon worde was sent incontinent to the Citie of Zuricke to succoure theyr men with speede but their enemies approched so fast that they coulde hardly come to rescue them For when they were come to the toppe of the hille whereby they muste needes passe they sawe their fellowes being in greate distresse in the valley vnder them whereupon they encouraging themselues made downe the hil with more hast then order who might goe fastest The Tigurines ouermatched ouercome but the nature of the hill was such that there could but one go down at once By reason wherof for as much as they could not keepe their rankes to ioyne all together it folowed that they being but few in number were discomfited and ouermatched of the multitude which was the 11. day of October the yeare abouesayde Among the number of them that were slayne was also Uldricus Zuinglius the blessed seruaunt S. of God Vldricus Zuinglius slaine Also the Abbotte of Capella and Commendator Kunacensis wyth 13. other learned and worthy men were slaine being as is thought falsly betraied and brought into the handes of theyr enemies As touching the cause which moued Zuinglius to goe out with his citizens to the warre as is sufficiently declared and excused both by Iohn Sleidan Ex Ioan. Sled lib. 8. and especially by Oecolampadius in his Epistle ad Mart. Frechtum and Somium Epist. Lib. 4. where first is to be vnderstande that it is an old receiued maner among the Zuricke men Ex epist. Ioan. Oecolampadij Lib. 4. that when they go foorth in warfare the chief minister of theyr church goeth with them Zuinglius also of him selfe beyng a man saith Sledanus of a stoute and bolde courage considering if he should remaine at home when warre should be atteÌpted against his citizens and if he which in his sermons did so encourage other should now faint so cowardly and tarye behinde at home when time of daunger came what shame and disdaine might worthily rise to hym thereby thoughte not to refuse to take suche parte as his brethren did Oecolampadius moreouer addeth that hee went not out as a captaine of the field but as a good citizen with his citizens Zuinglius excused for his going out to warre and as a good shepheard ready to die with his flocke And which of them all sayeth he that most cry out against Zuinglius can shew any such noble heart in him to do the like Againe neither did he go out of his owne accorde but rather desired not to goe foreseeing belike what daunger thereof woulde ensue But the Senate being importune vpon him would haue no nay vrging and enforcing hym most instantly to goe among whom were thought to haue bene some false betraiers saying and obiecting to him that he was a dastarde if he refused to accompany his brethren as well in time of daunger as in peace Moreouer the said Zuinglius among other seculare artes had also some skill in such matters of warfare Haec Oecolampad WheÌ he was slaine Zuinglius his dead body burned great crueltie was shewed vppon his deade corpes such was their hatred toward him that their malice could not be satisfied vnlesse also they shoulde burne hys bodie being dead Ex comment Ioan. Sled Lib. 8. The report goeth that after his body was cut first in 4. peeces Ex Oswaldo Miconio de vita et obitu Zuinglij The hart of Zuinglius fouÌd whole in the ashes The cruell handling of the Abbot Cappellensis Ex Epist. Oecola ad wolfganguÌ Capitonem lib 4. The age of Zuinglius of Luther reckned and then consumed with fire three daies after hys death his freÌds came to see whether any part of him was remaining where they found his hart in the ashes whole and vnburned in much like maner as was also the hart of Cranmer Archbishop of Canterburie which in the ashes also was founde and taken vp vnconsumed as by credible information is testified Furthermore suche was then the rage of these 5. pages against the foresaid Abbot Capellensis that they tooke him being slain and putting out both his eies they clothed him in a monkes coule and so set him in the pulpite to preache railing and iesting vpon him in most despiteful maner Ez Epist. Oecolamp ad Wolfgangum Capitonem lib. 4. Uldericke Zuinglius was when he died of the age of 44. yeres yonger then M. Luther by 4. yeares The Bernates who were purposed the same time to atchieue warre against the Unterualdians bordering near vnto them when they heard of this discoÌfiture of the Tigurines to comfort them againe desired theÌ to be of good cheare and courage promising that they woulde not faile but come and reuenge their quarrell Againe when the Tigurines had assembled theyr power together whyche was the 8. day after the battell and had receiued aide from the Schaffusians Mullusians Sangalles and froÌ Basil the Bernates at this time were nothing hastie out of the whole number they chose out certaine ensignes whyche setting foorth in the night lay in the hil beside Mecinge intending when the moone was vp to take the town of Tugie lying neare at hand An other skirmish betweene the Tigurines the fiue Pagemen in Suitzerland vpon the sodain Which wheÌ their ennemies had perceiued which were encamped not farre from them with all speede and moste secrete manner came vpoÌ them being at rest the 24. day of October and putting them in more feare made a wonderful clamorous outcrie so it fell out in conclusion that many on both parties were slaine And all be it the 5. pagemen had the vpper hand yet would they of Zuricke nothing relent in theyr religion At the laste throughe mediation a peace was concluded and thus the matter agreed that the Tigurines Bernates and Basilians Peace concluded betweene the Protestants and the Papistes in Suitzerland shoulde forsake the league which they had lately made wyth the Citie of Strausburgh and the Lantgraue likewise shoulde the 5. Page men geue ouer theyr league and composition made wyth Ferdinandus and hereof obligations were made and sealed in the latter ende of Nouember Oecolampadius the preacher of the citie of Strausburgh aboue recorded The death of OecolaÌpadius anno 1531. hearing of y e death of Zuinglius his deare frend tooke thereat inward griefe and sorrowe in so much that it is thought to haue encreased his disease and so hee also departed this life the same yeare and moneth of Nouember aboue mentioned being of the age of 49. yeres elder then M. Luther by one yeare The Commentaries of Oecolampadius vpon the Prophets Although this Oecolampadius then died yet his learned famous Commentaries vpon the Prophets with other worthy workes which he left behinde him liue still and shall neuer die
wheÌ he should suffer and they brought vnto him the hangman and a Frier into the prison In the meane time this poore man thought with hymselfe that they would haue shewed him the like crueltye as they had done the night before They called him out of the dungeoÌ where they had let him downe certifying him that they had thinges to tell him for his profite This they dyd because he should not dye in prison Then they let downe a cord and a staffe He had rather pyne prison iâ to come in the papistes handes but they could not perswade him to sit thereupon saying that he woulde rather chuse to dye there then he woulde endure any more such cruell tormentes Notwithstanding if they woulde promise him not to put him any more to the trusse of the Corde nor to put him to death but to bring him before iust Iudges on that condition he would come out although he had fully determined neuer to haue remooued from thence but to haue ended his life in that dungeon There were present certayne counsellors which promised to performe his request The false promises of the papists not to be trusted And thereupon he was taken out of the dungeon As soone as he sawe the Fryer he cryed out with a loud voyce saying O miserable and wretched man that I am now am I betrayed and deceiued for my latter houre is at hand I see well the dreame whiche I haue dreamed this night will come to effect The Christian poore man refuseth the Friers woddeâ crosse for they doe handle me tyrannously condemn me not being heard The frier brake him of from his purpose and pulling a woodeÌ crosse out of his sleeue presented it vnto hym declaring that he must be quiet because they had already geuen sentence against him that he should gain nothing by so much talk Poore man sayd the Frier thou hast had good and gentle Iudges at the least thou shalt go to God therfore confesse thy sinnes in my care and after thou hast receiued absolution at my handes doubt not but this day thou shalt goe straight to the kingdome of heaueÌ The poore man answered Thou wicked frier get thee away from me for I haue long since bewayled my sinnes and offences that before the face of my Lord Iesus who hath already forgeuen me all that which I haue coÌmitted against his maiesty wherfore I haue no need of thy absolution which thou thy selfe doest not vnderstand This is most certeine that loÌg time since thou shouldest haue ameÌded thine own wicked hipocriticall life I know well enough what thou art thou plaiest the Ape with me but thou hast a subtle and craftye hart whiche hath deceiued much simple people If thou hast any comfort or consolation out of the Gospell to comfort me withall let me haue it if not get thee away froÌ me with thy Portesse The frier was so confused and amazed with these woordes that he knewe not what to doe or say The hangman being wiser then the fryer The Crucifixe of wood falsely called a Sauiour bade him reade vnto the poore man something of the Passion wherein the poore maÌ would take great pleasure This foolish frier had no other consolatioÌ to comfort him withall but to hold the Crucifixe of wood before him saying Beholde thy sauiour which dyed for thee looke vpon him thou shalt be comforted Then sayd the poore man I haue an other Sauiour this is none of my Sauiour get thee away from me thou naughty person with thy marmoset of wood My Sauior dwelleth in heaueÌ in whom I trust that he wil not deliuer my soule to eternall death The frier crossed himselfe shewing the semblance of a man that were very sory agreeued thinking with himselfe that this poore man was fallen into desperation Then he was led forth into the market place wheras according to the custome The innocent man condemned for ill will opeÌly before al the people his confession was read with a loud voice whiche conteined no other thing but onely that y e maÌ had bene a seditious person and that in the time of truce he had cryed Alarme euen in the night when all men were at rest When he was come to the place where he shoulde suffer being compassed in with Gleues Halbardes hyred for the purpose after he had said the Lords prayer y e hangman bad him kneele downe but he refused so to do declaring that he had yet some thing more to say before the people thinking that he should not be denyed to speake in that place as he was before the wicked Iudges Those sayde he which know me shal be sufficient good witnesses on my behalfe that from my youth vpward I haue alwayes lyued in good name fame and honesty being neuer before accused for any offence sedition or periury In an euil time haue I happened into these cursed daies when as all waies both God and manne are turned topsy turuy I was adherent to the tumult sedition of the mân of the countrey as many other were which dwell there about but what then are there not also many Gentlemen which folowed the pesants army and many stroÌg townes which went also with them I was not the authour of any sedition Nihil peccauit agnus Sed Lupus esurijt which alwayes I haue mortally hated I neuer gaue counsell vnto any man to moue any broile or tumult in any place We asked counsell of our Gentlemenne what we should doe when the bandes of the pesants were asseÌbled in the fields but they gaue vs neither counsell nor comfort And to speake of my selfe I did neuer vnderstand or know what the articles were that were published neyther was there euer any man that told me wherefore they wer published neither did I know wherfore the bands of the countrymen were risen neither wherefore euery man moued his neighbor to put on armour Wherfore theÌ haue ye taken me as a seditious man and made me to endure so great torments He continued a long time in declaring his innocency but notwithstanding al his excuses defences the hangman drue his sword at the commaundement of the iudge strake of his head as he had made an end of hys prayers This blessed Martyr beheaded His tongue moued a long time afterward in hys head by meanes of the force of the words which he had before spoken Thus this good man of the countrey ended his dayes Against whom the false Iudges could find no crime or offeÌce to obiect albeit they had diligeÌtly sought by witnesses to haue information of al his life liuing The Lord grauÌt his spirit to all those which suffer for his name Ex Ioan. Oecolampad * Wolfgangus Schuch a Germane in Lotharing martyr The story Martyrdom of Wolfgangus Schuch WOfgangus Schuchus comming to a certayne towne in Lotharing bearing the name of s. Hippolitus being receiued in the said towne
to be theyr Pastor labored by all meanes how to extirp out of the harts of the people Idolatry and Superstition Whiche through the grace of Christ working with him he in short time had brought prosperously to passe according to his desire In so muche that the obseruation of Lent Images and all Idols with the abhominatioÌ also of the Masse in the same towne was vtterly abolished So reformable God made the hartes of the people there such affection had they to theyr minister It was not long but the rumour thereof came to the hearing of Duke Antony prince of Loraine vnder whose dominion they were through the swift report of the aduersaries False and pernitious tongues falsly belying these Hippolitans to y e duke as though they in relinquishing the doctrine and faction of the Pope went about to reiect and shake of all authority power of princes all superior gouernors By the meanes of which sinister report they incensed the Prince to such displeasure and indignation The Duke of Loraine threateneth the town of S. Hypolitus that he threatned to subuert and vtterly to destroy the Towne with swoord and fire Wolfgangus hauing word of this wrote vnto the Duke his Epistle in most humble obedient wise in defence both of his ministery of his doctrine which he taught of the whole cause of the Gospell In which Epistle first he excused the people to be innocent blamelesse The letter of WolfgaÌgus to the Duke rather those slaunderous reporters to be both worthy to be blamed and also punished for theyr false rumors forged sclaunders raysed vp agaynst them After that he opened and explaned the cause and state of the Gospell and of our saluation coÌsisting only in the free grace of God through fayth in Christ his sonne coÌparing also the same doctrine of the Gospell with the confused doctrine of the Church of Rome That done thirdly he proceeded to our obedience honor and worship which first we owe to God to Christ next vnder him to Princes here and Potestates whom God hath placed in his roome and endued with authoritye here in earth vnto whom they offered themselues nowe at all times prest and most ready to obey with all seruice duety c. But with this Epistle Wolfgangus did nothing preuayle eyther for that it was intercepted by the way or els for that the false accusations wicked tongues of the aduersarye parte tooke more effect to winne credite wyth the Duke then could the simple defence of verity Whereupon Wolfgangus when he saw no other remedy rather then the towne should come in any dauÌger for his cause y e good man of his owne accord came to the city of Nancey which is the head towne of Loraine there to render a confession of his doctrine and also to deliuer the towne of S. Hippolite out of perill deriuyng all the daunger vppon hymselfe As soone as he was come thyther The Constancie of Wolfgangus vnremoueable incontinent handes were layd vpon him and he laid fast in a straight and stinking prison where he was sharpely and bitterly handled vnder the custody of the churlish and cruell kepers All this notwithstanding Wolfgangus coÌtinuing in that prisoÌ the space of a whole yeare yet would not be moued from hys coÌstancy neither with the straitnes of the prison nor wyth the hardnesse of his kepers nor yet with the compassion of his wife children which he had about sixe or seuen Wolfgangus had to the Gray Fryers Then was he had to the house of the Gray fryers to professe there his fayth where he both wittyly and learnedly confuted all them that stood agaynst him ¶ The Martyrdome of Wolfgangus As he was led to the place of execution passing by the house of the Gray Friers Bonauenture the greate Cyclops sitting at the doore cryed out to him thou heretique do thy reuerence here to God and to our Lady and to his holy Sayntes shewing to him the Idols standing at the Friers gate To whom Wolfgangus aunswered agayne thou hypocrite thou paynted Wall the Lord shall destroy thee and bring all thy false dissimulation vnto light When they were come to the place of his Martyrdome fyrst hys bookes before him were throwne in the fire Then they asked him whether he woulde haue his payne mynished or shortned to whom he sayd no bidding theÌ to do theyr will for sayd he as God hath bene with me hitherto so I trust now he will not leaue me when I shall haue most need of him concluding his wordes thus that they should put the sentence in execution Note the quiet and ioyful death of this blessed Martyr so beginning to sing the 51. Psalme he entred into the place heaped vp with fagots and wood continuing in his Psalme and singing till the smoke the flame tooke from hym both voyce and life The singuler vertue constancye and learning of thys blessed man as it refreshed and greatly edified the harts of many good men The iust punishment of God vpon persecutors so it astonyed as much the mindes of hys aduersaryes and wrought to theyr confusion For shortlye after his death the CommeÌdator of S. Antony of Uienna who sate as spirituall iudge ouer him and gaue sentence of his condemnation fell sodenly down and dyed Also his felow which was Abbot of Clarilocus and suffragan to to the Bishop of Metz sodenly at the comming of the Duches of Denmarke into the city of Nancy strokeÌ with soden feare at the cracke of gunnes fell downe and dyed as they which were preseÌt and saw it haue made faythfull relation of the same an 1525. Ex Ludou Rabo Pantal. ¶ Iohn Huglein Martyr OF Iohn Huglein Priest mention is made in the Commentaryes of Iohn Sled in Lib. 6. who the next yeare folowing Iohn Huglein Martyr Ex Comment Sled lib. 6. an 1526. was burned at Merspurge by the bishop of Constance for that he did not holde with the Byshop of Romes doctrine in all poyntes Moreouer besides other matters in this yeare occurrent Promise of maryage broken with Iohn Fridericke Duke of Saxony here is also a Memorandum to be made to all posterity that in this present yeare .1526 vnto Iohn Friderick sonne and heyre to the Prince and Electour of Saxony was promised the Lady Katherine the Emperours younger sister in Mariage and writinges made of the same But when the alteration of religion was sent by Gods prouidence in to Saxonye The Popes church keepeth no promise with heretickes they swarued from theyr couenauntes and Hawnart which was then the Emperours Ambassadour in Germany sayde playnely that there was no promise to be kept with heretickes wherin they seemed to folow well the footsteppes of the Councell of Constance as before you haue partly heard in the story of Iohn Hus of the Emperour Sigismund pag. 593.587 ¶ George Carpenter of Emeryng Martyr burned in the towne of
c. began thus to reason The Fryer God vnderstandeth al tongues and the church of Rome hath prescribed this forme of praying Prayiââ strauâââ tongââ receiuing the same from the auncient churche and the fathers which vsed then to pray in Latine And if anye tongue be to be obserued in prayer one more then an other why is it not as good to pray in the Latyn tongue as to pray in the Frencch The Martyr My meaning is not to exclude any kynd of language from prayer whether it be in y e Latine Greek Hebrue or any other so that the same be vnderstanded and may edifie the hearers The Fryer When Christ entred the Citty of Hierusalem the people cryed lauding hym with Osanna filio Dauid and yet vnderstood they not what they sayd as Hierome writeth The Martyr It may be that Hierome so writeth howe they vnderstoode not the propheticall meaning or the accomplishment of these wordes vpon Christes comming but that they vnderstood not the phrase of that speache or language whiche they spake speaking in theyr owne language Hierome doth not deny Then the Fryer declaring that he was no fit parson to expound the Scriptures being in the Latine tongue inferred the authorities of Counsels and doctors testimonies of men which semed to moue the officer not a little who then charging hym with many thinges The Sacâââment Iohn 6. as with wordes spoken in contempt of the virgin Mary and of the Sayntes also wyth rebellion agaynst princes and kinges came at laste to the matter of the Sacrament and demaunded thus Inquisitour Doest thou beleue the holy host whiche the priest doth consecrate at the masse or no The Martyr I beleue neyther the host nor any such consecration Inquisitour Why doest thou not beleue the holy Sacrament of the aultar ordayned of Christ Iesus hymselfe The Martyr Touching the sacrament of the Lordes supper I beleue that when soeuer we vse the same accordyng to the presentation of S. Paule we are refreshed spiritually with the body and bloud of our Lord Iesus Christ who is the true spirituall meate and drinke of our soules The Fryer The Fryer then inferred the wordes of S. Ioh. Gospell saying My flesh is meate in deede c. and sayd that the Doctors of the church had decided that matter already and had approued the masse to be an holy memory of the death and passion of our Lord Iesus Christ. The Martyr The sacrament of the supper I beleeue to be ordeined of the Lord for a memoriall of his death for a styrryng vpp of our thankes geuing to hym In whiche Sacrament we haue nothing to offer vp to hym but doe receiue with all thankesgeuing the benefites offered of God to vs most aboundantly in Christ Iesus hys sonne And thus the Aduocate with the Fryer biddyng the Notary to write the wordes that he had spoken departed Who after eyght dayes beyng accompanied with the sayd Franciscan and other fryers moe of the Dominickes sent for the sayde Richard Feurus agayne to hys house and thus began to enquire Inquisitour Doest thou beleue any purgatory The Martyr Purgatory I beleue that Christ with hys precious bloude hath made an end of all purgatory and purgation of our sinnes Inquisitour And doest thou thinke then there is no place after this life where soules of men departed remayne so long til they haue made satisfaction for their sins The Martyr No but I acknowledge one satisfaction once made for the sins of all men by the bloude sacrifice of Iesus Christ our Lord which is the propitiation and purgation for the sinnes of the whole world The Fryer Math. 18. In the xviij chap. of S. Math. Christ speaketh by way oâ a parable or similitude of a certayne cruell seruaunt who because he would not forgeue hys fellow âeruaunt was cast in prison and saith That he shall not come out from thence before he hath payde the vttermost farthing By the which similitude is signified vnto vs a certayn middle place which is left for satisfaction to be made after this lyfe for sinnes The Martyr First the satisfaction for our sinnes by the death of Christ Satisfaction for sinnes Math. 11. Ioh. 10. Ioh. 13. Apoc. 13. Luke 23. is playne and euident in the scriptures as in these places Come to me all you that labour and be burdened and I will refresh you Math. 11. I am the doore he that entreth by me shal be saued Iohn 10. I am the waye veritie and lyfe Iohn 13. Blessed be they that dye in the Lord for they rest from theyr labours Apoc. 13. Also to y â thiefe which hanged with the Lorde it was sayde This day thou shalt be with mee in paradise c. Secondly as touching this similitude it hath no other demonstration but to admonishe vs of our duetye in shewing charitie and forgeuing one an other which vââes we do there is no mercye to be looked for at the handes of God The Fryer If this be true that you say then it should folow that there is neyther purgatory Limbus nor anye Limbus whiche were agaynst our Christian fayth and oure Crede which sayth He descended into hell c.. The Deputy Doest thou not beleue there is a Limbus The Martyr Neither doe I beleue to be any suche place ney-doth the scripture therof make any mention The Fryer Where were the old fathers then before the death of Christ The Martyr In lyfe I say eternall which they looked for beyng promised before to Adam Abraham and the Patriarches in the seede to come The Deputy Then the Deputy what saith he doest thou beleue that the pope hath any power The Martyr Yea verily The Deputy The power of the pope Doest thou beleeue that the pope as the vicar of Iesu Christ can here bynde and loose The Martyr That I doe not beleue The Deputy How then doest thou vnderstand the power of the pope The Martyr I vnderstand the power of the pope so as sainct Paul declareth .ij. Thess. saying That because the worlde refused to receiue the loue of the truth vnto saluation therefore God hath geuen to Satan and to hys ministers power of illusions and erroures that men shoulde beleeue lyes and set vp to themselues pastors and teachers suche as they deserue The Fryer Christes vicar in earth Christ gaue to S. Peter power to bynde loose whose successour and vicar of Christ is the pope for the gouernment of the church that it might haue one head in the world as it hath in heauen And though the Pastors doe not liue according to y e word which they preach yet their doctrine is not therefore to be refused as Christ teacheth Math. 23. Math. 23. The Martyr If the pope and hys adherents would preach the word purely sincerely admixing no other inuentions of theyr own nor obtruding laws of theyr own deuising I would then imbrace their doctrine how soeuer their lyfe were to the
beganne by little to fall from hym and the concourse of the other mans auditors more and more encreased Which when Cornelius perceaued hee perswaded Campeius that vnlesse hee prouided that man to be dispatched the estimation of the Churche of Rome would thereby greatly decay But when they could not openly bryng theyr purpose about secretly thys way was deuised that Cornelius Ioannes shuld come to opeÌ disputatioÌ which disputatioÌ endured til 3. of the clocke after midnight At length when neyther part coulde agree Ioannes was bid to returne home to his house Who as he was come downe to the lower steps where the place was most straitest so that his frendes could not come to rescue him although by drawing theyr swords they declared their good willes was theyr taken and layd fast in prison When the day came Mollius taken and imprisoned by Card Campeius suche tumulte and stirre was in the whole Cittie that Cornelius was driuen to hide himselfe Also Campeius the Cardinall with the bishop there were both contemned of the studentes The next day y e Bishop of Bononie sent his ChauÌcelour to Iohn in the prison to signifie vnto him y t either he must recant or els burne But he beyng of a bold cheerefull spirite would in no wise be brought to recant This one thing greeued him that hee should be condemned his cause being not heard In the meane season Laurentius Spatha aboue mentioned being generall of that order in most spedy wise posted vp to Rome there so practised with the Cardinall S. Crucis the Proctor in the court of Rome for the gray Fryers that the Pope wrote downe his letters to Campeius that he shoulde deliuer the sayd Iohn out of prison so that he notwithstanding within 3. monthes after should personally appeare at Rome Mollius deliuered out of prison by meanes of Spatha the generall Thus the 30. daye of hys imprysonment he was deliuered who but for comming of the popes letters had bene burned within 3. daies after Moreouer with the sayde Mollius Cornelius also was cited to make hys appearance likewyse at Rome and there was deteined in prison by the Cardinall S. Crucis till hys cause shoulde be decided The frendes of Mollius gaue hym counsayle not to go to Rome offred hym mony to go to Germany but he would not saying that the Gospell must also be preached at Rome After he was come to Rome appeared before Pope Paule 3. humbly hee desired Mollius appeareth before the Pope that the cause being so weighty might come in publicke hearyng but that could not be obtayned Then was he coÌmaunded to write his minde in Articles and to bring his proofes which he dilligeÌtly performed entreating of Originall sinne Iustification by sayth Free will Purgatory and other such like prouing the sayd articles by the authoritie of the Scripture and of auncient fathers and so exhibited the same to the bysh of Rome Upon this certain Cardinals and Bishops were assigned to haue the cause in hearing who disputed with him 3. dayes could not refell that which he had prooued At last answere was made vnto him thus that it was trueth which he affirmed neuerthelesse the same was not meet for this present tyme for that it coulde not be taught or published without the detriment of the Apostolicke sea wherefore he should absteyne hereafter from the * The Popes church can not abide S. Paules Epistles Epistles of S. Paule and so returne agayne safe to Bononie there professe * Paules Epistles must geue place to Philosophie Philosophy Thus as he was returned to Bononie and al men there were desirous to know of his case how he sped at Rome openly in the pulpit he declared all thinges in order as they were done and gaue God thankes Herewith Campeius beyng more offended then before obteyned of the Pope that the generall of the order should remoue the sayd Iohn Mollius from Bononie and place him some other where So Mollius from thence was sent to Neaples Mollius in great daunger at Neaples there was appoynted reader and preacher in the Monastery of S. Laurence But Petrus the Uiceroy there not abiding his doctrine so neerely sought his death that he had much adoe to escape with lyfe and so departing froÌ thence he went wandring into Italy from place to place preaching Christ whersoeuer he came Not long after this when Cardinall CaÌpeius was dead he was called againe vnto Bononie by a good Abbot named De Grassis an 1543. where hee renued again y e reading of S. Paules Epistle after a secret sort Mollius the second tyme apprehended for reading S. Pauls Epistles as he did before but y t could not be long vndiscouered Wherupon by y e meanes of Cardinall de Capo and by Bonauentura the generall he was apprehended the second tyme and brought to Fauentia layd there in a filthy stincking prison where he continued foure yeres no man hauing leaue once to come to him During which tyme of his induraÌce he wrote a Commentary vpon the bookes of Moses but that labour by the malignitie of the aduersaryes was suppressed Mollius agayne deliuered At length through the intercession of the Earle Petilianus and of the foresaid good Abbot De Grassis he was agayn deliuered and sent to Rauenna where he made hys abode a few months with the Abbot ad S. Vitalem there agayne taught the Gospell of Christ as before The ãâã âeale of Mollius and whensoeuer hee spake of the name of Iesu hys eyes dropt teares for he was fraught with a mighty feruency of gods holy spirite In proces of tyme when this Abbot was dead his sureties began to be weary of theyr bond and so was he agayne now the thyrd tyme reduced into prison by the popes Legates There were then 4. men of great authoritie who beyng styrred vp of GOD had pitty vpon hym and bayled hym out of prison Of whom one of the sayd sureties tooke y e sayd Mollius home to instruct hys children in the doctrine of religion and good letters Furthermore at the fame of this man suche a concourse of people came to see him that the aduersaryes beganne to consult wyth themselues to kill hym least hys doctrine shuld disparse farther abroad to the detriment of the Churche of Rome Wherupon commaundement was sent to the popes Legates to lay handes vpon hym and to send hym vp fast bound to Rome Where agayne Mollius the fourth tyme imprisoned now the fourth tyme he was imprisoned in the Castle of Nome and there continued 18. monthes being greatly assaulted sometimes with flattering promises sometyme with terrible threates to geue ouer hys opinion but hys building could not be shaken for it was grounded vpon a sure rocke Thus Doct. Mollius beyng constant in the defence of Christes Gospell was brought The coÌstancie of Doct. Mollius and of the Weauer w t certayn other
hym Being in prison at Uenice he wrote an Epistle to the afflicted Saintes whiche for the notable sweetnes most wonderfull consolation conteined in the same in shewing forth the mighty operatioÌ of gods holy power working in hys afflicted Sayntes that suffer for hys sake I haue thought good and expedient to communicate as a principall monument amoÌgst al other Martyrs letters not onely with y e other letters which shal be inserted hereafter y e Lord willing in the end of the booke but also in this present place to be read to y e entent that both they which be or shal be hereafter in affliction may take consolation also and also that they whiche yet followe the trade of this present world in comparing the ioyes coÌmodities therof with these ioyes here expressed may learne and consider with themselues what difference there is betwene them both and therby may learne to dispose themselues in such sort as maye be to theyr edification and perpetuall felicitie of theyr soules The copy of the letter first written in Latine we haue translated into English the tenour wherof here vnder ensueth ¶ A comfortable letter of Pomponius Algerius an Italian Martyr ¶ To his most dearly beloued brethren and fellow seruauntes in Christ which are departed out of Babylon into Mount Sion Crace peace and health from GOD our Father by Iesus Christ our Lord and Sauiour TO mitigate your sorrowe whiche you take for me I cannot but impart vnto you some portion of my delectations and ioyes which I feele and finde to the intent you with me may reioyce and sing before the Lord geuing thanks vnto him I shal vtter that which no man will beleue when I shall declare it I haue found a nest of hony and hony combe in the entrals of a Lyon Who will euer beleue that I shall say or what man wil euer think in the deepe darcke doungeon to finde a Paradise of pleasure in the place of sorrow and death to dwell in tranquillitie and hope of lyfe in a caue infernall to be found ioy of soule and where other men doe weepe there to be reioysing where other do shake and tremble theyr strength and boldnesse to be plenty Who will euer thinke or who will beleue thys in suche a woefull state suche delectation in a place so desolate such societye of good men in straite bandes and cold yrons such rest to be had Al these thinges the sweete hand of the Lorde my sweet brethren doth minister vnto me Behold he that was once farre from me now is present with me Whome once scarse I could feele now I see more apparantly whome once I saw a farre of now I beholde neare at hand whome once I hungered for the same nowe approcheth and reacheth his hand vnto me He doth comfort mee and heapeth me vp with gladnes he driueth away all bitternes hee ministreth strength and courage he healeth me refresheth aduanceth and comforteth me O how good is the Lord whiche suffereth not his seruauntes to be tempted aboue theyr strength O how easie and sweete is his yoke Is there any like vnto the hyest who receaueth the afflicted healeth the wounded and nourisheth them Is there any like vnto hym Learne ye welbeloued howe amiable the Lord is how meeke and mercifull he is whiche visiteth his seruauntes in tentations neither disdayneth he to keepe company with vs in such vile and stincking caues Will the blynd and incredulous worlde thinke you beleeue this or rather will it not say thus No thou wilt neuer be able to abide long the burning heate the cold snow and the pinching hardnes of that place the manifold miseries and other greuaunces innumerable the rebukes and frowning faces of men howe wilt thou suffer Doest thou not consider and reuolue in thy minde thy pleasaunt Country the riches of the world thy kinsfolke the dellicate pleasures and honours of this lyfe Doest thou forget the sollace of thy sciences and fruite of all thy laboures Wilt thou thus loose all thy labours which thou hast hitherto susteined so many nightes watched thy paynfull trauailes and all thy laudable enterprises wherin thou hast ben exercised continually euen from thy childhood Finally fearest thou not death which hangeth ouer thee and that for no crime committed O what a foole art thou which for one word speaking mayest salue all this and wilt not What a rude vnmanerly thing is this not to be intreated at the instant petitions and desires of suche so many and so mighty so iust so vertuous so prudent and gratious Senatoures and suche noble personages c. But now to aunswere let this blinde world harken to this againe What heate can there be more burning then that fire whiche is prepared for thee hereafter And likewise what snowe can be more colde then thy hart whiche is in darckenes and hath no light What thyng is more hard and sharpe or crooked then thys present lyfe which heare we leade What thing more odious and hatefull then this world here present And let these wordly men here aunswere me what country can we haue more sweete then the heauenly countrey aboue what treasures more riche or precious then euerlasting lyfe And who be our kinsmen but they which heare the word of God where be greater riches or dignities more honorable then in heauen And as touching the sciences let this foolish world consider be they not ordayned to learn to know God whom vnles we do know all our laboures oure night watchinges our studyes and all our enterprises serue to no vse or purpose all is but labour lost Furthermore let the miserable worldly man answere me what remedy or safe refuge caÌ there be vnto him if he lacke God who is the life and medicine of all men And howe can he be sayd to flye from death when he hymselfe is already dead in sinne If Christ be the way veritie and lyfe how can there be any lyfe then without Christ The sooly heate of the prison to me is coldnes the colde winter to me is a freshe spring time in the Lorde He that feareth not to be burned in the fire how will he feare the heate of weather or what careth hee for the pinching frost which burneth with the loue of the Lord the place is sharpe and tedious to them that be giltye but to the innocent and giltles it is mellifluous Here droppeth the delectable dewe here floweth the pleasaunt Nectar here runneth the sweete milke here is plenty of al good thinges And although the place it selfe be deserte and barren yet to mee it seemeth a large walke and a valley of pleasure here to me is the better and more noble part of the world Let the miserable worldling say and confesse if there be anye plot pastor or medowe so delightfull to the mind of man as here Here I see kinges princes Citties and people here I see warres where some be ouerthrown some be victors some thrust downe some lifted vp Here
is the mount Sion here I am already in heauen it selfe Here standeth first Christ Iesus in the fronte About him stande the olde fathers Prophetes and Euangelistes Apostles and al the seruauntes of God Of whoÌ 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 heaueÌ 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 theÌ 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 writteÌ 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 portioÌ 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 shaÌbles 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 brethreÌ fellow seruants be of good coÌfort when ye fal into sondry tentations Let your pacience be perfect on all parts For so is it foreshewed vs before is writteÌ That they which shall kill you shal think to do God good seruice Therfore afflictioÌs death be as tokens sacraments of our election life to come Let vs then be glad sing to the Lord wheÌ as we being cleare froÌ 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 reueÌgement to him I am accused of foolishnes for that I do not shrink froÌ the true doctrine knowledge of God do not rid me selfe out of these trobles wheÌ with one word I may O the blindnes of man which seeth not the sunne shyning neither remeÌbreth 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 coÌfesse 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 theÌ approue this hys counsayle which he doth geue God forbid that I shuld relinquish the commaundements of God and folowe the counsailes
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 auÌswere 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 geÌtle 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 mouÌtaine accompanied with v. other The army was by by at his heeles The minister of AngroÌgne 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 coÌfesse 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 leÌgth they espyed him amoÌgest 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 agreemeÌt 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 AngroÌgne 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 AngroÌgne 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 coÌpany of souldiours came vnto the midst of AngroÌgne 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 haÌged 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 staÌding to their defence against the bloudy Papistes Two Martyrs A barbarous kinde of toâment vsed agaynst a Martyr of the Loâd called Odul Gemet by âhe 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
rightuousnesse thy goodnesse and satisfaction The lawe sayeth thou art bounde and obliged to me to the deuill and to hell The Gospel sayth Christ hath deliuered thee from them all The doctrine of Faith FAith is to beleue God like as Abraham beleeued God and it was imputed vnto him for rightuousnesse The doctrine of faith To beleue God is to beleue hys word and to recount it true that he sayeth He that beleeueth not Gods worde beleeueth not God himselfe He that beleueth not Gods word he counteth hym false and a lier and beleeueth not that he may and wil fulful his worde and so he denieth both the might of God and God himselfe The 9. proposition The 9. proposition ¶ Faith is the gift of God Argument Da Euery good thing is the gift of God Maior Minor Conclus ri Faith is good j. Ergo faith is the gift of God The 10. proposition The 10 proposition ¶ Faith is not in our power Argument Maior Minor Conclus Da The gift of God is not in our power ri Faith is the gift of God j. Ergo faith is not in our power The 11. proposition The 11. proposition ¶ He that lacketh faith can not please God Without faith it is impossible to please God Rom 14. All that commeth not of faith is sinne for without faith can no man please God Heb. 11. Induction An argument called Inductio Hee that lacketh faith trusteth not God hee that trusteth not God trusteth not his word he that trusteth not his word holdeth him false and a lier he that holdeth him false and a lier beleeueth not that he may doe that he promiseth and so denieth he that he is God Ergo a primo ad vltimum he that lacketh faith can not please God If it were possible for any man to do all the good deedes that euer were done either of men or aungels yet being in this case it is impossible for him to please God The 12. proposition The 12. proposition ¶ All that is done in faith pleaseth God Right is the word of God and all his workes in faith Psal. 33. Lorde thine eies looke to faith that is as much to say as Lorde thou delightest in faith Ier 5. The 13. proposition The 13. proposition ¶ He that hath faith is iust and good Argument Da. He that is a good tree bringing forth good fruit Maior is iust and good ri He that hath faith is a good tree bringing forth good fruite j. Ergo he that hath faith is iust and good Minor Conclus The 14 proposition ¶ He that hath faith and beleueth God The 14. proposition can not displease him Induction He that hath faith beleeueth God he that beleueth God Inductio beleeueth his word he that beleeueth his word wotteth well that he is true and faithfull and may not lie knowing that he both may and will fulfill his word Ergo a primo ad vltimum hee that hath faith can not displease God neither can any man doe a greater honour to God then to count him true Obiection Thou wilt then say that thefte murther aduoutry and all vices please God Obiection Answere Nay verely for they can not be done in faith for a good tree beareth good fruit Mat. 7.12 Aunswere The 15. proposition ¶ Faith is a certainty or assurednesse The 15. proposition A definition of faith Heb. 11. Faith is a sure confidence of thinges which are hoped for and certaintie of things which are not seene Heb. 11. The same spirite certifieth oure spirite that we are the children of God Rom. 8. Moreouer he that hathe faithe wotteth well that God will fulfill his word Whereby it appeareth that faith is a certaintie or assurednesse A man is iustified by faith ABraham beleeued God and it was imputed vnto hym for righteousnesse Rom. 4. Iustification by faith We suppose therfore that a man is iustified by faith without the deedes of the law Rom. 3. Gal. 2. He that worketh not but beleeueth on him that iustifieth the wicked his fayth is counted to him for righteousnes Rom. 4. The iust man liueth by his fayth Abac. 2. Rom. 1. We wotte that a man is not iustified by the deedes of the law but by the fayth of Iesus Christ and we beleue in Iesu Christ that we may be iustified by the faith of Christ and not by the deedes of the law Gal. 2. What is the fayth of Christ. THe fayth of Christ is to beleue in him that is to beleue his word Faith in Christ what it is and beleeue that he will helpe thee in all thy neede and deliuer thee from all euill Thou wilt aske me what word I aunswere the Gospell He that beleueth in Christ shal be saued Marke 16. He that beleueth y e sonne hath euerlasting life Iohn 3. Uerely I say vnto you he that beleueth in me hath euerlasting life Iohn 6. This I write vnto you that you beleeue on the sonne of GOD that ye may know how y t ye haue eternall life 1. Iohn 5. Thomas because thou hast seen me therfore hast thou beleued Happy are they which haue not sene and yet haue beleued in me Iohn 22. All the Prophetes to him beare witnes that whosoeuuer beleeueth in him shall haue remission of their sinnes Actes 10. What must I doe that I may be saued The Apostles aunswered Beleeue in the Lorde Iesus Christ and thou shalt be saued Act. 16. If thou knowledge with thy mouth that Iesus is the Lord and beleeuest with thine hart that God raysed hym from death thou shalt be safe Rom. 10. He that beleueth not in Christ shall be condemned He that beleueth not the sonne shall neuer see lyfe but the ire of God bydeth vpon him Iohn 3. The holy Ghost shall reproue the world of sinne because they beleue not in me Iohn 16. They that beleue Iesu Christ are the sonnes of God Ye are all the sonnes of God because ye beleue in Iesu Christ. 1. Iohn 3. He that beleueth that Christ is the sonne of God is safe Iohn 1. Peter sayd thou art Christ the sonne of the liuing God Iesus answered and sayde vnto him happy art thou Symon the sonne of Ionas for flesh and bloud haue not opened to thee that but my father that is in heauen Mat. 16. We haue beleued and knowe that thou art Christe the sonne of the liuing God I beleue that thou art Christ the sonne of God whyche should come into the world Iohn 11. These things are written that yee might beleeue that Iesus is Christ the sonne of God and that ye in beleuing might haue life Iohn 20. I beleue that Iesus is the sonne of God Act. 8. The 16. proposition The 16. propositâon He that beleueth the Gospel beleueth God Argument Da. He that beleueth Gods word beleueth God Maior Minor Conclus ri The Gospel is Gods word j. Ergo
mindes to make them put theyr fayth in our Lady and in other saynts and not in God alone to whom be honor and glory for euer Brusierd But that I beleue and knowe that God and all his Sayntes will take euerlasting reuengement vppon thee I woulde surely with these nayles of myne be thy death for this horrible and enorme iniury agaynst the precious bloud of Christ. God sayth I will not the death of a sinner but rather that he conuert and liue And thou blasphemest him as though he should lay priuy snares of death for vs secretly that we shoulde not espye them Whiche if it were true we might well say then with Hugh de saynt Uictore in this maner If it be an error it is of thee O God that we be deceiued for these be confirmed with such signes and wonders which can not be done but by thee But I am assured it is vntrue and hereticall and therfore I will leaue this matter and will talke with you concerning the merites of Sayntes For once I remember in a certayne Sermon of yours you said that no Saint though his suffering were neuer so great and his life most pure deserued anye thing for vs with God either by his death or life which is contrary to S. Austen Bilney Christ sayth one thing Saynt Augusten another whether of these two shoulde we beleue For Christ willing to deliuer vs out of this darck dungeon of ignorance gaue forth a certayne parable of ten virgins of which fiue were fooles and fiue were wise By the fiue foolish virgins wanting the oyle of good workes he meant vs all sinners By the wise Uirgins he meant the companye of all holy Sayntes * God leadeth not into errour but hath left hys scriptures to lead vs into truth Math. 25. Saintes haue not merites sufficient for themselues much lesse to spare to others Now let vs heare what the fiue wise Uirgynes aunswered to the fiue foolish crauing oyle of them No say they least peraduenture wee haue not sufficient for vs and for you Get you rather to them that sell and buye of them to serue your turne Wherfore if they had not oyle sufficient for them selues and also for the other where then be the merites of Sayntes wherewith they can deserue both for themselues and for vs Certes I cannot see Brusierd You wrast the Scripture from the right vnderstanding to a reprobate sense that I am scarse able to hold mine eyes froÌ teares hearing with mine eares these wordes of you Fare ye well ¶ The Submission of M. Thomas Bilney THe fourth day of DeceÌber the bishop of London with the other bishops his assistauntes Bilney conuented againe bâfore the Byshop of London assembled againe in the chapter house of Westminster whether also M. Bilney was brought and was exhorted admonished to abiure and recant who aunswered that he would stand to his coÌscience Then the Bishop of London with the other Byshops Ex officio did publish the depositions of the witnesses with his Articles and aunsweres commaunding that they should be read That done the Byshop exhorted hym agayne to deliberate with himselfe whether he woulde returne to the Church and renouÌce his opinions or no and badde him to depart into a voyd place and there to deliberate with himselfe Which done the Bishoppe asked him agayne if he would returne Who aunswered Fiat iusticia iudicium in nomine domini Bilney denyeth to recant ãâ¦ã and being diuers times admonished to abiure he would make no other answere but Fiat iustitia c. And haec est dies quam fecit Dominus exultemus laetemur in ea Then the Byshop after deliberation putting off his cap sayd In nomine patris filij spiritus sancti Amen Exurgat Deus dissipentur inimici eius and making a crosse on his forehead and his brest by the counsell of the other Bishops he gaue sentence against M. Bilney being there present in this maner I by the consent and counsell of my brethren here present do pronounce thee Thomas Bilney who hast bene accused of diuers Articles to be conuict of heresy and for the rest of the sentence we take deliberation till to morow The 5. day of December the Byshops assembled there agayne before whom Bilney was brought whom the byshop asked if he would returne to the vnity of the Church and reuoke his heresies which he had preached Wherunto Bilney aunswered that he would not be a slaunder to the Gospell Bilney conuented againe befâre the Bâshop Biââey reââiseth againe to ãâã trusting that he was not seperate froÌ the Churh and that if the multitude of witnesses might be credited he might haue 30. men of honest life on his part agaynst one to the contrary brought in agaynst him which wytnesses the Byshoppe sayd came to late for after publication they could not be receiued by the law Then Bilney alleadging the story of Susan and Daniel the Bishop of London still exhorted him to returne to the vnity of the Church and to abiure his heresies Lyke Byshops lyke lawes and permitted him to goe into some secret place there to consult with his frendes till one of the clocke at after noone of the same day At afternoone the bishop of London agayne asked him whether he would returne to the church and acknowledge his heresies Bilney conuented the 3. tyme. Bilney aunswered that he trusted he was not seperate from the Church and required time and place to bring in witnesses which was refused Then the Byshop once agayne required of him whether he woulde turne to the Catholicke Church Whereunto he aunswered Bilneys witnesses refused that if they could teach and proue sufficiently that he was coÌuict he would yelde and submit himselfe and desired agayne to haue time and space to bring in agayne his refused witnesses and other answere he would geue none Then the Byshop put M. Bilney aside and tooke couÌsel with his felowes and afterward calling in M. Bilney asked him agayne whether he would abiure but he would make no other aunswere then before Then the Byshoppe with the consent of the rest did decree and determine that it was not lawfull to heare a petition which was agaynst the law and enquiring agayne whether he would abiure he aunswered plainely no and desired to haue time to consult with his frendes in whom his trust was Bilney denyeth the third time to recant and beynge once agayne asked whether he would returne and instanly desired thereunto or els the sentence must be read he required the Bishop to geue him licence to deliberate wyth himselfe vntill the next morow whether he might abiure the heresies wherwith he was defamed or no. The Bishop graunted him that he should haue a litle time to deliberate with M. Dancaster but Bilney required space till the next morow to consult with M. Farmar and Mayster Dancaster But the Bishop would not graunt him his request Dancaster conferreth
