time to time vppon his Aduersaryes In the number of whom commeth here to be remembred the notable workyng of Goddes hand vppon a certayne Priest in Kent named Nightingall Parson of Crondall besides Caunterbury who vpon Shrouesonday whych was about the third day of the sayde Moneth of Marche and yeare of our Lord aforesayd reioycing belike not a little at this alteration of Religion beganne to make a Sermon to his Parishioners taking his Theame out of the wordes of S. Iohn He that sayth he hath no sinne is a lyer A terrible example of Gods seuere punishment vpon Nightingall Parson of CroÌ„dall in Kent and the trueth is not in hym c. And so vpon the same verye impertinently declared to them all suche Articles as were set forth by the Popes authority and by the commaundement of the Byshoppes of this Realme saying moreouer vnto the people in this wise Now Maysters and neighbors reioyce and be mery for the prodigall sonne is come home For I knowe that the most part of you be as I am for I know your hartes well enough And I shall tell you what hath happened in this weeke past I was before my Lord Cardinall Pooles grace he hath made me as clean from sinne as I was at the fontstone on Thursday last being before him he hath appointed me to notify I thank him for it the same vnto you Blasphemy to Christs Gospell punished And I wyll tell you what it is And so reading the Popes Bull of pardon that was sent into Englande he sayde he thanked God that euer he had liued to see that day adding moreouer that he beleeued that by the vertue of that Bull he was as cleane from sinne as that night that he was borne and immediately * The Description of a Popish Priest who when he had taken away the glory and office of Christ fell downe sodenly and dyed The sodayne death of one Nightingall Parson of Crondall in Kent who was made by the Cardinalls authoritye chiefe Penitentiary of that Deanry vpon the same fel sodenly down out of the Pulpit and neuer stirred hand nor foote and so lay he Testified by Rob. Austen of Cartham which both heard and saw the same is witnessed also by the whole country round about ¶ Iohn Awcocke Aprill 2. Iohn Awcocke Martyr IN the Moneth of Aprill and the second day of the same Moneth dyed in prison Iohn Awcocke who after was buried in the fieldes as the maner of the Papistes was to deny theyr christian buriall to such as dyed out of their popish Antichristian Church Now forasmuch as hauing passed the month of March we are entred into the mouth of Aprill so set downe in order out of publicke Recordes what happened in the sayde Moneth here followeth to be noted That the 1. day of Aprill Ann. 1555. A Letter was sent to the Shiriffe of kent to apprehend Thomas Wodgat and William Maynard for preaching secretly and to send them vp to the Counsel The 7. day of the sayde Moneth an other Letter to the sayd Shiriffe for the apprehension of one Harwiche who went about with a boy with him preaching from place to place The 15. of Aprill a letter was directed to Syr Nicholas Hare and Syr Thomas Cornewallis willing them to examine M. Flower alias Braunche what he meant to weare about his neck written Deum time Idolum fuge and whoÌ„ els he knew to weare the like praying also to speake to Boner Byshop of London speedely to proceed agaynst him for his Religion according to the lawes and that the Iustices of Peace of Middlesex should likewise proceed agaynst him for shedding of bloud in the Church according to the statute so as if he continue his opinion he might be executed at the farthest by the latter end of this weeke and that his right hand be the day before his execution or the same day striken off The 22. of Aprill there was a like letter sent to the Iustices of peace of Middlesex with a writ for the executioÌ„ of the sayd Flower commaunding them to see his hand striken of before his burning The 29. of Aprill M. Robert Hornebey seruant then to the Lady Elizabeth was conuented before the Counsell for his religion and standing constantly to the trueth notwithstanding theyr threates and other perswasions was therfore commited to the Marshalsea ¶ A declaration of the life examination and burning of George Marsh who suffered most constant Martyrdome for the profession of the Gospell of Christ at Winchester the 24. day of Aprill Ann. 1555. THe sayd George Marshe was borne in the Parishe of Deane Aprill 24. George Marsh Martyr in the Countye of Lancaster and was well brought vp in learning and honest trade of liuing by hys Parentes who afterwardes about the xxv yeare of hys age tooke to wife an honest mayden of the countrey wyth whom he continued earning theyr liuing vpon a Farme hauing children betweene them lawefully begotten G. Marsh first a farmer and then God takinge his wyfe out of thys Worlde he beyng most desirous of godly studyes leauing his houshold and children in good order went vnto the vniuersity of Cambridge where he studyed and much encreased in learning and godly vertues was a minister of Gods holy worde and Sacramentes George Marsh made Minâ—â—ster and for a while was Curate to Laurence Saunders as he himselfe reporteth In whiche condition of life he continued for a space earnestly setting forth Gods true Religion to the defacing of Antechristes false doctrine by his Godly Readinges and Sermons as well there and in the Parishe of Deane or els where in Lanckeshyre Whereupon at length by detection of certayne aduersaries he was appreheÌ„ded kept in close prison by George Cotes then Byshoppe of Chester D. Cotes Bishop of Chester a persecutâ—r George Marsh detected .. in strayght Prison in Chester within the precincte of the Byshoppes house about the space of foure Monethes being not permitted to haue reliefe and comfort of his frendes but charge beynge geuen vnto the Porter to marke who they were that asked for him and to signify theyr names vnto the Byshop as by the particular descriptioÌ„ of his story testified and recorded with his own pen more euidently may appeare in the processe hereunder folowing ¶ The handling entreating and examination of George Marsh being sent first by the Earle of Derby to Doctor Cotes Byshop of Chester ON the monday before Palme Sonday which was the xij day of March The examâ—â—nation of George Marsh written with his owne hanâ— M. Baâ—ton GentlemaÌ„ and perseâ—cutour George Marsh adâ—uertised bâ— his frendâ—â— to flye it was told me at my mothers house that Rog. Wrinstone with other of M. BartoÌ„s seruants did make diligent search for me in Bolton and when they perceiued that I was not there they gaue strait charge to Roger Ward and Rob. Marsh to finde bring me to M. Barton the day next folowing with
rooted out Scriptures reduced to the knowledge of the vulgarr tongue and the state of the Church and religion redressed Concerning all whyche things in the processe of thys volume heere folowing wee will endeuour Christe willing particularly and in order to discourse after that first we shall comprehende a fewe matters which within the beginning of hys raigne are to be noted and collected Where leauing of to write of Empson and Dudley who in the time of king Henry 7. being great doers in executing the penall lawes ouer the people at that time and purchasing thereby more malyce then lands with that whych they had gotten were shortly after the entring of this king beheaded the one a Knight the other an Esquier leauing also to intermeddle w t hys wars triumphes and other temporal affaires we meane in this volume principally to bestowe our trauaile in declaration of matters concerning moste chiefly the state of the Church and of religion as well in this Church of England as also of the whole Church of Rome Wherein first commeth to our handes a turbulent tragedie and a fierce contention which long before had troubled the Churche and nowe thys present yeare 1509. was renewed afresh betweene two certaine orders of begging friers to wit the Dominike friers and the Franciscanes about the Conception of the virgine Marye the mother of Christe The Franciscanes were they which did holde of S. Fraunces Franciscane Friers followed the rule