tuum Pasce gregem tuum vt cum venerit Dominus The wordes of Tho. Bilney to Doct. Warner inueniat te sic facientem That is Feede your flocke feede your flocke that when the Lord commeth he may finde you so doing and farewell good M. Doctour and pray for me and so he departed without any answere sobbing and weeping And while he thus stood vpon the ledge at the stake certayne Friers Doctours and Priors of theyr houses beyng there present as they were vncharitably and malitiously present at his examination and degradation The Fryers ãâã Bilny ãâã for them c. came to him and sayd O M. Bilney the people be perswaded that we be the causers of your death and that we haue procured the same and thereupon it is like that they will withdraw theyr charitable almes from vs al except you declare your charity towards vs and discharge vs of the matter Whervpon the sayd Tho. Bilney spake with a loud voyce to the people and sayd I pray you good people be neuer y e worse to these men for my sake as though they should be the authors of my death It was not they and so he ended Then the officers put reed and Fagots about hys body and set fire on the reed which made a very great flame which sparcled and deformed the visour of his face he holding vp his handes and knocking vpon his brest crying sometimes Iesus sometimes Credo Which flame was blowne away froÌ him by the violence of the winde which was that day 2. or 3. dayes before notable great in which it was sayd that the fieldes were maruellously plagued by the losse of corne and so for a litle pause The pacient death Martyrdome of M. Bilney he stoode without flame the flame departing recoursing thrise ere the wood tooke strength to be the sharper to consume him and theÌ he gaue vp the ghost and his body being withered âowed downeward vpon the chayne TheÌ one of the officers with his halbard smite out the staple in the stake behinde him suffered his body to fall into the bottome of the fire laying wood on it and so he was consumed Thus haue ye good readers the true history Martyrdome of this good man that is Saint Bilney of blessed Saint Bilney as M. Latimer doth call him without any recaÌtation testified and ratified by the authority abouesayd By the which authority and party being there present yet aliue it is furthermore constantly affirmed that Bilney not only did neuer recant but also that he neuer had any such bill or script or scrolle in his hand to read either softly or apertly as M. More per licentiaÌ Poeticam would beare vs downe M. Moââs false report refuted Wherfore euen as ye see M. More deale in this so ye may trust him in the residue of his other tales if ye will ¶ Mayster Stafford of Cambridge AS the death of this Godly Bilney did much good in Northfolke where he was burnt so his diligeÌt trauel M. Bilney the cheife ãâ¦ã Apostle of Cambridge in teaching and exhorting other and example of life correspondent to his doctrine left no small fruite behinde him in Cambridge beyng a great meanes of framing that Uniuersity drawing diuers vnto Christ. By reason of whoÌ and partly also of an other called M. Stafford the word of God begaÌ there most luckely to spread and many toward wittes to florish In the company of whom was M. Latimer D. Barnes D. Thistell of Penbroke hall M. Fooke of Benet Colledge and M. Soude of the same Colledge D. Warner aboue mentioned with diuers other moe This M. Stafford was then the publicke reader of the Diuinity lecture in that Uniuersity Who as he was an earnest professour of Christes Gospell so was he as diligeÌt a folower of that which he professed as by this exaÌple here folowing may appeare For as the plague was then sore in Cambridge The notable zeale of M. Stafforde in sauing a damnable Priest and amongest other a certaine Priest called Syr Henry Coniurer lay sore sicke of the sayd plague M. Stafford hearyng therof and seing the horrible daunger that his soule was in was so moued in conscience to helpe the dauÌgerous case of the Priest that he neglecting his owne bodely death to recouer the other from eternall damnatioÌ came vnto him exhorted and so labored him that he would not leaue him before he had conuerted him and saw his coniuring books burned before his face Which being done maister Stafford went home and immediatly sickened shortly after most christianly deceased Ex fideli testimonio D. Ridlei Edmund Episcoporum Lond. Concerning which M. Stafford this moreouer is to be noted how that M. Latimer being yet a feruent and a zealous Papist M. Latimer asketh M. Stafford forgeuenes standing in the Schooles when M. Stafford read bad the Scholers not to heare him and also preaching agaynst him exhorted the people not to beleue hym and yet the sayd Latimer confessed himselfe that he gaue thankes to God that he asked him forgeuenesse before hee departed And thus much by the way of good M. Stafford who for his constant and godly aduenture in such a cause may seeme not vnworthy to goe with blessed Bilney in the fellowship of holy and blessed Martyrs ¶ The story of M. Symon Fish BEfore the time of M. Bilney and the fall of the Cardinall M Symon Fishe author of the booke called the supplication of Beggars I should haue placed the story of SimoÌ Fish with the booke called the Supplication of Beggars declaring how and by what meanes it came to the kynges hand and what effect therof folowed after in the reformation of many thinges especially of the Clergy But the missing of a few yeares in this matter breaketh no great square in our story though it be now entred here which shold haue come in sixe yeares before The maner and circumstaunce of the matter is this After that the light of the gospell working mightely in Germany began to spread his beames here also in England great styrre alteration folowed in the harts of many so that colored hipocrisy and false doctrine paynted holynes began to be espyed more and more by the reading of Gods word The authority of the Bishop of Rome and y e glory of his Cardinals was not so high but such as had fresh wits sparcled with Gods grace began to espy Christ from Antichrist that is true sincerity from counterfait religion In the number of whom was the sayd M. Simon Fish a gentleman of Brayes Inne It happened the first yeare that this Gentleman came to LondoÌ to dwel which was about the yeare of our Lord 1525. that there was a certayne play or interlude made by one M. Roo of the same Inne gentlemaÌ in which play partly was matter agaynst the Cardinall Wolsey And where none durst take vpoÌ theÌ to play that part which
during his imprisonment was very cruelly handled For almost the space of a fourtnight he lay in the bishops colehouse in the stockes with yrons vpon his legs The cruel handling of BaynhaÌ TheÌ he was caryed to the Lord ChauÌcellors and there chayned to a post 2. nightes TheÌ he was caryed to Fulham where he was cruelly handled by y e space of a seuen nighte TheÌ to the Tower where he lay a fourtnight scourged with whips to make him reuoke his opinions FroÌ thence he was caryed to Barking theÌ to Chelsey and there condemned and so to Newgate to be burned ¶ The burning of Iames Baynham The death and Martirdome of M. Iames Baynham Iames Baynham Anno. 1532. At whose burning here is notoriously to be obserued that as he was at the stake in the midst of the flaming fyre which fire had halfe consumed his armes legs A ãâã and ãâ¦ã of God to beholde he spake these wordes O ye Papistes behold ye looke for miracles and here now you may see a myracle for in this fire I feele no more paine then if I were in a bed of Downe but it is to me as sweet as a bed of roses These words spake he in the middest of the flaminge fire when his legges and hys armes as I sayd were halfe consumed ¶ Iohn Bent Martyr AT the writing hereof came to our hands a certeyn notice of one Iohn Bent Ioh. Bent Martyr who about this present time or not long before being a Tailor dwelled in a village called Urcheuaunt was burnt in the Towne of the Deuises Ioh. Bent burnt at Deuise within the country of Wilkeshire for the denying of the sacrament of the altar as they terme it ¶ One Trapnel Martyr ALso much about the same tyme Trapnell Martir burnt at Brodford was one Trapnell burned in a Towne called Brodford within the same County * The History of three men hanged for the burning of the Rood of Douercourt collected out of a letter of Robert Gardner which was one of the doers of the same IN the same yeare of our Lord 1532. there was an Idoll named the Roode of Douercourt Out of a letter of Robert Gardner written to Chapman Londoner and yet aliue The Rooâe of Douercourt whereunto was much and greate resorte of people For at that time there was great rumour blowne abroad amonges the ignorant sort that the power of the Idoll of Douercourt was so greate that no man had power to shutte the Church doore where he stood and therefore they lette the Churche doore bothe nyght and daye continually stand open for the more credite vnto theyr blinde rumour Which once beyng conceyued in the heades of the vulgare sort seemed a great maruell vnto many men but to many agayne whom God had blessed with his spirite was greatly suspected especially vnto these whose names here folow as Robert King of Dedham Robert Debnam of Estbergholt Rob. king Rob. Dâbnam Nicholas Marsh Martyrs Nicholas Marshe of Dedham and Robert Gardner of Dedham whose consciences were sore burdened to see the honor and power of the almighty liuing God so to be blasphemed by such an Idoll Wherefore they were moued by the spirit of God to trauell out of Dedham in a woondrous goodlye night both hard frost and fayre moone shine although the nighe before and the night after were exceeding foule and rayny It was from the towne of Dedham to the place where the filthy Roode stood x. miles The blinde opinions of the people Notw tstanding they were so willing in that theyr enterprise that they went these x. myles without payne and found the Church doore open according to the blinde talke of the ignorant people for there durst no vnfaithful body shut it Which happened wel for their purpose for they founde the Idol which had as much power to keepe the doore shut Experience of ââlle Idolatry as to keepe it open And for proofe thereof they tooke the Idol from his shrine and caryed him a quarter of a myle from the place where he stoode without any resistaunce of the sayd Idol Whereuppon they strake fire with a Flint stone The Idâll set on a ãâ¦ã and sodenly set him on fire who burned out so brym that he lighted them homeward one good myle of the ten This done there went a great talke abroade that they should haue great riches in that place Falle surâââse alwayes ready but it was very vntrue for it was not their thought or enterprise as they themselues afterward confessed for there was nothing taken away but his coate his shoes and tapers The tapers did helpe to burne him the shooes they had againe The right handling of an Idoll and the coate one sir Thomas Rose did burn but they had neither peny halfe peny golde grote nor iewel ¶ Robert King Robert Debnam and Nicholas Marshe hanged for taking downe the Roode of Douercourt The fourth man of thys companye named Robert Gardner Robert Gardner escaped escaped their handes and fledde Albeit he was cruelly sought for to haue had the like death but y e lyuing Lord preserued him to whom be al honour glory world without ende The same yeare and the yeare before there were manye Images cast downe and destroyed in manye places Ex teâimonio ipsius ãâ¦ã as the Image of the Crucifixe in the hygh waye by Cogshall the Image of saint Petronil in the Church of great Horksleigh the Image of saint Christopher by Sudburye and an other Image of saint Petronil in a Chappell by Ipswiche Also Iohn Seward of Dedham ouerthrew a Crosse in Stoke Parke and tooke two Images out of a chappell in the same parke and cast them into the water ¶ The storie examination death and martyrdome of Iohn Frith AMongest al other chaunces lamentable there hath ben none a great tyme whiche seemed vnto me more greeuous Anno 153. then the lamentable death and cruel handlinge of Iohn Frith so learned and excellent a young man which had so profited in al kind of learning and knowledge that scarsely there was his equal amongest al his companions and besides withal had such a godlynes of lyfe ioined with his doctrine Iohn Frith Martyr that it was hard to iudge in whether of them he was more commendable being greatly prayse worthie in them both But as touchinge his doctrine by the grace of Christ we will speake hereafter Of the great godlynes which was in him this may serue for experiment sufficieÌt for that notwithstanding his other manifold and singular giftes ornaments of y e mind in him most pregnant wher withall he might haue opened an easie way vnto honor dignitie notwithstanding he chose rather wholly to consecrate himselfe vnto the Church of Christ excellently shewing forth practising in himselfe the precept so highly coÌmended of the Philosophers touching the life of man which life they say is geuen vnto vs
foorth his fruite so did it appeare by thys man Antichristians are those which are against Christ. For he daily seeing the glorye of God to be so blasphemed idolatrous religion so embraced and maintained that most false vsurped power of the Bishop of Rome so extolled was so greeued in conscience and troubled in his spirite that he could not be quiet till he did vtter his minde therein Wherefore dealing priuately with certaine of his frendes he did plainely open and disclose howe blasphemously and abhominably God was dishonoured his worde contemned and hys people whom he so dearely bought were by blinde guides caried headlong to euerlasting damnation and therefore hee coulde no longer endure but muste needes and would vtter theyr abhominations and for his owne parte for the testimonie of his conscience and for the defence of Gods true religion The godly zeale of Tho. Benet would yeelde hymself moste patiently as neare as God woulde geue him grace to die and to shedde hys bloude therein alleaging that his death shoulde be more profitable to the Churche of God and for the edifying of his people then his life shuld be To whose perswasions when hys friendes had yeelded they promysed to pray to God for hym that hee myght be strong in the cause and continue a faithfull souldiour to the ende Which done he gaue order for the bestowing of such bookes as he had and very shortlye after in the moneth of October hee wrote his minde in certaine scrolles of Paper whyche in secreate maner he set vp vpon the doores of the Cathedrall churche of the Citie in which was wrytten The Pope is Antichrist and we ought to worshippe God onely The Pope is Antichrist and no Saintes These bils being found there was no smal adde and no litle search made for the inquiry of the heretike that should set vp these bils Benet setteth vp billes against the Pope and the Maior his officers were not so busie to make searches to find this heretike but the bishop and all his doctors were as hote as coales enkindled as though they had bene stong w t a sort of waspes Wherefore to kepe y e people in their former blindnes order was taken that the doctors should in hast vp to the pulpit euery day and confute this heresie Neuerthelesse this Thom. Benet keping his own doings in secret went the sonday folowing to the cathedral church to the Sermon and by chaunce sate downe by 2. men which were the busiest in al the city in seking searching for this heretike and they beholding this Benet sayd the one to the other Surely thys fellowe by all likelyhoode is the heretike that hath set vp the billes and it is good to examine him Benet almost takâ in the church Neuertheles wheÌ they had wel behelde him and saw the quiet and sober behauiour of the man his attentiuenes to the preacher his godlinesse in the Church being alwayes occupied in hys Booke which was a Testament in the Latine tongue were astonied and had no power to speake vnto him The storyes a little vary touching the taking of Benet but departed left hym reading in his booke As touching this poynte of Benets behauior in the Church I finde the reportes of some other a litle to vary and yet not much contrary one to the other For in receiuing the letters and wrytings of a certain minister whych at the same time was present at the doynge hereof in Exeter thus I finde moreouer added concerning the behauiour of this Thomas Benet in the Church At that time sayth he as I remember doct Moreman Crispin Caseley wyth suche other bare the swinge there Beside these were there also preachers there Doctors friers in Exeter one Doctour Bascauild an vnlerned doctor God knoweth and one D. Dauid as wel learned as he both Gray friers and doctor I know not who a Blacke frier not much inferiour vnto them Gregory Bassed Fryer of Exeter Moreouer there was one Bacheler of Diuinitie a Gray frier named Gregory Bassed in deede learned more then they all but as blinde and superstitious as he whych was most Whych Gregorie not long before was reuolted from the way of righteousnes to the way of Beliall for in Bristowe sayth the author he lay in prison long almost famished for hauing a booke of M. Luther called his questions which he a long time priuily had studied for teaching of youth a certaine Cathechisme To be shorte the braines of the Canons and Priests the officers and commons of that Citie were very earnestly busied howe or by what meanes suche an enormious heretique whyche had pricked vp those billes might be espied and knowen but it was long first At last the Priestes founde out a toye to curse him what soeuer he were with booke bel and candle which curse at that day seemed most fearefull and terrible The maner of the curse was after this sort One of the Priestes apparelled all in white ascended vp into the pulpit The priestes curse they cannot tell whom The other rabblement wyth certaine of the two orders of Friers and certaine superstitious Monks of S. Nicholas house standing round about and the Crosse as the custome was being holdeÌ vp with holy candles of waxe fixed to the same he began his sermon w t this Theame of Iosue Est blasphemia in Castris There is blasphemie in the armie and so made a long protestation but not so long as tedious and superstitious and so concluded that that foule and abominable heretike which had put vp such blasphemous billes was for that his blasphemie damnably accursed and besought God our Lady S. Peter Patrone of that church with all the holy companie of martyrs confessors and virgines that it might be knowen what hereticke had put vp such blasphemous billes that Gods people might auoide the vengeance The maner of the cursing of the sayd Benet was maruelous to beholde for as muche as at that time there was fewe or none The manner of the popes blacke curse with booke bell and candle vnlesse a Sherman or two whose houses I well remember were searched for billes at that time and for bookes that knew any thing of Gods matters or how God doeth blesse theyr curses in such cases Then sayde the Prelate by the authoritie of God the father almighty and of the blessed virgin Mary of S. Peter and Paule and of the holy Saints we excommunicate we vtterly curse and banne commit and deliuer to the deuill of hell him or her what soeuer he or shee be that haue in spite of God and of S. Peter whose church this is in spite of all holy saintes and in spite of our most holy father the Pope Gods vicare heere in earth Here is colde charitye and in spite of the reuerend father in God Iohn our Diocesane and the worshipfull Canons Maisters and Priestes and Clarkes which serue God daily in this Cathedrall Church
whole world and doeth contrary to all that euer Christ ordained or commaunded What sayde they if he do all things after Gods ordinance and coÌmandement should he then be his vicare Then saide he wold I beleue hym to be a good bishop at Rome ouer hys owne Diocesse and to haue no further power And if it pleased God I would euery bishop did this in their diocesse What inconuenience followeth that al Bishops should be ruled by man then should we liue a peaceable life in the Church of Christ and there should be no such seditions therein If euery Bishop would seke no further power then ouer his owne diocesse it were a goodly thing Nowe because all are subiecte to one all must doe and coÌsent to al wickednes as he doth or be none of his This is the cause of greate Superstition in euerye kyngdome And what Bishoppe soeuer he be that preacheth the Gospel mainteyneth the truth is a true Bishop of y e church And doth not sayd they our holye father the pope mayntaine the Gospell Yes sayd he I thinke he doth read it peraduenture beleue it so do you also but neitheir he nor you do fixe the anker of your saluatioÌ therin Besides that ye beare such a good wil to it that ye keepe it close that no man may reade it but your selues when you preach god knoweth how you handle it in somuch that the people of Christ knoweth no Gospel wel neare but the popes Gospel so the blynd leade the blind both fall into y e pit In the true Gospell of Christ confidence is none but onely in your popish traditions and phantasticall inuentions TheÌ said a black Fryer to him God knoweth a blockhead doe we not preach the Gospell dayly The Popes gospell Benet weary of the Fryers talke Yes sayde he but what preaching of the Gospell is that when therwyth ye extoll superstitious thinges and make vs beleue y t we haue redemption through pardons and buls of Rome à poena culpa as ye terme it and by the merites of your orders ye make many brethren and sisters ye take yearly money of them ye bury them in your coates and in shrift ye beguile them yea and do a thousand superstitious thinges more a man may be weary to speake of them I see sayd the Fryer that thou art a damned wretche I will haue no more talke with thee Then stept to hym a gray fryer a doctor God knoweth of small intelligence layd before hym great and many daungers I take God to record sayd Benet my lyfe is not deare to me I am content to depart from it for I am weary of it seing your detestable doings to y e vtter destructioÌ of gods flock for my part I can no longer forbeare I had rather by death which I know is not far of depart this life y t I may no longer be partaker of your detestable idolatries superstitions or be subiect to Antichrist your pope Our pope said the Fryer is the vicar of God our waies are the wayes of God I pray you sayd Benet depart froÌ me tell not me of your wayes He is onely my way which saith I am the way the truth and the life In hys way will I walke his doinges shall be my example not yours nor your false popes His truth will I embrace not the lyes and falshood of you and your Pope His euerlasting life wil I seeke y e true reward of all faithful people Away froÌ me I pray you Uexe my soule no loÌger ye shall not preuayle There is no good exaÌple in you no truth in you no lyfe to be hoped for at your hands Ye are all more vaine then vanitie it selfe If I should heare folowe you this day euerlasting death should hang ouer me a iust rewarde for all them that loue the life of thys worlde Away from me your company liketh me not Thus a whole weeke nighte and day was Benet applied of these and such other hypocrites It were an infinite matter to declare all things done saide to him in the time of his imprisonment and y e hate of the people y t time by meanes of ignorance Tho. Benet pacient coÌstant was hote against him notwithstanding they could neuer mooue his patience He aunsweared to euery matter soberly and that more by the aid of Gods spirite then by any worldly studie I thinke he was at the least 50. yeres olde Being in prison his wife prouided sustenance for him when shee lamented he comforted her and gaue her many good and godly exhortatioÌs and prayd her to mooue him nothing to apply vnto his aduersaries Thus when these godly Canons priestes wyth the monkes friers had done what they could and perceiued y t he would by no meanes relent Sentence read against Tho. Benet Tho. Benet deliuered to the secular power then they proceding vnto iudgement drewe out their bloudy sentence against hym condemning him as the maner is to be burned Whyche being done and the wryt which they had procured De comburendo being brought from London they deliuered hym the 15. of Ianuary 1531. vnto sir Tho. Denis Knyght then sherife of Deuonsh to be burned The milde martyr reioycing his ende to approche so neare as the sheepe before the shearer yelded himselfe w tall humblenes to abide and suffer the crosse of persecution And being brought to his execution in a place called Linerie dole without Exeter hee made his most humble confession and praier vnto almighty God and requested all the people to do the like for him whom he exhorted with such grauitie and sobriety wyth suche a pithie oration to seeke the true honouring of God Tho. Benet brought to the place of execution and y e true knowledge of him as also to leaue the deuises fantasies and imaginations of mans inuentions that all the hearers and beholders of him were astonied in great admiration In so much that the moste part of the people as also the Scribe who wrote the sentence of condemnation against him did pronounce and confesse that hee was Gods seruaunt and a good man The burning of Thomas Benet To whom the sayde Thomas Benet wyth an humble and a meeke spirite most patiently answeared Alas Syr trouble me not And holding vp his handes sayde Pater ignosce illis Whereuppon the Gentlemen caused the woode and furses to be set a fire The constaÌt ende and Martirdome of Tho. Benet and therewith this godly manne lifted vp his eyes and hands to heauen saying O Domine recipe spiritum meum and so continuing in his prayers did neuer stirre nor striue but most patiently abode the cruelty of the fire vntil his life was ended For the which the Lord God be praised and send vs his grace and blessing that at the latter day we may with hym enioy the blesse and ioye prouided and prepared for the elect children of
the Sacramentes to a worldly authority we ought to reiect him as S. Paule willeth vs Gala. 1. To open therfore the true sense of the Scripture in the places aforesayd and first to begin with the 16. Chapiter of Mathew here is to be obserued that the question being put in generall of Christ to all his Apostles what they thought or iudged of him Peter aunswering for them all as he was alwayes ready to answere sayd Thou art Christ the sonne of the liuing God The place of Math. 16. expounded To whom Iesus aunswered agayne Blessed be thou Symon the Sonne of Iona for fleshe and bloud hath not reueled this vnto thee but my Father which is in heauen And I say to thee thou art Peter and vpon this rocke I will builde my Church and the gates of hell shall not preuayle against it That is to say vpon this rocke of thy confession of mee to be the Sonne of GOD Rom. 10. I will builde my Churche for this fayth conteineth the whole summarye of our fayth and saluatioÌ as it is written Rom. 10. The word of fayth that we do preach is at hande Faith the mother of saluatioÌ Peter the first confessor of Christ. in thy mouth and in thine hart For if thou confesse with thy mouth our Lord Iesus Christ with thy hart do beleue that God raised him froÌ death to life thou shalt be saued c. And this confession being first vttered by the mouth of Peter vpon the same confession of his not vpon the person of Peter Christ buildeth his Church as Chrisostome expoundeth that place in the 26. Sermon of y e feast of Pentecost saying Not vpoÌ the person of Peter The church builded vppon the confession of Peter not vppon the Person of Peter but vpoÌ the fayth Christ hath builded his church And what is the fayth This Thou art Christ the sonne of the liuing God What is to say vpon this rocke That is vpon this confessioÌ of Peter c. And with this saying of Chrisostome all auÌcient expositors sayth Tonstal treating that place do agree For if we should expouÌd that place that the church is builded vpoÌ the person of Peter we should put an other fouÌdation of the Church then Christ which is directly agaynst S Paule saying No man may put any other foundation 1. Cor. 3. but that which is put already which is Christ Iesus c. And because Peter was the first of all the Apostles What is the primacye of Peter and how it commeth that confessed this that Christ is the sonne of God by y e which fayth all men must be saued thereof commeth the primacy that is the first place or standing of Peter in the nuÌber of all the Apostles And as Peter was the firste of them that confessed Christ to be the sonne of God so was he most ardent in his fayth most bolde and hardy in Christ as appeared by his comming out of the shippe in the great tempest and also most vehemeÌt in his maysters cause as appeared by drawing out his sword and after the Lords resurrection is declared in the 2.3.4 chapiter of the Actes where as the Iewes withstanding the Apostles preaching the fayth of Christ Peter as most ardent in fayth The honoâable names of Peter in the olde Doctors how wherfore they be geuen was euer most ready to defend the fayth against the impugners therof speaking for them all vnto the people c. and therfore hath these honorable names geuen him by the auncient interpreters y t some times he is called the mouth of the Apostles y e chiefe of the Apostles some time the Prince of the Apostles some time the President of the whole Church some time hath the name of primacy or priority attributed to him And yet the sayd Peter notwithstanding these honourable names geueÌ vnto him that he should not haue a rule or a iudicial power aboue all the other Apostles it is plain by S. Paule and many other Gala. 2. First S. Paule Gal. 2. playnly declareth the same saying That as the Apostleship of the Circumcision that is of the Iewes was geuen by Christ to Peter so was the Apostleship of the Gentiles geuen to me among the Gentiles The authority of the Apostles all a like Hereby it appeareth that Paule knew no primacy of Peter concerning people places but amoÌg the Iewes And therof S. Ambrose expounding that place sayth thus The primacy of the Iewes was geuen chiefely to Peter Ambrosius albeit Iames and Iohn were ioyned with him as the primacy of the GeÌtiles was geuen to Paule albeit Barnabas was ioyned with hym So that Peter had no rule ouer all Act. 10. Also in the Actes 10. when Peter was sent for to Cornelius a Gentile he durst not go to him without a speciall vision geuen him from heauen by the Lord. Item that all the Apostles had like dignity and authority Ephes. 2. it appeareth by S. Paule Ephes. 2. Where he sayth Now ye are not straungers nor foreners but ye be Citizens wyth the Sayntes and of the household of almighty God builded saith he vpon the foundation of the Apostles The Church founded not of Peter onely but of the Apostles and the Prophets Christ being the corner stone vpon whom euery edifice being builded groweth vp to an holy teÌple in our Lord. c. Here he sayth that they be builded not vpon the foundation of Peter onely but vpon the foundation of the Apostles so that al they be in the foundation set vpon Christ the very rocke wherupoÌ standeth the whole Church In the 21. chap. also of the Apoca. the new City and the heauenly Hierusalem of almighty God is described of the holy ghost Apoc. 21. not with one fouÌdation onely of Peter but with 12. foundations after the number of the Apostles S. Cyprian Lib. De simplic prael geueth record likewise to the same Cypria lib. De simplic Prelato that the Apostles had equall power dignitye geuen to them by Christ. And because al should preach one thing therfore y e beginning therof first came by one which was Peter who confessed for them all That Christ was the Sonne of the liuing God Euery byshop hath his parte wholy to himselfe saying further that in the Church there is one office of all the Bishops whereof euery man hath a part allowed wholy vnto him Now if the Bishop of Rome may meddle ouer all where hee will then euery man hath not wholy his part for the bishop of Rome may also meddle in his part ioyntly with him so that now he hath it not wholy which is agaynst Cyprian S. Austen likewise expounding the Gospell of Iohn in the 50. treaty Aug. in Ioan. tractat 50. speaketh there of the keyes of Peter Whiche he sayth were geuen of Christ to Peter not for himselfe alonely but for the whole Church Cyrillus expounding the last
out of Wales was brought to the gallowes and there also with the foresayd Frier as is sayde was set on fire Whome the Wealshmen muche worshipped and had a Prophecye amongest them that this Image shoulde set a whole forrest on fyre Which prophecy tooke effect for he set this Fryer Forest on fire and consumed hym to nothing The Fryer when he saw the fire come and that present death was at hand he caught hold vpon the lader and would not let it go but so vnpaciently took his death as neuer any man that put his trust in God at any time so vngodly or vnquietly ended his life In the month of October Nouember the same yere shortly after the ouerthrow of these images and pilgrimages folowed also the ruine of the Abbeis religious houses which by the speciall motion of the Lord Cromwel or rather and principally by the singuler blessing of almighty God were suppressed being geuen a litle before by acte of Parliament into the kinges hand wherupoÌ not onely the houses were rased but theyr possessions also disparcled among the nobility in such sort The ruyne dissolutioÌ of Abbeyes âonasteryes in England as all friers monkes Chanons Nunnes and other sectes of religion were then so rooted out of this Realme from the very foundation that there semeth by Gods grace no possibility hereafter left for the generation of those straunge weedes to grow here any more according to the true verdict of our Lord and Sauior Christ in his Gospell saying Euery plantation being not planted of my father Math. 15. shal be plucked vp by the rootes c. ¶ The history of the worthy Martir of God Iohn Lambert otherwise named Nicolson with his troubles examinations and aunsweres as well before the Archbishop of Caunterbury Warham and other Bishops as also before K. Henry 8. by whom at length he was condemned to death burned in Smithfielde Ann. 1538. IMmediatly vpon the ruine and destruction of the monasteries Anno 1538. the same yeare in the month of Nouember followed the trouble and condemnation of Iohn Lambert y e faythfull seruaunt of Iesus Christ and Martyr of blessed memory This Lambert being borne and brought vp in Northfolke was first conuerted by Bilney and studied in the Uniuersity of Cambridge Where after that he had sufficiently profited both in Latin and Greeke and had translated out of both tongues sondry things into the English tongue being forced at last by violence of the time he departed from thence to the partes beyond the seas to Tyndall and Frith Lambert ââeacher to the Englysh ãâã at Antwerpe and there remained the space of a yeare and more being preacher and Chapleine to the Englishe house at Antwerpe till he was disturbed by sir Thomas More and by the accusation of one Barlow was caried froÌ Antwerpe to London Lambert brought froÌ Antwerpe to London where he was brought to examination first at Lambeth then at the Bishops house at Oxford before Warham y e Archb. of Cant. and other aduersaries hading 45. articles ministred agaynst him wherunto he rendred answere agayne by writing The which answeres for as much as they conteine great learning may geue some light to the better vnderstanding of the common causes of religion now in controuersy I thought here to exemplify the same Lambert accused by one Baââow as they came right happely to our handes The copy both of the articles and also of his aunsweres here in order foloweth ¶ Articles to the number of 45. layd to Lambert IN primis whether thou wast suspecte or infamed of heresy Articles agaynst Iohn Lambert 2. Whether euer thou hadst any of Luthers bookes and namely sith they were condemned how long thou kepst them and whether thou hast spent any study on them 3. Whether thou wast constitute priest and in what Dioces and of what bishop 4. Whether it be lawfull for a Priest to mary a wife and whether a priest in some case be bouÌd by the law of God to mary a wife 5. Whether thou beleuest that whatsoeuer is done of man whether it be good or ill commeth of necessity 6. Whether the sacrament of the aulter be a sacrament necessary vnto saluation and whether after the consecration of the bread and wine done by the priest as by the minister of God there is the very body and bloud of Christ in likenes of bread and wine 7. Item what opinion thou holdest touching the Sacrament of Baptisme whether thou doest beleue that it is a sacrament of the Church and a necessary sacrament vnto saluation and that a Priest may baptise and that the order of baptising ordeined by the church is necessary and wholsome 8. Item whether you beleue that matrimony be a sacrament of the church necessary to be obserued in the church that the order appointed by the Church for the solemnising therof is allowable and to be holden 9. Item whether thou doest beleue orders to be a sacrameÌt of the church Sacrament of orders and that saying of masse ordeined by the Church is to be obserued of Priestes whether it be deadly sinne or not if it be omitted or contemned and whether the order of Priesthoode were inuented by mans imagination or ordeined by God 10. Item whether penaunce be a sacrament of the Church and necessary vnto saluation Sacrament of penance and whether auricular confession is to be made vnto the priest or is necessary vnto saluation and whether thou beleuest that a ChristiaÌ is bouÌd besides contrition of hart hauing the free vse of an apte or meet priest vnder necessity of saluation to be confessed vnto a Priest and not vnto any lay man be he neuer so good and deuout whether thou beleuest that a Priest in cases permitted vnto him may absolue a sinner beyng contrite and confessed from his sinnes and enioine him wholsome penaunce 11. Item whether thou doest beleue and holde Sacrament of confession that the sacrament of confirmation extreme vnction be sacrameÌts of the church and whether that they doe profite the soules of them which receiue them and whether thou beleuest the foresayde seuen sacramentes to geue grace vnto them that do duly receiue them 12. Whether all thinges necessary vnto saluation are put in holy Scripture Vnwritten verities and whether things onely there put be sufficient and whether some thinges vpon necessity of saluation are to be beleued and obserued which are not expressed in Scripture 13. Whether thou beleuest that Purgatory is and whether that soules departed be therin tormented and purged Purgatory 14 Whether holy martyrs apostles and confessors departed from this world ought to be honored and called vpon Praying to Saintes and prayed vnto 15. Whether the Sayntes in heauen as Mediatours pray for vs 16. Whether thou beleuest that oblations pilgrimages may be deuoutly and meritoriously done to the sepulchres and reliques of sayntes Pilgrimage 17. Whether
Scripture doth not say that Christ being vpon earth did speake vnto Paule But that sodenly a lighte from heauen did shine rounde about him and hee falling to the ground heard a voyce sayinge vnto him Saule Saule why doest thou persecute me I am Iesus whom thou persecutest c. Here this place doth nothing lette but that Christe sittinge in heauen Act 9. myghte speake vnto Paul and be heard vpon earth for they which were wyth Paule verely heard the voyce but did see no body The Archbishop on the contrary part sayd Paule him selfe doth witnesse The Archbishops replye Actes 26. that Christe did appeare vnto him in the same vision But Lambert againe sayde that Christ did witnesse in the same place That hee woulde againe appeare vnto hym Answere to the replye and deliuer him out of the handes of the Gentiles Notwythstanding we read in no place that Christ did corporally appear vnto him Thus The hasty impudencye of the bishop of Winchester The reason of Stepheâ wint when they had contended about the conuersion of S. Paule and Lambert so aunswearinge for hymselfe that the king semed greatly to be mooued therwith and the Byshop himselfe that disputed to be entangled and all the audience amased then the Byshop of Winchester whych was appoynted the 6. place of the disputation fearing least the argument should be taken out of hys mouth or rather being drowned wyth malice against the poore man wythout the kinges commaundement obseruing no order before the Archbishop had made an end vnshamefastly kneeled downe to take in hand the disputation alledged a place out of the 12. Chapter to the Corinthians where S. Paule sayeth Haue I not seene Iesus And againe in the 15. chapter He appeared vnto Cephas and afterwarde vnto Iames then to all the Apostles but last of al he appeared vnto me as one borne out of due time â Cor. 15. c. Heereunto Lambert aunswered he did nothing doubt but that Christ was seene and did appeare but he did deny that hee was in two or in diuers places accordinge to the maner of his body Then Winchester agayne abusinge the authoritie of Paule repeateth the place out of the seconde Epistle to the Corinthians and 5. Chapter And if so be we haue knowen Christe after the fleshe Wint. replyeth nowe hencefoorth knowe wee hym so no more c. 2. Cor. 5. Lambert aunswered that this knowledge is not to be vnderstanded according to the sense of the body and that it so appeared sufficiently by S. Paule whyche speaking of hys owne reuelation sayeth thus I know not whether in the body or without the body Lambert aunswereth to Wint. God knoweth whiche was rapte into the thirde heauen I knowe not whether in the body or without God knoweth Whereby euen by the testimony of S. Paule a man shall easily gather that in thys reuelation hee was taken vp in spirite into the heauens did see those things rather then that Christe came downe corporally from heauen to shew them vnto him especially for that it was said of the Aungell That euen as hee ascended into heauen so hee should come againe And S. Peter sayeth whom it behoueth to dwell in the heauens And moreouer appoynting the measure of time he addeth Euen vntill that all things be restored c. Heere againe Lambert being taunted and rebuked coulde not be suffered to prosecute hys purpose After the Byshoppe of Winchester had done Tonstall Bishop of Durham tooke hys course and after a long preface wherein he spake much of Gods omnipotencie at the last he came to this poynt Tonstall Byshop of Durisme against Lambert saying that if Christ could performe that which he spake touching the conuerting of hys body into bread without doubt he would speak nothyng but that he would performe Lambert answeared that there was no euidente place of Scripture wherein Christ doth at any time say that he woulde chaunge the breade into hys body and moreouer that there is no necessitie why he shoulde so doe But thys is a figuratiue speache The answer of Lambert to Tonstall The figuratiue phrase of the scripture to be marked euery where vsed in the Scripture wheÌ as the name and appellation of the thing signified is attributed vnto the signe By whiche figure of speache circumcision is called the couenaunt the Lambe the passeouer beside 600. such other Nowe it remaineth to be marked whether wee shall iudge all these after the words pronounced to be straightway chaunged into an other nature Then agayne began they to rage a freshe againste Lambert so that if hee coulde not be ouercome wyth arguments he shoulde be vanquished with rebukes and tauntes What shoulde he doe He might well holde his peace like a Lambe but bite or barke againe he could not Next orderly stepped forth the valiant champion Stokesly byshop of London who afterward lying at y e poynte of death reioysed boasting that in his life time he had burned 50. heretickes The wicked âoast of Stokesly Thys man amongest the residue intending to fight for his belly with a long protestation promised to proue that it was not onely a worke of a diuine miracle but also that it did nothing abhorre nature For it is nothing dissonant from nature sayeth he the substances of lyke things to be oftentimes chaunged one into an other So that neuertheles The waterishe cold argument of Stokesly One substance may be chaunged into an other but then the accidents change also with it The bishops ââiumphe before the âictory Lamberts ââswere to Stokesly ãâã and ãâã against Lambert the accidentes doe remayne all be it the substaunce it selfe and the matter subiecte be chaunged Then hee declared it by the example of water boylinge so long vppon the fire vntill all the substance thereof be euaporate Nowe sayeth he it is the doctrine of the Philosophers that a substaunce can not be chaunged but into a substaunce wherefore we doe affirme the substaunce of the water to passe into the substaunce of the aire Notwythstanding the qualitie of the water which is moystnesse remaineth after the substaunce is chaunged for the ayre is moist euen as the water is When this argument was heard the Byshops greatly reioysed and sodenly their countenance chaunged as it were assuring themselues of a certaine triumph and victory by this Philosophicall transmutation of elements and like as it had ben of more force then Crisippus argument which passed all maner of solution Lambertes aunswere was long looked for heere of all men Who assoone as he had obtained silence and liberty to speake first of all denied the Bishoppes assumpte that the moisture of the water did remaine after the substance was altered For all be it sayth he that we doe graunt with the Philosophers the ayre to be naturall moist notwythstanding it hathe one proper and a diuers degree of moysture and the water an other Wherefore when as the water is conuerted into the
the L. Cromwel and so caried into his inward chamber where as it is reported of many L. Cromwell desired of Lambert forgeuenes that Cromwell desired him of forgeuenes for that he had done Ther at the last Lambert being admonished that the houre of his death was at hande hee was greatly comforted and cheared and being broughte out of the chamber into the Hal he saluted the gentlemen and sate downe to breakfast wyth them shewing no manner of sadnesse or feare When as the breakfast was ended he was caried straight way to the place of execution wher as hee shoulde offer hymselfe vnto the Lorde a sacrifice of sweete sauour who is blessed in his Saintes for euer and euer Amen As touching the terrible maner and fashion of the burning of this blessed Martyr heere is to be noted that of all other which haue beene burned and offered vp at Smithfielde there was yet none so cruelly and piteously handled as he For after that his legges were consumed and burned vp to the stumpes and that the wretched tormentours and enemies of God had withdrawne the fire from him so that but a small fire and coales were left vnder hym then two that stoode on eche side of him with their Hallebardes pitched him vpon their pikes as farre as the chaine wolde reache after the manner forme as here in this picture is described Then hee lifting vp such handes as hee had and his fingers endes flaming with fire The worâeâ which he spake at his death cried vnto the people in these wordes None but Christ none but Christ and so being let downe againe from their Hallebardes fell into the fire and there gaue vp his life The order and maner of the burning of the constante Martyr in Christ Iohn Lambert During the time that hee was in the Archbyshoppes Warde at Lambeth which was a little before his disputation before the king he wrote an excellent confession or defence of his cause vnto king Henrie Wherein he first moâlifying the kings minde and eares w t a modest sober preface declaring how he had a double hope of solace laid vp the one in the most high and mighty Prince of Princes God the other nexte vnto God in hys Maiestie which shoulde represent the office and ministerie of that most high Prince in gouerning here vppon earth after that proceeding in gentle wordes he declared y e cause which mooued him to that which he had done And albeit he was not ignorant howe odious this doctrine woulde be vnto the people yet notwithstanding because he was not also ignoraunt how desirous the kynges mind was to search out the trueth The Apology of Iohn Lambert vnto the king he thought no time vnmeete to performe his duetie especially for so muche as hee woulde not vtter those thyngs vnto the ignoraunt multitude for auoiding of offence but only vnto the Prince him selfe vnto whom he might safely declare his minde After thys Preface made hee entring into the Booke The prefââ of his Apologie confirmed his doctrine touchinge the Sacramente by diuers testimonies of the Scriptures by the whiche Scriptures hee prooued the bodye of Christe whether it riseth or ascendeth or sitteth or be conuersant here to be alwaies in one place Then he gathering together the mindes of the auncient Doctours did proue and declare by sufficient demonstration y e sacrament to be a misticall matter Albeit hee so ruled himselfe in suche temperaunce and moderation that he did not deny but that the holy sacrament was the very naturall bodye of our sauiour and the wine hys naturall bloud and that moreouer his naturall body bloud were in those misteries but after a certayne maner as al y e auncient Doctours in a maner do interprete it After this protestation thus made hee inferreth y e sentence of his confession as here followeth * A treatise of Iohn Lambert to the king CHrist is so ascended bodily into heauen his holy maÌhode thether so assumpt whereas it doth sit vppon the right hand of the father A treatise of Iohn Lambert vppon the Sacrament to the king that is to say is with the Father there remanent and resident in glory that by the infallible promise of God it shall not or cannot from thence return before the generall dome whiche shall be in the ende of the world And as he is no more corporally in the world so caÌ I not see how he can be corporally in the sacrament or his holy supper And yet notwithstanding do I knowledge confesse that the holy sacrament of Christes body bloud is his very body bloud in a certayne maner which shall be shewed hereafter with your graces fauour permissioÌ according to the wordes of our sauiour instituting y e same holy sacrament saying This is my body whiche is geueÌ for you Math. 26. And agayne This is my bloud which is of the new Testament which is shed for many for the remission of sinnes But now for approuing of the first part that Christ is so bodily ascended into heauen and his holy manhoode so thether assumpte c. that by the infallible promise of God he shall not or cannot any more from thence boldly return before the generall dome I shall for this alledge first the scriptures and following the authorities of olde holye Doctors w t one consent testifying with me Besides thys I neede not to tel that the same is no other thing but that we haue taught to vs in these 3. articles of our Creede He ascended into heauen and sitteth on the right hand of GOD the father almightye from thence he shall come to iudge the quicke and the dead For Christ did ascend bodily the God head which is infinite vncircuÌscriptible replenishing both heauen and earth being immutable and vnmooueable so that properly it can neither ascend nor descend Scriptures affirming the same The Scriptures whych I promised to alledge for the confirmation of my sayd sentence be these Hee was lifted vp into heauen in their sight Act. 1. and a cloude receaued him from theyr eyes and when they were looking vp into heauen they sawe two men c. Heere it is euidently shewed that Christ departed and ascended in a visible and circumscripte body That thys departing was visible and in a visible bodye these woordes doe testifie And when they were looking vppe Whye stande ye heere looking vppe into heauen And euen as yee haue seene him c. That secondly it was in body I haue afore prooued and moreouer the Deitie is not sene but is inuisible as appeareth To God onely inuisible c. and He dwelleth in the inaccessible lighte 1. Tim. 1. 1. Tim. 6. whiche no man seeth nor may see c. Therfore the manhead and naturall body was assumpt or did ascend That thirdly it was in a circumscript body appeareth manifestly in this First y t his ascension and bodily departing caused them to loke vp
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 âohn 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 âath 26. ãâã 22. âarkke 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 BereÌgarius 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 chaÌged 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 notwithstaÌding 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 notwithstaÌding 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.
for the second time being duely conuicted it was made felonie as the other were In this constitution if the Lord Cromwell and other good men of the Parliament might haue had their wyll there is no doubt but the first crime of these concubinarye Priests as well as the second had had the same penaltie as the other vj. Articles had and should haue bene punished with death But Steuen Gardiner with his felowe Byshops who then ruled all the roste so basted this extraordinarie Article with their accustomed shiftes that if they were taken and duely conuicte for their not castè nor cautè at first time it was but forfaite of goodes Also for the second conuiction or atteinder they so prouided that the next yeare folowing that punishment and paine of death by Acte of Parliamente ãâã an ãâ¦ã c. 10. was cleane wiped away and repealed And why so Because sayeth the Statute that punishment by payne of deathe is very sore and much extreme therefore it pleaseth the Kyng wyth the assente of the Lordes that that clause aboue written concerning felonie and paynes of deathe and other penalties and forfaitures for and vpon the first and seconde conuiction or atteynder of anye Prieste or woman The Acte aâainst the âhoredome ãâã Priestes ãâã âfter what ãâã for anye suche offences of whoredome or aduoutrie aforesayde shall be from hencefoorth voyde and of none effecte c. So that by this statute it was prouided for all suche votaries as liued in whoredome and adulterie for the first offence to lose his goodes and all his spirituall promotions except one For the second to forfaite all that he had to the King For the third conuiction to susteyne continuall imprisonment In these vngodly proceedings of the Popes Catholicke Clergie two things we haue to note The maniâest impiety âf the popes âoctrine âisclosed 1. First the horrible impietie of their doctrine directly fighting against the expresse authoritie of God his word forasmuch as that which God permitteth they restrayne that which he biddeth they forbid Habeat sayeth he non habeat say they taking exceptions agaynste the worde of the Lord. That which he calleth honorable and vndefiled they call heresie that which he cuÌmendeth and instituteth they punish with paynes of death Not onely the Priestes that marry but them also that say or cyphre that a Prieste may marry at the first they kill as felons Neither can any Miserere take place for chaste and lawfull wedlocke where as coÌtrariwise a spirituall man may thrise defile his neighbours wife or thrise defloure his Brothers daughter and no felonie at all layde to his charge What is this in plaine words to say but that it is lesse sinne thrise to commit aduoutry then once to marry 2. The seconde is to be noted how these paynted hypocrites doe bewray their false dissembled dealinges vnawares with whome a man might thus reason Tell vs you Priests and votaries Dilemma âgainst ãâã that will not marry which so precisely flie the state of Matrimonie intende you to liue chaste and are able so to do without wiues or do you keepe your selues chaste honest without them and without burning or not If ye be not able why then mary you not why take you not the remedy appointed of God Why make you those vowes which you can not performe or why do you not breake them being made falling thereby in daunger of breakyng Gods commandemeÌt for keeping your owne If you be able and so do intend to coÌtinue an honest and a continent conuersation without wiues then shall I aske of you according as Doct. Turner grauely truely layeth to your charge why do you so carefully prouide a remedie by your lawes aforehand for a mischiefe to come whiche you may auoide if ye list Doct. Turâeâ huntyng âhe Romish Foxe vnlesse eyther ye listed not to stand though ye might or else saw your owne infirmitie that you could not though ye would And therefore fearing your owne weake fragilitie you prouide wisely for your selues aforehand that where other shall suffer paines of death at the first for well doing you may fall thrise in abhominable adultery and yet by the law haue your liues pardoned And heere commeth out your owne hypocrisie by your selues bewrayed For where as you all confesse that you are able to liue chaste if ye wil without wiues this moderation of the lawe prouided before against your aduouterous incontinencie playnely declareth that eyther ye purpose willingly to fal or at least ye feare and stand in doubt not to be able to stand And why then do you so confidently take such vowes vpon you standing in such doubt and feare for the performance thereof And be it to you admitted that all do not fall but that some keepe their vow The Paâistes beââay their ãâ¦ã though some viciously run to other mens wiues and daughters then here againe I aske you seeing these vicious whorehunters and aduouterous persons amongst you do liue viciously as you can not deny and may do otherwise if they list as you coÌfesse what punishmeÌt then are they worthy to haue which may liue coÌtinent and wil not neither yet will take the remedy prouided by God but refuse it Which beyng so then what iniquitie is this in you or rather impietie inexcusable against God and man to procure a moderation of lawes for such The impiety of the Papistes inexcusable and to shew such compassion and clemeÌcie to these so heynous adulterers whorehunters and beastly fornicators that if they adulterate other mens wiues neuer so oft yet there is no death for them and to shew no compassion at all nor to finde out any moderation for such but at the very first to kill theÌ as felons and heretickes which honestly doe mary in the feare of God or once say that a Priest may mary How can ye heare be excused O you children of iniquitie What reason is in your doyng or what truth in your doctrine or what feare of God in your harts You that neither are able to auoyde burnyng pollutioÌ without wedlocke nor yet will receaue that remedy that the Lord hath giuen you how will you stand in his face wheÌ hee shall reuele your operations and cogitations to your perpetuall confusion vnlesse by tyme ye conuert and repent And thus beyng ashamed of your execrable doyngs I cease to defile my penne any further in this so stinkyng matter of yours leauyng you to the Lord. It was declared before Read afore pag. 1130. pag. 1136. that what tyme these vi Articles were in hand in the Parliament house Cranmer then beyng Archbyshop of Canterbury onely withstoode the same disputyng iij. dayes agaynst them whose reasons and Arguments I wish were extant and remaynyng After these Articles were thus passed and concluded the kyng who alwayes bare especiall fauour vnto Cranmer perceiuyng him to bee not a litle discomforted therewith sent all the Lordes of the Parlament and
y e realm and establishment of the kings succession to haue an English Queene and Prince that were meere English so that in conclusion the kings affection the more it was diminished from the late married Anne of Cleue the lesse fauour he bare vnto Cromwell Besides this Gardiner there lacked not other backe friends also and ilwillers in the court about the king which little made for Cromwell both for his religion which they maligned and for other priuate grudges also incident by the way Ouer and besides all which it is moreouer supposed that some part of displeasure might ryse agaynst hym by reason of a certaine talke which happened a little before at Lambeth at what tyme the king after the makyng of the vi Articles sent the sayd Lord Cromwell his UicegereÌt with the two Dukes of Northfolke Suffolke with all the Lordes of the Parliament to Lambeth to dyne with the Archbishop who mightily had disputed and alledged in the Parliament agaynst the said Articles to cheare and comfort his daunted spirits agayne There the said Cromwell with the other noble Lordes sitting with the Archbishop at his table in talke The talke betwene the L. Cromwel certeine of the Lordes at Lambeth as euerie lord brought forth his sentence in commendation of Cranmer to signifie what good will both the kyng they bare vnto him among the rest one of the company entring into a comparison betweene the sayd Thomas Cranmer and Thomas Wolsey late Cardinall of Yorke declared in his iudgement that Cranmer was much to bee preferred for his myld and gentle nature where as the Cardinall was a stubburne and a churlish prelate and one that could neuer abide any noble man and that sayd he knowe you well enough my Lord Cromwell for he was your Maister c. At these wordes the Lord Cromwell beyng somewhat touched to heare the Cardinals seruice cast in hys teeth inferred agayne saying that he could not deny but he was seruant sometyme to Cardinall Wolsey neyther did repent the same for he receiued of hym both fee meate and drinke and other commodities but yet he was neuer so farre in loue with hym as to haue wayted vpon him to Rome if he had bene chosen Pope as he vnderstoode that he would haue done if the case had so fallen out Whiche when the other had denied to be true Cromwell still persisted affirmyng the same and shewyng moreouer what number of Florens he should haue receyued to be his Admirall and to haue safe conducted hym to Rome in case he had bene elected Bishop of Rome The partie not a little mooued with these wordes told hym he lyed The other agayne affirmed it to be true Upon this great and hygh wordes rose betwene them Which contention although it was through intreatie of the Archbishop and other nobles somewhat pacified for the tyme yet it might be that some bitter roote of grudge remayned behynd which afterward grew vnto him to some displeasure And this was an 1540. in the moneth of Iuly Ex testimonio Secretarij Cantuar. After this the next yeare followyng which was 1541. in the month of Aprill was holden a Parliament Anno 1541. which after diuers prorogations was continued till the moneth of Iuly the sayd yeare A Parliament In the which month of Iuly the Lord Cromwell beyng in the counsaile chamber was sodenly apprehended and committed to the tower of London Whereat as many good men which knewe nothyng but truth by him did lament The Lord Cromwell appreheÌded and prayed hartily for him so moe there were on the contrary side that reioyced especially of the religious sort and of the clergy such as had bene in some dignitie before in the Churche and nowe by hys meanes were put from it For in deed such was hys nature that in all his doyngs he could not abyde any kynde of Poperie nor of false religion creepyng vnder hypocrisie and lesse could abyde the ambitious pryde of Popishe Prelacie which professing all humilitie was so elated in pride that kinges coulde not rule in their owne Realmes for them These snuffing Prelates as he could neuer abide so they agayne hated him as much whiche was the cause of shortnyng his dayes and to bryng him to his ende So that the xix day of the moneth aforesaid he was attainted by Parliament In the which Atteinder diuers and sondry crimes surmises obiections and accusations were brought against hym but chiefly and aboue all other Crimes and accusatioÌs brought agaynst the L. Cromwell he was charged and accused of heresie for that he was a supporter of them whoÌ they recounted for heretikes as Barnes Clarke and many other whom he by his authoritie and letters written to Shiriffes and Iustices in diuers Shires rescued and discharged out of prison Also that he did euulgate disperse abroad amongst the Kings subiects great numbers of bookes conteming as they said manifest matter of much heresie diffidence and misbeliefe Item that he caused to be translated into our English tongue bookes comprising matter expresly against the Sacrament of the aulter that after the translation thereof he commended and mainteyned the same for good and christian doctrine· Ouer and besides all this they brought in certaine witnesses what they were the atteinder expresseth not which most especially pressed or rather oppressed him with heinous wordes spoken agaynst the king in the Church of s. Peter the poore in the moneth of March in the xxx yeare of the kings raigne Which wordes if they be true as the Atteinder doth purport three things I haue here much to meruaile at First if his aduersaries had so sure holde and matter against hym Witnesses agaynst Cromwell suspected then what would mooue theÌ to make such hastie speede in all post haste to haue him dispatched and rid out of the way and in no case could abyde hym to come to his purgation Which if he might haue done it is not otherwise to be thought but he would easily haue clered himselfe thereof Secondly this I maruell What mischiefe malicious make-bates make in a commoÌ wealth that if the wordes had bene so hainous against the kyng as his enemies did pretend why then did those witnesses which heard those words in S. Peters Church in the xxx yeare of the kyngs raigne conceale the sayd wordes of such treason so long the space almost of ij yeares Examples of meÌ falsely accused wrongfully iudged and now vttered the same in the xxxij yeare of the kings reigne in the moneth of Iuly Thirdly here is agayne to be marueled if the king had known or beleued these words to be true and that Cromwell had bene in deede such a traytour to his person why then did the kyng so shortly after lameÌt his death wishing to haue his Cromwell aliue agayne What Prince will wish the lyfe of hym whom he suspecteth vndoubtedly to be a traitor to his life and person wherby it may appeare what
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. CroÌwels 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 ãâã the ãâã 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 coÌdemned 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 ãâã the L. Cromâwel 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 stroÌg 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 coÌfidence 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 ãâ¦ã 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
fouÌd nothyng What nothyng By the fayth I owe to God quoth he to the foremaÌ I would trust you vpon your obligatioÌ but by your oth I will trust you nothyng TheÌ sayd some of the Commissioners My Lord geue them a loÌger day No quoth he in LoÌdon they euer finde nothyng I pray you what say you to Mekins My Lord quoth the foreman we can say nothing to him for we finde the witnesses to disagree One affirmeth that he should say the Sacrament was nothyng but a ceremonie the other nothing but a signification Why quoth Boner did he not say that Barnes dyed holy TheÌ pausing a while he bad cal the other Iury. Put in your Uerdict quoth he My Lord sayd one we haue fouÌd nothyng Rafe Foxley ãâã Iesus quoth he is not this a straunge case Then spake one of the same Iury whose name was Raph Foxley sayd My Lord wheÌ you gaue vs charge we desired to haue the Persons Curates of euery Parish to geue vs instructions Thiâ Recorder ãâ¦ã Rog. ãâã and it was denyed vs. Then stoode vp the Recorder and sayd it was true in deede that he had spoken and therewithall sayd this last yeare were charged two Iuries which did many thinges naughtely and foolishly and did as much as in them lay to make an vprore among y e Kings people therefore it was thought not meete that they should geue information to you Nay nay quoth Boner this was the cause Iâ the Person or Curate should geue information according to hys knowledge then what will they say I must tell my confession to a knaue priest and he shal go by and by and open it What sayd my Lord Maior there is no man I trow that wyll say so Yes by my trouth quoth Boner knaue Priest knaue Priest Then sayde the Lorde Maior somewhat smiling there be some of them slipper fellowes and as men finde them so will they oft times report Boner not well contented with those wordes said to the Iurie My maisters what say you to Mekins They aunswered the witnesses doe not agree therefore we do not allow them Why quod Boner this court hath alowed them TheÌ said one of the Iurie to the Recorder Is it sufficient for our discharge if this court do allow them Yea sayd the Recorder it is sufficieÌt said Go you aside together a while bring in your verdicte After the Iury had talked together a litle while they returned to the bar again with their inditement which at Boners hand was frendly receaued so both they and the other Iurie were discharged bidden take their ease Thus ended the court for that day Shortly after they sate for life and death Mekins being brought to the barre and the inditement read Boner sayd to him Mekins confesse the truth and submit thy selfe vnto the Kings law that thy death may be an example to all other This Rich. Mekins being a child which passed not the age of fifteene yeares as Halle reporteth as he had heard some other folkes talke so chaunced he to speake against y e sacrament of the altar Which comming to Boners eares he neuer left him as afore doth plainely appeare before he had brought him to the fire During the time of his imprisonment neither his poore father nor mother for feare durst ayde him with any reliefe whereby he there indured in great misery At what time he was brought vnto the stake he was taught to speake much good of the Bishop of London and of the great charitie he shewed to him and to defie and detest all heretickes and heresies but specially Doctor Barnes vnto whome he imputed the learning of that heresie which was the cause of his death The poore ladde would for sauegard of his life haue gladly sayde that the xij Apostles had taught it him such was his childishe innocencie and feare But for this deede many spake and sayd it was great shame for the Bishop whose parte and dutie it had bene rather to haue laboured to saue his life then to procure that terrible execution seeing that he was such an ignoraunt soule that he knew not what the affirming of heresie was ¶ Richard Spenser Ramsey and one Hewet suffered at Salisbury ABout the same time also a certeine Priest was burned at Salisbury who leauing his Papistry had married a wife and became a player in enterludes with one Ramsey and Hewet which three were all condemned and burned Against whome and specially against Spenser was layd matter concerning the Sacramente of the altar He suffered at Salisbury Although this Inquisition aboue meÌtioned was ment properly and especially concerning the vj. Articles yet so it fell out that in short space doubts beganne to rise and to be moued by the Quest whether they might enquire as well of all other opinions articles and cases of Lollardy or for speaking against holy bread holy water or for fauoring the cause of Barnes of Frier Warde Sir Thomas Rose c. Whereupon great perturbation followed in all Parishes almost through London in the yeare aforesayd which was 1541. as heere ensueth in a briefe summary Table to be seene ¶ A briefe Table of the troubles at London in the vj. Articles time Persons presented Their causes Iohn Dixe THis Dixe was noted neuer to be confessed in Lente nor to receiue at Easter and to be a sacramentary Rich. Chepeman Chepeman for eating fleshe in Lente and for working on holydayes and not comming to the Church Mistres Cicely Marshall Cicely for not bearing her Palme and despising holye bread and holy water Michaell Haukes Haukes for not comming to the Churche receiuing yong men of the new learning M. Iohn Browne Browne for bearyng wyth Barnes Annes Bedikes wife Bedikes wife for despising our Lady and not prayeng to Saints Andrew Kempe William Pahen Richard Manerd Kempe Pahen Manerd for disturbing the seruice of the Churche with brabling of the new Testament Wylliam Wyders Wyders denied two yeares before The parishe of Trinitye the little the Sacramente to bee Christes body and sayd that it was but only a signe Willi. Stokesley Stokesley for rebuking hys wife at the Church for taking holy water Roger Dauy. Dauy for speaking agaynste worshipping of Saints M. Blage. M. Blage for not comming to his parish Church not confessing nor receauing Wil. Clinch For sayeng when he seeth a Priest preparing to the Masse ye shall see a Priest now goe to masking S. Iohn Baptist in Walbroke Item for calling the Bish. of Winchester false flattering knaue Item for buryeng his wife without Dirige and causing the Scotte of S. Katherines to preach the next day after the buriall Wil. Playne Playne seeing a Priest go to Masse said now you shall see one in masking Item when hee came to the Churche wyth loud reading the english bible he disturbed the diuine seruice Herman Iohnson S. Buttolphs at Billingsgate Hierome Akon Giles Hosteman
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 ãâ¦ã âârfecte 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 ãâã finde ãâã heresie ãâã place ãâ¦ã 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 coÌtinuall 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 ãâ¦ã to comfort him and to helpe him with word and deed with couÌsell 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 loÌg 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 ãâã 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
stand that standeth not with the Lord Which thing as in example of all ages is to be seene so in this late proclamation deuised by the bishops is in like maner exemplified The which proclamation though it was sore terrible for the time yet not long after Mans deuise agaynst the Lord ouerthrowen by reason of the kings death whoÌ the Lord shortly therupon took to his mercy it made at length but a castle come downe So that where the prelates thought to make theyr Iubile it turned them to the Threnes of Ieremy Such be the admirable workings of the Lord of hostes whose name be sanctified for euer This I do not inferre for any other purpose but onely for the workes of the Lord to be seene premonishing thee good Reader withall that as touching the king who in this Proclamation had nothing but the name onely here is nothing spoken but to his laude and prayse Who of hys owne nature disposition The praise of K. Henry 8. was so inclinable and forward in all things vertuous and commendable that the like enterprise of redresse of religion hath not lightly bene sene in any other Prince christned As in abolishing the stout and almost inuincible authority of the Pope in suppressing monasteries in repressing custome of Idolatry pilgrimage c. Which enterprises as neuer king of England dyd accomplish though some beganne to attempt them before him so yet to this day we see but few in other Realmes dare folow the same If Princes haue alwayes theyr Counsell about them that is but a common thing If some time they haue euill counsell ministred that I take to be the fault rather of such as are about them Much superstition purged by king Henry then of princes themselues So long as Queene Anne Tho. Cromwell B. Cranmer M. Denny D. Buts with such like were about him could preuaile with him what organe of Christes glorye did more good in the Church then he as is apparant by such monuments instrumentes and actes set forth by him in setting vp the Bible in the church in exploding the pope with his vile pardons in remouing diuers superstitious ceremonies in bringing into order y e inordinate orders of friers sectes in putting chantry priests to theyr pensions in permitting white meate in Lent in destroying Pilgrimage worship in abrogating idle superfluous holydaies both by act publicke and also by priuate letters sent to Boner tending after this effect ¶ By the king The kinges brief to Boner RIght reuerend father in God right trusty and welbeloued we greet you well And whereas considering the manifolde inconueniences which haue ensued and dayly do ensue to our subiectes by the great superfluity of holy dayes we haue by the assentes and consentes of all you the Byshops Abrogation of holy dayes and other notable personages of the Clergy of this our Realme in ful congregation and assembly had for that purpose abrogated and abolished suche as be neither Canonicall ne meete to bee suffered in a common wealth for the manifolde inconueniences which do ensue of the same as is rehearsed and to the intent our determination therein may be duely obserued and accomplished we haue thought coÌuenient to commauÌd you immediately vpon the receit hereof to addresse your commaundementes in our name to all the curates religious houses and colledges within your dioces with a copye of the act made for the abrogation of the holy dayes aforesayd a transumpt whereof ye shall receiue herewith commaunding theÌ and euery of them in no wise eyther in the Church or otherwise to indict or speake of any of the sayd dayes and feastes abolished wherby the people might take occasion either to murmure or to contemne the order taken therin and to continue in theyr accustomed idlenes the same notwithstanding but to passe ouer the same with such secret silence as they may haue like abrogation by disuse as they haue already by our authority in conuocation And forasmuch as the time of haruest now approcheth our pleasure is ye shall with such diligence and dexterity put this matter in execution as it may immediatly take place for the benefite of our subiectes at this time accordingly without fayling as ye wil aunswere vnto vs for the contrary Geuen vnder our Signet at our Monastery of Chertesey the 11. day of August Thus while good Counsell was about him and could be heard K. Henry according as his CouÌcell was about hym so was he lead he did much good So agayne when sinister and wicked Counsell vnder subtile and craftye pretences had gotten once the foot in thrusting truth verity out of the Princes eares how much Religion and all good thinges went prosperously forward before so much on the coÌtrary side all reuolted backward agayn WherupoÌ proceded this Proclamation aboue meÌtioned concerning the abolishing and burning of English bookes Which proclamation bearing the name of the kinges maiesty but being y e very deed of the bishops no doubt had done much hurt in the church among the godly sort bringing theÌ either into great dauÌger or els keping theÌ in much blindnes had not the shortnes of the kinges dayes stopped the malignant purposes of the foresayd Prelates The death of K. Henry 8. causing the king to leaue that by death vnto y e people which by his life he would not grauÌt For within 4. monethes after Anno 1547. the proclamatioÌ coÌming out in August he deceased in the beginning of Ianuary in the 38. yeare of his raigne an· 1547. leauing behinde him three children who succeded him in his kingdome K. Edward Queene Mary and Queene Elizabeth of whom it remaineth now to prosecute by the permission and sufferance of Christ our high Lord and Prince in the proces of this hystory according as the order of theyr succession and Actes done by them in the church shall require after that fyrst I shall haue prosecuted certayne other matters by the way according to my promise here to be inserted ¶ The History touching the persecution in Scotland with the names and causes of such blessed Martyres which in the same country suffered for the truth after the time of Patricke Hamelton THus hauing finished the time and rase of kyng Henry the eight it remayneth nowe according to my promise made before here to place adioyne so much as hath come to our handes touching the persecution of Scotland and of the blessed Martyrs of Christ which in that couÌtry likewise suffered for the true religion of Christ testimony of theyr fayth To proceede therefore in the historye of these Scotland matters Read ãâã pag. 956. next after the mention of Dauid Straton and M. Nicholas Gurlay with whom we ended before pag. 956. the order of time woulde requyre nexte to inferre the memory of syr Iohn Borthwike Knight Syr Iohn Borthwiâââ knight ãâã condemâned of ãâã being ââââsent ãâã picture ãâã in Scoââland An. 154â commonly
his first Epistle and v. chapter Hereby a man may gather by these wordes of Christ y e either there was no autoritie geuen vnto Peter more then vnto others or els that Peter did equally communicate that right and autority which he had receiued vnto others and did not reserue it vnto himselfe after his death to bee transported vnto the Bishops of Rome As for such reasons as they doe alledge which are not gathered or taken out of holy scriptures I passe them ouer least I myght seeme to contend with shadowes The second Article That Indulgences and pardons graunted by our supreme head the pope are of no force strength or effect but tend onely to the abuse of the people and the deceiuyng of their soules Borthwike Indulgences to be of no effect It shal be euidently declared that indulgences and pardons are of none effect after that I haue first of all taught what they do call Indulgences or pardons They say they are the treasure of the church that is to say the merites of Christ of the Saints Apostles and Martyrs which they impudently affirme to haue performed and merited more at Gods hand at the tyme of their death then was necessary or needfull for them that of the aboundance of their merites there did so much superabound which was not onely sufficient for themselues The treasure of the church as popeholders taâe it but also might redound to the helpe of others And because so great a goodnes should not be superfluous or in vayne they affirme and teach that their bloud was mixed and ioyned with y e bloud of Christ and of them both the treasure of the church was compouÌd and made for the remission and satisfactioÌ of sinnes How cunning and notable cookes these are which can make a confection of so many sundry herbes Furthermore they do fayne the custody and keping of this treasure to be coÌmitted wholy vnto the bishop of Rome Lord treasurer of the church Papists hold to be the Pope in whose power consisteth the dispensation of so great treasures that he eyther by himselfe may geue or graunt or otherwyse geue power vnto other to geue the same And hereupon riseth the plenary Indulgences and pardons graunted by the Pope for certaine yeares by cardinals for 100. dayes by bishops for 40. dayes This is the iudgement and opinion which they hold of the Indulgences But I pray you who taught those saints to worke or deserue for other but only Sathan who would vtterly haue y e merits of Christ extinguished and blotted out which he knoweth to be the onely remedy of saluation For if the Scripture do teache vs that no man of himselfe can deserue or worke their saluation No man of himsâlfe can worke his owne saluation how did the saints then worke or merit for others It is manifest that Christ saith in the xvij of Luke when we haue done all that which is commanded you for to do yet sayth he we are vnprofitable seruaunts Besides this all that which may be deserued or merited in the righteousnes of man in the 64. chapter of Esay they are compared vnto the garment menstruous defiled to be cast out There are almost infinite places in y e scripture wherein mans power is so extenuate and the corruption frowardnes of our nature so made manifest that euen in the best and most perfect workes there lacketh not imperfection Notwithstanding the parable of the x. virgins written in the 25. chapter of Mathew The parable of the 10. virgines expounded ought to put vs out of all controuersie and doubt There Christ describeth two kindes of men the one kynde of holy men which obserue and keepe the inward righteousnesse of the heart as the oyle of fayth the other sorte is of suche which hauyng no mynde of theyr oyle are aunswered by them whiche are wyse no least that there be not sufficient for you and for vs but go you rather to them which doe sell and buy for your selues in the whiche place it is manifestlye declared how vainely the second sorte of men doth flye to the patronage of the elect by whose merites they thinke to be saued Now let vs waie and consider vpon what places of scripture they build or establish their fayned inuention of pardons they alledge the saying of S. Paule to the Colossians I supply or fulfill the afflictions of Christ which were wanting in my flesh for his body which is y e church But Paul in this place doth not referre that defect or supplement to any worke of redemption expiation or satisfaction but to those afflictions by the which the members of Christ that is to say all faithfull should be afflicted so long as they liue in the flesh wherefore he sayth that this doth yet remaine of the passions of Christ that those afflictions which once he suffered in his owne body he nowe daily suffereth in his members For Christ hath vouchsaued to honour vs with this honour that he doth impute and call our afflictions to be his And where as S. Paule doth adde this word for the church he doth not vnderstaÌd thereby for the redemption reconciliation satisfaction or expiation of the church But for the ediââeng and profitâng of the same as in the ij epistle to Timothie he saith That for the elect sake he suffered all these things y t they myght obtaine saluation but to the intent no man should thinke that saluation to depend vpon those things which he himselfe had suffered he added further The ãâã of ãâ¦ã a profiteth the which is in Christ Iesu. As touching the reason that the bloud of the Martyrs is not shed in vayne without fruit or profit therefore ought to be conferred to the common vtilitie and profite of the church I answer that the profit and fruit therof is aboundant to glorify God by their death to subscribe and beare witnesse vnto the truth by their bloud and by the contempt of this present lyfe to witnesse that he doth seeke after a better lyfe by his constancie and stedfastnesse to confirme and establish the fayth of the church and subdue and vanquish the enemy The third Article That the Pope is an open vser of Simony daily selling the gifts of the spiritualties and that it is lawfull for all bishops to be coupled and ioyned in matrimony Borthwike This article hath his seuerall partes for those things which we haue spoken or answered vnto the article before written doth sufficiently declare that the Pope is not only a vser of Simony but also a notable deceiuer which selleth such kynd of merchandise as can in no place helpe or preuaile For so much as his pardons are nothyng lesse then such as he faineth them to be Doth he not then shew himselfe a manifest deceiuer when as he maketh faires and markets of them but to the intent I will not seeme in this behalfe vainly to labour or trauaile Pristes mââriage
Agnes Grebyll Or if no such witnesse at all can be found then are they strayned vpon the racke or by other bitter tormentes forced to confesse theyr knowledge and to peach other Neyther must any be suffered to come to them what neede so euer they haue Neither must any publicke or quiet audience be geuen them to speake for themselues till at last sentence be readde agaynst them to geue them vp to the secular arme or to degrade theÌ if they be Priestes and so to burne them Ex hist. Cochlaei contra Hussitas And yet the malignity of these Aduersaryes doth not here cease For after that the fire hath consumed their bodyes then they fal vpon theyr bookes and condemne them in like maner to be burned no man so hardy to read theÌ or keep them vnder payne of heresy The vse and maner how the Papistes draw out articles of bookes after the authors be condemned But before they haue abolished these bookes first they gather articles out of theÌ such as they list themselues so peruersly wrast wringe them after theyr owne purpose falsely coÌtrary to y e right meaning of the author as may seeme after theyr putting down to be most heretical execrable Which being done the bookes then abolished that no man may confer them with theyr articles to espy theyr falshood theÌ they diuulge and set abroad those articles in such sort as princes people may see what heretickes they were And this is the rigor of theyr processe and proceeding against these persons whom thus they purpose to condemne and burne To the second order belongeth that sort of heretickes whom these Papistes do not condemne to death but assigne them vnto Monasteries there to continue The punishmeÌt of them whom the Papistes coÌdemne to perpetuall prison after their submission and to fast all theyr life In pane doloris aqua angustiae that is wyth bread of sorow and water of afflictioÌ and that they should not remoue one mile out of the precinct of the sayd Monastery so long as they liued without they were otherwise by the archbishop himselfe or his successors dispensed with all Albeit many times the sayd persons were so dispensed withall that theyr penaunce of bread and water was turned for them to wollward Wednesdaies and fridayes euery weeke or some other like punishment c. The thyrd kinde of heretickes were those whom these Prelates did iudge not to perpetuall prison but onely inioyned them penaunce either to stand before the preacher or els to beare a fagot about the market or in processioÌ or els to weare the picture of a fagotte bordered on theyr lefte sleeues without any cloke or gowne vpon the same The punishmeÌt of them which be inioyned penaunce after their recantation or else to kneele at the saying of certain masses or to say so many Pater nosters Aues and Creedes to such or such a Saynct or to go in pilgrimage to such or such a place or els to beare a Fagot to the burning of some hereticke either els to fast certaine Fridayes bread water Or if it were a woman to weare no smocke on Fridayes but to go wolward c as appeareth Regist. fol. 159. And thus much by the way out of the Register of William Warrham aforesayd like as also out of other bishops registers many mo such like matters and examples might be collected if either leysure would serue me to search or if the largenes of this Uolume would suffer al to be inserted that might be found Howbeit amoÌgst many other things omitted the story and Martyrdome of Lancelot and hys felowes is not to be forgotteÌ The story of whoÌ with their names is this ¶ The Martyrdome of Lancelot one of the kinges garde Iohn a Paynter and Gyles Germane Lancelot Iohn a Painter Gyles Germane Martyrs ABout the yeare of our Lord. 1539. one Iohn a Paynter and Giles Germaine were accused of heresy and whilest they were in examination at London before the Byshop and other Iudges by chaunce there came in one of the kinges seruantes named Lancelot a very tall man and of no lesse godly minde and disposition then strong tall of body This man standing by seemed by his countenaunce gesture to fauour both the cause the poore men his freÌds Wherupon he being apprehended was examined and condemned together with them and the next day at v. of the clocke in the morning was caryed with theÌ into S. Giles in the field and there burned being but a small concourse or company of people at theyr death One Style martyr burned in Smithfield with the Apocalyps In the company and felowship of these blessed Saints and Martyrs of Christ which innocently suffered within y e time of K. Henryes raigne for the testimony of Gods word and truth an other good man also commeth to mind not to be excluded out of this number who was with like cruelty oppressed and burned in Smithfield about the latter end of Cuth Tonstals time Byshop of LondoÌ whose name was called Stile Ex testimonio D. Rob. Outradi as is credibly reported vnto vs by a worthy auncient Knight named Syr Robert Outred who was the same time present himselfe at his burning and witnes of the same With him there was burned also a book of the Apocalips which belike he was wont to read vpon This book when he saw fastened vnto the stake to be burned with him lifting vp his voyce O blessed Apocalips sayd he how happy am I that shal be burned with thee And so this good man and the blessed Apocalips were both together in the fire consumed ANd thus through the gracious supportatioÌ of Christ our Lord we haue runne ouer these 37. laborious yeares of king Henries race Under whose tyme and gouernance such actes and recordes troubles persecutions recantations practises alterations and reformations as theÌ happened in the church we haue here discoursed with such statutes iniunctions and proclamations as by him were set forth in causes matters to the sayd church apperteyning Albeit not coÌprehending all things so fully as might be yet pretermitting so few thinges as we could of suche matters as came to our handes Pope Leo his Bull agaynst Luther M. Luthers appeale from the Pope to a generall Councell saue onely that certayne instruments with a few other occurrentes somewhat perteining to the course of this kinges history haue past our hands as the false lying bul of pope Leo x. against M. Luther with the forme also of the sayd M. Luthers appeale from the Pope vnto a generall counsel All which w t other matters moe besides omitted we haue differred by themselues hereafter to be exhibited and declared in the sequele of this present story as in his due place shall appeare In the meane season amongst other omissions here ouerpast The sentence definitiue of Pope Clement 7. agaynst the diuorce of king Henry forsomuch
in Parliamente that none shoulde speake anye thing of the Kings death the Act being made onely for Southsayers and talkers of prophesies moued them that were about the King to put him in remembrance of his mortall state and fatall infirmitie Which when the rest were in dread to do M. Deny who was specially attendant vpon hym boldly comming to the King told him what case he was in to mans iudgement not like to liue and therefore exhorted him to prepare himselfe to death calling himselfe to remembrance of his former life and to call vpon God in Christ betime for grace and mercy as becommeth euery good Christian man to do Although the K. was loth to heare any meÌtion of death yet perceiuing the same to rise vpon the iudgement of hys Phisicians and feeling his owne weakenes he disposed himselfe more quietly to harken to the wordes of his exhortation and to consider his life past Which although he much accused yet said he is the mercy of Christ able to pardon me all my sinnes though they were greater then they be M. Deny being glad to heare him thus speake required to know his pleasure whether he would haue any learned man sent for to conferre withall and to open hys mind vnto To whome the King aunswered againe that if he had any he would haue D. Cranmer who was then lying at Croydon And therefore M. Denye asking the King whether he woulde haue him sente for I will first said the King take a little sleepe and then as I feele my selfe I will aduise vpon the matter After an houre or two the King awaking and feeling feeblenes to encrease vpon him commanded D. Cranmer to be sent for but before he could come y e king was speachles and almost senseles Notwithstanding perceiuing D. Cranmer to be come he reaching his hande to D. Cranmer did hold him fast but could vtter no word vnto hym and scarse was able to make any signe Then the Archbyshop exhorting him to put his trust in Christ and to call vpon his mercy desired him though he could not speake yet to geue some token with his eyes or with hand as he trusted in the Lord. Then the King holding him with his hand did wring his hand in his as hard as he could and so shortly after departed after he had reigned in this land the terme of 37. yeares and 9. monethes The kings children leauing behinde him three children Edward Mary and Elizabeth Moreouer for so much as mention is inserted in thys place of the good inclination of King Henry in his latter dayes to the reformation of religion Talke betweene Thom. Cranmer Archbishop of Cant. and the Duke of Suffolk about Ste. Gardiner by the occasion hereof it commeth also to minde somewhat likewise to adde by way of appendix touching the talke betweene the Archbishop of Canterbury Thomas Cranmer and the Duke of Suffolke Charles Branden as coÌcerning the Kings purpose and intent conceaued against the Bishop of Winchester Steuen Gardiner in that he could neuer allowe any reformation in religion in this realme and namely beeing offended with this that men should vse in their talke The Lord as well as our Lord. The sayd Duke sayd vnto the sayd Archbyshop We of the Counsell had him once at a good lift and should well haue dispatched him from his authoritie if the Kings Maiestie our Maister had stayed himselfe from admitting him to his presence as then hys highnes was content that we should throughly haue sifted and tried him It was my Lord quoth the Duke to the Archbishop at that time when Gardiner his Secretarie was attached and suffred for defending the Popes authoritie For then I and certaine of the Counsell hauing conference with the Kings Maiestie for that matter his highnesse was fully perswaded that the Bishops Secretarie being in such speciall fauour with his Maister would neuer stande so stiffe in defence of the Bishop of Romes vsurped power and authoritie Stephen Gardiner appoynted by the king to to be had to the Tower without his said maisters both aduise knowledge and perswasion For already quoth the King he played but a homely part with me when he was Ambassadour to the Pope concerning my cause of diuorce And therefore quoth the King to me send for him my Lord incontinently and by assistance of two or three moe of the Counsell whome you thinke good let him be committed to the Tower to aunswere to suche thynges as may bee obiected agaynst hym Thys communicatioÌ was in y e euening so that we purposed to haue executed the kinges pleasure and commaundement y e next morning How beit our talke was not so secrete but that some of his friendes of the priuy chamber then suspecting the matter where he had many frends sent him word ther of Who incontinently repayred to the kings presence Ste. Gardiner priuily commeth to the king and finding some matter to minister vnto y e king his highnesse sayd to the bish We doe marueile that your secretary hath thus notoriously offended agaynst vs our lawes It is surely though that you are not all cleare in this offeÌce but that you are of the same opinion with him therefore my Lord be playne with me King Henry layeth to Winchesters charge and let me know if you be y e way infected or no If you will tell me the trueth I will rather pardon the fault but if you halt or dissemble with me looke for no fauour at my hand With this monition Winchester fell downe vppon hys knees besought his maiesty of mercy and pardon Winchester confesseth his popery to the king manifestly confessing y t he of long time had bene of that opinion w t his sayd secretary and there bewayling himselfe promised from that day forward to reform hys opinion become a new man Well quoth y e king this way you haue of me that which otherwise you should neuer haue obtayned I am content to remitte all thinges past and pardon you vpon your amendment The next morning I had worde how the matter was handled whereupon I came to his highnes sayde Your Maiestie hath preuented our commission whiche I and other had from your grace concerning my Lord of Winchesters coÌmitting to the tower Wot you what quoth the K. hee hath confessed himselfe as giltie in this matter as hys man K. Henryes nature to pardon them that come to him and confesse their fault and hath with muche sorrowe pensiuenes sued for my pardon And you know what my nature and custome hath bene in such matters euermore to pardon them that will not dissemble but confesse their fault Thus wilâly and politickely he got himselfe out of our hands But if I had suspected this I would haue had him in the tower ouer night and stopped his iourny to y e court Well sayd my Lord of Caunterbury hee was euermore to good for you all Moreouer as touching this foresaid
good eftsoones to desire you that my sayde Chaplayne may haue his libertye wherein I assure you yee shall much gratifie me beeing not a little troubled that he is so long in prison without iust cause seeyng the matter of hys imprisonmente is discharged by the promise made to the Emperours Maiestie as in my late letter I declared vnto you Wherefore my Lordes I pray you let me haue knowledge by this bearer how ye will vse me in this matter wherein if ye do pleasure me accordingly then shall it well appeare that ye regard the foresayd promise and I wil not forget your gentlenes therein God willing but requite it to my power And thus with my harty commendations to you all I bid you farewell From Beaulien the 21. of Iune Your assured friend to my power Mary ¶ The Counsaile to the Lady Mary the 24. of Iune 1551. AFter our humble coÌmendatioÌs to your grace we haue receiued your graces letter of the 21. heereof wherin is receaued the same request that in your former letters hath bene made for the release of Doctor Mallet and therein also your grace seemeth to haue looked for the same answer of your former letter y t which indeed partly was omitted as your grace coÌiectureth by the reason of y e Kings Maiesties affaires wherwith we âe throughly occupied partly for that we had no other thing to answere then you had heeretofore heard in the same matter And therefore where your grace desireth a resolute answere we assure the same we be right sory for y â matter that it should be your graces chaunce to moue it as we cannot with our duties to y e Kings Maiestie accomplishe your desire So necessary a thing it is to see the lawes of the Realme executed indifferently in all manner of persons and in these cases of contempt of the Ecclesiasticall orders of this Church of England the same may not without y e great displeasure of God the slaunder of y e state be neglected and therfore your grace may please to vnderstand we haue not only punished your Chaplein but all such others whom we find in like case to haue disobeyed the lawes of the Kings maiestie And touching the excuse your grace oftentimes vseth of a promise made we assure your grace none of vs al nor any other of the Counsell as your grace hath bene certified hath euer bene priuie to any such promise otherwise then hath bene written And in that matter your grace had plaine answer both by vs of the kings maiesties Counsell at your being last in his Maiesties presence and therein also your grace might perceiue his Maiesties determination whereunto we beseech your grace not only to incline your selfe but also to iudge well of vs that do addict our selues to doe our dueties And so also shall we be ready to do with all oure harts our due reuerence towarde your grace whose preseruation we commend to almighty God with our praier The Copie of the Lady Maryes letter to the Kings Maiestie MY duetie most humbly remembred vnto your Maiesty it may please the same to be aduertised that I haue receyued by my seruauntes your most honourable letters the conteââes whereof do not a little trouble me and so muche the more for that any of my sayd seruants should moue or attempt me in matters touching my soule which I thinke the meanest subiect within your highnes Realme could euill ãâã at their seruauntes handes hauing for my part vtterly refused heeretofore to talke with them in such matters and of all other persons ãâ¦ã them therein to whome I haue declared what I thinkâ ãâã âhee which trusted that your Maiestie woulde haue suffered ãâã your poore sister and beadewomaÌ to haue vsed the accustomed masse which the King your father mine with all his predecâssours did euermore vse wherein also I haue ben brought vp froÌ my ãâã And therevnto my conscience doth not only bind me which by no meanes will suffer me to thinke one thing and do another ãâã also the promise made to the Emperour by your Maiesties counsaile was an assurance to me that in so doing I should not offând the âwes although they seeme nowe to qualifie and ãâ¦ã thing And at my last wayting vpon your Maiesty I was ãâã to declare my mind and conscience to the same and desired your highnes rather then you should constraine me to leaue ãâ¦ã my life wherunto your maiesty made me a very geÌtle answer And now I most humbly beseech your highnes to geueÌ me leaue to write what I thinke touching your Maiesties letters In deede they be signed with your owne hand and neuertheles in mine opinioÌ not your maiesties in effect because it is wel knoweÌ as heretofore I haue declared in the preseÌce of your highnesse that although our Lorde be praysed your Maiestie hath farre more knowledge and greater giftes then others of your yeres yet it is not possible that your highnes can at these yeares be a iudge in matters of religion and therefore I take it that the matter in your letters proceedeth from such as doe wish those thinges to take place which be most agreeable to themselues by whose doinges your maiesty not offended I entend not to rule my conscience And thus without molesting your Highnes any further I humbly beseech the same eueÌ for Gods sake to beare with me as you haue done and not to thinke that by my doinges or example anye inconuenience might growe to your maiestie or your Realme for I vse it not after such sorte putting no doubt but in time to come whether I liue or dye your maiestie shall perceaue that mine intent is grounded vpon a true loue towardes you whose royall estate I beseeche almighty God long to continue which is and shall be my dayly praier according to my duety And after pardon craued of your maiesty for these rude and bold letters if neyther at my humble suite nor for the regard of the promise made to the Emperour your Highnesse will suffer and beare with mee as you haue done till your Maiestye may be a iudge herein your selfe and rightly vnderstand theyr proceedinges of whiche your goodnesse yet I despayre not otherwise rather then to offend God and my conscience I offer my body at your wil and death shall be more welcome then life with a troubled conscience most humbly beseeching your Maiestye to pardon my slownes in aunswering your letters For mine olde disease woulde not suffer me to write any sooner And thus I praye almighty God to keep your Maiesty in all vertue and honor with good health and long life to his pleasure From my poore house at Copped hall the xix of Aug. Your Maiesties most humble sister Mary ¶ A Copy of the kinges maiesties letters to the sayde Lady Mary RIght deare and right intirely beloued sister we greete you well and let you knowe that it greeueth vs muche to perceiue no amendment in you of that which we for Gods
Winchesters story And though I haue not here withal so fully expressed all his letters answeres preachinges examinations defensions exhibites attestations with the depositions of all suche witnesses as he could and did produce for the most aduantage of hys owne cause with such notes also and collections gathered vpon the same as here I might and as before I haue don I must intreate y e reader to coÌsider first y e greatnes of this volume which would not well beare the tedious tractatioÌ thereof and secondly to content himself in resorting to our first history The Notes and collections hereof read in the first edition fol. 862. where not onely he may peruse the whole discourse of this bishops doinges set foorth at large but also may briefely read in a few summarye notes collected the whole course of his doctrine and Iudgement touchyng what poyntes of religion he did consent and agree or not agree vnto pag. 862. And thus an end of Winchester for a while til we come to talke of his death hereafter Whome as wee number amongest good Lawyers so is he to be reckoned amongest ignoraunt and grosse Diuines Winchester a good lawyer yet but a naughty diuine and a worse Bishop proud Prelates and bloudy persecuters as both by his cruell life and Pharisaicall doctrine may appeare especially in the article of the Sacrament and of our iustification and Images and also in crying out of the Paraphrase not considering in whose person the things be spoken but what the Paraphrast vttereth in the person of Christ or of the Euangelist and not in his own that he wrasteth vnto the author and maketh thereof heresie and abhomination The like impudency and quarrelling also hee vsed agaynst Bucer Luther Peter Martyr Cranmer almost agaynst all other true Interpreters of the Gospell So blinde was his iudgement or els so wilfull was his mind in the truth of Christs doctrine that it is hard to say whether in him vnskilfulnes or wilfulnes had greater predomination But agaynst this doct Gardiner we will now set and match on the coÌtrary side D. Redman Winchester as vnskilfull as wilfull for so much as he departing this transitory life the same present yeare 1551. commeth now by course of history here to be mentioned Who for his singular life and profounde knowledge being inferiour in no respect to the sayde Gardiner D. Redman set to match Steuen Gardiner shall stand as great a frend in promoting the gospels cause as the other seemeth an enemy by all maner of wayes to empayre and deface the same For the more assured declaratioÌ whereof we will hereto adioyne the Lorde willing the learned communication betweene the said Doct. Redman lying in his deathbed and M. Wilkes mayster Alexander Nowell Doct. Yong and other witnesses moe Whereof the sayd M. Wilkes thus recordeth speaking in his owne person and his owne wordes as followeth A note of the communication that I Richard Wilkes had with maister Doctor Redman being sicke at Westminster but of good memory 2. Nouemb. 1551. in the presence of M. Yong an other whoÌ I did not know and 2. of M. Doct. Redmans seruants the one called Elias and the other vnknowne I The foresayd Richard Wilkes comming to Doct. Redman lying sicke at Westminster and first saluting him after my ordinary duetye wished him health both in soule body not doubting moreouer The communication and confession of D. Redman in his deathbed but he did practise the godly counsaile in himselfe which he was wont to geue to other being in his case and thankes be to God said I who had geuen him stuffe of knowledge to comfort himself w tall To whom he answering again said in this wise God of all comfort geue me grace to haue comfort in hym and to haue my mind wholy fixed in him M. Yong I sayd Amen TheÌ I coÌmoned w t him of his sickenes the weaknes of his body and said y t though he were brought neuer so low yet he if it were his pleasure that raised vp Lazarus could restore him to health agayne No no saith he that is past and I desire it not but the will of God be fulfilled After this or a little other like communication I asked if I mighte be so bolde not troubling him to knowe hys mynde for my learning in some matters and poyntes of religion He sayd yea and that he was as glad to common wyth me in such matters as with any man And then I sayde to hys seruauntes I trust I shall not trouble hym No said Ellis his seruaunt my L. of London M. Nowel and other haue communed with him and he was glad of it Then sayd M. Redman no you shall not trouble me I pray God euer geue me grace to speake the truth and hys truth and that which shall redound to his glory and send vs vnitie in his Church and we sayd Amen I sayde he shoulde do much good in declaring his faith and I would be glad to knowe his minde as touching the Sacrament of the body and bloud of Christ. CommunicatioÌ touching the SacrameÌt of the Lordes Body bloud He sayd as man is made of two partes of the body and the soule so Christ would feede the whole man but what sayth he be the wordes of the text Let vs take the words of the Scripture and he rehearsed the text himselfe thus Accepit Iesus panem Christ tooke bread Wherein hys wyll was to institute a Sacrament Accipite commedite Take eate Here he told the vse of it What did he geue them Hoc est corpus meum Question Whether Christ be present in the Sacrament Vnitio he calleth it his body Then I asked him of the presence of Christ. He said Christ was present with his sacrament and in those that receaued it as they ought And there was Mira vnitio a wonderfull vnion for that word was named betwixt Christ and vs as S. Paul saith Vos estis os ex ossibus eius caro ex carne eius Ye be bone of his bones and flesh of his flesh Question Whether Christ be present corporally naturally and really in the SacrameÌt Corporally that is truely so Christ is there otherwise not Quest. Whether Christ be there flesh bloud bone The which vnion was ineffable Then I asked him what he thought of the opinion that Christ was there corporally naturally and really He aunswered if you meane by corporally naturally and really that he is there present Verè I graunt Then I asked how he thought of that which was wont commonly to be spoken that Christ was there flesh bloud bone as I haue heard the Stewards in their Leets giue charge when the 6. articles stoode in effect and charge the Inquest to enquire that if there were any that would denie that Christ was present in the Sacrament of the aultar in flesh bloud and bone they should apprehend them He said that was too grosse
is eternall life Rom. 6. And these be the resolutions which I heard him geue to the questions by M. Nowell proposed The iudgement of D. Yonge about the controuersies of religion From which hys sentence and iudgement so heard by me and of him vttered as I remember I neuer declined or varied I beseeche our Lorde Iesus Christ to cease these troublous stormes wherewith the Church is tossed and vouchsafe for his holy names sake tenderly to beholde looke vpon his poore wretched flocke so miserably scattered and dispersed Anno 1552. beseeching him also of his goodnes to preserue your worship At London the third of Nouember * Heere followeth the history no lesse lamentable then notable of William Gardiner an Englishman suffering most constantly in Portyngale for the testimony of Gods truth The story of W. Garââner most ãâ¦ã in Portugale COmming now to the yeare next following 1552. wee will some what step aside and borow a little leaue coasting the Seas into Portingale amongst the Popish marchauntes there whither a certaine countrymaÌ of ours doth call me named William Gardiner a man verely in my iudgement not only to be compared with the most principall chiefe Martirs of these our daies but also such one as the auncient Churches in the time of the first persecutions can not shew a more famous whether we do behold the force of his faith his firme and stedfast constantnes the inuincible strength of his spirit or the cruell and horrible tormentes the report only and hearing whereof were enough to put any man in horror or feare Yet notwythstanding so farre it was of that the same did discourage him that it may be doubted whether the payne of his body or the courage of his mind were the greater when as in deede both appeared to be very great Wherfore if any prayse or dignity amongst men as reason is be due vnto the Martirs of Christ for their valiant actes W. Gardiner comparable with the Martyrs in the primitââe church What duâty is to be geueÌ of ChristiaÌs to the blessed Martyrs past The memory of Christes Martyrs not to be forgotten this one man amongst many seemeth worthy to bee numbred and also to be celebrate in the Church with Ignatius Laurentius Ciriatius Grescentius and Gordianus And if the Church of Christ do receiue so great and manifolde benifits by these martirs with whose bloud it is watred by whose ashes it is enlarged by whose constancie it is confirmed by whose testimonie it is witnessed and finally through whose agonies and victories the truth of the Gospell doth gloriously triumph let not vs then thinke it any great matter to requite them with our duety againe by committing them vnto memory as a perpetuall token of our good will towards them Albeit they themselues receiue no glory at our hands and much lesse challenge the same but referre it wholy vnto the Lord Christ froÌ whom it came whatsoeuer great or notable thing there was in them Notwithstanding for so much as Christ himselfe is glorified in his Saints we caÌ not shew our selues thankefull vnto him except we also shew our selues dutifull vnto those by whome his glory doth increase Heereupon I thinke it came to passe that the aunciente Christians in the time of the first persecutioÌs How it ãâã to passe that ãâ¦ã Church ãâã yearely ãâ¦ã Martyrs ââperstitioÌ ãâã honouâââg Martyrs What ãâã coÌmeth ãâã memory ãâã Martyrs ãâã vs. thought good to celebrate yearely commemorations of the Martirdome of those holy men not so much to honour theÌ as to glorifie God in his souldiours vnto whom all glory praise doth worthely belong and moreouer that we being instructed by their example might bee the more prompt and ready in the policies of those warres to stand more stoutly in battaâle against our aduersaries and learne the more easily to contemne and despise thys worlde For in considering the ende and death of these men who will greatly long or luste after this life which is so many wayes miserable through so many afflictions dolorous through so many casualties rumous wherin consisteth so litte constancie lesse safety being neuer free from some hard calamitie one or other What good maÌ would haue this world in reputatioÌ wherin he seeth so many good men so cruelly oppressed wherin no man can liue in quietnes except he be wicked Wherfore I do not a little merueile The world ãâ¦ã to ãâã wicked ââecially that in this great slaughter of good meÌ with so many spectacles and examples of cruell tormeÌt Christians do yet liue as it were drowned in y e foolish desires of this world seeing dayly before their eyes so many holy and innocent men yeeld vp their spirits vnder the handes of such tormentors to lye in filthy prisons in bondes darkenes and teares in the end to be consumed with fire We see so many Prophets of God euen Christ himself the sonne of God to be so cruelly and many waies afflicted in this world tormoiled scourged and crucified yet we laugh drinke and giue our selues vnto all losenes of life and all lasciuiousnes For honour great possessions we contend we build we study labour by al meanes to make our selues rich Unto whome it doth not suffice y t we with safety and freedome from their afflictions racks wheeles scourges yrons read hote grediroÌs fleshhookes mallets and other kyndes of tormentes may serue our Christ in peace and quiet but being herewith not content will giue ouer our selues to all kinde of wickednes to be led away at the will and pleasure of Sathan ãâ¦ã be lessons to vs to plucke vs from âhis world But what do we thinke in so doing Eyther we must recken those meÌ to be most miserable in this life or els our selues to be most vnhappy But if their blessednes be most certaine and sure then let vs direct the course of our life to the same felicitie These men haue forsaken this life which they might haue enioyed But if wâ cannot willingly put of this life yet let vs not be slow to amend and correct the same and though wee cannot dye with them in like martyrdome yet let vs mortifie the worldly and prophane affections of y e flesh which striue agaynst y e spirite at the least let vs not runne thus headlong into the liceÌtious desires of the world as we do As the lyfe of Christen men is nowe I praye thee what doe these bondes prisons these woundes and scarres these great fires and other horrible tormentes of martirs then vpbrayd vnto vs our slouthful sluggishnes worthely make vs ashamed therof Which Martirs if in their liues they liued so innocently in their death continued so constant what then is to be deemed of vs which suffer nothing for Christ and will not take vpon vs the small conflict agaynst vices our owne affections How would we suffer the cruell looks of tirannes The great difference
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 cheaâââfull counteânance of ãâã 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 peopââ the peopââ at his deaââ 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 ãâã 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 ãâã the deatâ the Duââ Somersââ 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 Mâârius in Vââlerius Mâââimus 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 peopââ to the ãâã of Somerâset 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 couÌtenance 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 Duââ 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
barbariae vitium contrahat The report of the Princes Scholemaister in commendation of his towardnes to the Archb. RIght honorable and my singular good Lorde This ãâã seemetâ be ãâã by D. â after my most harty coÌmendations the oportunitie of this messenger forceth me to wryte at this time hauing litle matter but onely to signify vnto your grace that my Lords grace your godsonne is mery and in health and of such towardnes in learning godlinesse gentlenes and all honest qualities y t both you and I and all this realme ought to thinke him and take him for a singular gift sent of God an Impe worthy of such a father for whome we are bound sine intermissione to render to God most harty thankes wyth most humble request of hys long prosperous continuance He hath learned almoste foure bookes of Cato to construe to parse and to say wythout booke And of hys owne courage nowe in the latter Booke hee will needes haue at one time 14. Uerses which he konneth pleasantly and perfectly besides things of the Bible Sattellitium Viuis Aesops Fables and Latin making wherof he hath sent your Grace a litle tast Dominus Iesus te diutissimè seruet Thus muche hetherto hauinge declared The ãâã and ãâã the ãâã departââ touchinge the worthy vertues and singulare towardnesse of this godlye impe king Edward the sixth although I haue not neither can insert all things due to his commendation but am enforced to let passe many memorable matters well worthy to be prosecuted if they might haue come to our hands yet this one briefe note I thought not to ouerslip somethinge to recreate the wery reader in suche a dolfull storye being notified to me by one M. Edward Hunderhill who wayting y e same time w t the rest of his felowes pensioners and men at armes as Syr Henry Gates M. Robert Hal M. Henry Harston and M. Stafforton hearde these woordes betweene the king and his counsaile The relation and testimonie of which persone and persons aboue named come to this effect that king Edw. the 6. the 4. yere of his raigne being then but 13. yeres old and vpward at Greenewiche vpon S. Georges day when he was come from the sermon into y e presence chamber there being his vncle the Duke of Somerset the Duke of Northumb with other Lordes Knights of that order called the order of the Garter he said vnto them My Lordes I pray you what saincte is S. George that we here so honour hym At which question the other Lordes being all astonied the L. Treasurer y t then was perceiuing this gaue answer and said If it please your Maiestie I did neuer read in any hystorie of S. George but only in Legenda aurea where it is thus set downe that S. George out with his sworde and ran the Dragon through with his speare The king when he could not a greate while speake for laughing at length saide I pray you my Lorde and what did he with his sworde the while That I can not tell your maiesty said he And so an end of y t question of good s. Georg. Now to returne againe from whence we haue digressed which is to signifie some part of the order manner of his godly departing as the time approched when it pleased almighty God to call this young king from vs whych was the 6. day of Iulye the yeare aboue sayde about three houres before his death this Godly childe his eyes being closed speaking to himselfe thinking none to haue heard him made this prayer as followeth The prayer of king Edwarde before his death LOrde God deliuer me out of this miserable wretched life take me among thy chosen how be it not my will but thy wil be done Lord I commit my spirit to thee The kinâ prayer ãâã his deatâ Oh Lord thou knowest howe happy it were for me to be with thee yet for thy chosens sake send me life and health that I may truely serue thee Oh my Lorde God blesse thy people and saue thine inheritaunce Oh Lord God saue thy chosen people of England Oh my Lord God defend this Realme from papistrie and maintaine thy true religion that I and my people may praise thy holy name for thy sonne Iesus Christes sake Then turned he his face seeing who was by him sayd vnto them Are ye so night I thought you had bene further off Then Doc. Owen said We heard you speake to your selfe but what you saide we knowe not He then after his fashion smilingly said I was praying to God The last words of his pangs were these I am faint Lord haue mercy vpon me take my spirite And thus he yeelded vp the ghost leauing a wofull kingdom behinde vnto his sister Allbeit he in his will hadde excluded his sister Marye from the succession of the crowne because of her corrupt religion yet y e plage which God had destinate vnto this sinfull Realme coulde not so be voided but that shee beinge the elder and daughter to king Henry succeeded in possession of y e crowne Of whose dreadfull and bloudy regiment it remaineth nowe consequently to discourse This briefly may suffice to vnderstande that for all the writing sending and practising with the Lady Mary by the King and his Counsayle and also by the Bishop Ridley yet would she not be reclaymed from her owne singular opinion fixed vpon custome to giue anye indifferente hearing to the word and voice of veritie The whiche set will of the said Lady Mary The Lady Mary wedded to Custome both this yong King and also his father King Henry before him right well perceauing and considering they were both much displeased agaynst her In so much that not onely her brother did vtterly sequester her in his will The Lady Mary in displeasure both with her brother and father but also her own father considering her inclination conceiued suche hart against her that for a great space he did seclude her from the title of Princesse yea and seemed so egerly incensed against her that he was fully purposed to proceede further with her as it is reported had not the intercession of Thomas Cranmer the Archbyshop reconciled the King againe to fauour and pardon his owne daughter For the better vnderstanding whereof by these her owne letters copied out of her owne hand writing which I haue to shew something may be perceiued and more peraduenture may be gessed The words out of her owne hand writing be these And first her letter to King Henry her father heere followeth * A Letter of the Lady Mary to King Henry her father IN my most humble wise I beseeche your grace of your dayly blessing Lady Mary writeth to K. Henry her father Pleaseth it the same to be aduertised that this morning my Lord my Chamberleyne came and shewed me that hee had receyued a letter from sir William Paulet Controller of your house The effect whereof was that
testimonie agaynst this house These wordes were by the sayd bishop spoken with such a vehemencie that some of the hearers afterward coÌfessed their heare to stand vpright on their heades Thys done the sayde Bishop departed and so returned to hys house Testified by a certayn reuerend personage yet aliue being then the bishops Chaplaine ¶ And thus making an ende of this ninth Booke touching the story and raigne of King Edward and hauing also somewhat sayde before of the nature and disposition of the Lady Mary whereby the way may be prepared the better to the troubles of the next Booke following we intend the grace of God assisting vs therein now further to proceede in describing the actes and proceedings of the foresayde Lady Mary comming now to be Queene and aduaunced next after this godly King Edward to the Crowne of this Realme of England ¶ The ende of the ninth Booke The beginning of the tenth booke conteyning the horrible and bloudy tyme of QVEENE MARY The Preface to the Reader FORASMVCH AS WE ARE come now to the tyme of Queene Mary when as so many were put to death for the cause especially of the Masse and the sacramente of the Altar as they cal it I thought it conuenient vppon the occasion geuen in the ingresse of this foresayd story first to prefixe before by the way of Preface some declaration collected out of dyuers Writers and Authors whereby to set foorth to the Reader the great absurditie wicked abuse and perillous idolatry of the popish Masse declaring how and by whom it came in clouted and patched vp of diuers additions to the intent that the Reader seeing the vayne institution thereof and waying the true causes why it is to be exploded out of all Churches may the better thereby iudge of their death which gaue their liues for the testimonie and the word of truth First concerning the origine of this word Missa whether it came of Missath in Hebrue Deut. 16. or Mincha Leuit. 6. which signifieth oblation or whether it came of sending away the Catechumeni and persons vnwoorthy out of the place of ministration Isidorus libr. 6. Etym. Hugo in speculo eccles Tertull. contra Marc. lib. 3. Cypria de bono patient as certayne writers suppose or else Ex missis donarijs symbolis quae in offertorio proponebantur that is of gifts and oblations wont to be offred before the Communion or whether Missa is deriued of Remissa which in the former writers was vsed pro remissione or whether Missa pro licentia dimittendi populum is taken of sending away the congregation by the words of the Deacon Ite missa est or whether Missa hath his denomination of that which the Grecians call ãâã ãâã ãâã ãâã ãâã dimission of the people alluding to the story of the Hebrues licensed of Pharao to depart out of captiuitie after the eating of the Pasche Lambe as I read in an old popish booke intituled De Sacramentis Sacerdotalibus or what tearme soeuer it be else either Latin Syrian Dutch or French or howsoeuer else it taketh his appellation as there is no certaintie amongst themselues that most magnifie the Masse so it is no matter to vs that stand against it To my iudgemente and coniecture this latter exposition of the word seemeth more probable both for that it is ioined with the word Ite which signifieth departing and also the time and order in speaking the same agreeth well thereunto For as the old Hebrues after the supper of the Lamb and not before were set at liberty streight way to departe out of captiuitie so belike to declare our mysticall deliuerance by Christ offred and slaine for vs first goeth before the action of the holy supper that done then the Priest or Deacon sayth Ite missa est meaning thereby the deliuerance and liberty which is spiritually wrought in vs after that the body of Christ hath bene offered for vs. Or else if Missa otherwise should signifie the celebration or the action of the supper it woulde not be saide Ite but venite missa est c. Moreouer besides other arguments there be certayne places in Cassianus which seeme to declare that Missa signifieth dimission of the congregation Cassianus de canonicis orationibus lib. 3. c. 7. Vigils were called in the olde tyme the assemblies of the congregation in the night in common prayer and fasting as where he writeth of him which commeth not in time to the howers of prayer saying it not to be lawfull for him to enter into the oratory Sed stantem prae foribus congregationis missam praestolari debere i. that he ought standing without the dores to waite for the misse of the congregation And againe in the next Chapter following he inferreth the same vocable Missa in like sense Contenti inquit somno qui nobis post vigiliarum missam vsque ad lucis indulgetur aduentum i. Contented sayeth he with so muche sleepe as serueth vs for the misse or breaking vp of the night vigill vnto the comming of the day c. But to let passe these coniectures this by the way I geue to the Reader to note and vnderstande that as thys word Missa neuer yet entred into the Church nor vsage among the Greekes so it is to be obserued among our Latin interpretors Socra Eccl. hist. l. 2. c. 13 Epiph. trip hist. li. 4. c. 13. Sozom. li. â cap. 32. Epiph. trip hist l. 3. c. 1â Socrat. l. 3. cap. 9. Epiph. trip hist. l. 6. c. 23. Socrat. l. 5. cap. 15. ãâã ãâã ãâã ãâã ãâã Epiph. trip hist. li. 7. ãâã 13. apud scipsos miââsarum celââbrare solââniâ c. Item collectas ãâã c. quod Socrates grece li. 5. cap. 22. inquit ãâã ãâã ãâã ãâã ãâã ãâã The masse a double enemâ against Chriââ The Masse ãâã iurious to thâ Priesthood ãâã Christ. Maior such as haue translated of old time the ancient Greeke Authours as Eusebius and the Tripartite history and others that where the Greeke Writers haue these tearmes ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã that is to call the congregation to conuent assemblies and so frequent together the old translator of Epiphanius and other translate vppon the same Missas facere collectas agere missas celebrare c. wherby it is not obscure to be seene that this word Masse in the olde time was not onely and peculiarly applied to the action of consecration but as wel to all Christen assemblies collected or congregations conuented according as in the Dutch language this name Messe signifieth any solemne frequency or panagyrie or gathering together of the people But of the name inough and too much To expresse now the absurditie of the saide Masse and the irreligious application thereof vnseemely and perilous for Christians to vse I will bring two or three reasons of the worthy seruaunt and Martyr of God Iohn Bradford to which many more may be also added out
Require you any plainer words doeth he not say it is his body Iane. I graunt hee sayeth so and so he sayth I am the vine I am the doore Rom. 4. but hee is neuer the more for that the dore not the vine Doth not S. Paul say He calleth things that are not as though they were God forbid that I should say that I eat the very naturall body and bloud of Christ for then eyther I should plucke away my redeÌption either els there were two bodies or two Christes One body was tormeÌted on the Crosse. And if they did eate an other body then had hee two bodies either els if his body were eaten than was it not broken vpon the Crosse or if it were broken vpon the Crosse it was not eaten of his Disciples Feck Why is it not possible that Christe by hys power coulde make his body both to be eaten and broken as to be borne of a woman wythout seede of man and as to walke vppon the sea hauing a body and other suche like myracles as he wrought by his power onely Iane. Yes verely Christ ãâã power to turne the bread into his body no argument to proue that he ãâã so if God would haue done at his Supper any myracle he myght haue done so but I say that then he minded no worke nor myracle but onely to breake his body and shed his bloud on the Crosse for our sinnes But I pray you to answere me to thys one question where was Christ when he sayd Take eate this is my body Was hee not at the table when he sayde so Hee was at that time alyue and suffered not till the next day What tooke he but bread What brake he but breade and what gaue hee but breade Looke what he tooke he brake and looke what hee brake he gaue and looke what he gaue they did eate and yet all this while he himselfe was aliue and at Supper before his disciples or else they were deceiued Feck You ground your faith vppon such authours as say and vnsay both with a breath and not vpon the Church Fecknaâ goeth from the word ãâã the churcâ to whom ye ought to geue credite Iane. No I grounde my faith on Gods woorde and not vpon the Churche For if the Churche be a good Churche Fayth to groundeâ vppon the word and not vpon the church the faith of the Churche must be tried by Gods worde and not Goddes woorde by the Churche either yet my Faithe Shall I beleeue the Churche because of antiquitye or shal I geue credite to the Churche that taketh away from mee the halfe parte of the Lordes Supper and will not lette any man receiue it in both kindes A note ãâã the false ãâã Church Whych thing if they denie to vs then denie they to vs part of our saluation And I saye that it is an euill Churche and not the Spouse of Christ but the Spouse of the Deuill that altereth the Lordes Supper and both taketh from it and addeth to it To that Church say I God will adde plagues and from that Church will he take their parte out of the booke of life Doe they learne that of S. Paule when he ministred to the Corinthians in both kindes Shall I beleeue this Churche God forbid Feck That was done for a good intent of the Churche to auoide an heresie that sprong on it Gods ãâã not to be altered ãâã good ââtentes Iane. Why shal the church alter Gods wil ordinance for a good inteÌt How did king Saul The Lord God defend With these and such like persuasions he would haue had her leaue to the Church but it woulde not be There were many more things whereof they reasoned but these were the chiefest After this Fecknam tooke his leaue saying that he was sory for her For I am sure quoth he that we two shall neuer meete Iane. True it is sayd she that we shall neuer meete except God turne your hart The wordes ãâã spoken ãâã For I am assured vnlesse you repent and turne to God you are in an euill case and I pray God in the bowels of his mercy to send you his holy spirite for he hath geuen you his great gift of vtterance if it pleased him also to open the eyes of your hart ¶ A letter of the Lady Iane sent vnto her father FAther although it hath pleased God to hasten my death by you by whome my life should rather haue bene lengthened yet can I so patiently take it ãâã Ianes ãâã sent to her father as I yeeld God more harty thankes for shortening my wofull dayes then if all the world had bene geuen into my possession with life lengthened at my owne will And albeit I am well assured of your impacient dolours redoubled manyfold wayes both in bewayling your owne woe and especially as I heare my vnfortunate state yet my deare father if I may without offence reioyce in my owne mishaps me seemes in this I may accompt my selfe blessed that washing my handes with the innocencie of my fact my giltles bloud may cry before the Lord mercy to the innocent And yet though I must needes acknowledge that being constrayned and as you wot well inough continually assayed in taking vpon me I seemed to consent and therein greeuously offended the Queene and her lawes yet do I assuredly trust that this mine offence towards God is so much the lesse in that being in so royall estate as I was mine enforced honour being neuer with mine innocent hart And thus good father I haue opened vnto you the state wherein I presently stand Whose death at hand although to you perhaps it may seme right wofull to me there is nothing that can be more welcome then from this vale of miserie to aspire to that heauenly throne of all ioy and pleasure with Christ our Sauiour This Parenthesis includeth with a praier a priuy admonition to her father that he fall not from his religion In whose stedfast fayth if it may be lawfull for the daughter so to write to the Father the Lord that hetherto hath strengthened you so continue you that at the last we may meete in heauen with the Father the Sonne and the holy Ghost At what time her father was florishing in freedome and prosperitie in the time of King Edward there belonged vnto him a certayne learned man student and Graduate of the Uniuersitie of Oxford Who then being Chaplayne to the sayd Duke and a sincere Preacher as he appeared of the Gospell according to the doctrine of that time set foorth and receiued shortly after that the state of Religion began to alter by Queene Mary altered also in his profession with the time and of a Protestant became a friend and defender of the Popes proceedings At whose sodayne mutation and inconstant mutabilitie February this Christian Lady being not a little agreeued and most of all lamenting the daungerous state of his soule in sliding
so away for feare from the way of truth writeth her minde vnto him in a sharp and vehement letter which as it appeareth to proceede of an earnest and zealous hart so woulde God it might take such effect with him as to reduce him to repentaunce and to take better holde againe for the health and wealth of his owne soule The copie of the letter is thys as followeth ¶ Another letter of the Lady Iane to M. Harding late Chaplayne to the Duke of Suffolke her father and then fallen from the truth of Gods most holy worde SO oft as I call to mynde the dreadfull and fearefull saying of God That he which layeth holde vpon the plough and looketh backe Luke 9. A sharpe letter or exhortation of the âady Iane to M. Harding is not meete for the kingdome of heauen and on the other side the comfortable words of our Sauiour Christ to all those that forsaking themselues do folow him I can not but maruell at thee and lament thy case which seemedst somtime to be the liuely member of Christ but now the deformed impe of the deuil sometime the beutifull temple of God but now the stinking and filthy kenel of Sathan sometime the vnspotted spouse of Christ but now the vnshamefast paramour of Antichrist sometyme my faythfull brother but now a straunger and Apostata sometime a stoute Christen souldiour but now a cowardly runneaway Yea when I consider these things I can not but speake to thee and cry out vpon thee thou seede of Sathan and not of Iuda whome the deuill hath deceyued the world hath begiled and the desire of life subuerted and made thee of a Christian an Infidell wherefore hast thou taken the Testament of the Lord in thy mouth * This man a little before K. Edward dyed was heard openly in his ãâã in London to exhort the people with great vehemency after thys soâte that if trouble came they shoulde neuer shrinke from the true doctrine of the Gospell whiche they had receiued but should take it rather for a tryall sent of God to proue them whether they would abide by it or no All which to be true they can testify that heard him and be yet aliue who also foreseeing the plague to come were then muche confirmed by hys wordes Wherfore hast thou preached the law and the wil of God to others Wherefore hast thou instructed other to be strong in Christ when y u thy selfe doest now so shamefully shrinke and so horrible abuse the Testament and lawe of the Lord When thou thy selfe preachest not to steale yet most abhominably stealest not from men but from God and committing most haynous sacriledge robbest Christ thy Lorde of his right members thy bodye and soule and chosest rather to liue miserably with shame to the worlde then to dye and gloriously with honor to reigne with christ in whome euen in death is life Why doest thou now shew thy selfe most weake when in deede thou oughtest to bee most strong The strength of a forâ is vnknowne before the assault but thou yeldest thy hold before anye battrie be made Oh wretched and vnhappy man what art thou but dust and ashes and wilt thou resist thy maker that fashioned thee and framed thee Wilt thou nowe forsake hym y t called thee from the custome gathering amoÌg y e Romish Antichristians to be an Ambassadour messenger of hys eternall worde Hee that first framed thee and since thy first creation and byrth preserued thee nourished and kept thee yea and inspired thee with the spirit of knowledge I cannot say of grace shall he not now possesse thee Darest thou deliuer vp thy selfe to an other Anno. 1554. being not thine owne but his How caÌst thou hauing knowledge or how darest thou neglect the law of the Lord and follow the vayn traditions of men Februarye and whereas thou hast bene a publicke professor of his name become now a defacer of his glorye Wilt thou refuse the true God and worship the inuention of man the golden calfe the whore of Babilon y e Romish Religion the abhominable Idoll the most wicked masse Wilt thou torment agayne rent and teare the most precious body of our Sauior Christ with thy bodily and fleshly teeth Wilt thou take vpon thee to offer vp anye sacrifice vnto God for our sinnes considering that Christ offered vp himselfe as Paule sayth vppon the crosse a liuely sacrifice once for all Can neither the punishment of the Israelites which for their Idolatry they so oft receaued nor the terrible threatninges of the Prophetes nor the curses of Gods owne mouth feare thee to honour anye other God then him Doest thou so regard him that spared not hys deare and onely sonne for thee so diminishing yea vtterly extinguishing his glory that thou wilt attribute the prayse and honour due vnto him to the Idols which haue mouthes and speak not eyes and see not eares and heare not which shall perish with them that made them What sayth the Prophet Baruc Baruch 6. where hee recited the Epistle of Ieremy written to the captiue Iewes Did hee not forwarne them that in Babilon they should see Gods of gold siluer wood stone borne vpon mens shoulders to cast a feare before the Heathen But be not ye afrayd of them sayth Ieremy nor doe as other doe But when you see other worship theÌ say you in your hartes it is thou O Lord that oughtest onely to be worshipped for as for those Gods the Carpenter framed them and polished them yea gilded be they and layde ouer with siluer and vayne thinges and cannot speake He sheweth moreouer the abuse of theyr deckings howe the Priestes tooke off their ornamentes and aparelled their women withall how one holdeth a scepter an other a sworde in his hand and yet can they iudge in no matter nor defend themselues much lesse anye other from either battell or murther nor yet from gnawing of wormes nor any other euill thing These such like wordes speaketh Ieremy vnto them whereby he proueth them to be but vayne thinges and no Gods And at last he concludeth thus Confounded be they that worship them They were warned by Ieremy and thou as Ieremye hast warned other and art warned thy selfe by many Scriptures in many places God sayth he is a ielous God which will haue all honour glory and worship geuen to him onely And Christ saith in the 4. of Luke to Sathan which tempted him euen to the same Sathan the same Belzebub the same deuill whiche hath preuayled agaynst thee Math. â It is written saith he thou shalt honor the Lord thy God and him onely shalt thou serue These and such like doe prohibite thee and all Christians to worship anye other God then whiche was before all worldes and layd the foundations both of heauen and earth and wilt thou honour a detestable Idol inuented by Romish Popes and the abhominable Colledge of craftye Cardinals Christ offered himselfe vp once for
al and wilt thou offer him vp agayne dayly at thy pleasure Good intenâ But thou wilt say thou doest it for a good inteÌt O sinck of sinne Oh child of perdition doest y u dreame therein of a good intent where thy conscience beareth thee witnes of Gods threatned wrath against thee How did Saule who for that hee disobeyed the worde of the Lorde for a good intent was throwne from his worldlye and temporall kingdome Shalt thou then that doest deface Gods honour and rob him of his right inherite the eternall and heauenly kingdome Wilt thou for a good intent dishonour God offend thy brother and daunger thy soule wherefore Christ hath shed his most precious bloud Wilt thou for a good intent plucke Christ out of heauen and make his death voyde and deface the triumph of his crosse by offering him vp dayly Wilt thou either for feare of death or hope of life denie and refuse thy God who enriched thy pouertie healed thy infirmitie and yeelded to thee his victory if thou couldest haue kept it Doest y u not consider that the threed of thy life hangeth vpon him that made thee who can as hys will is eyther twine it harder to last the longer or vntwine it againe to breake it the sooner Doest thou not then remember the saying of Dauid a notable King to teach thee a miserable wretch in his 104. Psalme where he sayth thus When thou takest away thy spirit oh Lord from men they die and are turned agayne to their dust Psal. 104. but when thou lettest thy breath go foorth they shall be made and thou shalt renue the face of the earth Remember the saying of Christ in hys Gospell Whosoeuer seeketh to saue his life shall lose it but whosoeuer will lose his life for my sake shall finde it And in the same place Whosoeuer loueth father or mother aboue me is not meete for me Math. 10. He that will follow me let him forsake hymselfe and take vp his crosse and follow me What crosse the crosse of infamy and shame Math. 16. of misery and pouerty of affliction and persecution for his names sake Let the oft falling of those heauenly showers pearce thy stony hart Let the two edged sword of Gods holy word there asunder the sinowes of worldly respects The crosse for Christes sake euen to the very marrow of thy carnall hart that thou mayest once againe forsake thy selfe and embrace Christ. And like as good subiects will not refuse to hazard all in the defence of their earthly and temporal Gouernour so flie not like a white liuered milkesop from the standing wherein thy chiefe captaine Christ hath set thee in array of this life Viriliter age confortetur cor tuum Psal. 26. sustine dominum Fight manfully come life come death the quarell is Gods and vndoubtedly the victory is ours But thou wilt say I will not breake vnitie What not the vnitie of Sathan and his members not the vnitie of darkenes Antichrist also hath his vnitie which is not to be kept the agreement of Antichrist and his adherents Nay thou deceauest thy selfe with the âond imagination of such an vnitie as is among the enemies of Christ. Were not the false Prophetes in an vnitie Were not Iosephes breâthren and Iacobs sonnes in an vnitie Were not the Heathen as the Amelechites the Phâresites and Iebusites in an vnitie Were not the Scribes and Phariseis in an vnitie Doth not King Dauid testifie Conuenerunt in vnum aduersus dominum Yea theeues murtherers conspiratours haue their vnitie But what vnitie Tully sayeth of amitie Amicitia non est nisi inter bonos But marke my friend yea friend if thou be not Gods enemie there is no vnitie but where Christ knitteth the knot among such as be his Yea be well assured that where his truth is resident there it is verified that he himselfe sayeth Non veni mittere pacem in terram sed gladium c. but to set one against another the sonne against the father and the daughter against the mother in lawe Deceaue not thy selfe therefore with the glittering and glorious name of vnitie The agreements of euill men is no vnitie but a conspiracie for Antichrist hath this vnity not yet in deede but in name The agreement of ill men is not an vnitie but a conspiracie Thou hast heard some threatnings some curses and some admonitions out of the scripture to those that loue themselues aboue Christ. Thou hast heard also the sharpe and biting words to those that denie him for loue of lyfe Math. 10. Sayth he not He that denieth me before men I will denie him before my father in heauen And to the same effect writeth Paule Heb. 6. Heb. 6. It is impossible sayth he that they which were once lightned and haue tasted of the heauenly gifte and were partakers of the holy Ghost and haue tasted of the good word of God if they fall and slide away crucifyeng to themselues the sonne of God afresh and making of him a mockingstocke should be renued againe by repentance Rom. 10. And againe saith he if wee shall willingly sinne after we haue receiued the knowledge of his truth there is no oblation left for sinne but the terrible expectation of iudgement and fire which shall deuoure the aduersaries Thus S. Paule writeth and this thou readest and doest thou not quake and tremble Well if these terrible and thundring threatnings can not sturre thee to cleaue vnto Christ and forsake the world yet let the sweete consolations and promises of the scriptures let the example of Christ and his Apostles holy Martyrs and Confessours encourage thee to take faster holde by Christ. Math. 5. Harken what he sayth Blessed are you when men reuile you Esa. 51. and persecute you for my sake reioyce and be glad for great is your reward in heauen for so persecuted they the Prophetes that were before you Heare what Esay the Prophet sayth Feare not the cursse of men be not afrayde of theyr blasphemies for woormes and mothes shall eate them vp like cloth and wooll but my righteousnes shall endure for euer and my sauing health from generation to generation What art thou then sayth he that fearest a mortall man the child of man which vadeth away like the flower and forgettest the Lord that made thee that spread out the heauens and laid the foundation of the earth I am thy Lorde thy God that make the sea to rage and be still Math. 10. whose name is the Lorde of hostes I shall put my word in thy mouth and defend thee with the turning of an hand And our Sauiour Christ saith to his Disciples They shall accuse you and bring you before Princes and Rulers for my names sake Luke 12. and some of you they shall persecute and kill but feare you not saith he nor care you not what you shall say Math. 10. for it is the spirit of your
father that speaketh within you Euen the very heaâes of your head are all numbred Lay vp treasure for your selues sayth he where no theefe commeth nor moth corrupteth Feare not them that kill the body but are not able to kill the soule but feare hym that hath power to destroy both soule and body If ye were of the world the world would loue his owne Iohn 15. but because ye are not of the world but I haue chosen you out of the world therefore the world hateth you Let these and suche like consolations taken out of the Scriptures strengthen you to godward Let not the examples of holy men and women go out of your minde as Daniel and the rest of the prophets of the three children of Eleazarus that constaÌt father of the vij of the Machabies children of Peter Paule Steuen and other Apostles and holy Martyrs in the beginning of the Church As of good Symeon Archbishop of Seloma and Zetrophone with infinite other vnder Sapores the King of the Persians and Indians who contemned all torments deuised by the tyraunts for their sauiours sake Returne returne agayne into Christes warre Ephes. 6. and as becommeth a faithfull warriour put on that armour that S. Paule teacheth to be most necessary for a Christian man And aboue all things take to you the shield of fayth and be you prouoked by Christes own example to withstand the diuell to forsake the world and to become a true and faythfull member of his mysticall body who spared not his owne body for our sinnes Throw downe your selfe with the feare of his threatned vengeaunce for this so great and haynous an offence of Apostasie and comfort your selfe on the other part wyth the mercy bloud and promise of him that is ready to turne vnto you whensoeuer you turne vnto him Disdayne not to come agayne with the lost sonne seing you haue so waÌdred with him Be not ashamed to turne againe with hym from the swill of straungers to the delicates of your most benigne and louing father acknowledging that you haue sinned against heauen and earth Against heauen by stayning the glorious name of God and causing his most sincere and pure word to be euill spoken of through you Against earth by offending so many of your weake brethren to whom you haue bene a stumbling blocke through your sodaine sliding Be not abashed to come home againe with Mary and weepe bitterly with Peter not only with sheding the teares of your bodily eyes but also powring out the streames of your hart to wash away out of the sight of God the filth and mire of your offensiue fall Be not abashed to say with the Publicane Luke 1â Lord be mercifull vnto me a sinner Remember the horrible hystory of Iulian of olde and the lamentable case of Spyra of late whose case me thinke should be yet so greene in your remembrance that being a thing of our time you should feare the like inconuenience seeing you are falne into the like offence Last of all let the liuely remembrance of the last day be alwayes afore your eyes remembring the terrour that suche shall bee in at that time with the runnagates and fugitiues from Christ which setting more by the worlde then by heauen more by theyr lyfe then by him that gaue them lyfe dyd shrinke yea did cleane fall away from him that forsooke not them and contrarywise the inestimable ioyes prepared for them that fearing no perill nor dreading death haue manfully fought and victoriously triumphed ouer all power of darkenesse ouer hell deathe and damnation thorough theyr most redoubted Captaine Christ who nowe stretcheth out his armes to receaue you ready to fall vppon your necke and kysse you and last of all to feast you with the deynties and delicates of his owne precious bloud which vndoubtedly if it might stand with his determinate purpose he woulde not set to shed againe rather then you should be lost To whome with the Father and the holy Ghost be all honour prayse and glory euerlasting Amen Be constant be constant feare not for no payne Christ hath redeemed thee and heauen is thy gayne ¶ A Letter written by the Lady Iane in the ende of the new Testament in Greeke the which she sent vnto her sister Lady Katherine the night before she suffered I Haue heere sent you good Sister Katherine a booke which although it be not outwardly trimmed with gold ãâ¦ã of the ââdy Iane the âady ãâ¦ã yet inwardly it is more worth then precious stones It is the booke deare Sister of the law of the Lord. It is his Testament and last will which he bequeathed vnto vs wretches which shall leade you to the path of eternall ioy and if you with a good minde reade it and with an earnest mind do purpose to follow it it shall bring you to an immortall and euerlasting life It shall teache you to liue and learne you to die It shall winne you more then you should haue gained by the possession of your wofull fathers landes For as if God had prospered him you should haue inherited his landes so if you apply diligently this booke seeking to direct your lyfe after it you shall be an inheritour of such riches as neither the couetous shall withdrawe from you neither theefe shall steale neyther yet the mothes corrupt Desire with Dauid good Sister to vnderstande the lawe of the Lorde your God Liue still to dye that you by death may purchase eternall life ãâã liue to ãâã that by ãâã you ãâã liue And trust not that the tendernesse of your age shall lengthen your life For as soone if God call goeth the yong as the olde and labour alwayes to learne to dye Defye the world denie the deuill and despise the fleshe and delite your selfe onely in the Lorde Be penitent for your sinnes and yet despayre not be strong in fayth and yet presume not and desire with S. Paule to be dissolued and to be wyth Christ with whome euen in death there is lyfe Be like the good seruaunt and euen at midnight be waking least when death commeth and stealeth vpon you like a theefe in the night you be wyth the euill seruaunt found sleeping and least for lacke of oyle you be found like the fyue foolish women and lyke hym that had not on the wedding garment and then yee be cast out from the marriage Reioyce in Christ as I do Follow the steps of your mayster Christ and take vp your Crosse lay your sinnes on hys backe and alwayes embrace hym And as touching my death reioyce as I do good Sister that I shall be deliuered of this corruption and put on incorruption For I am assured that I shall for losing of a mortall life winne an immortall life the which I pray God graunt you and send you of his grace to liue in hys feare and to dye in the true Christian fayth from the which in Gods name I exhort you that you neuer swarue
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. ââ 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 wordââ 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
iustice nor vnwoonted to thy mercy It is well knowen vnto vs how maruelously thou diddest worke in Sara of the age of xc yeares and in Elizabeth the barren and also far striken in age for thy counsel is not in the power of men Thou Lord that art y e searcher of harts thoughts thou knowest that thy seruaÌt neuer lusted after man neuer gaue her selfe to wanton coÌpany nor made her selfe pertaker w t them that walk in lightnes but she consented to take an husband with thy feare not with her lust Thou knowest that thy seruaunt tooke an husband not for carnal pleasure but only for the desire loue of posteritie wherein thy name might be blessed for euer and euer Geue therfore vnto thy seruaunts Phillip our king and Mary our Queene a male issue which may sit in the seat of thy kingdome Geue vnto our Queene thy seruant a little infant in fashion and body comely beautifull in pregnant wit notable and excellent Graunt the same to be in obedience like * It is not best such one to be graunted vnto you ãâã being lyke Abrahamâ Ioseph Moses and Salomon hâ may chauÌââ to smel oâ your corrupt doctrine and detest yoâ bloudy tyranny c. Abraham in hospitalitie like Loth in chastitie and brotherly loue lyke Ioseph in meekenes myldnes like Moses in strength valiantnes like Sampson Let him be found faythful as Dauid after thy hart Let him be wise among kings as the most wise Salomon Let him be like Iob a simple and an vpright man fearing God eschewyng euill Let hym finally be garnished with the comelynes of all vertuous coÌditions and in the same let him waxe old and lyue that he may see his childrens children to the third fourth generation And geue vnto our soueraigne Lord and Lady K. Phillip and Queene Mary thy blessing and long life vpoÌ earth And graunt that of theÌ may come kings Queenes which may stedfastly continue in faith loue and holynesse And blessed be their seed of our God that all nations may know thou art only God in all the earth which art blessed for euer and euer Amen ¶ Another prayer for Queene Mary and her conceiued chyld O Almighty father which diddest sanctifie the blessed Virgine and mother of Mary in her conception and in the byrth of Christ our sauiour thy onely sonne also by thy omnipotent power didst safely deliuer the prophet Ionas out of the Whales belly Defend O Lord we beseech thee An other prayer for the same thy seruaunt Mary our Queene with child conceyued and so visite her in and with thy godly gift of health that not onely the child thy creature within her conteined may ioyfully come from her into this worlde and receyue the blessed Sacraments of Baptisme and Confirmation enioying therwith dayly encrease of all princely and gracious gifts both of body soule but that also she the mother thorowe thy speciall grace and mercy may in tyme of her trauaile auoyde all excessiue dolour and payne and abide perfect and sure from all perill and danger of death with long and prosperous life thorough Christ our Lord Amen It followeth now further in processe of the story that vpon the Tuesday being the x. of Ianuary xix of the lower house of the Parliament with the Speaker Ianuary 1â came to the White Hall to the kyng and there offred him the gouernment of the realme and of the Issue if the Queene should faile which was confirmed by act of Parliament within ten dayes after Upon Wednesday folowing Ianuary ââ beyng the xxvi of Ianuary the Parliament was cleane dissolued In this Parliament among other things the bishop of Rome was established and all such lawes as were made against hym since the xx yeare of K. Henry the 8. were repealed also cardinall Poole bish Pates The Pope supremacy establisheâ by Parlament Matters coÌâcluded in the Parlaâment Lilly other were restored to their bloud Also there was an acte made for speakyng of words that whosoeuer should speake any thyng agaynst the king or Queene or that might mooue any sedition or rebellion at the first tyme to haue one of his eares cut of or to forfeit an C. markes and at the second tyme to haue both his eares cut off or els to forfeit an C. pounds who so euer should write cipher or print any of the premisses to haue their right hand cut off Three statutes agaynst heretickes reâuiued Also in this Parliament three statutes were reuiued for triall of heresie one made in the fift yere of Richard the 2. an other in the 2. yeare of Henry the 4. and the third in the 2. yeare of Henry the 5. Also the doyng of M. Rose and the other that were with him was communed of in this Parliament and vpon that occasion an acte was made that certaine euill prayers should be treason agaynst the Queenes highnes The prayers of these men were thus God turne the hart of Queene Mary from Idolatrie or els shorten her dayes Wherof read the statute Ann. 1. 2. Reg. Phil. Mariae Cap. 9. As touching the taking of M. Rose his felows word was brought therof to M. Hooper being theÌ in the Fleete Whereupon the said M. Hooper sendeth aunswer againe with a letter also of consolation sent to the sayd prisoners the copie wherof I thought here not to ouerpasse ¶ The aunswer of M. Hooper to a letter sent vnto him concerning certaine prisoners taken in Bowe churchyard ãâã aunââre to a ãâ¦ã sent ãâã him THe grace of God be with you Amen I perceiue by your letter how that vpon Newyeres day at night there were taken a godly company of Christians whilest they were praying I doe reioyce in that men can be so well occupied in this perilous time and flee vnto God for remedy by prayer as well for theyr owne lackes and necessities as also charitably to pray for them that persecute them So doth the worde of God commaund all men to pray charitably for them that hate them and not to reuile any Magistrate with wordes or to meane him euill by force or violence They also may reioyce that in well doyng they were taken to the prison Wherfore I haue thought it good to send them this little writing of consolation praying God to send them pacience charitie constancie in the truth of his most holy word Thus fare you well and pray God to send his true word into this Realme againe amongest vs which the vngodly Bishops haue now banished Ianua 4. ann 1555. ¶ A letter of consolation sent from M. Hooper to the godly brethren taken in Bow churchyard in prayer and layd in the Counter in Breadstreat THe grace fauor consolation and ayd of the holy ghost be with you now and euer So be it Dearely beloued in the Lord euer sithens your imprisonment A letter of ãâã Hooper ãâã of most âeauenly âonsolatioÌ I haue
the Christian Preachers Vnorderly proceeding of the aduersaryes aâgainst Goââ people their goodes and bookes taken from them and they slandered to be most hainous heretikes their enemies themselues being both witnesses accusers and Iudges belying slandering and misreportyng your said subiectes at their pleasure whereas your sayd subiectes beyng straightly kept in prison cannot yet be suffred to come forth and make aunswer accordingly In consideration whereof it may please your most excellent Maiesties and this your high court of Parliament graciously to tender the present calamitie of your sayd poore subiects and to call them before your presence graunting them liberty either by mouth or writing in the playne English tong to aunswer before you or before indifferent Arbiters to be appointed by your Maiesties vnto such articles of controuersie in religion as their sayd aduersaries haue already condemned them of Request of the Preachers to stand to thâ triall of their doctrine befoââ indifferenâ Iudges as of hainous heresies Prouided that all things may be done with such moderation quiet behauior as becommeth subiectes and children of peace that your said subiects may haue the free vse of all their owne bookes and conference together among themselues Which thing beyng granted your said subiects doubt not but it shall plainly appeare that your sayd subiects are true and faithful christians neither heretikes neither teachers of heresie nor cut of from the true catholike vniuersal church of Christ Yea that rather their aduersaries themselues be vnto your Maiesties as were the charmers of Egypt vnto Pharao Sedechias his adherents vnto the king of Israel Actes 1â and Bariesu to the Proconsul Sergius Paulus And if your said subiects be not able by the testimonie of Christ his prophets Apostles godly fathers of his church to prooue that the doctrine of the church homilies and seruice taught and set forth in the tyme of our late most godly prince and king Edward the 6. is the true doctrine of Christes Catholicke church and most agreeable to the articles of the christian fayth your sayd subiects offer themselues then to the most heauy punishment that it shall please your maiesties to appoynt Wherfore for the tender mercy of God in Christ which you looke for at the day of iudgement your sayd poore subiectes in bonds most humbly beseech your most excellent maiesties and this your high court of Parliament beningly and graciously to heare and graunt this their petition tendyng so greatly to the glory of God to the edifiyng of his church to the honor of your maiesties to the commendation and maintenaÌce of iustice right and equitie both before God and man And your sayd subiectes according to their bounden duety shall not cease to pray vnto almighty God for the gracious preseruation of your most excellent maiesties long to endure ⧠The ende of the tenth Booke Anââ 1554. ââbruaââ ¶ Here beginneth the eleuenth Booke wherein is discoursed the bloudy murthering of Gods Saintes with the particular Processes and Names of such good Martyrs both Men and Women as in this tyme of Queene Mary were put to death ⧠The Story Life and Martyrdome of Maister IOHN ROGERS THE fourth daye of February suffered the constant Martyr of God M. Iohn Rogers concernynge whose life examinations and suffring here followeth in order set forth And first touching his lyfe and bringing vp Iohn Rogers brought vp in the Uniuersitie of Cambridge where hee profitably trauelled in good learning â Rogers âhaplayne ãâã the âarchaunt ãâ¦ã Rogers brought to the03 Goâpell ãâã M. W. ãâã ãâ¦ã at the length was chosen and called by the Merchants Aduenturers to be their Chaplaine at Antwerpe in Brabant whome he serued to their good contentation many yeares It chaunced him there to fal in company with that worthy seruant and Martyr of God William Tindall and with Miles Couerdale which both for the hatred they bare to popish superstition and idolatry and loue to true religion had forsaken their natiue country In conferring with them the scriptures he came to great knowledge in the Gospell of God in so much that he cast of the heauy yoke of Popery perceiuyng it to be impure and filthy Idolatry and ioyned himselfe with them two in that paynefull most profitable labour of translating the Bible into the Englishe tongue which is intituled The Translation of Thomas Mathew He knowing by the scriptures that vnlawful vows may lawfully be broken and that Matrimony is both honest and honourable amongest all men ioyned hymselfe in lawfull matrimonye and so went to Wittemberge in Saxony where he with much sobernes of liuyng did not onely greatly encrease in all good and godly learnyng but also so much profited in the knowledge of the Dutch tong that the charge of a congregation was orderly committed to his cure In which ministery he diligently and faithfully serued many yeares vntil such tyme as it pleased God by y e faithfull trauell of his chosen and deare seruant king Edward the sixt vtterly to banish all Popery forth of England to receiue in true Religion settyng Gods Gospell at liberty He then beyng orderly called hauyng both a conscience and a ready good will to helpe forward the worke of the Lord in his natiue country left such honest and certaine conditions as he had in Saxony and came into England to preach the Gospel without certaintie of any condition In which office after he had a space diligently and faithfully trauailed Nicholas Ridley then bishop of London gaue him a Prebende in the Cathedrall Churche of Paules and the Deane and the Chapter chose hym to be the Reader of the Diuinitie lesson there wherein he diligently trauailed vntill such tyme as Queene Mary obtaining the crowne banished the Gospell and true religion and brought in the Antichrist of Rome with his Idolatry and superstition After the Queene was come to the Tower of LondoÌ he beyng orderly called thereunto made a godly and vehement Sermon at Paules Crosse confirmyng such true doctrine as he and other had there taught in K. Edwards dayes exhortyng the people constantly to remayne in the same and to beware of all pestilent Popery Idolatry and superstition The Councel beyng then ouermatched with popish and bloudy bishops M. Rogers called to accompt for his Sermon at Paules Crosse. called hym to accompt for his Sermon To whom he made a stout wittie godly answer and yet in such sort handled himself that at that time he was clearely dismissed But after that Proclamation was set foorth by the Queene to prohibite true preachyng he was called agayne before the Counsel for the bishops thirsted after his bloud The Counsell quarelled wyth hym concerning his doctrine and in conclusion commanded hym as prisoner to keepe his owne house and so hee did although by flying he might easily haue escaped their cruell hands and many thyngs there were M. Rogers agaâne called before the Counsell and commaunded
people of God and theyr aduersaries into whose handes they were putte and deliuered and that of GOD and by hys good will and pleasure were Idolatrers and the people of the Deuill but they woulde be called the chiefe members of God and reioyced that they hadde the true God and that it was nowe declared by myracle that the Israelites hadde but a false God and a false religion seeing they were deliuered into the Babylonians handes And all the other the Herodes and Pharao I meane plainely determined that if the menne whiche they killed and handled euil hadde bene Goddes people God would neuer haue suffered them to come into their hands but rather haue done the contrarye and haue lette Iohn Baptist kill Herode and the Israelites Pharao and Nabuchodonosor Euen the like is nowe to be seene in vs and in our most cruell aduersaries They are not therfore the catholike Church because our merciful God hath at this present geueÌ our liues into their handes neyther are wee therefore heretickes because wee suffer punishment at theyr handes as the Lord Chauncellour by hys reioycing seemeth to gather the contrarye is hereby to be gathered that we be the members of the true Catholike church because wee suffer for the same Doctrine which Iohn Baptiste Iames the Israelites yea Christe the Apostles did teache of which none taught any thing of oure aduersaries doctrine namely that the rotten Antichristian heade of Rome shoulde be the heade of Christes church But they haue manifestly taught the contrary specially Paule 2. to the Thessalonians the 2. chapter Iohn in the Apocalipse Dan. 11. which thing if I might haue life and Bookes I would so by Gods grace set foorth that all the world should see it and that our aduersaries with their Antichristian head are the members of the Deuils church as they vndoubtedly are And in like case as the aboue meÌtioned holy men though they in their dayes were counted to be heretickes seditious and disturbers of the whole worlde for vnto Iohn Baptiste it was sayde Iohn 1. Wherefore baptisest thou if thou be not Helias nor that Prophet c. As who saye thou haste no such authoritie to beginne a newe Ceremonie in the Churche For we be in ordinarie possession of the churche and of vs thou haste receiued no such power We abide by our circumcision and the like coulde I declare of Iames and of all the Apostles and Prophetes and of our Sauiour Christe him selfe that were all condemned as heretickes blasphemers of God and disturbers of the whole world Paule and Silas Act. 16. heard like woordes of the Philippians these men trouble our Citie seeing they are Iewes and preache institutions whych are not lawful for vs to receiue seeing we be Romaines And in 17. In Athens the wise menne of this world suche as gaue their endeuour to wisedom said by S. Paule Quid vult spermologus hic dicere That is What will this prater as my Lord Chancelour sayd to me shall we suffer this felow to prate wheÌ I would faine haue sayd that thyng that I haue heere wrytten trifler newes caryer or âringer that telleth what so euer men will haue him for gaine and aduauntage that will for a piece of bread say what yee will haue hym c. And an other sayd in the same place hee seemeth to be a preacher of newe Deuelles c. And Actes 21. The Iewes say by Paule laying handes on hym helpe O yee Israelites saye they this is the manne that teacheth all men euery where against the people meaning the Iewes and the law and this place meaning Ierusalem and yet was neuer a woorde of these true And Actes 22. the same Iewes sayde of Paule out of the earthe wyth that man or away wyth him For it is not lawfull for him to liue or he is not woorthy to liue And howe many moe of these examples are to be found in the Bible Although I say these men were in their dayes taken for heretickes of them that were then in authoritye and of the great multitude of the worlde yet it is nowe wel knowen yea and very shortly after their deathes this was known yea and euen in theyr liues also vnto the true Catholicke Churche that they were not onely the chiefe and speciall members of the true Catholicke Churche but also the founders and builders thereof notwithstanding the sinister iudgement that the wise and mighty menne and the great multitude of the worlde hadde of them and in theyr consciences they were alwayes assuredlye certified of the same Euen the same shall the world find true in vs shortlye after oure deathes as also there be at thys houre the Lorde be thanked therefore not a fewe that already know it as we our selues also are by Gods grace assuredly certified in our consciences that we are no heretikes but members of the true catholike church and that our aduersaries the bishops and popish cleargie which wil haue that title are the members of Sathans churche and theyr Antichristian head of Rome wyth them But here they wil crie out loe these men wil be stil like Iohn Baptist the Apostles and the Prophets c. I answere we make not our selues like vnto them in the singular vertues and giftes of God geuen vnto them as of miracles doing and of many other things The similitude and likenesse of them and vs consisteth not in all things but only in this that is that we be like them in doctrine and in the sufferinge of persecution and infamie for the same We haue preached theyr very doctrine and none other thing that we are able sufficiently to declare by theyr wrytings by wryting for my part I haue profered to prooue the same as is now often sayd And for this cause we suffer the like reproche shame and rebuke of the worlde the like persecution leesing of our liues and goodes forsaking as our maister Christ commandeth father mother sister brethren wiues children and all that there is being assured of a ioyfull resurrection and to be crowned in glorye wyth them according to the vnfallible promises made vnto vs in Christ our onely and sufficient mediatour reconciler priest and sacrifice which hath pleased the father and quieted and pacified his wrath against our sinnes made vs wythout spot or wrinkle in his sight by imputation although wee off and in our selues are bespotted be blotted w t many filthy sinnes which if the great mercy graunted in Christ did not put away by not imputing them vnto vs of his measurelesse vnspeakeable mercye and loue to saue vs they woulde haue brought vs to euerlasting damnation and death perpetuall Heerein and in no other doe we affirme our selues to be like vnto our head Christe and all his Apostles Prophetes Martyrs and Saintes And heerein oughte all Christian menne to be like them and heerein are all true Christen men and women lyke them euery one according to the measure of y e faith that
if hereby we doe enioy all good thinges it followeth that we must needes possesse haue and enioy you most reuerend Fathers who be no small part of our ioy and good thinges geuen vs of God We heretofore haue had the fruition of you by bodily presence to our inexplicable benefite praysed be that oure gracious God therfore And nowe in spirite we haue the experience of vnspeakeable coÌfort by your reuereÌt fatherhoodes for y t in this so glorious sort Math. 5. ye become a towne set vpon a hill a candle vpon a candlestick a specktacle vnto y e world both to the Angels vnto men So y t as we to our great coÌfort do feele 1. Cor. 4. Phil. 1. you also may assuredly say with saint Paule y t the things which happeÌ vnto vs do chance vnto y e great furtherance of the Gospell so y t our bonds in christ are manifest not onely throughout all the iudgement hall but in all wholl Europa in so much that many of the brethren in the Lord being incouraged through our bondes dare more boldly speake the word without feare And here in as you haue with s. Paule greatly to reioyce so we doe reioyce with you and we do in deed with you geue thaÌks for this worthy excelleÌt fauour of our God towards you that christ is thus magnified in you yea and hereafter shal be magnified in your bodies Phil. 1. Phil. 1. whether it be through life or death Of which thing truely wee are assured in our prayers for you and ministring of the spirite And although for your owne partes Christ is vnto you life and death aduantage and that your desire is as in deede it were better for you to be loosed and to be w t Christ yet for the Church of Christ were it much more necessary that ye shuld abide in the fleshe Yea that mercifull God euen for his Christes sake graunt that ye may abide and continue for the furtheraunce of the Churche and reioysing of fayth that the reioysing therof may be the more aboundant through Iesus Christ by your restoring Amen Amen But if it seeme better otherwise vnto the diuine wisedome y t by speedy death he hath appoynted you to glorifie him y e Lords wil be done Yea euen as we do reioyce both on your behalfes also on our own that God is magnified by life and shuld be more aboundantly glad for the continuance thereof so we shall no lesse reioyce to haue y e same wrought by death We shall geue thankes for this honour geuen vnto you reioysing that ye are accounted worthye to suffer for the name of Christ and that it is geuen to you of God not onely that ye shoulde beleue in him but also that ye should suffer for his sake And herein we shal haue to reioyce in the behalfe of the Churche of Christ whose faith may be the faster fixed vpon Gods veritie being confirmed with three such worthy witnesses Oh thankes be to God for this his vnspeakeable gift And now most reuerend Fathers that you may vnderstand the trueth of vs and our estate howe we stand in the lord I do assure your reuerences partly by y t I perceaue by such of our brethren as be here in bondes w t me partly by that I heare of them which be in other places partly by that inward experieÌce which I most vnworthy wretch haue of Gods good comfort more aboundance whereof I knowe there is in others you may be assured I say by Gods grace that you shall not be frustrate of your hope of our constaunt continuance in the cheerefull confession of Gods euerlasting veritie For euen as we haue receyued the word of truth euen the Gospell of our saluation wherin we beleeuing are sealed with the holy spirit of promise which is the earnest of our inheritaunce the which spirite certifieth our spirit The constant minde of a christian souldiour Ephes. 1. Rom. 8. Galat. 4. that we are the children of God and therefore God hath sente the spirite of his Sonne into our harts crying Abba Father so after such portion as God measureth vnto vs we with the whole Church of Christ and with you reuerend fathers receiuing the same spirite of faith according as it is written I beleeued and therefore I haue spoken 2. Cor. 4. Psal. 116. We also beleeue and therefore speake For the which we in this dangerous bondage and other afflictions hauing euen such a fight as we haue seene in you and haue heard of you Phil. 1. are in no wise afraid of our aduersaries And forasmuch as we haue such an office euen as God hath had mercy on vs 1. Cor. 4. we go not out of kind but eueÌ with you after our little power we labour to maintain the faith of the Gospell knowing most certainely that though we haue this treasure in earthen vessels 2. Cor 4. that the excellency of thys power might be Gods and not ours yet shall we not be dashed in pieces For the Lord will put his hand vnder vs. When we are troubled on euery side yet are we not without shift when we are in pouerty we are not vtterly without some thing when we suffer persecution we are not forsaken therein when we are cast downe yet we shall not perish but to communicate with our sweete Sauiour Christ in bearing the crosse it is appointed vnto vs that euen with him also we shall be glorified For it is a true saying If we be dead with him 2. Tim. 2. we shall also liue with him If we be patient we shall also raigne with him If we deny him he shall also deny vs. Wherefore be we of good cheere 3. Cor. 4. alwayes bearing about in our body the dying of the Lord Iesus that the life of Iesus might appeare also in our body For we know that he which raised vp the Lorde Iesus shall rayse vp vs also by the meanes of Iesus and shall ioyne vs to himselfe together with you Wherefore we are not weeried but though our outward man perish yet the inwarde man is renued day by day For our tribulation which is momentane and light prepareth an exceeding and eternall weight of glory vnto vs while we looke not on the things which are seene but on the things which are not seene For the things which are seene are temporall but the things which are not seene are eternall Esay 12. We testifie vnto you Reuerend fathers that we drawe these waters with ioy out of the Wels of the sauiour And I trust we shall coÌtinually with you blesse the Lord Psal. 48. giue thanks to the Lord out of the wels of Israell we trust to bee merry together at that greate Supper of the Lambe whose spouse we are by faith and there to sing that song of euerlasting Haleluyah Amen Yea come Lorde Iesu. The grace of our Lord Iesu Christ be with you Amen Another letter written
heauier lumpe of this vile carkase ought therfore of nature to be more frayle then you yet sayth he The stouâ bragges ãâã D. Pendlââton at thâ first begiââning God geueth strength where feââblenes is confessed I will see the vttermost drop of this grease of mine molteÌ away the last gobbet of this flesh consumed to ashes before I wil forsake God and his truth Wherunto the other answering but litle wishing that almighty God woulde geue him more strength theÌ he presently felt in himselfe acknowledging his owne weaknes conseÌted notwithstanding though it were somewhat fayntly to ioyne w t him in the profession of the Gospell so to go vp to London set forth the same wherupon they gaue ech other theyr haÌds Now when they were come to London Lord what a great chaunge was there betwene these two persons The poore feeble faynt harted Saunders by the goodnes of almighty God taking hart of grace to him seking the same in humility boldly stoutly confirmed his flock out of the pulpit where his charge lay mightely beating down Antichrist lustely preached Christ his maister for the which he afterward suffered most willingly as is afore declared Wheras on the other side Pendleton the proud who as it appeared by the sequele had bene more stout in words Example how feebââ man is ãâã himselfe without the Lord support him theÌ constant in deeds and a greater bragger then a good warrior folowed Peter so iustly in crackes howsoeuer he did in repentance which God onely knoweth that he came not so soone to London but he chauÌged his tipet playd y e Apostata preaching in stede of sound doctrine nothing almost but errors lyes aduauncing Antichrist and ouerthrowing poore Christ with all his mayne so his former boldnes came to nothing vnlesse it were a contrarye key becomming of a faithfull pastour a false runnagate and of a true Preacher a sworne enemy of Gods euerlasting Testament to the great offence of his brethren the hurt of hys flock and the vtter vndoing with our Gods greater mercy of his owne soule Wherein are specially to be considered the deepe and maruellous iudgementes of God who as he can and doth make strong whome it pleaseth hym when he seeth his time most commonly such as appeare most feeblest euen so contrariwise throweth he downe other some seeme they neuer so stoute stand they neuer so much in theyr own conceites Wherefore let him that standeth take heed he fall not and let vs pray continually to almighty God though we haue fayth that he will helpe and encrease our faith that in him it may be made stroÌg which of it selfe is so weake that it is soone ouerthrowne Anno 1555. February This blessed man of God enduring long time in prisoÌ did not passe all his time in vnfruitfull idlenes but still froÌ time to time did visite his frendes as is sayd and especially his wife with many letters full of godly instruction consolatioÌ All which letters it shall not be greatly needful here to insert partly because they are to be found in the booke of letters partly because we enteÌd also if God will to prosecute the same more at large In the meane time it shall not be out of place here preseÌtly to coÌprehend certein of them as in order foloweth ¶ A letter sent to M. Farrar Bishop of S. Dauids Doctor Tailor M. Bradford and M. Philpot. A letter of M Saundeâs sent to B. Farrar D. Taylor M. Bradford and M. Pâilpot ãâã 8. GRace mercy and peace in Iesus Christ our Lord. c. Good fathers and deare brethren be thankefull vnto our most gracious God which hath preserued vs and shall I doubt not from blaspheming his blessed name yea not onely that but also ex ore Infantium Lactentium perficiet laudem c. i. Out of the mouthes of very babes and sucklinges shall be set forth his praise They offer vs forsooth our liberty pardon so that we will rise with them vnto that faith which we with them were fallen from Yea or no must be answered in hast They will not admit any need full circumstances but all as heretofore most detestable abhominable Rise with them we must vnto the vnity And pardon say I of me must not be so dearely purchased A pardon I desire for to liue with an vnclogged coÌscience The Donatists say they sought for such singularitye but they were not meete to liue in a common wealth no more be you as you shall shortly vnderstand Wherefore away with him yea the time was named within thys seuen night There be 12. houres in the day Death shall be wellcome say I as being looked for long since and yet do iustice ye were best for Abels bloud cryed ye wot what The spirite of God be vpon you Iohn 11. God saue your honors Thus departed I from theÌ Pray pray Ah ah puer sum nescio loqui i. I am a childe I cannot speake My brother P. shall shew you more herein By him send me word what you haue done Fare ye well and pray pray I woulde gladly meet with my good brother Bradford on the backeside about 11. of the clock Before that time I cannot start out we haue such outwalkers but then will they be at dinner Yours as you know Laurence Saunders ¶ A Letter which L. Saunders did write to his wife and others of the faythfull after his condemnation to the fire written the last of Ianua 1555. out of the Counter in Breadstreete THe grace of Christ w t the coÌsolation of the holy Ghost to the keeping of fayth and a good conscience coÌfirme keep you for euer vessels to Gods glory A comforââble letter âf M. Saunders to his ãâã ãâã of the ãâ¦ã Amen Oh what worthy thanks can be geueÌ to our gracious God for his vnmeasurable mercies pleÌtifully poured vpoÌ vs And I most vnworthy wretch cannot but poure forth at this present eueÌ from the bottom of my hart the bewayling of my great ingratitude and vnkindnes towardes so gracious a good God and louing father I beseech you all as for my other many sinnes so especially for that sinne of my vnthankefulnesse craue pardon for me in your earnest prayers commendyng me to Goddes greate mercyes in Christ. To number these mercies in particular where to number the drops of water which are in the Sea the sandes on the shore the starres in the skie O my deare wife ye the rest of my frends reioyce with me I say reioyce w t thanksgeuing for this my present promotion The sweete comfort of ãâ¦ã away ãâã feare of death from ãâ¦ã in that I am made worthy to magnifye my God not onely in my life by my slow mouth vncircuÌcised lips bearing witnes vnto hys truth but also by my bloud to seale the same to the glory of my God and confirming of his true church And as
the Wardens owne chamber where he remayned sixe days and in the meane tyme his former chaÌber was searched by D. Martin and others for writyngs and bookes which M. Hooper was thought to haue made but none was found ¶ Here followeth another examination of M. Hooper An other examination of M. Hooper before the Bishop of Winchester and his fellowes THe 28. of Ianuary Winchester and other the Commissioners sate in iudgement at S. Mary Oueries whereas M. Hooper appeared before them at after noone agayne and there after much reasonyng and disputation to and fro hee was commaunded aside tyll M. Rogers which was then come had bene likewise examined Examinations beyng ended the two Shiriffes of London were commaunded about foure of the clocke to cary them to the Counter in Southwarke there to remayne vntill the morow at ix a clocke to see whether they would relent and come home agayne to their Catholicke Church So M. Hooper went before with one of the Shiriffes and M. Rogers came after with the other and beyng out of the Church doore M. Hooper looked backe and stayed a little tyll M. Rogers drewe neare M. Hoopers wordes to M· Rogers vnto whom he sayd Come brother Rogers must we two take this matter first in hand and beginne to fry these fagots Yea Sir sayd M. Rogers by Gods grace Doubte not sayde M. Hooper but God wyll geue strength So goyng forwardes there was such a prease of people in the streetes which reioyced at theyr constauncie that they had much adoe to passe By the way the Shiriffe sayd to M. Hooper I woonder that ye were so hastie and quicke with my L. Chancellour M. Hooper earnest in his Maysters cause and dyd vse no more pacience He aunswered M. Shiriffe I was nothyng at all impacient althogh I was earnest in my maisters cause and it standeth me so in hand for it goeth vpon life and death not the life and death of this world only but also of the world to come Then were they committed to the Keeper of the Counter and apointed to seueral chambers with commaundement that they should not be suffred to speake one with another neyther yet any other permitted to come at them that night Upon the next day followyng the 29. of Ianuary at the houre appoynted they were brought agayne by the Shiriffes before the sayd Bishop and Commissioners in the Churche The thyrd and last exâmination of M. Hooper where they were the day before And after long and earnest talke when they perceyued that M. Hooper would by no meanes condescend vnto them they condemned hym to be disgraded and read vnto hym his condemnation M. Hooper condemned That done M. Rogers was brought before them and in lyke maner entreated and so they deliuered both of them to the secular power the two shirifs of London who were willed to cary them to the Clinke a prison not far from the B. of Winchesters house and there to remayne till night When it was darke M. Hooper was led by one of the Shiriffes with many bils and weapons first through the B. of Winchesters house and so ouer London bridge thorough the Citie to Newgate And by the way some of the Sergeaunts were wylled to goe before and put out the Costerdmongers candles who vse to sit with lyght in the streetes eyther fearyng of lykelihoode that the people would haue made some attempt to haue taken him away from them by force Darkeâ best for Papistââ if they had seene hym goe to that prysonne or els beyng burdened with an euill conscience they thought darckenesse to be a most fitte season for such a businesse But notwithstandyng this deuise the people hauyng some foreknowledge of his comming The ãâã reioysinâ the ãâã of Mâ Hooper M. Roâââ M. ãâã sent to Newgatââ many of them came foorth of their dores with lights and saluted hym praysing God for his constancie in the true doctrine which he had taught them and desiring God to strengthen hym in the same to the ende M. Hooper passed by and required the people to make their earnest prayers to God for hym and so went through Chepeside to the place appoynted was deliuered as close prisoner to the Keeper of Newgate where he remained sixe dayes no body beyng permitted to come to him or to talke with him sauyng his Keepers and such as should be appoynted thereto During this tyme Boner B. of London and others at his appoyntment as Fecknam Chedsey B. Boneâ his Chaââlaynes ãâã with Hooper prison and Harpsfield c. resorted diuers tymes vnto hym to assay if by any meanes they could perswade him to relent and become a member of their Antichristian church All the ways they could deuise they attempted For besides the disputations and allegations of testimonies of the Scriptures and of auncient writers wrasted to a wrong sense accordyng to their accustomed maner they vsed also all outward gentlenes and significations of friendship with many great profers and promises of worldly commodities not omittyng also most grieuous threatnyngs if with geâtlenesse they could not preuaile but they found hym alwayes one man stedfast and immoueable When they perceiued that they could by no means reclayme him to their purpose with such perswasions and offers as they vsed for his conuersion False ruââmors of Hoopers recantatâââ then went they about by false rumours and reports of recantations for it is well knowen that they and their seruaunts dyd spread it first abroade to bring hym and the doctrine of Christ which he professed out of credite with the people So the brute beyng a little spread abroad and beleeued of some of the weaker sort by reason of the often resort of the Byshop of London and other it encreased more at the last came to M. Hoopers eares Wherewith he was not a little greued that the people should geue so light credite vnto false rumors hauyng so simple a ground as it may appeare by a letter which he wrote vpon that occasioÌ the copy wherof followeth * A letter of Maister Hooper for the stoppyng of certayne false rumours spread abroad of hys recantation THe grace of our Lord Iesus Christ bee wyth all them that vnfainedly looke for the comming of our Sauiour Christ Amen A ãâã of M. Hoâper agayâââ false ãâã spread oâ his recanâââtion Deare brethren and sisters in the Lord and my fellowe prisones for the cause of Gods gospell I do much reioice and geue thankes vnto God for your constancie and perseuerance in affliction vnto whom I wish continuaunce vnto the end And as I do reioyce in your fayth and constancie in afflictions that be in prison eueÌ so do I mourne and lament to heare of our dere brethren that yet haue not felt such dangers for gods truth as we haue and do feele and be daily lyke to suffer more yea the very extreme and vile death of the fire yet such is the report abroade as I am
but the Lord would geue him strength to performe the same to his glory and immediately he sent to his seruaÌts house for his bootes spurs and cloke that he might be in a redines to ride when he should be called The next day following about foure of the clocke in the morning before day the Keeper with others came to him and searched him the bed wherin he lay to see if he had written any thing and then he was led by the shiriffs of London and other their officers forth of Newgate to a place appoynted not farre from S. Dunstanes Church in Fleetestreete where sixe of the Queenes Garde were appoynted to receiue hym to cary hym to Gloucester there to be deliuered vnto the shiriffe who with the L. Shandois M. Wickes M. Hooper caâryed to Glocester to be burned and other Commissioners were apointed to see execution done The which Gard brought hym to the Angel where he brake his fast with them eating his meat at that tyme more liberally then he had vsed to doe a good while before About the breake of the day he went to horse and lept cheerefully on horsebacke without help hauyng a hood vpon his hed vnder his hat that he should not be known and so tooke his iourny ioyfully towards Glocester and alwayes by the way the Gard learned of hym where he was accustomed to bait or lodge and euer caried hym to an other Inne Upon the Thursday following he came to a towne in his Dioces called Ciceter xv miles froÌ Glocester A woman of Ciceter confirmed by the constancy of M. Hooper which rayled at him before about eleuen of the clocke and there dyned at a womans house which had always hated the truth and spoken all euil she could of M. Hooper This woman perceiuing the cause of his commyng shewed him all the frendship she could and lamented his case with teares confessing that shee before had ofteÌ reported that if he were put to the trial he would not stand to his doctrine After dinner he rode forwardes M. Hooper cââmeth to Glocâster came to Gloucestâr about v. of the clocke and a mile without the towne was much people assembled which cried lamented his estate in so much that on of the Gard rode post into the town to require ayde of the Mayor and shiriffes fearyng least hee should haue bene taken from them The Officers and their retinue repayred to the Gate with weapons The quiet minde of M. Hooper in his troubles and commanded the people to keepe theyr houses c. but there was no man that once gaue any signification of any such rescue or violence So was he lodged at one Ingrams house in Gloucester and that nyght as he had done all the way he did eate hys meat quietly and slept his first sleepe soundly as it was reported by theÌ of the Gard and others After his first sleepe he continued all that night in prayer vntil the morning and then he desired that he might go into the next chamber for the Gard wer also in the chamber where he lay that there being solitary he might pray and talke with God so that all that day sauing a litle at meat and when he talked at any time with such as the Gard licenced to speake with hym he bestowed in prayer Amongest other that spake with hym Sir Anthony Kingston Knight was one Who seemyng in tymes past his very friend was then appointed by the Queenes letters to be one of the commissioners to see execution done vppon hym Maister Kingston beyng brought into the chamber found him at his prayer âyr Anthony Kingston câmmeth to M. Hooper and as soone as he sawe M. Hooper he burst foorth in teares Maister Hooper at the first blush knew hym not Then sayde maister Kingston Why my Lord doe ye not know me an olde friend of yours Anthony Kingston Yes M. Kingston I do now know you well and am glad to see you in health and do prayse God for the same But I am sory to see you in this case for as I vnderstand you bee come hether to dye Syr Anthony Kingstones perswasions But alas consider that lyfe is sweete and death is bitter Therefore seeyng lyfe may bee had desire to lyue for lyfe hereafter may doe good In deed it is true M. Kingston I am come hether to end this lyfe M. Hooper replyeth and to suffer death here because I wyll not gainsay the former truth that I haue heretofore taught amongest you in this Diocesse and els where and I thank you for your friendly counsail although it be not so frendly as I could haue wished it True it is M. Kingstone that death is bitter and lyfe is sweete but alas consider that the death to come is more bitter and the lyfe to come is more sweete Therfore for the desire and loue I haue to the one and the terror and feare of the other Lyfe compared with lyfe and death with death I do not so much regard this death nor esteeme this lyfe but haue setled my selfe through the strength of gods holy spirit paciently to passe through the torments and extremities of the fire now prepared for me rather then to denye the truth of his worde desiring you and others in the meane tyme to commende me to Gods mercy in your prayers Well my Lorde then I perceyue there is no remedye Syr Anâhony Kingstone and therefore I wyll take my leaue of you and I thanâe God that euer I knew you for God did appoynt you to call me beyng a lost child and by your good instructions Syr Anthony Kingstone conuerted by M. Hooper where before I was both an adulterer and a fornicator God hath brought me to the forsaking and detesting of the same If you haue had the grace so to do I do highly prayse God for it and if you haue not I pray God ye may haue and that you may continually lyue in hys feare M. Hooper After these and many other woordes the one tooke leaue of the other M. Kyngston with bitter teares M. Hooper with teares also tricklyng downe hys cheekes At which departure M. Hooper tolde hym that all the troubles he had sustained in prison had not caused hym to vtter so much sorrow The same day in the after noone a blind boy after long intercessioÌ made to the Gard A blynd boy commeth to M. Hooper obteined licence to be broght vnto M. Hoopers speache The same boy not long afore had suffered imprisonment at Gloucester for confessyng of the truth M. Hooper after hee had examined hym of hys fayth Gods grace vpon a blynd boy at Glocester and the cause of his imprisonment beheld hym stedfastly and the water appearing in his eyes sayde vnto hym Ah poore boy God hath taken from thee thy outward sight for what consideration he best knoweth but he hath geuen thee an other sight much more precious for
hee for a lawe wee haue commission to proceede with them when they be dispatched let their frendes sue the lawe Nowe howe soone a man may haue such a commission at my Lord Chancelors hand you know It is as hard to be obtained as an enditement for Christ at Cayphas hande Besides that the Byshoppes hauing the Queene so vpon their sides may do all things both without the aduise and also the knowledge of the rest of the Lordes of the temporaltie who at this present haue found out the marke that the Bishops shote at and doubtles be not pleased with their doings I pray you helpe that our brother Sanders and the rest in the Marshalsey may vnderstande these things and sende me your answere betime Iudas non dormit nec scimus diem neque horam i. Iudas slepeth not neither know we the day nor the hour Dominus Iesus Christus suo sancto numine nos omnes consoletur adiuuet Amen i. The Lord Iesus Christ with his holy spirite comfort and strengthen vs all Amen May 6. 1554. Yours and with you vnto death in Christ I Hooper An exhortation to pacience sent to his godly wife Anne Hooper whereby all the true members of Christ may take comfort and courage to suffer trouble affliction for the profession of his holy Gospel OUr sauiour Iesus Christ dearely beloued my godly wife in s. Mathewes Gospell said to his disciples M. 18. that it was necessary sclaunders shoulde come and that they coulde not be auoided An effectuââ letter of M Hooper sent to hys wife he perceiued as wel by the coÌdition of those that should pearish be lost for euer in the world to come as also by their affliction that should be saued For he sawe the greatest part of the people would contemne neglecte whatsoeuer true doctrine or godly wayes should be shewed vnto them or els receiue it vse it as they thought good to serue their pleasures without any profite to their soules at all not caring whether they liued as they were coÌmanded by Gods word or not but would thinke it sufficient to be counted to haue the name of a Christian man wyth such workes and frutes of his profession and Christianitie as his fathers and elders after their custome maner esteeme and take to be good fruites and faithful works and wil not try them by the worde of God at all These men by the iust iudgement of God be deliuered vnto the crafte and subtiltie of the deuill Math. 14. that they may be kept by one sclaunderous stuÌbling blocke or other that they neuer come vnto Christ who came to saue those that were lost as yee may see howe God deliuereth wicked menne vp vnto their owne lustes to do one mischiefe after an other carelesse Rom. 1.1 1. Thes. 2. vntil they come into a reprobate minde that forgetteth it selfe and can not knowe what is expedient to be done or to be least vndone because they close their eyes and will not see the lyghte of Gods woorde offered vnto them and being thus blinded they preferre their owne vanities before the truth of Gods woorde Whereas such corrupt mindes be Errour taken for truth and persecution for Gods seruice there is also corrupt election and choyse of Gods honor so that the minde of man taketh falsehoode for truthe superstition for true religion death for life damnation for saluation hell for heauen and persecution of Christes members for Gods seruice and honour And as these men wilfully and voluntarily reiect the woorde of God euen so God most iustly deliuereth them into the blindnes of mind hardnes of heart that they can not vnderstand Iohn 8.9 nor yet consent to any thyng that God would haue preached and set foorth to his glory after his owne will and worde wherefore they hate it mortally of all things most detest Gods holy worde And as y e deuill hath entred into their hearts that they them selues can not nor will not come to Christ to be instructed by hys holy woord euen so can they not abide any other man to be a Christian man and to lead his life after the word of God but hate him persecute him robbe him imprisone hym yea and kil him whether he be man or womaÌ if God suffer it And so much are those wicked men blinded that they passe of no law whether it be Gods or mans but persecute such as neuer offended yea do euil to those that daily haue praied for them and wish them Gods grace In their Pharaonical and blind furie they haue no respect to nature No respect of nature with the persecuting aduersaries For the brother persecuteth the brother the father the sonne and most deare frends in diuelish sclaunder and offence are become most mortal ennemies And no marueile for when they haue chosen sundrye maisters the one the deuill the other God the one shall agree with the other as God and the deuell agree betweene them selues For this cause that the more parte of the worlde doth chuse to serue the deuill vnder cloaked hypocrisie of Gods title Christ sayd Math. â8 It is expedient and necessary that sclanders should come and many meanes be deuised to keepe the litle babes of Christ from the heauenly father But Christ sayth Wo be vnto him by whome the offence commeth Yet is there no remedy man being of such corruption and hatred towardes God but that the euil shal be deceiued persecute the good and the good shall vnderstand the truth and suffer persecution for it vntill the worlds ende For as he that was borne after the flesh persecuted in times past him that was born after the spirite Geâe 4. Gâlat 4. euen so is it now Therefore for so much as we liue in this life amongst so many great pearils and daungers we must be wel assured by gods word how to beare them and how paciently to take them as they be sent to vs froÌ God We must also assure our selues that there is no other remedy for Christians in the time of trouble then Christ himself hath appoynted vs. Luke 2. In S. Luke he geueth vs thys commandement Ye shall possesse your liues in pacience sayeth he In the which words he geueth vs both commaundement what to doe and also great comfort and consolation in all troubles Hee sheweth also what is to be done and what is to be hoped for in troubles Patience in troubles onely the christian mans remedy Rom. 8. and when troubles happen he biddeth vs be pacient and in no case violently nor seditiously to resist our persecuters because God hath such care and charge of vs that he wil keepe in the mids of all troubles the very heares of our heade so that one of them shall not fall away without the wil and pleasure of our heauenly father Whether the haire therfore tarie in the head or fal from the head it is the wil of the
escape those troubles that were to come and be able to stande before the sonne of man When ye finde your selfe too much oppressed as euery man shal be sometime wyth the feare of Gods iudgement vse the 77. Psalme that beginneth I will crie vnto God with my voyce Psal. 27. Read also M. Hoopers exposition vpon thys Psalme most comfortable for all broken and afflicted hartes and he shall hearken vnto me In which Psalme is both godly doctrine and great consolation vnto the man or woman that is in anguish of minde Use also in suche trouble the 88. Psalme wherein is conteined the praier of a man that was brought into extreme anguish misery and being vexed with aduersaries persecutions saw nothing but death hel And although hee fealt in hym selfe that hee had not onely man but also God angry towards him yet he by praier humbly resorted vnto God as the only port of consolation and in the midst of his desperate state of trouble put the hope of his saluation in him whome he fealt his enemie Howbeit no man of him selfe can doe this Rom. 8. but the spirite of God that stryketh the mans heart with feare prayeth for the man striken and feared with vnspeakeable gronings And when you feele your selfe or know any other oppressed after suche sorte be glad for after that God hath made you to know what you be of your selfe he wil doubtles shew you comfort and declare vnto you what you be in Christ his onely sonne What Psalmes are to be vsed in distresse and tribulation and vse praier often for that is the meanes whereby God will be soughte vnto for hys giftes These Psalmes be for the purpose when the minde can take no vnderstandinge nor the hart any ioy of gods promises and therfore were these Psalmes also made .6.22.30.31.38.69 from the whiche you shall learne buthe pacience and consolation Remember that although your life as all Christian mens be be hid and appeareth not what it is yet it is safe as S. Paule sayth with God in Christ Read also the fourth chapter of Eccle. Coloss. 3. and when Christ shall appeare then shall our liues be made open with him in glorie But in the meane time wyth seeking and setting our affections vpon the things that be aboue we must paciently suffer whatsoeuer God shal send vnto vs in this mortal life Notwithstanding it might fortune some woulde say Who is so perfect that can lette all things passe as they come haue no care of theÌ suffer all things and feele nothing be attempted of the Deuill the worlde and the flesh and be not troubled Uerely no man liuing But this I say that in the strength of Iesus Christ things that come Note this well to thy comfort that art afflicted maye passe with care for we be worldly and yet are we not caried with them from Christ for we be in him godly We may suffer things and fele them as mortall men yet beare them and ouercome them as Christian men We may be attempted of the deuill the flesh and the worlde but yet although those things pinche they doe not pierce and although they worke sinne in vs yet in Christe no damnation to those that be grafted in him Rom. 8. Hereof may the christian man learne both consolation patience Consolation in that he is compelled both in his body goodes to feele paine and losse and in the soule heauinesse and anguish of minde howebeit none of them both shall separate him from the loue that God beareth him in Christ. Consolation He may learne patience for as much as his enemies both of the body and soule and the paines also they vexe vs wythall for the time Patience if they tarie with vs as long as we liue yet when death commeth they shall auoide and geue place to suche ioyes as be prepared for vs in Christ for no paines of the world be perpetuall and whether they shall afflicte vs for all the time of our mortal life we know not for they be the seruauntes of God to goe and to come as he commandeth them Afflictions be the messengers and seruauntes of God But we must take heede we meddle not forceablye nor seditiously to put away the persecution appoynted vnto vs by God but remember Christes saying Possesse you your liues by your patience And in thys commaÌdement God requireth in euery man and woman this pacient obedieÌce Luke 2. Hee sayeth not it is sufficient that other holy Patriarkes Prophetes Apostles Euangelists and Martyrs continued their liues in pacience and pacient suffering the troubles of this world but Christ saith to euery one of his people By your owne pacience ye shall continue your life not that man hath pacience of him selfe Pacience the gift onely of God but that he must haue it for him selfe of God the onely geuer of it if he purpose to be a godly man Nowe therefore as our profession and religion requireth pacience outwardly wythout resistaunce and force so requireth it pacience of the mind and not to be angry with God althoughe he vse vs that be as hys owne creatures as him listeth We may not also murmure against God but say alwaies his iudgements be right iust and reioyce that it pleaseth him by troubles to vse vs as he vsed heeretofore such as he most loued in this worlde and haue a singular care to this commandemeÌt Gaudete exultate Be glad reioyce for he sheweth great cause why Your rewarde sayth he is great in heauen Math. 3. These promises of him that is y e truth it selfe shal by Gods grace worke both coÌsolation and pacience in the afflicted christian person And when our sauior Christ hath willed menne in trouble to be content and pacient because God in the ende of trouble in Christ hath ordained eternall consolation he vseth also to take from vs all shame and rebuke as though it were not an honor to suffer for christ because y e wicked world doth cursse abhorre such poore troubled Christians To suffer for Christ is honorable Math. 24. Heb. 11. Wherfore Christe placeth all his honourably and sayeth Euen so persecuted they the Prophetes that were before you Wee may also see with whome the afflicted for Christes sake be esteemed by S. Paul to the Hebrews where as the number of the blessed and glorious company of Saintes appeare nowe to our faith in heauen in ioy yet in the letter for the time of this life in such paines and contempt as was neuer more Let vs therefore consider both them and all other thinges of the worlde sithens the fall of man and we shall perceiue nothing to come to perfection but wyth such confusion and disorder to the eye of y e world as though things wer rather lost for euer then like to come to any perfection at all For of godly men who euer came to heauen no not Christ
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 frienâes 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 ãâã 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 liceÌce 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 ãâã be obeyââ in all ââinges 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 âs 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 chaÌceth 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
determinate answer what he would do in the premisses and then either to reuoke and reclaime himself or els in the after noone the same day to come againe haue iustice as he called it ministred vnto him the copy of which articles here foloweth Anno. 1555. March Articles obiected and ministred the 8. day of Februarie against Tho. Tomkins with his owne hand subscribing to the same THou doest beleeue that in the Sacrament of the aultare vnder the formes of bread and wine there is not Articles ministred agaynst Tho. Tomkins Transubstantiation denyed by the omnipotent power of almighty God and his holy woorde really truely and in very deede the very true and naturall body of our Sauiour Iesus Christ as touching the substaunce thereof which was conceiued in the wombe of the virgine Mary and hanged vppon the crosse suffering Passion and death there for the life of the worlde I doe so beleeue Substance of bread remaineth in the sacrameÌt Thou doest beleeue that after the consecration of the breade and wine prepared for the vse of the Sacramente of the aultare there doth remaine the very substance of material bread and materiall wine not changed nor altered in substance by the power of almighty God but remaining as it did before I doe so beleeue The naturall pâeseÌce of Christ in the sacrament denyed Thou doest beleeue that it is an vntrue doctrine and a false beliefe to thinke or say that in the Sacrament of the aultare there is after the consecration of the bread and wine the substaunce of Christes naturall body and bloude by the omnipotent power of almighty God and his holy worde I doe so beleeue Thou doest beleeue that thy parents kinsfolkes frendes and acquaintaunce The errour of the forelders touching the Sacrament and also thy Godfathers and Godmother and all people did erre and were deceiued if they did beleeue that in the Sacrament of the aultar there was after the consecration the body and bloude of Christe and that there did not remaine the substaunce of materiall bread and wine I doe so beleeue By me Thomas Tomkins The second examination of Thomas Tomkins THe next day being the 9. of Februarie at 8. of the clocke before noon The second examination the said Thomas Tomkins according to the former commaundement was brought againe into the place afore named before the Bishoppe and other hys assistants where the foresayd Articles were propounded vnto him whereunto he aunswered as foloweth Aunswere of Tomkins to the articles To the first he said that he did so beleeue as in the same is contained To the second he sayd that it was onely bread a participatioÌ of Christes death and passion and so do the scriptures teach To the third he said and did beleeue it was a false doctrine to beleeue and thinke as is contained in this Article To the fourth he did also beleeue the same After this aunswere he did also subscribe hys name to the sayd Articles Whereupon the Bishop drawing out of his bosome another confession subscribed wyth Tomkins owne hande and also that article that was the first day obiected against him caused the same to be openly read and then willed him to reuoke and deny his sayd opinions the which he vtterly refused to do and therfore was commanded to appeare before the Byshop againe in the same place at two of the clocke in the after noone The Bishop repeateth againe the confession of Thom. Tomkins wrytren before by the sayd Bishop of London and subscribed by the sayd Tomkins the 26. day Septemb. An. 1554. which is this I Thomas Tomkins of the Parish of Shordich in the Diocesse of London The first confession of Tomkins offered to B. Boner and now here agayne repeated The Masse full of superstition and Idolatry hauing confessed and declared openly heeretofore to Edmund Bishop of London mine Ordinarie that my beliefe hathe bene many yeares past and is at this present that the body of our Sauiour Iesus Christ is not truely and in very deede in the Sacrament of the aultare but onely in heauen and so in heauen that it can not nowe in deede be really and truely in the Sacramente of the altare And moreouer hauing likewise confessed and declared to my said Ordinary openly many times that although the church called the Catholicke Churche hathe allowed and doeth allowe the Masse and sacrifice made and done therein as a wholesome profitable a godly thing yet my beliefe hath ben many yeres past is at this present that the said Masse is full of superstition plaine idolatrie and vnprofitable for my soule so haue I called it many times and take it at this present Baptisme ought to be ministred in the vulgar tongue Hauing also likewise confessed and declared to my said Ordinarie that the Sacrament of Baptisme oughte to be onely in the vulgar tounge and not otherwise ministred and also without any such ceremonies as customably are vsed in the Latine church and otherwise not to be allowed Finally being many times and ofte called openly before my said Ordinarie and talked withall touching all my sayd confessions and declarations Tomkins constantly standeth to the truth oâ the Gospel both by the saide mine Ordinarie diuers other learned men aswel his Chaplaines as other and counselled by all them to embrace the truthe and to recant mine errour in the premisses which they tolde me was plaine heresie and manifest errour do testifie and declare hereby that I do and wil continually stand to my saide confession declaration and beliefe in all the premisses euery part therof and in no wise recant or go froÌ any part of the same In witnesse wherof I haue subscribed passed this wryting the 26. day of Septemb. the yeare aforesayd By me Thomas Tomkyns aforesaid The names of them that sate vppon Thomas Tomkins at this Session were these Edmunde Boner The last appearance condemnation of Thomas Tomkins Martyr Iohn Fecknam Deane of Paules Iohn Harpsfield Archdeacon of London Iohn Morwen master of Art Thomas Morton parson of Fulham Tristram Swadell Thom. More Thomas Beckinsaw Iames Cline clearkes The last appearance of Tho. Tomkins before Boner and the Commissioners THe same daye and place at two of the clocke in the after noone he was the last time brought forth before the bishops of London Bath and Saint Dauids with others where hee was earnestly exhorted by the sayd Bishoppe of Bath to reuoke leaue off his opinions Unto whome he answeared My Lord I was borne brought vp in ignoraunce vntill nowe of late yeares And nowe I know the truthe wherein I will continue vnto the death Then Boner caused all his articles and confession to be again openly red and so in hys accustomed maner persuaded with hym to recant To whome hee finally sayde My Lord I can not see but that you would haue me to forsake the truth and to fall into errour and
Hunter led to the place of Matirdome The Shriffes sonne geueth comfortable wordes to W. Hunter and embraced him in his right arme saying William be not afraid of these men which are here present with bowes bils weapons ready prepared to bring you to the place where you shall be burned To whom William aunswered I thanke God I am not afraide for I haue cast my coumpt what it wil cost me already Then the sheriffes sonne could speake no more to him for weeping Then William Hunter plucked vp his gowne stepped ouer the Parlour grounsel and went forward chearefully the sheriffes seruaunt taking him by the arme and I his brother by an other and thus going in the way met w t his father according to his dreame he spake to his sonne W. Hunters dreame verefied weeping and saying God be with thee sonne William and William sayd God be with you father be of a good comfort for I hope we shall meete againe when we shal be mery His father said I hope so William and so departed His wordes to his father So W. went to the place where the stake stoode euen according to hys dreame whereas all thinges were very vnready Then William tooke a wet broome fagot kneeled downe thereon and red the 51. Psalme till he came to these words the sacrifice of God is a contrite spirite a contrite and a broken heart O God thou wilt not despise Then sayd M. Tirrel of the Beaches called W. Tirel thou lyest sayd he thou readest false M. William Tyrell of the Beaches carpeth where he hath no cause for the wordes are an humble spirit But W. said the translation sayth a contrite heart Yea quoth M. Tirel the translation is fals ye translate bokes as ye list your selues like hereticks Wel quoth William there is no great difference in those words Then sayd the sheriffe heere is a letter from the Queene If thou wilt recant thou shalt liue if not thou shalt be burned No W. Hunter refuseth the Quenes pardon quoth W. I will not recante God willing Then W. roase and went to the stake and stoode vpright to it Then came one Richard Ponde a Bailiffe and made fast the chaine about William The burning of William Hunter Martyr Then sayde M. Browne here is not woode enough to burne a legge of him Then said William good people pray for me and make speede and dispatch quickly and pray for me while ye see me aliue good people and I praye for you likewise Now quoth M. Browne pray for thee A dogged saying of M. Browne I will pray no more for thee then I wil pray for a dogge To whom William aunsweared M. Browne now you haue that whych you sought for I pray God it be not laid to your charge in the last day howbeit I forgeue you Then sayde maister Browne I aske no forgeuenes of thee Wel sayd William if God forgeue you not I shall require my bloude at your handes Then sayd William Sonne of God shine vppon mee and immediately the sunne in the element shone oute of a darke cloude so full in his face that he was constrayned to looke an other way whereat the people mused because it was so darke a little time afore An externall shew of Chriââs âauour vpon W. Hunter Williamâ dreamâ verified Then William tooke vppe a fagot of broome and embraced it in his armes Then this Priest which William dreamed of came to his brother Robert with a popish booke to carye to William that he might recant which booke his brother woulde not meddle withall Then William seeing the priest and perceiuing how he woulde haue shewed hym the booke sayd away Hunters wordes to a Popish Priest thou false prophet Beware of them good people come awaye from their abominatioÌs lest y t you be partakers of their plagues Then quoth the Priest looke howe thou burnest heere so shalt thou burne in hel William answered thou liest thou false prophet away thou false prophet away Then was there a Gentleman whiche sayde I praye God haue mercy vpon his soule The people sayd Amen Amen Immediatly fire was made Then William cast his Psalter right into his brothers hande Hunter comforted by his brother Robert who sayde William thinke on the holy Passion of Christ and be not afraid of death And William aunsweared I am not afraid Then lifte he vp his handes to heauen and sayd Lorde Lorde Lord receiue my spirit and casting downe hys head againe into the smothering smoke he yeelded vp his life for the truthe sealing it with hys bloud to the praise of God Nowe by and by after M. Browne commaunded one old Hunt to take his brother Robert Hunter lay him in the stockes till he returned from the burning of Higbed at Hornden on the hill Rob. Hunter set ân âhe stocks Rob. Hunter had before M. Browne the same day Which thing olde Hunt did Then maister Browne when Robert Hunter came before him asked if he would doe as his brother had done But Robert Hunter answered if I do as my brother hath done I shall haue as he hath had Mary quoth M. Browne thou mayest be sure of it Then M. Browne sayde I maruell that thy brother stoode so to hys tackling and moreouer asked Robert if Williams Maister of London were not at hys burnynge Rob. Hunter by Gods prouideÌce deliuered But Roberte sayde that hee was not there but Mayster Browne bare hym in hande that his master was there and howe that he did see him there but Robert denied it Then master Browne commaunded the Constable and Robert Hunter to goe theyr wayes home and so had no further talke wyth them Here followeth the hystorie of master Higbed and master Causton two worthy Gentlemen of Essex which for the syncere confession of theyr faith vnder Boner B. of London were Martyred and burned in Essex An. 1555. Marche 26. ALthough the coÌdemnation of maister Higbed and master Causton followed after the condemning of those other Martyrs Marke 26. The story of M. Higbed and M. Causton Martirs which were condemned with Tomkyns and Hunter aboue mentioned yet because the time of their execution was before the burning of the foresaid four martyrs for so muche as they suffered the same day that William Hunter did which was the 26. of Marche I thoughte therefore next after the storie of the sayde William Hunter folowing the order of time here to place the same This maister Higbed and maister Causton two worshipfull Gentlemen in the Countie of Essex the one at Hornden of the hill the other of the parishe of Thunderst being zealous and religious in the true seruice of God as they could not dissemble with the Lord their God nor flatter with the world so in time of blind superstition wretched idolatrie they could not long lie hidde and obscure in such a number of malignant aduersaries accusers and seruaunts of thys worlde
in diuinitie and minding well vnto you and desiring the safegard of your soule and that you should folow and beleue the doctrine of the Catholicke church as afore concerning the sayd sacrament of the aultar and whether you did not at al times since your sayd comming to me vtterly refuse to follow and beleue the sayd doctrine concerning the sayd sacrament Whether can you nowe finde in your hart and conscience to conforme your selfe in all poyntes to the said fayth and catholicke church concerning the sayde Sacrament of the aultar faythfully truely and playnely without anye dissimulation beleeuing therein as our sayd soueraignes with the Nobilitie Clergie and Laytie of this Realme and other Christian realmes and other persons aforesaid and also the sayd Catholicke Church haue and do beleue in that behalfe In case you so caÌnot what ground haue you to mayntaine your opinion and who is of the same opinion wyth you and what conference haue you had therein with any what comfort and what reliefe haue you had therein by any of them and what are their names and surnames and their dwelling place Their aunsweres to these articles were not much discrepant from Tomkins and other like Martirs aboue mentioned as here followeth to be seene ¶ The aunswere of Steuen Knight and William Pigot to the aforesayd Articles TO the first article they beleue that the contentes of this article is not agreable to scripture Answeres to the Articles aforesayd To the second they answere and beleue that their parentes and other expressed in the sayd article so beleuyng as is contayned in the same were deceiued To the thyrd they aunswere that they so beleued but they were deceiued therein as they now beleue To the fourth they say that they haue heretofore beleued as is conteined in the said article but now they do not so beleue To the fift they say that if they so beleue they are deceiued To the sixt they beleue the same to be true To the seuenth they answere and beleue the contents of the same to be true To the eight they aunswere that they can no whyt confourme themselues to the fayth and doctrine contayned and specified in this article vntill it be proued by Scripture To the ninth they say that they haue no grounde to mainteine their sayd opinions but y e truth which as they say hath bene perswaded by learned men as D. Taylour of Hadley and such other These aunsweres being made and exhibited they were commaunded to appeare agayne the next daye at eight of the clocke in the morning and in the meane while to bethinke themselues what they would do An other appearaunce of the sayd prisoners before Boner An other appearaunce THe next daye in the morning being the 9. daye of February before their open appearaunce the Bishop sent for William Pigot and Stephen Knight into his great chamber in his Pallace where he perswaded with them to recant and deny their former profession Who answered that they were not perswaded in their consciences to returne and abiure theyr opinions whereunto they had subscribed Within a while after they were all three with Thomas Tomkins and William Hunter afore named brought openly into the Consistorye the ix day of February aforesayd and there had the same articles propouÌded vnto them which were before propouÌded vnto the foresayde Thomas Tomkins as appeareth in the discourse of his historye and therto also subscribed these wordes I do so beleue Talke betweene Boner and Iohn Laurence Priest Iohn Laurence sometymes a Fryer The Bishop also vsed certayne talke vnto Iohn Laurence onely Whereunto he aunswered in this manner That hee was a Priest and was consecrated and made a Priest about eightene yeares past and that he was sometime a Blacke Fryer professed that also hee was assured vnto a mayd whome he intended to haue maryed And being agayne demaunded his opinion vppon the Sacrament he said that it was a remembraunce of Chrystes body and that many haue bene deceiued in the beleeuing the true body of Christ to be in the Sacrament of the Aultar and that all such as doe not beleue as he doth doe erre After this talke and other fayre wordes and threatninges they were all of theÌ commaunded to appeare again at after noone The third and last appearaunce AT the which houre they came thyther agayne there ãâã the accustomed manner were exhorted to recant and reuoke their doctrine and receiue the fayth To the whiche they constantly aunswered they woulde not but would sticke to that fayth that they had declared and subscribed vnto for that they did beleeue y t it was no errour whiche they beleued but that the contrary therof was very heresy When the Bishop sawe that neither his fayre flatteringes Steuen Knight William Pigot Iohn LaureÌce condemned Iohn Laurence disgraded Steuen Knight burned at Mauldon W. Pigot at Braintree March 28. nor yet his cruell threatnings would preuayle he gaue them seuerally their iudgementes And because Ioh. Laurence had bene one of theyr annoynted priestes hee was by the bishop there according to their order solemnly disgraded the maner whereof you may see in the history of Maister Hooper afore passed pag. 1435. Their sentence of condemnation this degradation once ended they were committed vnto the custodye of the Sheriffes of London who sent theÌ vnto Newgate where they remayned with ioy together vntill they were caryed downe into Essex and there the 28. daye of March the sayd William Pigot was burned at Brayntree and Stephen Knight at Mauldon who at the stake kneeling vpon the ground sayd this prayer which here followeth The Prayer that Stephen Knight sayd at hys death vpon his knees being at the stake at Mauldon O Lord Iesu Christe for whose loue I leaue willingly this life and desire rather the bitter death of his Crosse with the losse of all earthly thinges A godly prayer of Ste. Knighâ at his Marâtyrdome then to abide the blasphemye of thy moste holy name or to obey men in breaking thy holye Commaundement thou seest O Lorde that where I might liue in worldlye wealth to worship a false God and honour thine enemy I chose rather the torment of the body and the losse of this my lyfe and haue counted all thinges but vile duste and dounge that I might winne thee whiche death is dearer vnto me then thousandes of gold and siluer Such loue O Lord hast thou layd vp in my breast that I hunger for thee Psal. 42. as the Deere that is wounded desireth the soyle Send thy holy comforter O Lord to ayd comfort and strengthen this weake peece of earth whiche is emptye of all strength of it selfe Thou remembrest O Lorde that I am but dust and able to do nothing that is good Therfore O Lord as of thine accustomed goodnes and loue thou hast bidden mee to this banket and accompted mee worthye to drinke of thyne owne cup amongst thine elect euen so geue me strength
the truth beyng at all tymes and in all such places not without y e company of his litle boy whom as I haue said he vsed as an assistance to this hys good purpose And to this his great industry and indeuor in holy scripture God did also adde in him a singular gyft of memory so that by the benefite therof he would could do that in vouching and rehersing of the text The gift of memory in Rawlins which men of riper and more profound knowlege by their notes and other helpes of memory could very hardly accomplish In so much that he vpon the alledging of scripture very often would cite the booke the leafe yea and the very sentence such was the wonderfull working of God in this simple and vnlearned father Nowe when he had thus continued in his profession the space of fiue yeares K. Edward died vpon whose decease Queene Mary succeeded and with her all kynde of superstition and Papistrie crepte in Which thing beyng one perceyued Rawlins did not altogether vse open instruction and admonition as before he was woont and therfore ofteÌtimes in some priuate place or other he would call his trusty friends together with earnest prayer and great lamentation passe away the time so that by his vertuous instructions being without any blemish of errour he conuerted a great number which number no doubt had greatly encreased had not the cruel storme of persecution bene The extremitie and force whereof at the last so pursued this good father Rawlins that hee looked euery houre to goe to prison whereupon many of those which had receyued comfort by his instructions did resort vnto hym and by all meanes possible began to perswade him to shift for hymselfe and to dispose hys goods by some reasonable order to the vse of his wyfe and children Rawlins exhorted to shifte for himselfe by that meanes he should escape that daunger which was imminent ouer his head But Rawlins nothyng abashed for hys owne part through the iniquity of the tyme at all nothyng mooued with these their fleshly perswasions thanked them most hartily for their good will and told them plainely that hee had learned one good lesson touching the confessing denial of Christ Rawlins promiseth to be constant to the death aduertising them that if he vpon their persuasions should presume to deny his maister Christ Christ in the last day would deny and vtterly condemne hym and therfore quoth he I will by hys fauourable grace confes and beare witnes of him before men that I may find him in euerlastyng lyfe Notwithstandyng which aunswer his friends were very importunate with hym Howbeit father Rawlins continued still in his good purpose so long till at the last he was taken by the Officers of the towne as a man suspected of heresie vpon which apprehension he was conuented before the B. of Landaffe that then was Rawlins apprehended and conuented before the B. of Landaffe named Anthony Kechin the sayd B. lying then at hys house besides Chepstow by whome after diuers combates and conflicts with him and his chaplains this good father Rawlins was committed to prison in Chepstow But this hys kepyng whether it were by the Bishops meanes because he would rid hys handes of hym or through the fauour of hys keeper Rawlins might esâcape and would ãâã Rawlins whole yeare in prison A godly woman styrred ãâã to relieuâ Rawlins was not so seuere and extreme but that if he had so listed hee myght haue escaped oftentymes But that notwithstandyng hee continued still in so much that at the last he by the aforenamed Bishop was remooued from Chepstow to the castle of Cardiffe where he continued by the space of one whole yeare Duryng which tyme this reporter resorted to him very often with money and other reliefe from this reporters mother who was a great fauourer of those that were in affliction in those dayes and other of hys friends which he receyued not without great thanks and prayses geuen to the name of God And albeit that he was thus troubled and imprisoned as ye haue heard to hys owne vndoyng in this world and to the vtter decay of his poore wyfe children yet was hys heart so set to the instruction and furtherance of other in the way of saluation that he was neuer in quiet but when he was perswading or exhorting such of hys familiar frends as commonly came vnto him Exhortatâââ of Rawlâââ to his friendes In so much that on the Sondayes and other tymes of laisure when his friends came to visite hym hee would passe away the tyme in prayer and exhortations admonishyng them alwayes to beware of false Prophets which come in sheeps clothyng Now when hee had continued in Cardiffe Castle by the space of one whole yeare as I haue sayde the tyme of hys further triall was at hand Whereupon Rawlins ãâã no meaneâ could be rââduced to rââturne to Popery the aforenamed Bishop of Landaffe caused him to be broughte agayne from the castle of Cardiffe vnto his owne house besides Chepstow whilest he continued there y e Bishoppe assayed many wayes howe to reduce him to some conformitie But when all meanes eyther by theyr threatning wordes or flattering promises were to no purpose the Byshoppe willed him to aduise and be at a full poynte with hymselfe eyther to recant hys opinions or els to abide the rigor of the lawe and thereupon gaue him a day of determination Which day beyng come the Bishop with hys Chaplaynes went into his chappell Rawlins brought before thâ B. of Lanâdaffe in oâ iudgemeââ not without a great number of other by dwellers that came to behold the manner of their doyngs When the Bishop with his retinue were placed in order poore Rawlins was brought before them The Bishop after great deliberation in addressyng hymselfe as it seemed and silence forewarned to the rest that were there present vsed a long kynd of talke to him declaring the cause of hys sendyng for which was for that hee was a man well knowen to hold hereticall opinions and that through his instruction many were led into blynd errour In the end he exhorted hym to consider hys owne estate wherein he stood for said the B. Rawlins you haue bene oftentymes since your first trouble both here in my house The worâ of the B. Rawlins and els where bene trauailed withal touching your opinions and that notwithstandyng ye seeme altogether obstinate and wilfull Now hereupon we thought good to sende for you to see if there were any conformity in you so that the matter is come to this poynt that if you shall shew your selfe repentant for that which you haue done both agaynst God and the princes law we are ready to vse fauour towards you but if by no meanes we can perswade with you touching your reformation we are minded at this time to minister the law vnto you and therfore aduise your self what you
named certayne places which places they went about with geÌtle and farre sought interpretations to mitigate saying those places were vnderstood farre otherwise then the wordes did purport or then I did take them I answered I did vnderstand theÌ as they did purport as theyr owne books do comment and glose vpon them SacrificiuÌ Missae quid sit They sayd Sacrificium or Oblatio did not in the Masse signify any thing els then either a Sacrifice of prayse and thankesgeuing or els a memoriall of a sacrifice or oblatioÌ So they caused aâ Masse booke to be sent for and shewed me where in some places of the Masse was written Sacrifice of the Masse expounded by the Papistes to be nothing els but the Sacrifice only of thankesgeuing Sacrificium laudis Whereto I aunswered that it folowed not therfore that in all places it signified a sacrifice or oblation of prayse or thankesgeuing and although it did yet was not a sacrifice of prayse or thankesgeuing to bee offered for the sinnes of the people for that did Christ by his owne Passion once offer on the Crosse where the wordes of the Masse were that the Priest did offer an oblation and sacrifice for the sinnes and offences both of himselfe and of the people for them that were dead and for the saluatioÌ of the liuing and that the commixion of the body and bloud of Christ was health both of body and soule The Uicare aunswered that was to be vnderstanded of the commixtion of Christes bodye and bloude with hys Church or people So after much exhortatioÌ vnto me that I shoulde be conformable to the true Catholicke Churche which as they ment was the Romish Church I departed not consenting vnto them So within a day or twayne came to me Maister More bringing with him certayne Articles whereunto Doctor Crome had consented and subscribed in the presence of certayne witnesses in the dayes of king Henrye the eight and willed me to read theÌ ouer The Articles of D. Cromes recantation brought to G. Marsh. asked me whether I woulde consent and subscribe vnto those Articles and after coÌmunication had of one or two of the sayd Articles I confessed playnly I would in no wise consent and subscribe to those Articles for then I did against mine owne conscience and so he departed So within a short space after which was on sherethursday the sayd Parson and Uicar sent for me agayn saying my lord would be at a short poynt with me for if I would not consent and subscribe vnto 4. Articles drawne out of the articles aforesayd I must go to prison strait wayes 4. Popish Articles for Marsh to subscribe vnto 1. Masse 2. Transubstantiation The first was whether the Masse nowe vsed in the church of England was according to Christes institution with faith reuerence and deuotion to be heard and sene The second whether the almighty by the wordes pronounced by the Priest did chaunge the bread and wyne after the wordes of consecration into the body and bloud of Christ whether it were receiued or reserued 3. Receiuing in one kinde Thirdly whether the laye people ought to receiue but vnder the forme of bread onely and that the one kind was sufficient for them 4. Confession Fourthly whether coÌfession to the Priest nowe vsed in England were godly and necessary These foure questions or articles they deliuered me in writing and bad me goe to my chamber and subscribe my aunsweres with mine owne hand and come agayne So within one halfe houre I came to them agayn and deliuered them the questions with mine aunsweres G. Marsh denieth the Articles The first I denyed The second I aunswered as I did to my Lord afore as is aboue written To the third I aunswered that the lay people by Christes institution ought to receiue vnder both kindes that it sufficeth not them to receiue vnder the one kinde onely Fourthly that though confession auricular were a commodious meane to instruct the rude people yet was it not necessary nor commaunded of God They much exhorted me then to leaue mine opinions saying I was much deceiued vnderstanding the Scriptures amisse and much councelled me to folow the Catholicke Church of Christ G. Marsh exhorteth to the Catholicke Church and to doe as other did I aunswered my fayth in Christ conceiued by his holy word I neyther could nor would deny alter or chauÌge for any liuing creature whatsoeuer hee were desiring them to speake to my Lord that during my life and imprisonment my poore frendes might be suffred to relieue me with necessary thinges according to theyr powers and so after much exhortation of them to do beleue as the Catholicke Church did we departed I from theÌceforth continuing in the Porters ward not comming forth of my chamber sauing at noone and night while I dined and supped Upon one of the Easter holydaies maister Shereburn and M. More sent for me perswading me muche to leaue mine opinions M. Sheââburne anâ M. Morâ examineâ of Georââ Marsh. saying all the bringers vp and fauorers of that Religion had euill lucke and were either put to death or in prison and in daunger of life Agayne the fauorers of the Religion now vsed had wondrous good lucke prosperity in al thinges with many other worldly reasons of mans wisedome for as for the scriptures Maister Shereburne confessed himselfe ignoraunt I aunswered that I beleued and leaned onelye to the Scriptures Gods ãâã is not to ãâã esteemeâ by prospâârity or adâuersity not iudging thinges by prosperity or aduersity but they earnestly aduised me to refuse mine opinions and not to let for any worldly shame I aunswered that that whiche I dyd I did not for the auoyding of any worldly shame saying my soule and lyfe were dearer to me theÌ the auoiding of any worldly shame neither yet did I it for any vayn prayse of the world but in the reuerent feare of God Then Maister More questioned with me of receiuing the Sacrament vnder the one kinde I sayd Christes institution was playne that all men shoulde drinke of the cup. Then he tolde me of the 24. of Luke and the 20. of the Actes where was but mention of breaking of bread onely Christeâ breakinâ bread ãâã 24 ãâã not the rââceiuing âââder one kinde wherof he gathered that they receiued the Sacrament but vnder one kinde That I denyed saying those places either did not speak of the celebration of the Lordes Supper or els vnder the name of breaking bread was signified and ment the receiuing of the Sacrament both of the body bloud of Christ according to his institution So after much communicatioÌ of that matter M. Shereburne sayd it was great pity that I being a welfauored youÌg man and one that might haue good liuing and do good would so foolishly cast my selfe away sticking so hard to such foolish opinions I aunswered as afore I had done to my Lorde and to
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 âââeth 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 wiânesse 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 ChauÌcellour spake to one Leache which âtode 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 condeÌnatioÌ 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 senteÌce about v. or vi lyues and there againe the Chauncellour with a glauering and smiling countenance called to the B. and sayde The B. proceââdeth 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 recaÌt 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
haue known it to turne froÌ the holy commaundement geuen vnto vs. Pro. 26. For it is then happened vnto vs according to the true prouerbe the dogge is turned to his vomit agayn and the sowe that was washed to wallowing in the myre And thus to continue perseuer in infidelitie to kick against the manifest and knowne truth and so to dye without repentaunce and with a dispayre of the mercy of God in Iesus Christ Math. 13. is to sinne agaynst the holy Ghost which shall not be forgeueÌ neither in this world neither the world to come Heb. 6. For it is not possible sayth s. Paule that they which were once lighted and haue tasted of the heaueÌly gift and hast tasted of the good word of God and of the power of y e world to come if they fall away should be renued agayne by repentaunce for as muche as they haue as concerning themselues crucified the some of God agayne making a mocking of him The place of the Heb 6. expounded S Paules meaning in this place is that they that beleue truely and vnfaynedly gods word do coÌtinue and abide steadfast in the knowne trueth If any therfore fall away from Christ and his word it is a playne token that they were but disseÌbling hipocrites for all theyr fayre faces outwardly Math. 26. Falling from Christ. neuer beleued truely as Iudas Symon Magus Demas Hymeneus Philetus and others were which all fell away from the knoweÌ veritie and made a mocke of Christ which S. Paule doth call here to crucifie Christ a newe because that they turning to their olde vomit agayne To crucifie Christ a new what it is did most blasphemouslye tread y e benefits of Christs death passioÌ vnder their feet They that are suche can in no wise be renued by repentaunce for their repentaunce is fleshly as the repentance of Cain Saul Iudas was which being without godly comfort breadeth desperation vnto death These are not of y e number of the elect as S. Iohn doth say They went out from vs but they were not of vs for if they had bene of vs they woulde haue remayned with vs vnto the end Iohn 2. Also the Apostle saith in an other place If we sinne willingly after wee haue receaued the knowledge of the truth Heb. 10. there remayneth no more sacrifice for sinne but a fearfull looking for iudgement and violent fire which shall deuoure the aduersaries They sinne willingly whiche of a set malice purpose do withhold the truth in vnrighteousnes lying Rom. 1. kicking agaynst the manifest opeÌ known truth which although they do perfectly know that in all the world there is none other sacrifice for sinne Wilfull kicking agaynst the opeÌ knowen truth but onely that omnisufficient sacrifice of Christes death yet notwithstanding they will not commit themselues wholly vnto it but rather despise it allowing other sacrifices for sinne inuented by the immagination of man as we see by dayly experience vnto whoÌ if they abide still in their wickednes Sinne vnto death sinne remayneth a most horrible dreadful iudgement This is y e sinne vnto death for which s. Iohn would not that a man shuld pray 1. Iohn 5. Wherfore my dearly beloued in Christ let vs on whoÌ the endes of the world are come taking dilligent heed vnto ourselues 1. Cor. 10. y t now in these last and perilous times in y e which the deuill is come downe and hath great wrath because he knoweth his time is but short Apoca. â2 Math. 24. wherof the Prophetes Christ the Apostles haue so much spoken geueÌ vs so earnest forewarning we withold not y e truth in vnrighteousnes Rom. 1. beleuing doyng or speaking anye thing agaynst our knowledge conscience or without fayth For if we do so Iohn 8. Phil. 2. for what soeuer cause it be it is a wilfull obstinate infidelitie a sinne vnto death And as our Sauiour Christ sayth if ye beleue not ye shall dye in your own sins For vnles we hold fast the word of life Math. 3. both beleuing it also bringing forth fruite worthy of repentaunce we shal with the vnprofitable figge tree The fruiteles figtree Luke 13. Math. 1â which did but cumber the ground be cut downe and our talent taken from vs and geuen vnto an other that shall put it to a better vse wee through our owne vnthankfulnes put from the mercy of God shall euer be able to pay our debts that is to say we shall altogether de lost vndone Heb. 6. For the earth that drinketh in rayne that commeth oât vppon it bringeth forth herbes meete for them y t dresse it receiueth blessing of god But that ground that beareth thornes brears is reprooued and is nigh vnto cursing whose end is to be burned Neuertheles deare frends The gooâ ground we trust to see better of you and thinges whiche accompany saluation and that ye being y t good ground watred with the moystnes of Gods word plenteously preached amongst you will with a good hart heare the word of God keep it Luke 8. bringing forth fruite with pacience And be none of those forgetful and hipocritish hearers Iames. 1. which although they heare the worde yet the Deuill commeth Math. 13 and catcheth away that which was soweÌ in the hart either hauing no roote in themselues endure but a season and as soone as tribulation or persecution ariseth because of the word by and by they are offended eyther with the cares of this world deceitfulnes of riches choke the word and so are vnfruitful The moââ part of thâ hearers oâ Gods word are but hipocrites Read the parable of the sower among other thinges note and marke that y e most part of the hearers of Gods word are but hipocrites and heare the word without any fruit or profite yea onely to theyr greater condemnation for onely the fourth part of y e seede doth bring forth fruite Therfore let not vs that be Ministers or professours followers of Gods worde be discouraged though that very few do geue credite follow the doctrine of the Gospell and be saued Who soeuer therfore hath eares to heare let him heare To him ãâã hath ãâã geuen ãâã howâ for whosoeuer hath to him shal be geuen and he shal haue aboundance but who soeuer hath not froÌ him shal be taken away euen that he hath that is to say they that haue a desire of righteousnes and of the truth shall be more more illuminated of God on the contrary part they that do not couet after righteousnes and truth are more hardend and blynded though they seeme vnto them selues most wise For God doth here follow an example of a louing father Example Gods deââling with stubburâ children which when he seeth that fatherly loue and correction doth not
helpe towardes his children vseth an other way He ceaseth to be beneficiall vnto them to minister vnto theÌ fatherly correction he geueth them ouer vnto them selues sufferyng them to lyue as they lust them selues But we trust to see better of you my dearely beloued and that ye lyke very Gadarenites Heb. 6. Math. 8. for feare to lose your wordly substance or other delites of this lif wil not banish away Christ his gospell from amongest you Actes 1â 2. Tim. â 2. Tim. â but that ye with al diligence of mind wil receiue y e word of god taught you by such ministers as now when persecution ariseth because of y e word are not ashamed of the testimony of our Lorde Iesus but are content to suffer aduersitie with the Gospel therein to suffer trouble as euil doers euen vnto bondes And if ye refuse thus to do Actes 1â The moââ preachiââ with ãâã followiââ draweth greater ãâ¦ã God 's ãâã your owne bloud wil be vpon your owne heades And as ye haue had plenteous preaching of the Gospel more then other haue had so shall ye be sure if ye repent not and bring forth fruites worthy of repentaÌce to be sorer plagued to receiue greater vengeaunce at Gods hand then others and the kyngdome of God shal be taken from you and be geuen to an other nation which will bring forth the fruites thereof Wherfore my dearely beloued in Christ take good heede to your selues ponder well in your mindes how fearefull and horrible a thing it is to fal into the haÌdes of the liuing God And see that ye receiue not the worde of God in vaine but continually labour in fayth and declare your fayth by your good workes which are infallible witnesses of y e true iustifying fayth which is neuer idle but worketh by charitie And see that ye continually geue yourselues vnto all maner of good workes amongest the which the chiefest are to be obedient to the Magistrates sith they are the ordinaunce of God whether they be good or euil Iames ââ Gala. 5. Tit. 2. Rom. 13 Actes 5â vnles they commaunde Idolatry and vngodlines that is to say thinges contrary vnto true Religion For then ought we to say with Peter We ought more to obey God then man But in any wyse we must beware of tumult insurrection rebellion or resistaunce The weapon of a Christian in this matter Ephe. 6 ought to be the sword of the spirite which is Gods word and prayer coupled with humilitie and due submission Iohn 1â Iob. 35. Rom. 1â and with readynes of hart rather to dye then to do any vngodlynesse Christ also doth teach vs that al power is of God yea eueÌ the power of the wicked which God causeth often tymes to raigne for our sinnes disobedience towards him and his word Whosoeuer then doth resist any power doth resist the ordinaunce of God and so purchase to him selfe vtter destruction and vndoyng We must also by al meanes be promoters of vnity peace and concorde We must honour and reuerence Princes 1. Pet ââ Ephe. ââ 1. Tim. â and all that be in authoritie and pray for them and be diligent to set forth their profite and commoditie Secondly we must obey our parents or them that be in their rowmes be careful for our housholds that they be prouided for fed not onely w t bodely foode but muche rather with spirituall foode which is the word of God Thirdly we must serue our neighbors by all meanes we can remembring well the saying of Christ Whatsoeuer ye woulde that men shoulde doe vnto you doe ye likewise vnto them for this is the lawe and the Prophets Fourthly we must diligently exercise the necessarye worke of prayer for all estates ãâã for Sspanâ Math. 5. âââbeaâing ãâã aduersaries ââtience in ãâ¦ã ãâ¦ã Pet. 1. Actes 20. knowing that God therefore hath so much commaunded it and hath made so great promises vnto it and doeth so well accept it After these workes we must learne to know the Crosse what affection and minde we must beare towardes our aduersaries and enemies what so euer they be to suffer all aduersities and euils paciently to pray for them that hurt persecute and trouble vs and by thus vsing our selues we shal obtaine an hope certaintie of our vocation that we be the elect children of God And thus I commende you brethren vnto God and to the word of his grace This letter ãâã written ãâã yeare ãâã the moneth ãâ¦ã which is able to builde further geue you an inheritaunce among al theÌ which are sanctified beseechyng you to helpe M. SauÌders me your late Pastours and all them that be in bondes for the Gospels sake with your praiers to God for vs that we may be deliuered from all them that beleue not and froÌ vnreasonable and froward meÌ and that this our imprisonment afflictioÌ may be to the glory and profit of our Christian brethren in the world that Christ may be magnified in our bodies whether it be by death or by lyfe Amen Salute from me all the faythfull brethren because I write not seuerall Letters to them let them either ãâã or heare these my letters The grace of our Lord be with you all AmeÌ The xxviij of Iune by the vnprofitable seruauÌt of Iesus Christ and now also his prisoner George Marsh. Saue your selues from this vntoward generation Actes 2. Pray pray pray Neuer more neede An other Letter of the sayd George Marsh to certaine of his dearely beloued frendes at Manchester in Lancashire GRace be with you and peace from God ouâ Father and from our Lord Iesus Christ. Amen An other godly letter of G. Marsh to them of Manchester After salutations in Christe to you with thankes for youre frendly remembraunces of mee desiring and wishing vnto you not onely in my letters but also in my daily praiers such consolation in spirite and taste of heauenly treasures that ye may therby continually worke in faith labour in loue perseueer in hope and be pacient in all your tribulations and persecutions euen vnto the ende and glorious comming of Christ these shal be eaânestly to exhort and beseeche you in Christ as ye haue receyued the Lord Iesus Coloss. 2. Phil. 2. 1. Pet. 3. Math. 10. Luke 11. Aduersaries not to be feared Gods helpe alwayes ready with his Sârsâantes euen so to walke rooted in him and not to be afraid of any terrour of your aduersaries be they neuer so manye and mighty and you on the other side neuer so fewe and weake for the battell is the Lordes And as in times past God was with Abraham Moses Isaac Dauid the Machabees and other fought for them and deliuered all their ennemies into their handes euen so hath he promised to be with vs also vnto the worlds end and so to assist strengthen and helpe vs that no man shal be able to
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 manifâââe deliuerances of S. Paule be examples âor 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 âf we vse it to this entent that thereby this mortall body and disobedient carcase maye be âamed 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
that we geue liberally putting aside al nigardship knowing that he that soweth little shall reape little and hee that soweth plenteouslye shall reape plenteouslye 2. Cor. 9. In almes three things required Lette euerye manne therefore doe accordinge as hee is able The poorest caitiffe in the world may geue as great and acceptable an almes in the sight of God as the richest man in the worlde can doe The poore widowe that did offer but two mites Marke 18. whiche make a farthing did highly please Christ In so much that he affirmed with an othe That shee of her penurie had added more to the offrings of God then all the rich men which of their superfluitie had cast in very muche For if there be first a willing minde as S. Paule sayth it is accepted according to that a maÌ hath 2. Cor. 8. and not according that a man hath not Thirdly we must geue wythout hypocrisie and ostentation not seeking the praise of men or our own glorie of profite Almes without ostentation And althoughe the Scriptures in some places make mention of a rewarde to oure almes and other good woorkes yet ought we not to thinke that wee doe merite or deserue any thynge Workes of mercy doe not merite with God touching our saluation any thing 1. Cor. 4. but rather wee oughte to acknowledge that God of his mere mercy rewardeth in vs hys owne giftes For what hathe hee that geueth almes that hee hathe not receiued hee then that geueth vnto a poore man anye manner of thing geueth not of his owne but of those goodes whych he hath receiued of God What haste thou saith the apostle that thou hast not receiued If thou hast receiued it why reioycest thou as though thou hadst not receiued it This sentence ought to be had in remembrance of all men For if we haue nothing but that which wee haue receiued what can we deserue or what neede we to dispute and reason of our owne merites It commeth of the free gift of God that we liue that we loue God that we walke in his feare Where is our deseruing then Math. 26. ãâ¦ã 1. Mach. 4. We must also in this our spiritual warfare arme our selues with continuall praier a very necessary strong and inuincible weapon and after the example of Christ and al other godly men crie heartily vnto God in faith in all our distresses and anguishes Let vs goe boldly to the seate of grace where we shall be sure to receiue mercie Continuall prayer and finde grace to helpe in time of neede For now is pride and persecution encreased nowe is the time of destruction and wrathfull displeasure Wherfore my deare brethren be ye ferueÌt in the law of God and ieoperd ye your liues if neede shall so require To be faythfull ãâã temptation for the testament of the fathers and so shall yee receiue great honour and an euerlasting name Remember Abraham Was not he found faithfull in temptation Gene. 22. Gene. 41. Num 25. and it was reckened vnto him for righteousnes Ioseph in time of his trouble kept the commaundement and was made a Lord of Egypt Phinees was so feruent for the honor of God Iosua· 1. Num. 14. that he obtained the couenaunt of an euerlasting Priesthode Iosua for the fulfilling the word of God was made the captaine of Israel Caleb bare recorde before the Congregation and receiued an heritage 1. Reg. 24. 4. Reg 2. Dauid also in his mercifull kindnesse obtained the throne of an euerlasting kingdome Elias being zealous and feruent in the law was taken vp into heauen Ananias Azarias Dan. 3. Dan. 6. and Misael remained stedfast in the faith and were deliuered out of the fire In like maner Daniel being vnguiltie was saued from the mouth of the Lions And thus ye may coÌsider throughout al ages since the world began Psal. 38. He exhorteth to zeale and courage that who soeuer putte their trust in God were not ouercome Feare not ye then the wordes of vngodly men for their glory is but dong and wormes to day are they set vp and to morowe are they gone For they are tourned into earth and theyr memorial commeth to naught Wherfore let vs take good hearts vnto vs and quite our selues like men in the lawe for if we doe the things that are commaunded vs in the law of the Lorde our God we shall obtaine great honour therein Beloued in Christ let vs not faint because of affliction wherwith God trieth all them that are sealed vnto life euerlasting Actes 14. for the onely way into the kingdome of God is through muche tribulation For the kingdome of heauen as God teacheth by hys Prophet Esdras is like a Citie builded and set vpon a broad field 4. Esdras 7. and full of all good thinges but the entraunce is narrowe and sodaine Straite is the way which the elect must walke in full of sorrow and trauaile pearils and labours Like as if there were a fire at the right hand and a deepe water at the lesââ and as it were one straight path betwene them both so smal that there could but one man goe there If this Citie now were geuen to an heire and he neuer went through the pearillous way how would he receiue his inheritaunce Wherefore seeing we are in this narrowe and straight way which leadeth vnto the most ioyfull and pleasaunt Citie of euerlasting life let vs not stagger eyther turne backe being afraide of the daungerous and pearillous way but followe our Captaine Iesus Christ in the narrowe and straight way and be afraide of nothing no not euen of death it selfe Death is a dore to lyfe for it is he that must lead vs to our iourneys ende and open vs the doore vnto euerlasting life Consider also the course of thys world howe many there be which for their maisters sake If worldly men ieopard so much for earthly thinges how much more ought we to ieopard for euerlasting thinges or for a litle promotions sake wold aduenture their liues in worldly affaires as coÌmonly in warres yet is their reward but light transitory ours is vnspeakable great and euerlasting They suffer paines to be made Lordes on earth for a short season howe much more ought we to endure like paines yea peraduenture much lesse to be made kinges in heauen for euermore Consider also the wicked of this worlde which for a litle pleasures sake or to be auenged on their ennemies will fight with sworde and weapons and put them selues in daunger of imprisonment and hanging So much as vertue is better then vice God mightier then the deuil so much ought we to excell them in this our spirituall battaile And seeing brethren it hath pleased God to set me and that most worthy minister of Christ Iohn Bradforde your countreymen in the forefront of this battaile where for the time is most daunger I beseeche you all in
the bowels of Christe to helpe vs and all other our felow souldiors standing in like perillous place with your praiers to God for vs that we maye quite our selues like men in the Lord and geue some example of boldnes constancie mingled with pacience in the feare of God that yee and others our brethren thorough oure example may be so encouraged and strengthned to folow vs that ye also may leaue example to your weake brethren in the world to followe you Amen Consider what I say the Lorde geue vs vnderstanding in all things 2. Tim. 2. 1. Cor. 7. 1 Iohn â Coloss. 3. Brethren the time is short it remaineth that yee vse thys world as though ye vsed it not for the fashion of this worlde vanisheth away See that ye loue not the world neither the things that are in the world but set your affection on heauenly things where Christ sitteth on the right hand of God Be âeeke long suffering serue and edifie one other Doctrine ãâã good workes with the gift that God hath geuen you Beware of strange doctrine lay aside the old conuersation of greedy lustes and walke in a new life Beware of all vncleannes couetousnes foolish talking false doctrine dronkennes Reioyce be thankful towardes God submit your selues one to an other Cease from sinne spend no more time in vice be sober and apt to pray be pacient in trouble loue each other and let the glory of God and profite of your neighbor be the onely marke ye shoote at in all your doings Repent ye of the life that is past and take better heede to your doings hereafter And aboue all things cleaue yee fast to him who was deliuered to death for our sins rose againe for our iustification To whome with the father the holy ghost be al honor rule for euermore Amen Salute from me in Christe all others which loue vs in the faith and at your discretioÌ make them partakers of these letters and pray ye all for me and other in bondes for the Gospell that the same God which by his grace hathe called vs from wicked papistrie vnto true Christianitie and now of loue prooueth out patience by persecution wil of his mercy and fauour in the end gloriously deliuer vs either by death or by life to his glory AmeÌ At Lancaster the 30. of August 1554. By me an vnprofitable seruant of Christ George Marsh. To his welbeloued in Christ Ienkin Crampton Iames Leiuer Elice Fogge Rafe Bradshaw the wife of Richard Bradshaw Elice Crampton and to euery one of them be these deliuered from Lancaster G. Marsh. THe grace of our Lord Iesus Christ the loue of God the felowship of the holy Ghost be w t you al. Amen After salutations in Christ and harty thanks for your frendly tokens and your other remembraunces towards me beseeching God y t ye may encrease in faith feare loue and ãâã good gifts grow vp into a perfit man in Christe these be earnestly to exhort you yea to beseech you in the âender mercy of Christe that w t purpose of heart ye continually cleaue vnto the Lorde and that ye worship serue him in spirite in the gospel of his sonne For God wil not be worshipped after the commandements traditions of men neither yet by any other meanes appoynted prescribed and taught vs but by his holy word And though all men for the most parte defile them selues with the wicked traditions of men ordinances after y e world and not after Christ yet doe ye after the ensample of Tobie ãâã 1. Daââell 1. â Math. 1. Daniel his 3. companions Matharhias and his 5. sonnes be at a poynt with your selues that ye wil not be defiled wyth y e vncleane meates of the heathen I do meane the filthinesse of Idolatrie and the very Heathenish ceremonyes of the Papistes but as true worshippers serue ye God in spirite and verity according to his sacred Scriptures Iohn 4. Iohn 5 1. Tymâ 5. which I would wish and will you aboue all things continually and reuerently as both S. Paule and Christ commaund you to searche and read with the wholesome monitions of the same to teach exhort comfort edifie one an other Math. 24. and your brethren neighbours now in time of thys our miserable captiuitie and great famishment of soules for want of the foode of Gods worde And doubt not Math. 28. but that the merciful Lord who hath promised to be with vs euen vnto the worldes end and that whensoeuer 2. or 3. be gathered together in his name hee will be in the middest of them will assist you and teach you the right meanings of the sacred Scriptures will keepe you from all errors and lead you into all truth as he hath faithfully promised And though ye thinke your selues vnable to teach yet at the coÌmaundement of Christ now in time of famine the hungry people being in wildernes farre froÌ any townes Iohn 1ââ which if they be sent away fasting are sure to faint pearish by the way employ and bestow those fiue loaues and two fishes that ye haue vpon that hungrie multitude although ye thinke it nothing among so many And y t he increased the v. loaues and the ij fishes to feede v. M. men Math. â besides women and children shall also augment his gifts in you not only to the edifying and winning of others in christ but also to an exceding great increase of your knowledge in God his holy word And feare not your aduersaries for either according to his accustomed maner God shal blind their eies that they shal not espie you Phil. 1. either get you fauour in their sight either els graciously deliuer you out of their handes by one meanes or other Obey with reuerence al your superiours vnlesse they commaund idolatrie or vngodlinesse Make prouision for your housholds chiefly that they be instructed and taught in the law of God Loue your wiues euen as your owne selues as Christ loued the congregatioÌ Loue your children but rate theÌ not lest they be of a desperate mind and bring them vp in the nurture information of the Lorde and teache them euen as the godly parents of Tobie the younger and Susanna did teach their children euen from their infancy to reuerence God according to his lawe to abstaine from sin prouiding y t in no wise they be brought vp in idlenes wantonnes seing y t ye recken your selues to be the children of God and looke for the life whych God shall geue to them that neuer tourne their beliefe from him See that ye euer feare God and keepe his commandements and though the plague of God chance vnto you yet remaine yee stedfast in the faith and feare of God and thanke him and serue hym in such holines and righteousnes as are acceptable before him all the dayes of your life Comfort
your selues in all your aduersities stay your selues in him who hath promised not to leaue you as fatherles and motherles children without any comfort but y t he wil come to you like a most gentle merciful Lorde He will continually stand by you in all your troubles assisting helping and succoring you at all times I wil be with you sayth he vnto the ende of the world And cleaâe you fast vnto him which was incarnate liued wrought taught died for your sinnes yea rose againe from death ascended into heauen for your iustification RepeÌt ye of the life that is past and cease from sinne and from hence forward liue as much time as remaineth in the flesh not after the lusts of men but after the will of God To do good distribute forget not Fast and pray busily as euery man hath receiued the gift minister the same one to an other as good ministers of the manifold graces of God that God in all things may be glorified through Iesus Christ to whome be praise and dominion for euer and while the world standeth Amen Yours George Marsh. An other Letter An other âetter of G. Marsh to âertayne ãâ¦ã in the congregation THe same grace and peace dearely beloued in Christe doe I intirely desire and wish vnto you which the Apostle S. Paule wisheth to all them vnto whome he did write and send hys Epistles then which 2. things no better can be wished and desired of God Grace is throughout all the Epistles of Paule taken for the free mercy and fauour of God wherby he saueth vs freely without any deseruings or workes of the lawe In like maner peace is taken for the quietnes and tranquillitie of the conscience being throughly perswaded that through the only merits of Christes death and bloudshedding there is an attonement and peace made betweene God and vs so that God will no more impute our sinnes vnto vs Grace Peace what it is nor yet condemne vs. Dearely beloued I wil not be negligent to put you alwaies in remembraunce of things though that yee knowe them your selues and be also established in the present truthe notwithstanding I thinke it mete as long as I am in this tabernacle to stirre you vp by putting you in remembraunce Wherefore I beseeche you brethren and exhort you in the Lord Iesus that ye encrease more and more eueÌ as ye haue receiued how ye ought to walke and to please God And as Barnabas that good man full of the holy ghost ãâã exhorâeth to ãâã fastnes ãâã the Gospell exhorted the AntiochiaÌs with purpose of hart cleaue ye continually vnto the Lord. And stand fast be not moued froÌ the hope of the Gospell whereof God be thanked ye haue had plenteous preaching vnto you these yeares past by the faithfull Ministers of Iesus Christ Leiuer Pilkenton Bradford Saunders and others like Leyuer Pilkenton âradford âaunders which now when persecution ariseth because of the worde doe not fall away like shrinking children and forsake the truthe but are prest and ready for your sakes which are hys mysticall body to forsake the chiefe principall delites of this life and some of them in geuing place to the outragious tyrannie of the world to forsake their liuings frends natiue land and other chiefe pleasures of this life and to commit themselues to painefull exile ãâ¦ã for the âospell in â ââryes ãâã that if it please God Christ may come againe out of Egypt And other some are ready to fulfil their ministerie vnto the vtmost that is to witte with their painfull imprisonmentes and bloudshedding if neede shall so require to confirme and seale Christes Gospell whereof they haue bene ministers and as S Paul sayth not onely to be cast into prison but also to die for the name of the Lord Iesus Be ye not therefore ashamed of the testimonie of our Lorde Iesus neither be yee ashamed of vs which are his prisonners but suffer ye aduersitie with the gospel for which worde we suffer as euil doers euen vnto bonds but the word of God is not bound with vs. Therefore we suffer all things for the elect sake that they also may obtaine the saluation which is in Christ Iesu with eternall glory wherefore stand ye fast in the faith and be not moued from the hope of the Gospell and so shall ye make vs euen wyth ioy to suffer for your sakes and as the Apostle sayeth To fulfill that which is behinde of the passions of Christ in our flesh for his bodies sake which is the congregation Saint Paul doth not here meane that there wanteth any thinge in the passion of Christe which may be supplied by man for the passion of Christ as touching his owne person is that most perfecte and omnisufficient sacrifice wherby we are all made perfect as many as are sanctified in his bloud but these his words ought to be vnderstande of the elect and chosen in whome Christ is and shall be persecuted vnto the worldes ende The passion of Christ then as touching his mysticall body which is the Church shall not be perfecte till they haue all suffered whome God hath appoynted to suffer for his sonnes sake Wherefore stablish your selues and be of good comfort be not mooued in these afflictions knowing that we are appoynted therunto For on your partes nothing caÌ be greater consolation inwarde ioy vnto vs in our aduersitie then to heare of your faith and loue and that yee haue a good remembrance of vs alwaies praying for vs as we doe for you as the Apostle wryteth of the Thessalonians saying The condition of a true Pastor Nowe are we aliue if ye stand stedfast in the Lorde for good shepheardes doe alwayes count the welfare and prosperous estate of Christes flocke to be their owne for while it goeth well with the congregation it goeth wel with them also in whatsoeuer affliction or aduersity they be but when they see the churche in any pearill or weakenesse then be they wearie of their owne liues then can they haue no rest nor ioy Who is weake sayeth S. Paule and I am not weake Who is offended and I do not burne But this affection is not in them that seeke their owne luker and glory And for asmuch as the life of man is a perpetual warfare vpon earth let vs run with ioy vnto the battell that is set before vs A christian mans lyfe is a warfare vpon earth like good warriours of Iesus Christ please him who hath chosen vs to be soldiors not like shrinking children faint and fall away from the truth nowe in time of aduersitie and tribulation wherewith all that wil liuely godly in Christ Iesu must be tried euen as golde siluer is prooued in the fire The Church is ' euer forewarned before afflictions and whereof all the scriptures haue geuen vs so much forewarning For God is woÌt for the most part to warne his
institute a sacrament there And to the other part of this article videlicet willyng that his bodye really and truely should be conteyned in the sayd sacrament no substance of bread and wyne there remayning but onely the accidents thereof he answereth that he doth not beleeue the same to be true By me Iohn Cardmaker M. Cardmaker calling to mynd afterwards the redy cauillings of the papists and thinking himself not to haue fully and according to his true meaning answered the latter part of the last eight article did the next day after the foresaid answers exhibite vnto the Bish. in a schedule this here after followyng Where in my answer to your articles I deny the presence of Christ in the Sacrament I meane not his sacramentall presence for that I confesse but my deniall is of his carnall presence in the same But yet further because this word is oftentymes taken of the holy fathers A more full answere to the second part of the eight article not only for the bread and wyne but also for the whole administration and receiuyng of the same accordyng to Christes institution so I say that Christ is present spiritually too and in all them which worthily receiueth the Sacrament Sacramentall presence in the Sacrament Carnal presence in the SacrameÌt denyed so that my deniall is still of the reall carnall and corporall presence in the sacrament and not of the sacramentall nor spirituall presence This haue I thought good to adde to my former aunswer because no man should misunderstand it By me Iohn Cardmaker Next to these articles of M. Cardmaker I thought best to inferre the articles and answers likewise of Iohn Warne his martyr fellow in maner as followeth ¶ Articles ministred agaynst Iohn VVarne Vpholster of the parish of S. Iohn in Walbrooke with his answers to the same Articles agaynst Iohn Warne vpholster in Walbroke FIrst that thou Iohn Warne beyng of the age of xxix yeres of the parish of S. Iohn of Walbrooke in London hast beleeued and doest beleeue firmely and stedfastly that in the Sacrament commonly called the SacrameÌt of the aultar there is not the very true and naturall body of our Sauiour Christ in substaunce vnder the formes of bread and wyne Item that thou hast beleued and doest beleue that after the words of consecration spoken by the priest Agaynst transubstantiation there is not as the church of England doth beleue and teach the body of Christ but that there doth only remayne the substance of material bread as it is before the consecration or speaking of the wordes of consecration and that the sayd bread is in no wyse altered or changed Item that thou hast sayd and doest beleeue that if the Catholike church do beleue and teach Agaynst the sacrifice of the Masse that there is in the masse now vsed in England and in other places of Christendome a sacrifice wherein there is a sacrament conteinyng the body and bloud of Christ really and truly then that beliefe and fayth of the church is naught and agaynst Gods truth and the scripture Item that thou hast said that where about a twelue moneths agone more Heresye for laughing at a Spaniell shorne on the head a great rough water Spaniell of thyne was shorne in the hed had a crowne like a Priest made in the same thou diddest laugh at it like it though thou didst it not thy selfe nor knowest who did it Item that thou neither this Lent last past nor at any tyme since the Queenes Maiesties raigne hast come into the church or heard masse or bene confessed or receiued the sacrament of the aultar and hast said that thou art not sory that thou hast so done but thou art glad because thou hast not therewith defiled thy conscience which otherwise thou shouldest so haue done Upon all which articles Iohn Warne being examined by the said Boner in presence of diuers witnesses the 23. of May ann 1555. did confesse and beleue the same subscribe hereunto his name with his owne hand By me Iohn Warne Also it was obiected against the said Iohn Warne by the B. aforesayd as followeth A nother addition of Articles Item that thou Iohn Warne wast in tyme past here in the city of London conuented in the Guildhal for heresie against the sacrament of the aultar according to the order of the lawes of this Realme of England in the time of king Henry the 8. and when Alderman Barnes was shirife the Thursday after that Anne Askew was burnt in Smithfield Iohn Warne about the tyme of Anne Askew was condemned to be burned and had his pardon and therupon thou wast sent as a prisoner to Newgate to whom Edmond B. of London did repayre with his chaplens to instruct thee in y e true faith of Christ touchyng the said Sacrament of the aultar to bring thee from thy error which was that in the Sacrament of the altar there is not the body of Christ nor any corporal preence of Christes body bloud vnder the formes of bread wyne but that in the sayd sacrament there is onely materiall bread wyne without any substance of Christs body and bloud at all because thou wouldst not leaue for sake thy sayd heresie therin but persist abide obstinately and wilfully therein thou wert according to y e said lawes condemned to death ââhn Warne âârdoned by K. Henry 8. to be burnt and thereupon labour beyng made for thee to the king and other in the Courte thou hadst a pardon of king Henry the 8. and so thereby didst saue thy lyfe Neuerthelesse in thy heart conscience and mynd thou didst both then and also afore beleeue no otherwyse then at this present thou doest beleeue that is to say that in the Sacrament of the aultar there is neyther the very true body or bloud of Christ Iohn ãâã denyeâ ãâã transubâtâation nor no other substace but the substaunce of materiall bread and wyne and to receiue the sayd materiall bread and wyne and to breake it and to distribute it among the people onely is the true receiuyng of Christes body and no otherwise so that thy fayth and beliefe is that in the sayd sacrament there is no substance of Christes material body and bloud but all the thyng that is there is materiall bread and the receiuyng thereof as afore and that the substance of the natural and true body of Christ borne of the Uirgine Mary is only in heauen and not in the sacrament of the aultare In which thine opinion thou hast euer hitherto since continued and so doest continue at this present thou confessing all this to be true and in witnes therof subscribing thy name thereunto as followeth By me Iohn Warne Iohn Warne beyng examined vpon these foresaid articles by the Bish. before certaine witnesses The ãâã aunsweââ Iohn ãâã to the ãâã whose names were Iohn Boswel Iohn Heywood Robert Rauens the
vertue of the holy crosse he gaue sight to the blinde c. And howe can this be true when the holy Crosse was not yet found in the time of s. Laurence For Helen whych first found the crosse as they saye came after S. Laurence more then 40. yeares To Tho. Becket Archbishop of Canterburye By the bloud of Thomas which he for thee did spende Make vs Christ to clime whether Thomas did ascende Of S. Nicholas O God which hast glorified blessed Nicholas thy holy Bishop with innumerable myracles graunt we beseeche thee False merites that by his merites prayers we may be deliuered from the fire of hell Of Mary Magdalen Graunt we beseeche thee through thy mercy to let her purchase for vs the blisse euerlasting c. An other prayer of our Ladie The dolorous compassion of Gods sweete mother Bring vs to the blisse of almighty God the father c. An other prayer in the sayd Primer to our Lady Establish vs in peace and tranquillitie And chaunge the name of sinfull Eua Loose thy prisoners from captiuitie Vnto the blinde geue sight againe The office of Christ geuen to our Lady Deliuer vs from malignitie To the ende we may some grace attaine Shewe thy selfe to be a mother So that he accept our petition Deliuer vs from bondage of sinne c. Item Holy mother succour the miserable comfort the weake spirited geue courage to the desperate praye for the people make intercession for the Cleargy and be a meane for the deuout womankinde c. An other blasphemous prayer O thou meeke mother haue mercy therefore On wretches for whom thou haddest these paines all Blasphemy Seeing thy sonne that vine cluster pressed sore And from the pestilence of death eternall Keepe vs by voiding the feende infernall And ioyne vs with them which rewarded be With eternall life seeing the Deitie An other blasphemie in the sayde Primer Haile Queene mother of mercy our life our sweetnes Idolatrye oure hope Vnto thee do we crie and sigh weeping and wailing Come of therefore our Patronesse cast vpon vs thy pitiful eyes and after this oure banishmente shewe to vs the blessed fruite of thy wombe O gate of glory be for vs a reconciliation vnto the father and the sonne From the wretched their faultes expell wype the spots of sinnes vncleane c. Item to our Lady The fruite of thy wombe euerlasting We may behold through thy deseruing c. Item Graunt we beseeche thee If Maryes merites might helpe vs then Christ dyed in vayne Like Primer like Psalter that by her merites and praiers we may attaine to that vnspeakeable ioy wheras she being assumpt doth now enioy with thee in heauen for euer And thus much hitherto of this catholike Primer called our Ladies mattens Wherunto if it were not tedious for the Reader we would also adioyne our Ladies Psalter to the intent that all indifferent Readers as they haue seene what bookes these Catholike fathers haue condemned and do coÌdemne for hereticall so the same may also see iudge what bokes on y e other side they approue as lawfull and Catholike And for as muche as it is not knowen peraduenture to all men what our Ladies Psalter is or what it meaneth yea and some peraduenture will denie any such booke of our ladies psalter to be writteÌ or approued here therfore we wil first produce the name of the author who was Bonauenture a Seraphical doctor bishop also Cardinall canonised moreouer by Pope Sixtus 4. an 1482. for a saint in the CaleÌdar who in his boke thus entituled in Latine Incipit Psalterium beatae virginis Bonauenture compiler of our Ladyes Psalter compilatum per Seraphicum Doctorem Sanctum Bonauenturam Episcopum Albanensem necnon sanctae Romanae Ecclesiae Praesbyterum Cardinalem in honorem genetricis c. Fol. 84. in the second part of his whole woorkes which were imprinted at Argentine This Bonauenture liuedâ an 1170. and was Canonised an 1482. An. 1495. to shewe him selfe a deuout seruant to his Ladie hath taken euery Psalme of Dauids Psalter which he peculiarly made and referred to almighty God and hath in diuers of the sayde Psalmes and verses putte out the name of the Lorde and hath placed in the name of our Ladye This being done through the whole Psalmes euery one of them it is now called our Ladies Psalter vsed to be song saide in the praise and seruice of our Lady A briefe tast wherof for examples sake for to shewe all it were too long we thought here to exhibite vnto the reader in order as foloweth The title in English of this Psalter â Here beginneth the Psalter of the blessed Uirgine made by the Seraphicall Doctoure S. Bonauenture the Bishop of Albane The title of the booke called our Ladyes Psalter and Cardinall of the holy Church of Rome c. 1 BEatus vir qui intelligit nomen tuum Maria virgo gratia tua animam eius confortabit Tanquam aquarum fontibus irrigatum vberrimum in eo fructum iusticiae propagabis c. Vniuersas enim foeminas vincis pulchritudine carnis superas Angelos Archangelos excellentia sanctitatis Misericordia tua gratia vbique praedicatur c. Gloria patri That is to say The booke called our Ladyes Psalter Ex 2. parte opeââm S Bonauenturae Blessed is the man which vnderstandeth thy name O virgine Marie thy grace shall comforte hys soule Thou shalt bring foorth in him the most plentiful fruite of iustice being watered as it were wyth fountaines of water All women thou passest in the beautie of thy body all Angels and Archaungels in the excellencie of thy holinesse Our Ladyes beautye Thy mercy and thy grace is magnified euery where c. Glorie be to the father c. 2 Quare fremuerunt inimici nostri aduersum nos meditati sunt inania Protegat nos dextera tua Mater Dei vt acies terribiliter confundens destruens eos Venite ad eam qui laboratis tribulati estis dabit refrigerium animabus vestris Accedite ad eam in tentationibus vestris stabiliet vos serenitas vultus eius Benedicite illam in toto corde vestro misericordia enim illius plena est teâra c. Gloria patri c. Why doe our enemies freat and imagine vaine things against vs Treason agaynst Christes person and dignitye Let thy right hand defend vs o mother of god terribly coÌâounding destroying them as a sword Come vnto her all ye y t labor and are troubled and shee wil geue rest vnto your soules Come vnto her in your temptations and her louing countenaunce shall stablish comfort you Blesse her with all your heart for the earth is full of her mercy Glory be to the father c. 3 Domina quid multiplicati sunt qui tribulant me In tempestate tua persequeris dissipabis eos Dissolue
promise to returne agayne that night to go into London without any keeper to visite one that was sicke lying by the Stilyard Neither did he fayle his promise but returned vnto his prison againe rather preuenting his houre then breaking his fidelitie so constant was he in word in deede Of personage he was somewhat tall and sleÌder spare of body of a faint sanguine colour w t an Awburne beard He slept not commonly aboue foure houres in the night in his bedde till sleep came his booke went not out of his hand His chief recreation was in no gaming or other pastime but onely in honest company comely talke wherin he would spend a little time after dinner at the bourde and so to prayer and his booke agayne He counted that houre not well spent wherin he did not some good Bradford visited the theeues pickpurses c. either with his pen study or in exhorting of others c. He was no niggard of his purse but would liberally participate y t he had to hys fellowe prisoners And commonly once a weeke he visited the theeues pickpurses and such others that were with him in the prison where he lay on the other side vnto whoÌ he would geue godly exhortation to learne the amendment of their liues by their troubles and after that so done distribute among them some portion of money to theyr comfort By the way this I thought not to conceale While he was in the kinges Bench The meeting conference betwene Laurence Saunders and Iohn Bradford and Mayster Saunders in the Marshalsey both prisoners on the backside of those two prisons they mette many times and conferred together when they would so mercifully did the Lorde worke for them euen in the middest of theyr troubles and the sayde Bradford was so trusted with his keeper Bradford refusing to escape out of prison though be mighte and had such libertie in the backeside that there was no day but that he might haue easily escaped away if he would but that the Lord had an other worke to doe for him In the sommer tyme while he was in the sayd Kinges Benche he had libertie of his keeper to ryde into Oxfordshyre to a Marchauntes house of his acquayntaunce and horse and all thinges prepared for him for that iourney and the partie in a readines that should ride with him but God preuented him by sicknes that he went not at all One of his old friends and acquaintaunce came vnto him whilest he was prisoner and asked hym if he sited to get hym out what then he would do or whether he would go Unto whom he made answer as not caring whether he went out or no but if he did he said hee would marry Bradford would not flye out of England though he mighte and abyde still in England secretly teaching the people as the tyme would suffer him and occupy himselfe that way He was had in so great reuerence and admiration wyth all good men that a multitude which neuer knew him but by fame greatly lamented his death yea Bradford beleued and a number also of the Papistes themselues wished hartily hys lyfe There were fewe dayes in which he was thought not to spend some tears before he went to bed Bradfordes teares neyther was there euer any prisoner with hym but by his company he greatly profited as all they will yet witnes and haue confessed of hym no lesse to the glory of God whose societie he frequented as among many one speciall thyng I thought to note which is this Bishop Farrer beyng in the kynges Bench prisoner as before you haue hard was trauailed withall of the Papists in the end of Lent to receiue the sacrament at Easter in one kind who after much perswading yelded to them Byshop Farrat confirmed in the truth by Iohn Bradford and promised so to do Then so it happened by gods prouidence the Easter euen the day before hee should haue done it was Bradford brought to the Kings Benche prisoner where the Lord making him his instrument Bradford only was the meane that the said B. Farrer reuoked his promise and word and would neuer after yeeld to bee spotted with that papisticall pitch so effectually the Lord wrought by this worthy seruaunt of his Such an instrument was he in gods church that few or none there were that knew him but estemed him as a precious iewell and Gods true messenger Bradford dreameth of his burning according as it came to passe The night before he was had to Newgate which was the saterday night he was sore troubled diuers tymes in his sleepe by dreams how the chaine for his burning was brought to the Counter gate and how the next day beyng Sonday he should be had to Newgate and on the Monday after burned in Smithfield as in deed it came to passe accordingly which hereafter shal be shewed Now he beyng vexed so often tymes in this sort with these dreames about 3. of the clocke in the morning hee waked hym that lay with hym and told him his vnquiet sleepe what he was troubled withall Then after a little talke Maister Bradford rose out of the bed and gaue hymselfe to his olde exercise of readyng and prayer as alwayes he had vsed before and at dinner according to his accustomed maner he did eat his meat and was very mery no body being with hym from mornyng till night but he that lay with hym with whom he had many tymes on that day communication of death of the kingdome of heauen and of the ripenes of sinne in that tyme. In the after noone they two walking together in the keepers chamber sodainly the keepers wife came vp as one halfe amazed Bradford hath word of his burning seeming much troubled beyng almost wyndles said Oh M. Bradford I come to bring you heauy newes What is that said he Marry quoth she to morow you must be burned your chaine is now a buying soone you must go to Newgate With that M. Bradford put of his cap and lifting vp his eyes to heauen sayd I thanke God for it I haue looked for the same a long time and therfore it commeth not now to me sodainly but as a thing waited for euery day and houre the Lord make me worthy therof so thanking her for her gentlenes departed vp into his chamber and called his friend with hym who when he came thither he went secretly himselfe alone a long tyme and prayed Which done he came agayne to him that was in his chamber and tooke him diuers writings and papers shewed him his mind in those things what he would haue done and after they had spent the after noone till night in many and sundry such things at last came to him halfe a dosen of his friends more with whom all the euening he spent the tyme in prayer and other good exercises so wonderfully that it was meruailous to heare and see his doyngs A
of the ãâã to Iohâ Bradfoââ that of long tyme he had bene imprisoned iustly for his seditious behauiour at Paules crosse the xiij of August an 1553. for his false preachyng and arrogancie takyng vpon hym to preache without authoritie But now quoth he the tyme of mercy is come and therefore the Queenes highnesse mynding to offer vnto you mercye hath by vs sent for you to declare and geue the same if so be you wyll with vs returne and if you wil do as we haue done you shall find as we haue found I warraunt you This was the summe of his wordes and in maner the same wordes which he spake Brad. To these wordes Iohn Bradford spake after reuerend obeisance made in this maner Bradfoââ aunswââââgayne ãâã My Lord Lordes all I confesse that I haue bene long imprisoned wyth humble reuerence be it spokeÌ vniustly for that I dyd nothing seditiously falsly or arrogantly in worde or fact by preaching or otherwise but rather sought truth peace and all godly quietnes as an obedient faythfull subiect both in goyng about to saue the Bish. of Bathe now then M. Bourne the preacher at the Crosse and in preachyng for quietnes accordingly L. Chaunc At these words Bradfoââ fact in ãâã of Bournâ counteâ seditioââ or rather before he had fully finished the sayd L. Chauncellor somethyng snuffed and spake with an admiration that there was a loud lye for quoth he the fact was seditious as you my L. of London can beare witnes Boner ãâã witââsseth with âââchester ãâ¦ã You say true my Lord I saw him with mine own eyes when he tooke vpon him to rule and leade the people malapartly thereby declaring that he was the authour of the sedition Brad. My Lordes notwithstanding my Lord Byshope seing and saying Anno 1555. ââly yet the truth I haue told as one day my Lord God almighty shall râueale to al the world wheÌ we shall all come appeare before him In the meane season because I can not be beleued of you I must and am ready to suffer as now your sayinges be what so euer God shall licence you to do vnto me L. Chaunc I know thou hast a glorious tongue and goodly shewes thou makest but all is lyes thou speakest And agayne I haue not forgotten howe stubborne thou wast when thou wast before vs in the Tower wherupon thou wast committed to prison concerning religion I haue not forgotten thy behauiour and talke wherthrough worthelye thou hast bene kept in prison as one that woulde haue done more hurt then I will speake of Brad. My Lord as I said I say again that I stand as before you so before God and one day we shall all stand before him the truth then will be the truth though now you will not so take it Yea my Lord I dare say that my Lord of Bath M. Bourne will witnesse with me that I sought his safegarde with the perill of mine owne life I thanke God therfore Boner That is not true for I my selfe did see thee take vpon thee too much ãâã shalt ãâã beare ãâã beare witness âââynst thy neighbour ãâ¦ã Brad. No I tooke nothing vpon me vndesired and that of Mayster Bourne himselfe as if he were here present I dare say he would affirme For he desired me both to helpe him to pacifye the people and also not to leaue him tyll he was in safety And as for my behauiour in the Tower and talke before your honours if I did or sayde any thing that did not beseeme me ãâ¦ã of M. Bourne âo helpe ãâã and yet ãâ¦ã his labour ãâã mercy with Gods ãâ¦ã if your Lordships would tell me wherin it was I should and would shortly make you answere Chaunc Well to leaue this matter how sayest thou now Wilt thou returne againe and do as we haue done thou shalt receiue the Queenes mercy and pardon Brad. My Lorde I desire mercye with Gods mercy but mercy with Gods wrath God keepe me from Although I thanke God therfore my coÌscience doth not accuse me that I did speake any thing wherfore I should need to receiue the Queenes mercy or pardon For all that euer I did or spake was both agreyng to Gods Lawes amd the lawes of the Realme at that present and did make muche to quietnes Chaunc Well if thou make this babling rolling in thy eloquent tongue and yet being altogether ignorant vain-glorious and wilt not receiue mercy offered to thee know for truth that the Queene is minded to make a * ãâ¦ã Lordes ãâã better ãâã lyfe to ãâã purgation of all such as thou art Brad. The Lorde before whom I stand as well as before you knoweth what vaynglory I haue sought and seek in this behalfe his mercy I desire and also would be glad of the Queenes fauour to liue as a subiecte without clog of conscience But otherwise the Lordes mercye is better to me then life And I know to whom I haue committed my life euen into his hands which will keep it so that no man may take it away before it bee his pleasure There are xij houres in the day and as long as they last so long shal no man haue power theron Therfore his good will be done life in his displeasure is worse then death and death in his true fauor is true life Chaunc I know well enough that we shal haue glorious talke enough of thee be sure therfore that as thou hast deceiued the people with false and deuilishe doctrine so shalt thou receiue Brad. I haue not deceiued the people nor taughte any other doctrine then by Gods grace I am and hope shall be ready to confirme with my life And as for the deuilishnes and falsenes in the doctrine I would be sory you coulde so proue it Dures Why tell me what you say by the ministration of y e Communion as now you know iâ is Brad. My Lord here I must desire of your Lordship and of all your honours a question before I dare make you an answere to any interrogatory or question wherewith you now beginne I haue bene sixe times sworne that I shall in no case consent to the practising of any iurisdiction or any authoritye on the Bishoppe of Romes behalfe within this Realme of Englande Nowe before God I humblye pray your honours to tell me whether you aske me thys question by his authority or no If you doe I dare not nor may aunswere you any thing in his authority whiche you shall demaund of me except I woulde be forsworne which God forbid Sec. Bourn Hast thou bene sworne sixe times Secretary Bourne speaketh what office hast thou borne Brad. For sooth I was thrise sworne in Cambridge when I was admitted Mayster of Arte when I was admitted felow of Penbroke hall when I was there the Uisitors came thither and sware the Uniuersitye Agayne Bradford sixe tymes sworne against the Pope I was sworne when I entred
it with our blouds For I thought this night that I had bene sent for because at a 11. of the clocke there was such rapping at the dore Then answered a mayd and sayd why theÌ I perceiue you were afrayd Brad. M. Bradford nothing afrayd of death Ye shall heare how fearefull I was For I considered that I had not slept and I thought to take a nap before I went and after I was a sleepe these men came into the next chamber and sang as it was tolde me and yet for all my fearefulnes I heard theÌ not therfore belike I was not afrayd that slept so fast Seru. Do you lacke any thing toward your necessity Brad. Nothing but your prayers I trust I haue them and you mine Seru. I saw a priest come to you to day in the morning Brad. Yea he brought me a letter from a Fryer and I am writing an answere Seru. Then we let you therefore the liuing God be wyth you Brad. And with you also and blesse you Seru. Amen sayd we and gaue him thankes departed M. Bradford had from the Counter to Newgate by night THus still in prison continued Bradford vntill the moneth of Iuly in such labors suffrings as he before alwayes had susteyned in prison But when the time of hys determined death was come he was sodeÌly conueyed out of the Counter where he was prisoner in the night season to Newgate as afore is declared froÌ thence he was caried the next morning to Smithfield where he constantly abiding in the same truth of God which before he had confessed earnestly exhorting the people to repent to return to Christ sweetly comforting the godly yong springall of 19. or 20. yeares old which was burned with him chearefully he ended his paynefull life to liue with Christ. ¶ Iohn Leafe burnt with M. Bradford Iohn Leafe fellow Martyr with M. Bradford WIth whoÌ also was burnt one Iohn Leafe an appreÌtice to Humfrey Gawdy Tallow Chaundlor of the parish of Christs church in London of the age of 19. yeres and aboue borne at Kirkeby Moreside in the Countye of Yorke who vpoÌ the friday next before Palme sonday was coÌmitted to the Counter in Breadstreete Iohn Leafe of the parish of Christ church by the Alderman of that warde committed to prison by an Alderman of London who had rule charge of that warde or part of the City where the sayd Leafe did dwell After he coÌmyng to examination before Boner gaue a firme Christian testimony of his doctrine profession answering to such articles as were obiected to him by the sayd Bishop First as touching his beliefe fayth in the sayd sacrament of the aultar Iohn Leafe examined before B. Boner The aunsweres of Iohn Leafe concerning his fayth in the Sacrament he answered that after y e words of consecration spoken by the priest ouer the bread wine there was not the very true naturall body bloud of Christ in substance and further did hold and beleue that the sayd sacrameÌt of the aultar as it is now called vsed beleued in this realme of EnglaÌd is idolatrous abhominable also sayd further that he beleued that after the words of coÌsecration spoken by the Priest ouer the material bread and wine there is not the selfe same substance of Christes body bloud there coÌteined but bread wine as it was before and further sayd that he beleued that when the priest deliuereth the said material bread wine to the coÌmunicants he deliuereth but onely * Onely as touching the substance but not as concerning the effect thereof Auricular confession He meaneth after the Popish maner of remitting c. material bread and wyne and the communicants do receiue the same in remeÌbrance of Christes death and passion and spiritually in fayth they receiue Christs body and bloud but not vnder the formes of bread and wine and also affirmed that he beleued auricular confession not to be necessary to be made vnto a priest for it is no poynt of soule health neither that the Priest hath anye authority geuen him by the Scripture to absolue and remit any sinne Upon these his answeres and testimony of his fayth he at that time being dismissed was bid the Monday next being the x. of Iune to appere again in the said place there and then to heare the sentence of his condemnatioÌ who so did At what time the foresayd Bishop propounding the sayd articles again to him as before assaying by al maner of wayes to reuoke him to his owne trade that is from truth to error notwithstanding all his perswasioÌs threates and promises found him the same man still so planted vpon the sure rocke of truth that no wordes nor deedes of men could remoue him Then the bishop after many wordes to and fro at last asked him if he had bene M. Rogers scholler Iohn Leaâe M. Rogeââ scholler To whoÌ the foresayd Iohn Leafe answered agayne graunting him so to be and that he the same Iohn did beleue in the doctrine of the sayd Rogers and in the doctrine of Bishop Hooper Cardmaker and other of their opinion which of late were burned for the testimony of Christ and that he would dye in that doctrine that they dyed for And after other replications agayne of the Bishop mouing him to returne to the vnity of the Church he with a great courage of spirite answered agayne in these words My Lord quoth he you cal mine opinioÌ heresy it is the true light of the word of God and agayne repeating the same he professed that he would neuer forsake his stayed well grounded opinion while y e breath should be in his body Wherupon the Bishop being too weake eyther to refute his sentence or to remoue hys constancy proceeded consequently to read the Popish sentence of cruell condemnatioÌ Sentence read agaynst Iohn Leafe wherby this godly constant young man being coÌmitted to the secular power of the shiriffes there present was theÌ adiudged not long after suffered the same day with M. Bradford confirming w t hys death that which he had spoken and professed in his life It is reported of the said Iohn Leafe by one that was in the Counter the same time and saw the thing Iohn Leafe sealed the bill of his confessions with his bloud that after his examinations before the Bishop when two bils were sent vnto him in the CouÌter in Bredstreet the one conteyning a recantation the other his confessions to knowe to which of them he would put to his hand first hearyng the Byll of recantation read vnto him because he coulde not read nor write hymselfe that he refused And when the other was read vnto him which he well liked of in stead of a pen he tooke a pinne and so pricking his hand sprinckled the bloud vpon the sayd bill willing the reader thereof to shew the Bishop that he had sealed the same
Bill with his bloud already * The behauyour of M. Iohn Bradford Preacher and the young man that suffered with him in Smithfield named Iohn Leafe a Prentise which both suffered for the testimony of Christ. FIrst when they came to the stake in Smithfielde to bee burned Bradford Iohn Leafe at the stake how they behaued themselues M. Bradford lying prostrate on the one side of the stake and the youÌg man Iohn Leafe on the other side they lay flat on theyr faces praying to theÌselues the space of a minute of an houre Then one of the Sheriffes sayde to M. Bradford Arise and make an end for the prease of the people is great At that word they both stoode vp vpon their feete and then M. Bradford tooke a fagot in his hand and kissed it and so likewise the stake And when he had so done he desired of the Sheriffes that his seruant might haue his rayment For sayde he I haue nothing els to geue him and besides that he is a poore man And the Shiriffe sayde hee should haue it And so forthwith M. Bradford did put off his rayment and went to the stake and holding vp hys handes and casting his countenaunce to heauen he sayde thus O England England repent thee of thy sinnes repeÌt thee of thy sinnes Beware of Idolatrye The wordes of M. Bradâford to England beware of false Antichristes take heede they do not deceiue you And as he was speaking these wordes the Sheriffe bade tye his hands if he would not be quiet O M. Sheriffe sayd M. Bradford I am quiet God forgeue you this Mayster Sheriffe And one of the officers wich made the fire hearing Mayster Bradford so speaking to the Shiriffe sayde If you haue no better learninge then that you are but a foole and were best to hold your peace To the which wordes M. Bradford gaue no answere but asked all the world forgeuenesse and forgaue all the world and prayed the people to pray for him and turned hys head vnto the young man that suffered with him and sayd Bee of good comfort Brother for we shall haue a mery supper with the Lorde thys night and so spake no more wordes that any man did heare but imbracing the Reedes sayd thus Strayt is the way and narrow is the Gate that leadeth to eternall saluation The saying of M. Braââford at his death and fewe there bee that finde it And thus they both ended theyr mortall liues moste likest two Lambes without any alteration of their countenaunce beyng voyde of all feare hoping to obteine the price of the game that they had long runne at to the which I beseeche Almightye God happily to conducte vs thorow the merites of Iesus Christe our Lorde and Sauior Amen ⧠The description of the burning of M. Iohn Bradford Preacher and Iohn Leafe a Prentise TOuching M. Wodroffe the Sheriffe mention is made a little before A notable ãâ¦ã Godâ hand âpon M. Woâdroffe how churlishly here hee aunswered M. Bradford at the stake not suffering him to speake but coÌmaunding his handes to be tyed c. The like extremity or worse he vsed also before to M. Rogers whereof ye haue heard before The sayd Wodroffe Sheriffe aboue mentioned was ioyned in office with an other Syr William Chester âommended called Syr William Chester for the yeare 1555. Betweene these two Sheriffes such difference there was of iudgement and Religion that the one that is Maister Wodroffe was woont commonly to laugh Difference betweene 2. Shriââes M. Woodroffe y e other to shedde teares at the death of Christs people And where as the other was woont to restrayne and to beate the people whiche were desirous to take them by the handes that should be burned the other Sheriffe contrariwise agayne with muche sorrow and mildnesse behaued himselfe which I wish here to be spoken known to the commendation of him although I doe not greatly know the partie Furthermore here by the way to note the seuere punishmeÌt of Gods hand agaynst the sayde Wodroffe as agaynst all other such cruell persecutours so it happened that within halfe a yeare after the burning of this blessed Martyr the sayde Sheriffe was so striken on the right side with such a paulsie or stroke of Gods hand whatsoeuer it was that for the space of eight yeares after till hys dying day hee was not able to turne himselfe in his bed but as two men with a sheete were fayn to stirre him and withall such an insaciable deuouring came vpon him that it was monstrous to see And thus continued he the space of eight yeares together ¶ In mortem Iohannis Bradfordi constantissimi Martyris Epitâphium iâ Ioan Bââdfordum per Ioan ãâã Discipulo nulli supra licet esse magistrum Quique Deo seruit tristia multa feret Corripit omnipotens natum quem diligit omnem Ad coelum stricta est difficilisque via Has Bradforde tuo dum condis pictore voces Non hominum rigidas terribilesque minas Sed nec blanditias non vim nec vincula curas Tradis accensae membra cremanda pyrae Here follow the letters of M. Bradford THis godly Bradford and heauenly martyr The letters of M. Bradford duryng the tyme of his imprisonment wrote sondrye comfortable Treatises and many godly Letters of whiche some hee wrote to the Citty of London Cambridge Walden to Lankeshyre and Chesshyre diuers to his other priuate friendes By the which foresayd Letters to the intent it may appeare how godly this man occupyed hys time being prisoner what speciall zeale he bare to the state of christes Church what care he had to performe his office how earnestly he admonished all men howe tenderly he comforted the heauy harted how fruitfully he confirmed theÌ whom he had taught I thought here good to place y e same although to exhibite here all the letters that he wrote Read the booke of letters of the Martyrs being in number so many that they are able to fill a booke it cannot well be compassed yet neuerthelesse we mynde to excerpt the principal of them referring the reader for the residue to the booke of Letters of the martyrs where they may be found And first for so much as yee heard in the storye before The copy of M. Bradfordes letter whereof the Earle of Darby complayned in in the Parliament how the Earle of Darby complayned in the Parliament house of certayne Letters written of Iohn Bradford out of prison to Lancashyre and also howe hee was charged both of the Bishop of Winchester and of M. Allen wyth the same letters to the intent the Reader more perfectly may vnderstand what letters they were being written in deede to his mother brethren and sisters out of the Tower before his condemnation we wil beginne first with the same letters the copy with the contentes wherof is thys as followeth ¶ A comfortable letter of M. Bradford to hys Mother a godly
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 wheaâe 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 coÌmon 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 ârowne 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 whoremoÌger 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
preached the worde of GOD. Turne I saye vnto you all and to all the inhabitours there aboutes vnto the Lord our God and hee will turne vnto you he will saye vnto his Aungell It is enough put vppe the sworde The whiche thyng that he will doe I humblye beseeche his goodnesse for the precious bloudes sake of hys deare Sonne our Sauiour Iesus Christ. Ah good brethren take in good parte these my last wordes vnto euery one of you Pardon me myne offences and negligences in behauiour amongest you The Lorde of mercye pardon vs all our offences for our Sauiour Iesus Christes sake Amen Out of Prison readye to come to you the eleuenth of February Ann. 1555. ¶ To the Towne of Walden ãâ¦ã of M. Bradford to ãâã towne ãâã Walden TO the faythfull and such as professe the true doctrine of our Sauiour Iesus Christ dwelling at Walden and thereaboutes Iohn Bradford a most vnworthy seruaunt of the Lorde nowe in bandes and condemned for the same true doctrine wysheth grace mercy and peace with the encrease of all godlynesse in knowledge and liuing from GOD the Father of all comforte through the desertes of our alone and full redeemer Iesus Christ by the mighty working of the most holy spirit the comforter for euer Amen When I remember how that by the prouidence and grace of God I haue bene a man by whome it hath pleased him through my ministery to call you to repentaunce and amendment of life something effectually as it seemed and to sowe amongest you his true doctrine and religion least that by my affliction stormes now arisen to trye the faythfull and to conforme them lyke to the Image of the sonne of GOD into whose companye wee are called you might be faint harted I could not but out of prison secretly for my keepers may not know that I haue penne ynke write vnto you a signification of the desire I haue that you should not only be more coÌfirmed in the doctrine I haue taught amongest you which I take on my death as I shall answere at the day of dome I am perswaded to be Gods assured infallible and playne trueth ãâ¦ã answeââ with ãâã bloud ãâã his docâââne but also should after your vocation auow the same by confession profession and liuing I haue not taught you my dearely beloued in the Lord fables tales or vntruthe but I haue taught you the verity as now by my bloud gladlye praysed bee God therfore I do seale the same In deed to confesse the truth vnto you and to all the Churche of Christ I doe not thinke of my selfe but that I haue moste iustly deserued not onely this kinde but also all kindes of death and that eternally â Bradford ãâ¦ã his ãâã lyfe for myne hypocrisy vayneglory vncleannesse selfe loue couetousnesse idlenesse vnthankefulnesse and carnall professing of Gods holy Gospell liuing therein not so purely louyngly and paynefully as I should haue done The Lord of mercy for the bloud sake of Christ pardon me as I hope yea I certainely beleue he hath done for his holy names sake thorowe Christe But my dâarely beloued you and all the whole world may see and easely perceiue that the Prelates persecute in me an other thing then mine iniquities euen Christ himselfe Christes verity and trueth because I canne not dare not nor wyll not confesse Transubstantiation and howe that wicked menne ye Mise and Dogges eating the Sacrament which they terme of the aultar thereby ouerthrowing Christes holy Supper vtterly do eate Christes naturall and reall body borne of the virgine Mary To beleue and confesse as Gods worde teacheth the primatiue Church beleued and all the Catholicke and good holy Fathers taught fiue hundreth yeares at the least after Christ that in the Supper of the Lord which the Masse ouerthroweth as it doth Christes Priesthoode sacrifice death and passion the ministerye of his word true âayth repentance and all godlines whole Christ God and man is present by grace to the fayth of the receiuers but not of the standers by and lookers on as bread and wyne is to theyr sences will not serue and therefore I am condemned shall be burned out of hand as an hereticke Wherefore I hartelye thanke my Lord God that will and doth vouch me worthy to be an instrument in whome he himselfe doeth suffer For you see my affliction and death is not simply M. Bradford persecuted for confessing the truth because I haue deserued no lesse but muche more at his handes and iustice but rather because I confesse his verity and trueth and am not affrayd through his gift that to do that you also might be confirmed in his truth Therefore my dearely beloued I hartely do pray you and so many as vnfaynedly loue mee in God to geue with mee and for mee most harty thankes to our heauenly Father through our sweete Sauiour Iesus Christ for this his exceeding great mercy towardes me and you also that your fayth wauer not from the doctrine I haue taught and ye haue receiued For what can you desire more to assure your coÌsciences of the verity taught by your preachers then theyr owne liues Goe to therefore my deare hartes in the Lord wauer not in Christes religion truely taught you and set forth in king Edwardes dayes Neuer shall the enemies be able to burne it to prison it and keepe it in bondes Vs they may prison Gods truth can neuer be kepte vnder by the aduersaryes they may bynde and burne as they doe and will doe so long as shall please the Lord but our cause religion and doctrine which we confesse they shall neuer be able to vanquish and put away Theyr Idolatry and Popish religion shall neuer bee builte in the consciences of menne that loue Gods trueth As for those that loue not Gods truth that haue no pleasure to walke in the wayes of the Lord in those I say the Deuill shall preuayle For God will geue them strong illusion to beleue lyes Therefore deare brethren and sisters in the Lord I humbly beseech you and pray you in the bowelles and bloud of our Lord and Sauiour Iesuâ Christ He exhorteth them to loue Gods truth and to liue therafter now goyng to the death for the testimony of Iesus as ofteÌtimes I haue done before this present out of your Pulpitte that you woulde loue the Lordes trueth loue I saye to loue it and frame your liues thereafter Alas you know the cause of all these plagues fallen vp vs and of the successe which Gods aduersaryes haue dayly is for our not louing Gods word You knowe how that we were but Gospellers in lippes and not in life We were carnall concupiscentious idle Gods Gospell abused· vnthankfull vncleane couetous arrogant dissemblers crafty subtle malicious false backebiters c. and euen glutted with Gods word yea we lothed it Gods Gospell lothed as did the Israelites the Manna in the wildernes and therefore as to them
for her exceeding goodnes extended towarde them with theyr singulare commendation and testimonie also of her Christian zeale towarde Gods afflicted prisonners and to the veritie of his Gospell Shee departed of late at Holburne Anno 1568. whose ende was more like a sleepe then anye death âote how God comâonly ãâ¦ã helpers ãâ¦ã his ãâã so quietly and meekely shee deceased and departed hence in the Lord. Amongest other which wrote vnto her M. Bradforde also sent these letters to the said Lady the tenour whereof heere followeth To my good Lady Vane THe true sense and sweete feeling of Gods eternal mercies in Christe Iesus be euer more and more liuely wrought in your heart by the holy Ghost â letter of Bâaâford âritten to ãâã good ãâã Vane ãâ¦ã he ãâ¦ã Amen I moste heartily thanke you good Madame for your comfortable Letters and whereas you woulde be aduertised what were best to be done on your behalfe concerning your three questions the truth is that the questions are neuer wel seene nor answeared vntill the thing wherof they arise be well considered I meane vntill it be seene howe great an euill the thing is If it be once in deede in your heart perceiued vpon probable pithy places gathered out of Gods booke that there was neuer thing vppon the earthe so greate and so muche an aduersarie to Gods true Seruice to Christes Death Passion Priesthood Sacrifice and kingdome to the Ministerie of Gods woorde and sacraments to the church of God to repentance faith and all true godlines of life as that is whereof the questions arise as moste assuredly it is in deede then can not a Christian heart but so muche the more abhorre it and all thyngs that in any poynt might seeme to allowe it or any thing pertaining to y e same by how much it hath the name of Gods seruice Againe your Ladiship doth knowe that as all is to be discommended and auoided which is folowed or fled from in respecte of oure selues in respecte of auoiding Christes Crosse so the ende of all oure doings shoulde be to God-wards to his glory to our neighbours to edification and good example wherof none can be geuen in allowing any of the three questioÌs by you propounded But because this which I write nowe is briefe and needeth the more consideration or explication as I doubte not of the one in you so from me by Gods grace you shall receiue y e other shortly For I haue already wrytten a little booke of it whiche I will sende vnto you in the whiche you shall haue youre questions fully answeared and satisfied and therefore I omit to write any more hereaboutes presently beseeching God our good Father to guide you as his deare childe w t his spirite of wisedome power and comfort vnto eternall lyâe that you may be strong and reioyce in hym and wyth his Church to carie Christes crosse if hee shall so thinke it nede 1. Peter 1. Which is a thing to be desired wished and imbraced if wee looked on thinges after the iudgement of Gods word and tried them by that touchstone If you be accustomed to thinke on the breuitie vanitie and miserye of this life and on the eternitye truth and felicity of euerlasting life if you looke on things after their endes and not after their present appearance onely if you vse your selfe to set Gods presence power and mercy alwaies before your eies to see them as God by euery creature woulde you shoulde I doubt not but you shall finde suche strength and comforte in the Lorde as you shall not be shaken with all the power of Satan Gods mercye in Christ be with you and his good spirit guide you for euer Amen An other letter to the Lady Vane AS to mine owne soule I wishe to your Ladishippe An other letter of M. Bradford to the foresayd Lady Vane grace and mercy from God our deare father in Christe oure Lorde and Sauiour I thanke God that something he hath eased you and mitigated hys fatherly correction in vs both I woulde to God hee had done so muche in the behalfe of the griefe of the body to you as he hath done to mee For as for the soule I truste you feele that which I pray God increase in you I meane his fatherly loue and graunt that I may with you feele the same in suche degree as may please him I will not say as you feele least I should seeme to aske too much at one time God doeth often much more plentifully visite with the sense of his mercy them that humble them selues vnder his mighty hande and are sore exercised as you long haue bene then others whiche to the face of the worlde haue a more shewe and appearance Therefore I wish as I doe and that not onely for mine owne commoditie but also that I might occasion you to the consideration of the goodnesse of God whiche I by your letters doe well espâe whych is in deede the hye waye whereby as God encreaseth his giftes so sheweth he more liuely his saluation Psalme 50.107 I haue receiued Gods blessing from you the whiche I haue partly distributed vnto my three felowe prisonners Maister Farrar Maister Tailour Maister Philpot and the residue I will bestowe vppon foure poore soules whiche are imprisonned in the common Gayle for Religion also As for mine owne parte if I hadde neede I woulde haue serued my tourne also But because I hadde not nor I thanke God haue not I haue bene and wil be your Almner in such sorte as I haue already aduertised you God rewarde you and geue you to finde it spiritually and corporally Because otherwise I canne not talke with you therefore on thys sort as occasion and opportunitie will serue I am ready to shewe my good will and desire of youre helpe and furtheraunce in the Lorde to euerlasting life whereunto God bringe vs shortly for his mercies sake Amen Good Madame bee thankefull to God as I hope you be bee earnest in prayer continue in reading and hearing Gods worde and if Gods further Crosse come as therein God doeth serue hys prouidence for els it shall not come vnto you so be certaine the same shall turne to your eternall ioy and comfort Amen Iohn Bradford To my deare friendes and brethren R. and E. with their wiues and families THe comforte of Christe fealt commonly of his children in their Crosse for his sake An other letter of M. Bradford to 2. faythfull frends of his onâ Royden and Elâing the euerlasting God worke in both your heartes my good brethren and in the hearts of both your yokefelows especially of good Mary my good sister in the Lord. Amen If I had not somthing heard of the hazard which you are in for the Gospels sake if you continue the profession confession therof as I trust you do wil do and that vnto the ende God enabling you as hee will doubtlesse for hys mercies sake if you hope in him for
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 quaâell 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 âame 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 hâm 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
pray for me my dearely beloued pray for me that I neuer shrinke I shall neuer shrinke I hope I trust in the Lord I shall neuer shrinke for he that alwayes hath taken my part I am assured will not leaue me when I haue most neede for his truth and mercies sake Oh Lord help me Into thy handes I commend me wholy In the Lord is my trust I care not what maÌ can do vnto me Amen My dearely beloued say you Amen also and come after if so God call you Bee not ashamed of the Gospell of Christ but keepe company with him still He wyll neuer leaue you but in the midst of temptation will geue you an outscape to make you able to beare the brunt Vse hearty prayer reuerently read and heare Gods word put it in practise looke for the crosse lift vp your heads for your redemption draweth nye know that the death of Gods saints is precious in his sight Bee mery in the Lord pray for the mitigation of Gods heauy displeasure vppon our countrey God keepe vs for euer God blesse vs with his spirituall blessings in Christ. And thus I bid you farewel for euer in this present lyfe Pray for me pray for me for Gods sake pray for me God make perfect his good worke begun in me Amen Out of prison this vij of February Yours in the Lord. Iohn Bradford In the story of M. Bradford it was aboue rehearsed how a certaine Gentlewoman beyng in trouble by her father and mother for not comming to Masse sent her seruant to visite M. Bradford in prison Who tenderyng the wofull case of the Gentlewoman to the entent partly to confirme her with counsaile partly to relieue her oppressed mynd with some comfort directed this letter vnto her the contents whereof are these ¶ To a certaine godly Gentlewoman troubled and afflicted by her friends for not comming to the Masse I Wish vnto you right worshipfull and my dearely beloued sister in the Lord as to my selfe An other letter of M. Bradford a godly ââââtlewoman Rom. 1. the continual grace and comfort of Christ and of his holy word through the operation of the holy spirit who strengthen your inward man with the strength of God that you may continue to the end in the faithful obedience of Gods gospel whereto you are called Amen I perceiued by your selfe the last day when you were with me how that you are in the Scholehouse and triall parlour of the Lord 1. Cor. 1. which to me is as the least it should be a great comfort to see the number of gods elect by you encreased which is in that state wherof God hath not called many as Paule saith And as it is a comfort to mee 1. Cor. 1. and 10. so should it be a confirmation vnto me that the Lord for his faithfulnes sake will make perfect and finish the good hee hath begun in you to the end If then your crosse be to me a comfort or token of your election and a confirmation of Gods continuall fauour my âearely beloued how much more ought it to bee so vnto you Unto whom he hath not onely geuen to beleue but also to come into the trace of suffering for his sake and that not commonly of common enemies but euen of your owne father mother and all your frâends I meane kinsfolks as you told me By which I see Christes wordes to be true How that he came to geue his childreÌ such a peace with him as the Deuill might not nor may abide therfore stirreth vp father and mother sister and brother rather then it should continue But my deare sister if you cry with Dauid to the Lord and complaine to him how that for conscience to him your father and mother haue forsaken you you shal heare him speake in your heart that he hath receiued you and by this would haue you to see how that he maketh you here lyke to Christ that elswhere in heauen you might be like vnto him whereof you ought to be most assured knowing that in time euen wheÌ Christ shall appeare you shal be lyke vnto hym For he wil make your body which now you defile not with Idolatrical seruice in goyng to Masse Iohn 3. ãâã 3. ãâã 10. ãâ¦ã â Tim. 2 lyke vnto his owne glorious and immortall body accordyng to the power whereby he is able to do all thyngs He wil confesse you before his father which doe not deny his veritie in worde nor deede before your father he wil make you to raign with him that now suffer for him and with him he wil not leaue you comfortles that seeke no comfort but at his hand though for a little tyme you be afflicted yet therein will hee comfort and strength you and at the length make you to be mery with hym in such ioy as is infinite and endlesse He wil wipe al the teares from your eyes he will embrace you as your deare husband he will after he hath prooued you crowne you with a crowne of glory and immortalitie such as the hart of man shall neuer be able to conceiue in such sorte as the thyng is He now beholdeth your stedfastnes and stâiuyng to doe his good will and shortly will hee shew you how stedfast he is and will be ready to do your will after that you haue fully resigned it to his will Pledge him in his cup of the crosse you shall pledge him in the cuppe of his glory Desire to drinke it before it come to the dregs whereof the wicked shall drinke and all those that for feare of the crosse and pledging the Lord doe walke with the wicked in betraying in fact and deed that which their hart embraceth for veritie The which thyng if you should do which God forbid then my deare Mistres and Sister in the Lord you should not onely loose all that I haue before spoken and much more infinitely of eternall ioy and glory but also be a cast away and partaker of gods most heauy displeasure in hell fire eternally and so for a little ease ââke 11. which you cannot tell how long it wyll last to lâose for euer and euer all ease and comfort For hee that gathereth not with me sayth Christ Cor â ãâã 12. Cor 10. as no Masse Gospelâer doth scattereâh abroad Accordyng to that we do in this body we shall receyue be it good or badde If of our words we shall be iudged to condemnation or saluation ãâ¦ã Cor. 6. much more then of our factes and deedes You cannot be partaker of Gods religion and Antichrists seruice wherof the Masse is most principall You cannot be a member of Christes Church and a member of the Popes Church You must glorifie God not onely in soule and hart but also in body and deede You may not thinke that God requireth lesse of you his wyfe now then your husband dyd of you Iâ both hart and body your husband would haue shall
by meanes which meanes is faith in Christ Iesus crucified For so much as by hys faith in Christe a man is iustified and thereby made the childe of saluation reason must needes lead the same to be then the childe of election chosen of God vnto euerlasting life For howe can a man be iustified but he must needes be saued and howe can a man be saued but by consequence it foloweth that he must also be elected And therefore of Election it is truely sayd De electione iudicandum est à posteriore that is to say Fayth is the meanes wherby we be certified of our Election wee must iudge of election by that which commeth after that is by oure faith and beliefe in Christ which faith although in time it followeth after election yet is it the proper and immediat cause assigned by the scripture which not onely iustifieth vs but also certifieth vs of thys election of God Whereunto likewise well agreeth thys present letter of M. Bradford wherein he sayeth Election allbeit in God it be the first yet to vs it is the last opened And therefore beginning first sayth he wyth creation De electione iudicandum est a posterâore Election fiâst knowen to God and last opened to man I come froÌ thence to the redemption and iustification by faith and so to election Not that faith is the cause efficient of election being rather the effect thereof but is to vs the cause certificatory or the cause of our certification wherby we are brought to the feeling and knowledge of our election in Christe For all be it that election first be certaine in the knowledge of God yet in our knowledge Faith onely that wee haue in Christe is the thynge that geueth to vs our certificate and comfort of thys election Wherefore who soeuer desireth to be assured that he is one of the electe number of God lette hym not clyme vp to heauen to knowe but let hym descende into hym selfe and there searche hys Faith in Christe the sonne of God whyche if hee finde in hym not fained by the working of Gods holy spirite accordingly thereuppon let hym staye Euery man to stay himsâlfe vpon Gods generall promise and so wrappe hym selfe wholely both body and soule vnder Gods generall promise and cumber hys heade wyth no further speculations knowing thys that who so euer beleueth in him shall not perish Ihon. 3. shall not be confounded Ro. 9. shal not see death Ih. 8. shal not enter into iudgemeÌt Ih. 5. shall haue euerlasting life Iâ 3.7 shall be saued Mat. 28. Act. 16. shal haue remission of al his sinnes Act. 10. shal be iustified Rom. 3. Ga. 2. shal haue flouds flowing oute of him of water of life Iohn 7. shall neuer die Iohn 11. shal be raised in the last day Iohn 6 shal finde rest to hys soule and shal be refreshed Math. 11. Now then for so much as we see faith to be the ground wherupon depeÌdeth the whole coÌdition of our iustifying let vs discusse in like maner what is this faith whereof the scripture so much speaketh What fayth is Diuers kindes of fayth for the more plaine vnderstanding of the simple For many kindes there be of faith as a man maye beleeue euery thing that is true yet not euery truth doeth saue neither doth the beleeuing of euery truth iustifie a man Euery truth hath his fayth but euery truth iustifieth not no more doth euery fayth He y t beeleueth that God created all things of nought beleueth truely He that beleueth that God is a iust God that he is omnipoteÌt that he is mercifull that he is true of promise beleeueth well and holdeth the truthe So hee that beleeueth that God hath his election from the beginning and that he also is one of the same electe predestinate hath a good beliefe and thinketh wel but yet this beliefe alone except it be seasoned with an other thing wil not serue to saluation as it auailed not the olde Iewes which so thought of them selues and yet thinke to this day to be only Gods elect people Fayth the action Christ the obiect of fayth Fayth Christ correlatiues Onely the faithe whiche auaileth to saluation is that whose obiect is the body and passion of Iesus Christe crucified So that in the act of iustifying these two fayth and Christ haue a mutual relation and must alwaies concurre together faith as the action which apprehendeth Christe as the obiect which is apprehended For neither doeth the passion of Christe saue wythout faith Christ without faith saueth not Fayth without Christ helpeth not neither doeth faith helpe except it be in Christ As we see the body of man sustained by bread drinke not except the same be receiued and conueied into the stomacke and yet neither doeth y e receiuing of euery thing sustaine mans body except it be meate and drinke whych haue power to geue nourishment In like sort it is with faith for neither doth the beleuing of euery thing saue but onely faith in the bloud of Christ neither again doth y e same bloud of Christ profite vs except by faith it be receiued And as the sunne being the cause of all lighte shineth not but to them onely which haue eyes to see nor yet to them neither vnlesse they will open their eyes to receiue the light so the Passion of Christ is the efficient cause of saluation but faith is the coÌdition wherby the sayd passion is to vs effectuall Grace Election Vocation Christes death causes externe of our saluatioÌ Fayth the onely interne cause of mans saluation Fayth is an action in man but not of man Vertues and workes of charitye though they be good giftes of God in man yet they serue not to iustification Fayth taketh his dignitye of his obiect Looking vp to the brasen Serpent and beleeuing vpon the body of Christ compared The error of the Papistes peruerting the mind of Gods testament how and wherin And that is the cause why we say with the Scripture that faith only iustifieth vs not excluding thereby al other externe causes that goe before faith as grace mercy election vocation the death of Christe c. all whiche be externe causes working our saluation through faith But when we say that faith only iustifieth vs the meaning thereof is thys that of all internall actions motions or operations in man geuen to him of God there is none other that contenteth pleaseth God or standeth before hys iudgement or can helpe any thing to the iustifying of man before him but only this one action of faith in Iesus Christ the sonne of God For although the action of praying fasting almes pacience charity repentance the feare and loue of God be hie giftes in man and not of man geuen of God to man yet be none of al these actions in man imputed of God to saluation but only this one action of faith in maÌ vpon Christ Iesus the sonne
and the Archdeacon at Caunterbury the thirteenth daye of Iune The name of this Byshop was Richard Thorneton The Commissary was Robert Collins whome the Cardinall by his letters patent had substitute to his factor before his comming ouer to Englande The Archdeacon was Nicholas Harpsfield Under these a great sorte of innocent Lambes of Christ were cruelly entreated and slayne at Caunterbury amongest whome this foresayd Mayster Bland was one of the first âhe wordes âf M. Bland ãâ¦ã who as it is sayd being brought before the said Bishop and Colleagues whiche were Iohn Frankeshe Nicholas Sheterden Thomas Thacker Umfrey Middleton William Coker was examined of articles To whome it was obiected by the Commissarye whether hee beleue that Christ is really in the sacrament or no. c. To this he aunswered and sayd that hee beleeued that Christ is in the sacrament as he is in all other good bodies so that he iudged not Christ to be really in the sacrament Wherupon the day being Monday he was bid to appeare agayne vpon Wednesday nexte An other appearance and from thence he was deferred agayne to monday following being the xx Iune in the same Chapterhouse then to heare further what should be done in case he would not relent to theyr minde The whiche daye and place he appearing as before The last appearance of M. Bland before the Bishop of Douer and others was required to saye his minde playnely and fully to the foresayd articles being agayne repeated to him Whiche articles commonly and in course they vse to obiect to their Examinates which he wrought before them as here now followeth and need not much hereafter specially for that Countrey of Kent to be repeated ¶ Articles ministred by Richard Byshop of Douer to mayster Bland and likewise to the rest followyng after him 1. FIrste that thou arte of the Dioces of Caunterbury Articles oâ Course ministred against M. Bland and so subiect to the iurisdiction of the Archbyshop there 2. Item that thou art a Christen man and doest professe the lawes of God and fayth of Christes Catholicke Church and the determination of the same 3. Item that all Parsons which teach preache beleeue affirme holde mayntayne or saye within the Dioces of Caunterburye otherwise then our holy mother y e church doth are excommunicate persons and heretickes and as excommunicate and heretickes ought to be named reputed and taken 4. Item that thou contrary to the Catholicke faith and determination of our mother holy Churche within the Dioces of Caunterbury hast openly spokeÌ mayntayned holden affirmed and beleued and yet doest hold maynteine affirme and beleeue that in the blessed Sacrament of the aultar vnder the fourmes of bread and wyne there is not the very bodye and bloude of our Sauioure Iesus Christ in substaunce but onely a token signe and remembraunce thereof and that the very body and bloud of christ is onely in heauen and no where els 5. Item that thou contrary to the Catholicke fayth and determination of our mother holye Churche hast wythin this Dioces of Caunterbury openly spoken sayde maintayned holden affirmed and beleued and yet doest holde maynteine affirme and beleue that it is agaynst Gods word that the sacrament of Christes Churche shoulde be ministred in an vnknowne tongue and that no man safely and with a safe conscience or without perill of sinne receiueth any sacrament ministred in any tongue that he vnderstandeth not 6. Item that thou contrary to the Catholicke fayth of our mother holy Church hast and yet doest hold opinion and say that is against Gods word that the sacrament of the aultar shoulde be ministred in one kinde and that no man may with a safe conscience so receiue it 7 Item that the premisses be true and that there is a common fame vppon them within the Dyoces of Caunterbury The aunsweres of Mayster Bland to the foresayd Articles 1. TO these articles M. Bland aunswearing agayne in order as they were obiected to him Aunswere to the first article out of the Register The Catholicke Church of Christ. The Catholicke Church of Antichrist sayth to the first graunting the same that he was a priest and of the Dyoces of Caunterbury 2. To the second also he aunswered affirmatiuely 3. Item to thirde hee aunswereth that the Article is true meaning the Catholicke Churche to bee Chrystes Churche 4. Item in the fourth Article as touching the first parte of the Article he doth confesse that he hath preached and taught it as it is contayned in the same And as touching the seconde parte of the article he doth confesse that he doth nowe also hold and say as he preached and taught before 5. Item to the fift article he graunteth 6. To the sixt hee hath preached held and doth holde as it is conteyned in the article 7. Item to the last article he graunteth the same c. This done and his aunsweres and confession taken respite was geuen hym yet a few dayes to deliberate with himselfe So the xxv day of the sayde moneth of Iune hee making his appearing agayne in the sayd Chapterhouse there openly and boldly withstoode the authoritie of the Pope whereupon his sentence was read and so he condemned and committed to the secular power Touching the forme and tenor of the sentence M. Bland denyeth the Pope M. Bland condemned because all theyr sentences of course agree in one read before in y e historye of Maister Rogers ¶ The prayer of Maister Bland before his death THe Lorde Iesus for whose loue I doe willingly leaue thys life A prayer of M. Bland and desire rather the bitter death of this crosse wyth the losse of all earthly thinges then to abide the blasphemye of thy holye name or els to obey man in breaking thy Commaundements thou seest Oh Lord that where as I might liue in worldly wealth to worship false Gods and honoure thy enemye I chose rather the tormentes of this body and losse of this my life and haue counted al thinges but vile dust and dung that I might winne thee Which death is more deare vnto me then thousands of gold and siluer Such loue Oh Lorde hast thou layde vp in my brest that I hunger for thee as the Deere that is wounded desireth the soyle Send thy holy comfort O Lorde to ayd comfort and strengthen this weake peece of earth whiche is voyde of all strength of it selfe Thou remembrest O Lorde that I am but dust and not able to doe any thing that is good Therefore O Lorde as thou of thy accustomed goodnes hast bidden me to this banket and counted me worthy to drinke of thine owne cup amoÌgst thine elect geue me strength against this element that as it is to my sight most ââkesome and terrible so to my minde it may be at thy commaundement as an obedient seruaunt sweete and pleasaunt and through the strength of thy holye spirite I may passe through the strength of this fire into thy bosome according
they attempted an other way suborning great men to admonish the Citizens of Breme into what ieopardie their common wealth might fall by meanes of their Preacher preachyng contrary to the decree of the Pope and Emperour Besides that they sayd that he was the prisoner of the Lady Margaret for which cause they had gotten Letters of the Lady Margaret requiring to haue her prisoner sent vnto her agayne All these craftes and subtilties did nothyng at all preuayle for the Senate of Breme aunswered all thynges without blame When as the Byshop saw this his enterprise also frustrate he attempted an other way whereby he had certaine hope that both he also the word of God with him should be wholy oppressed WhereupoÌ they decreed a Prouinciall counsaile not to be holden at Breme An other practise of the Archbishop as it was accustomed but at Bucstade whiche place they thought most meete for their purpose To this Councell were called all the Prelates learned men of the Dioces to determine what was to be beleeued and whereto to trust Also to the sayd Councell was Henry called notwithstaÌdyng that they had already decreed to proceede agaynst him as agaynst a manifest hereticke A Councell of priestes called against Henry Sutphen albeit he was not yet conuict nor had pleaded his cause before Wherfore the rulers of the Citie together with the commonaltie deteyned him at home foreseyng and suspectyng the malice of the Councell HeÌry gathereth the suÌme of his doctrine in writing Then the sayd Henry gathered a summe of his doctrine into a fewe Articles and sent it with his letters vnto the Archbyshop excusing his innoceÌcie offering him selfe to be ready if he were conuict of any errour by the testimony of y e holy Scripture he would be ready to recaÌt y e same notw tstanding earnestly requiryng that his errours might be coÌuicted by y e holy Scriptures by the testimony wherof he had hetherto approued his doctrine doubted not hereafter to coÌfirme the same but this tooke no place amongest those annoynted prelates What y e determinatioÌ of their iudgemeÌt was it may hereupon wel be gathered in that shortly after they set vp vpoÌ the Church porche the Bull of Pope Leo the x. decree of the Emperour made at Wormes Wherupon Henry conteÌnyng their madnes Vide supra pag 847.849 The Catholike proceding of the Popes Clergy proceeded dayly in preaching the Gospel adding alwayes this protestatioÌ y t he was ready willingly to geue account touchyng his fayth doctrine to euery maÌ that would require the same In the meane tyme the holy Catholickes could not be idle but sent their chapleines vnto euery sermon to trappe him in his wordes But God They that wenâ about to take him were taken whose foote pathes are in y e middest of y e floudes would haue his marueilous power to be sene in theÌ for he coÌuerted many of them in so much that the greater part of those that were sent to hearken did opeÌly witnes his doctrine to be Gods truth against which no man could contend and such as in all their liues before they had not heard perswading them likewise that they forsaking all impietie should folow the word of God and beleeue the same if they would be saued But the chiefe priests canons and monkes were so indurate and blinded with Pharao that they became the worse for these admonitions When as God saw the time conuenient that Henry should confirme the veritie that he had preached he sente him among the cruell murtherers appointed for that slaughter by this occasion as followeth It happened in the yeare of our Lord 1524. that thys Henry was sent for by letters Henry Sutphen sent for to preach at Meldorph by Nicholas Boye parish priest and other faithfull Christians of the parish of Meldorph which is a towne in Diethmar to preach the Gospel vnto them and deliuer them out of the bondage of Antichrist which in that place had full dominion These letters being receiued vpon S. Catherines euen calling together sixe breethren honest Citizens he opened the matter vnto theÌ how y t he was sent for by them of Diethmar to preach y e Gospel adding moreouer that he was not only a debtour vnto theÌ but to all other which required his ayde Wherfore he thought good to go vnto Diethmar to see what God would worke by him requiring also that they woulde helpe him with their aduice by what meanes he might best take his iourney that no maÌ should know of it that thereby he might not be letted or stopped which thing without doubt had come to passe if his purpose had bene knowne to the people Unto whom the citizens answered The Citizens of Breme perswade Henrye not to go to Diethmar desiring him that he would not depart for a time for so much as y e Gospell had not yet taken so deepe roote in y e people but was as yet weake specially in the villages therabout that the persecution was very great willing him also to haue respect vnto this that he was by them called to the office of preaching and if they of Diethmar desired a preacher he shoulde send some other in hys place for they had before perceiued the disposition and vntrustines of them of Diethmar besides that it was not in their power to geue him free liberty to depart without the consente of the whole communaltie Whereunto Henry made answere in this manner The causes mouing Heâry to goe to Diethmar that albeit he could not denie but that he was sent for by them yet now there were many godly learned men at Breme whose labour they might vse in his absence in preaching of the Gospell Besides that the Papistes were for the most parte vanquished and ouerthrowne and their follie knowne euen vnto women and children adding thereunto that he had nowe preached the Gospell by the space of two yeares at Breme and that they of Diethmar liued without a pastour euen in the middest of the woolues wherefore he could not with safe conscience denie theyr request And whereas they alleged that they could not licence him without the consente of the whole congregation that said he was but of small effect for so much as he would not vtterly forsake them but determined only to remaine with them of Diethmar for a moneth or two to lay a foundation and then to returne againe desiring them that after his departure they would declare vnto the coÌgregation how he was sent for by them of Diethmar to whom he could not say nay willing them also to excuse his sodeine departure for that he was forced to departe secretly because of his aduersaries priuily lyeng in waite in euery place for him thinking that he should scarsely auoyde them which had alwayes gone about to bring him to his death In this rude couÌtry of Diethmar Maister Rogers our couÌtreyman was superintendent in tyme of the 6.
articles where he with great daunger of his life did very much good Henry taketh his iourney to Meldorph Finally they should promise to the congregation in his name that when he had perfourmed his enterprise he woulde straight returne againe They being perswaded with these words coÌsented vnto him stedfastly hoping that they of Diethmar should be conuerted vnto the true faith which people aboue all other haue alwaies bene most geuen to Idolatrie Hauing prepared all things toward his setting foorth the xxij day of October he tooke his iourney and came to Meldorphe whither he was sent for wheras he was ioyfully receiued of the parish priest and other as soone as he was come thither Albeit he had not yet preached the Diuell with his members by and by began to freat and fume for anger Aboue all other one Augustine Torneborch Prior of the Blacke friers began to fume who went out of hand vnto maister Iohn Swicken his companion and Commissary to the Officiall of Hamburge to take counsell what was to be done least they should loose their kingdome The Prior of of the Blacke Fryers with the 48. Presidentes conspireth the death of Henry Finally it was decreed by them aboue all things to withstand the beginnings that he should not haue licence to preach for if by any meanes it happened that he preached and the people should heare him it was to be feared that the wickednes and craft of the Priestes and Monkes should be opened which being made manifest they knew plainely that it would be but a folly to resist remembring what had happened lately before in Breme This determination had the Prior the next day early in the morning for he had not slept well all night for cares wente wyth great speede vnto Heyda to speake with the 48. PresideÌts of the countrey vnto whome with great complaintes he shewed how that a seditious felow a Monke was come from Breme which would seduce all the people of Diethmar as he had done the Bremers The chiefe doers of thiâ conspiracye There was moreouer that did assist this Prior maister Gunterus Chauncelour of that countrey and Petrus Hannus both enemies vnto the Gospell These two stoutly assisted the Prior perswading the other 46. being simple and vnlearned men that they should obteine great fauour and good will of the Bishop of Breme if they would put this hereticke monke to death When these poore vnlearned men heard these words they decreed that this Monke shoulde be put to death neither heard nor seene much lesse conuict Furthermore this Prior obteined letters from the 48. Presidents vnto the parish priest commanding him vnder great penaltie that he shoulde put the Monke out of his house and commaunde him to depart without preaching With these letters he came speedily vnto Meldorphe Nicolas Boyes parish priest of Meldorph commauÌded to put away Henry and deliuered the letters ouernight vnto the parish Priest trusting that by their threatnings and commandement the sayd Henry should be feared from preaching diligently watching whether he did preach or not When as the parish priest had read ouer the letters he marueyled not a little at that proud commaundement for that it had not bene heard of before that the xlviij Presidents should meddle with Ecclesiasticall matters and that it had bene of long time vsed that the ruling therof should be in the hands of the parish priest and long time before it was decreed by the whole prouince and customably vsed that in euery church y e parish priest should haue free libertie to receiue or put out the preacher These letters the parish priest deliuered vnto Henry which when he had diligently looked ouer he answeared that for so muche as he was come being sent for by y e whole coÌgregatioÌ to preach the Gospell of Christ he would satisfie that vocation because he saw it would be acceptable vnto the whole coÌgregation and that he ought rather to obey the word of God then maÌ Also y t if it pleased God that he should lose his life in Diethmar there was as neare a way to heauen The constaÌcy of Henry in his vocation as in any other place for that he doubted nothing at all y t once he must suffer for y e Gospels sake Upon this courage and boldnes the next day Henry went vp into the Pulpit and made a Sermon expounding the place of Paul which is Rom. 1. Testis est mihi Deus c. That is God is my witnes and the Gospell of the day After the Sermon was done the whole congregation being called together the Prior deliuered the letters that were sent by the 48. Presidents the tenor whereof was this that they of Meldorph should be fined with a fine of a thousand gildrens if they suffered the Monke to preach and commaunded moreouer that they should send ambassadours vnto Heida with full power and authoritie When they heard these letters read they were much moued because they were so charged contrary to the custome of the countrey for so much as euery parish priest hath alwaies had authority according to his discretion to choose or put away the preacher Briefly they all determined with one voice to keepe Henry for their preacher and to defend him for when they had heard the Sermon they were greatly offended with the Prior. After dinner Henry preached againe Henry preacheth at Meldorph The Citizens of Meldorph write in defence of their preacher expouÌding y e place of S. Paule Rom. 15. Debemus nos qui potentes sumus c. We ought which are strong c. The next day the Citizens of Meldorphe sent their messengers vnto Heyda offering to aunsweare in all causes before all men for their preacher whome they had receiued Besides that the messengers declared what christian godly Sermons they heard him preach The parish priest also wrote letters by the said Legates vnto the 48. rulers wherin he excused himselfe that it was neuer his mind nor the intent of the said Henry to moue sedition but only sincerely to preach y e word of God and offred himselfe ready to answer for the said Henry to al meÌ whensoeuer he should be called most earnestly desiring them not to geue credite vnto y e Monks which being blinded with hatred auarice had fully determined to oppresse y e truth saieng moreouer that it was against all reason that a man should be condemned before the truth be tried out and his cause declared and if after due inquisitioÌ had he should be coÌuict then he should suffer coÌdigne punishment This submission with y e publique testimoniall was nothing esteemed or regarded neither was there any answeare geuen therunto but euery man repined murmured thereat Last of all one Peter Dethleues one of the Seniors answered Good counsaile of Peter Dethleues that albeit there were diuers dissensions in euery place about the Christian faith and that they as men ignorant could not redresse the same yet this
Lorde meekly paciently gaue himselfe to the stake where with a corde drawne about his neck he was secretly strangled of the hangman in the Cittie of Ferraria three houres before day to the intent y e people shuld not see him nor heare him speake and after about dinner time his body in the same place was burned At the burning whereof such a fragrant and odoriferous sent came to all them there present A myracle as it is reported and so stroke theyr senses that the sweetenes therof semed to refresh them no lesse then hys words would haue done if they had heard him speake The custome is of that cittie that the bones and ashes which be lefte The death and martyrdome of Faninus should be caryed out of the city but neyther the magistrate nor the Byshop nor hys great Uicar or Chauncellor nor anye Diuine els would take any charge thereof euery man transferring that burden from themselues to him whiche was the cause of hys death Wherby it may appeare what secret iudgement and estimation all they had of that good blessed man At last the people tooke his burned bones with the cinders and caried them out of the streete of the Citie Ex Henri Pantal lib. 7. Ex Ioan Crisp. pag. 363. The name of the persecutor in the story appeareth not Dominicus de Basana Dominicus de Basana martyr At Placentia Ann. 1550. The same yeare y t the foresayd Faninus suffered in Ferraria Dominicus also suffered in the Citie of Placentia This Dominicus was Cittizen in Basana and followed the wars of Charles the Emperour in Germany where he receiued the first taste of Christes gospel Wherin he encreased more more by conferring reasoning with learned men so y t in shorte tyme hee was able to instruct manye and so did working and traueling in the Churche till at length in y e yeare 1550. he comming to y e City of Naples there preached the worde from thence proceding to Placencia preached there likewise vnto y e people of true confession of Purgatorye of Pardons Furthermore the next day entreated of true fayth of good workes howe farre they are necessary to saluation promising moreouer y e nexte daye to speake of Antichrist and to paynt him out in his colours Antichrist can not abyde to be detected When the houre came that he should begin hys sermon the magistrate of the cittye commaunded hym to come downe from the chayre in the market place deliuered him to the officers Dominicus was willing ready to obey the commaundement saying that hee did much maruayle that the deuill could suffer hym so long in that kind of exercise From thence he was led to the bishops Chauncellour and asked whether he was a priest and how he was placed in that function He answered that he was no priest oâ the pope but of Iesus Christ by whom he was lawfully called to that office Then was he demaunded whether he would renounce hys doctrine He answered that he mayntayned no doctrine of hys owne but onely the doctrine of Christ whiche also he was readye to seale with hys bloud and also gaue harty thankes to God wbiche so accepted hym as worthye to glorifie hys name with his martyrdome Upon this he was committed to a filthy and stinking prison Where after he had remayned a few monthes he was exhorted diuers tymes to reuoke otherwise he should suffer but still he remayned constaunt in hys doctrine The martiâdome of Dominicus de Bassana Wherupon when the tyme came assigned for his punishment he was brought to the market place wher he preached and there was hanged Who most hartely praying âor his enemies so finished his dayes in this miserable wretched world Ex Pantal. lib. 7. The byshop of Santangelo hys priestes Galeazius Trecius At the Cittye called Laus Pompeia in Italy Ann. 1551. Santangelo is a certayne fortresse or castle in Italy within Lombardy Galeazius Trecius martyr not farre from the Cittye called Laus Pompeia belongyng also to the same dioces In this sort of Santangelo was an house of Augustine Friers vnto whome vsed muche to resorte a certayne fryer of the same order dwelling at Pauia named Maianardus a man well expert in the study of scripture and of a godly conuersation By this Maianardus diuers not onely of the Fryers but also of other townesmen were reduced to the loue knowledge of Gods worde to the detestatioÌ of the popes abuses AmoÌg whom was also this Galeazius a gentle man of a good calling welthy in worldly substaunce and very beneficiall to the pâore Who first by conference with y e fryers and also with hys brother in law began to conceaue some light in Gods truth and afterwarde was confirmed more thoroughly by Caelius Secundus Curio who then being driuen by persecution came from Pauia to the sayd place of Santangelo In proces of tyme as this Galeazius encreased in iudgement and zeale in settyng forward the wholesome word of Gods grace as a light shining in darkenes coulde not so lye hyd but at last in the yeare of our Lorde 1551. certayne were sent from the forenamed Cittie of Laus Pompeia to lay handes vppon hym The iniurious fraudulent dealyng of the Papistes and brought hym to the bishops Pallace where he was kept in handes hauing vnder hym but onely a pad oâ straw Although his wife sent vnto him a good fetherbed with shetes to lye in yet the Byshops chaplaynes and officers kept it froÌ him deuiding the pray among theÌselues When the tyme came that he should be examined he was thrise brought before the Commissioners where he rendered reasons and causes of hys fayth answering to theyr interrogatories w t such euidence of Scriptures constancy of mind that he was an admiration to them that that heard hym Albeit not long after through the importunate perswasions of hys kinsfolkes frendes and other colde Gospellers laying many considerations before hys eyes Galeazius relenteth he was brought at length to assent to certain points of the popes doctrine But yet the mercye of God which began with him so left him not but brought him againe to suche repentance bewayling of his facte that he became afterward according to the example of Peter Galeazius repenteth and S. Cyprian and other doublewise more valiaunt in defence of Christes quarrell neither did he euer desire any thing more then occasion to be offered to recouer agayne by confession that he had lost before by denyall affirming that hee neuer felt more ioy of hart then at the tyme of his examinations where hee stoode thrise to the constant confession of the truth and contrary that he neuer tasted more sorrow in al his life then when he slipt afterward from the same by dissimulation Declaryng moreouer to hys brethren A sentence of a martyr to be marked that death was muche more sweete vnto him with testimony of the veritie then
life with the least denyall of truth and loosse of a good conscience Thus Galeazius mourning for his fall in prison after he heard of his friendes that nothing was yet so farre past but that he might recouer hymselfe agayne and that his infirmitie was not preiudiciall but rather a furtheraunce to Gods glory and admonition to himselfe to stande more strongly hereafter tooke thereby exceeding comfort And when they would haue left with him a booke of the new testament for his comfort he refused it saying y t hee had it in hys hart whatsoeuer Christ there spake to hys Disciples Also what happened both to Christ himselfe and to his Apostles for confessing y e word of trueth Furthermore so comfortable was hee after that that they which talked wyth him continued all the day without meate or drincke and woulde also haue taried all the night following if they might haue ben suffered As Galeazius thus continued in the prison looking for some occasion to recouer himselfe agayn from his fall it followed in short time that the Inquisitors and priestes repayred to him againe in the prison supposing that he would confirme now that whiche before he had graunted to them and required him so to do Galeazius renying all that hee had graunted to them before returned agayne to the defence of hys former doctrine with muche more boldnes of spirite confessing Christ as he did before and detested Images affirming and prouing y e god onely is to be worshipped and that in spirite and veritie Also to be no mo mediators but Christ alone and that hee onely and sufficiently by his suffering Galeazius returneth to his former confession of truth hath taken away the sinnes of the whole worlde that all they which depart hence in this fayth are ascertained of euerlasting life they whiche doe not are vnder euerlasting damnation with suche other lyke matter which was repugnant vtterly to the popes proceedinges With this confession made as hys minde was greatly refreshed so the aduersaries weÌt away as much apaulled Galeazius committed to the secular power Who at last perceiuing that he in no case could be reuoked caused hym to be coÌmitted to the secular iudge to be burned Thus Galeazius early in the morning beyng brought out of prisoÌ to the market place there was left standing bound to the stake till noone as a gazing stocke for all men to looke vpon In the whiche meane tyme many came about hym exhorting hym to recant not so to cast awaye his life where as w t x. wordes speaking he might saue it And if he passed not for hys lyfe nor for hys country where he should lyue nor for his goodes and possessions whiche shuld be confiscate yet he shuld somewhat respect his wife whom he loued so well and hys young children at least he should consider hys owne soule This counsayle gaue they whiche more esteemed the commodities of this present lyfe theÌ any true soules health in the life to come But to conclude nothing coulde stir the setlet minde of this valiaunt Martyr The death and decease of Galeazius Wherfore fire was commaunded at last to be put to the drye wood about him wherwith he was shortly extincted w tout any noyse or crying sauing onely these words heard in the middle of the flame Lord Iesu. Thys was an 1551. Nouemb. 24. Touching the story of this blessed Martyr thys by the way is to be geuen for a Memorandum That a litle before this Galeazius should be burned there was a controuersie betweene the Mayor of the citty and the byshops clergy for the expenses of the wood that should goe to his burning He hearing thereof sent word to both the parties to agree for hee hym selfe of his owne goodes woulde see the coste of that matter discharged An other note moreouer here is to be added that while Galeazius was in captiuitie certayne of the Papists perceauing that Galeazius had great goods and possessions practised with his wife vnder color to release her husband y t she should lay out a summe of mony to be sent to the wife of the chiefe Lorde of Millain called Ferrarus Gonzaga to the end y t she should intreat both with her husband and with the Senate for Galeazius life Which money when they had thus iugled into theyr handes so was the seely woman robbed and defeated both of her husband and also of her money Ex Caelio Cornelius professor of Bononie Campeius Cardinall Cardinall de Capo Bonauentura Generall Vi. Cardinals Pope Iulius the thyrd D. Ioannes Mollius a gray Frier A certayn Weauer of Perusium At Rome Ann. 1553. Ioan. Mollius Montilcinus D. Ioan. Mollius martyr beyng but 12. yeares olde with hys brother Augustinus was set of hys parents in the house of y e graye Fryers where hee in shorte tyme hauyng a fresh wit far excelled his fellowes in al tongues and liberall sciences So growing vp to the age of 18. he was ordeyned priest sang hys first Masse After that hee was sent to Ferraria to studye where hee so profited in the space of 6. yeres that hee was assigned by Uigerius General of y e order to be Doctor and then reader in Diuinitie who then w t his sophistry opposed hymself as an vtter enemy against the gospell From thence hee went to Brixia the next yeare following to Millayn where he read or professed openly Againe from hence hee was taken by Franciscus Sfortia and brought to the Uniuersitie of Papia there openly to confesse Philosophy Where hee remayned foure yeares Laurentius Spatha generall of the gray Friers After that he was called to the Uniuersitie of Bononie by Laurentius Spatha Generall of that order whereas he was occupyed in readyng the bookes of Aristotle De Anima In the meane tyme God wrought in hys soule suche lyght of hys word and of true Religion that hee waxing weary of professing Philosophy began secretly to expound the Epistle of S. Paule to the Rom. to a few which beyng knowne hys auditors increased so fast that he was compelled to read openly in the TeÌple Whereas the number of his audience dayly augmeÌted so the eger feruency of theyr mindes so mightely encreased withall that euery man almost came with hys penne and inke to write and great dilligence was bestowed how to come betyme to take vp the first places where they might best heare which was about the yeare of our Lord. 1538. There was y e same tyme at Bononie Cornelius and Cardinal Campeius persecutors one Cornelius an arrogant babler who enueying the doynges of this Ioannes tooke vppon hym at the request of Cardinall Campeius to expound the sayd Epistle of Sainct Paule confuting and disprouing the explanation of y e sayde Iohn and extolling the pope withal his traditions Contrary Iohn extolled and commended onely Christ and hys merites to the people But the purpose of Cornelius came to small effect For the auditors whiche first came to him
brought openly to the Cathedrall Church and so to the place of punishment where malefactours are executed and there should make open confession of their wickednes But euen at the same tyme chaunced a persecution against the Lutheranes which was the cause that this sentence albeit it was too gentle for so great offence was not put in execution For because the name of the Lutheranes was most odious they feared least the punishment of these men should not haue bene so much thought to be due for their offence The Fryers ââcaped and ãâã Lutheâââes puniâââd as done in reproch of the order and many thought that whatsoeuer should be done to them it would be to the Lutheranes a pleasant spectacle and cause them much to reioice This order of the Franciscanes was esteemed of the common people very holy so that what tyme they were carried out of Paris certayne women mooued wyth pitie followed them vnto the gate of the Uniuersitie wyth many teares and sighes After they came to Orleance and were bestowed in seuerall prisons they began to boast agayne of their liberties and priuiledges and at length after long imprisonment they were discharged and set at libertie without anye further punishmente Had not these persecutions before mentioned letted the matter the King had determined as it was certaynely reported to plucke downe their house and make it euen with the ground Ex Io. Sleid. lib. 9. But to leaue the memorye of thys Idolatrous generation not worthy any further to be named let vs occupy the tyme with some better matter ãâã the ãâ¦ã M. ãâã tyme. in remembring the story of a good and constant Martir of the Lorde before ouerpast whiche suffered in Kent for the worde of God before Luthers time about the second yeare of this kings raigne as heere in story followeth Iohn Browne a blessed Martyr of Christ Iesus burned at Ashford by Archbishop Warrham and Doct. Fisher Bish. of Rochester about the 2. yeare of king Henry the 8. An. 1511. Persecuters Martir The cause W. Warrh Archb. of Cant. Fisher byshop of Rochester A chauÌtry priest Walter More Gentleman William More hys brother Children of Wye Baily arraÌt Beare of Wilborough Two seruauntes of Wil. Warham I. Browne of Ashford At Asheford Ann. 1511. The first occasion of the trouble of this I. Brown the blessed seruaunt of God The story of Iohn Browne Martyr was by a certayne Prieste who passing downe to Graues end in the coÌmon Barge where the sayd Ioh. Brown was amongest diuers other passingers moe and disdayning y t hee so saucely shoulde sit so neare vnto him in the Barge who belyke seemed not muche to passe vppon the Priest began to swell in stomacke agaynst him At length bursting forth in his priestly voyce and disdaynefull countenaunce hee asked hym in this maner Doest y u know sayd he who I am thou sittest to neare me and fittest on my clothes No sir sayde the other I know not what you are I tell thee quoth hee I am a priest What sir are you a parson or vicar Talke betweeâ Iohn Browne a proud Priest ãâã in Graues end ãâã Barge or some ladies chapleine No quoth he agayne I am a soule Priest I sing for a soule Doe you so sir quoth the other that is well done I pray you sir sayd he where find you the soule when you go to Masse I cannot tel thee sayd the Priest I pray you where doe you leaue it sir when the Masse is done I cannot tell thee sayde the priest Neither can you tell where to find it when you goe to Masse nor where you leaue it when the Masse is done howe can you then saue the soule sayd he Go thy wayes said the priest I perceiue thou art an hereticke and I will be euen with thee So at the landing Walter More William More Chilten and Beare persecuters the priest taking with him Walter More and W. More two Gentlemen and brethren rode straightwayes to the archbishop who theÌ was Wil. Warham Wherupon the sayd Iohn Browne within 3. dayes after was seÌt for by the archbishop His bringers vp were Chilten of Wye baily arraunt and one Beare of Wilseborough with two of the bishops seruantes Who with certayn other being appoynted for the same came sodenly into his house vppon him Iohn Browne sodeinly taken and caryed away the same day when his wife was churched as hee was bringing in a messe of pottage to the bourd seruing his gestes and so laying hands vpon hym set him vpon his owne horse and binding his feete vnder the horses belly caryed him away to Canterbury neither he nor his wife nor any of his friendes knowing whether he went nor whether he should and there continuing the space of 40. dayes froÌ LowsoÌday till Friday before Whitsonday through the cruell handling of the sayd Archb. and y e B. of Rochest D. Fisher hee was so piteously intreated His bare ãâã set vpon the hote coales to make him deny the truth that his bare feete were set vpon the hote burning coales to make him deny his fayth whiche notwithstanding hee would not doe but paciently abiding y e payne continued in the Lordes quarrell vnremoueable At length after al this crueltie susteined his wife yet not knowing where he was become on Friday before Whitsonday he was sent to Ashford where he dwelt the next day there to be burned In the meane time Brown brought to Ashford to be burned as he was brought to the town ouer night there to be set in the stockes it happened as God would that a young mayde of his house comming by and seeing her mayster ran home and told her mistres Then she comming to him and finding him in y e stocks appoynted to be burned the next morow Browne set in the stockes at Ashford sat by him all the night long To whome then he declared the whole story or rather tragedy how he was haÌdled and how his feet were burned to the bones that he could not set them vppon the ground by the two Bishops aforesayde he thanked God therfore and all to make me sayd hee to deny my Lorde which I will neuer doe for if I should deny him sayde he in this world he would deny me hereafter And therfore I pray thee sayd he good Elizabeth continue as y u hast begon bring vp thy childreÌ vertuously in the feare of God And so the next day which was on Whitson euen thys godly martyr was burned where he standing at the stake sayd this prayer holding vp his handes as followeth The prayer of Browne at his death O Lord I yeeld me to thy grace Graunt me mercy for my trespace Let neuer the fiend my soule chace The prayer of Iohn Browne at his death Lord I will bow and thou shalt beate Let neuer my soule come in hell heate Into thy handes I commend my spirit thou hast redeemed me O Lord of truth And so
this blessed Martyr ended his life in peace anno 1511. This story the sayd Elizabeth Browne his wife did oft times repeate to Alice her daughter who dwelling yet in the parish of S. Pulchers testified the narration heereof vnto me and certayne other vppon whose credible information I haue recorded the same Witnes to thys story Furthermore it is to be noted that the sayde Iohn Browne bare a fagot seauen yeares before this in the dayes of King Henry the seauenth Whose sonne also named Richard Browne for the like cause of Religion was imprisoned at Caunterbury Rich. Browne escaped burning by the comming in of the Queene Elizabeth likewise in the latter tyme of Queene Mary and should haue bene burned with two mo besides himselfe the next day after the death of Queene Mary but that by the proclaiming of Queene Elizabeth they escaped Amongst other iniunctions and letters of king Henry the eight written and set forth for reformation of religion he wrate one letter to Edmund Bonner for abolishing of Images pilgrimages shrines and other monuments of Idolatry Which letter being before expressed pag. 1229 we should also haue annexed to the same the letter or mandate of Bonner directed in latin to Richard Cloney hys Somner appertayning to the due execution therof Which letter because we haue omitted before the defect thereof I thought heere in this vacant space to supply The letter written to Cloney in latin thus beginneth Bonners letter to Cloney keeper of the Cole-house for the abolishing of Images EDmundus permissione Diuina Lond. Episc. Dilecto nobis in Christo Richardo Cloney literato Apparitori nostro generali salut grat benedictionem ãâ¦ã Latine ãâã yet ãâã read ãâ¦ã yet here ãâã is called ãâã Cum nos 13. die mensiâ instantis Octob. circa noctem literas serenissimi c. The same in English FOr asmuch as the 13. day of this present we haue receyued the letters of our soueraigne Lord by the grace of God King of England c. to vs diâected and conteyning in them the commaundement of his Maiestie by vs to be executed in tenour of words which heere I send vnto you we therefore willing and desiring according as our duty bindeth vs to put the same in execution with all diligence possible according to the effect and tenour thereof Had ãâã none to ãâã these ãâã thinges but ãâã the keepeâ of the ãâã house do charge and straightly commaund you by the tenour heereof in the Kings behalfe and for the fidelitie whych we haue in you assuredly approued that you incontinent vpon the receite heereof do effectually warne all and singular Parsons and Vicars of this Citie of London and of all our dioces that they immediately vpon the sight and intimation of these present Articles and interrogatories heere vnder written do cause diligent and effectuall inquisition thereof to be made to witte Whether there be vsed or continued any superstition hypocrisie or abuse within any their parishes or Cures contrary to anye ordinaunce iniunction or commaundement geuen or set foorth by the Kings Maiestie or by his authoritie Item whether they haue in their Churches or within theyr parishes any shrines couerings of shrines tables of fayned myracles pilgrimages Images and bones resorted and offered vnto and other monuments and things wherewith the people haue bene illuded or any offering or setting vp of lights or candles other then be permitted by the Kings Maiesties Iniunctions or whether the said Iniunctions be duely obserued and kept in their Parishes or Cures or else transgressed and broken and in what part And further after the sayd Inquisition thus by them and euery of them respectiuely being made that you do certifie vs or our Vicare generall what is done in the premisses vpon the euen of Simon and Iude or thereabout vnder the perill thereof following Dat. 14. die Octob. an 1541. nostrae translat 2. The ende of the eyght booke Edward 6. ¶ The Ninth Booke containing the Actes and thinges done in the Reigne of King EDWARD the sixt NExt after the death of K. Henry succeded king Edwarde his sonne being of the age of 9. yeres He began his raigne the 28. day of Ianuary and raygned 6. yeares and 8. monethes and 8. dayes and deceased ann 1553. the 6. day of Iulye Of whose excellente vertues singuler graces wrought in him by the gift of God although nothing canne be sayd enough to his commendation yet because the renowmed same of such a worthye prince shall not vtterlye passe our story without some gratefull remembraunce I thought in few wordes to touch some litle portion of his prayse taken out of great heapes of matter which might be inferred For to stand vppon all that might be sayde of him it would be to long and yet to say nothing it were to much vnkinde If kinges and Princes which haue wisely and vertuously gouerned haue fouÌd in all ages writers to solemnise and celebrate theyr Actes and memory such as neuer knew them nor were subiect vnto theÌ how much theÌ are we English men bound not to forget our duety to K. Edward a prince although but tender in yeres yet for his sage and mature rypenes in witte and all Princely ornamentes as I see but few to whom he may not be equal Commendation of K. Edward so agayne I see not many to whom he may not iustly be preferred And here to vse the example of Plutarch in comparing kings and rulers the Latines with the Greekes together if I should seek with whom to match this noble Edward I finde not with whom to make my match more aptly theÌ with good Iosias For as the one began his raigne at eight yeares of his age so the other beganne at 9. Neyther were their acts and zelous procedings in Gods cause much discrepant For as milde Iosias pluckt downe the hil altars cut downe the groues Anno. 1547. and destroyd all monuments of Idolatry in the temple the like corruptioÌs drosse and deformities of Popish Idolatry crept into the Church of Christ or long time this Euangelicall Iosias king Edwarde remoued Comparison betwene King Iosias and King Edward 6. purged the true temple of the Lorde Iosias restored the true worship of God in Ierusalem and destroid the Idolatrous priestes King Edward in England likewise abolishing Idolatrous Masses and false inuocation reduced agayne religion to a right sincerity more would haue brought to perfection if life and time had aunswered to his godly purpose And though he killed not as Iosias did the idolatrous sacrifices yet he put them to sileÌce and remoued them out of theyr places Moreouer in king Iosias dayes the holy Scripture booke of Gods word was vtterly neglected and cast aside whiâh he most graciously repayred restored agayne And did not K. Edwarde the like with the selfe same booke of Gods blessed worde and with other wholesome bookes of Christian doctrine which before were decayed and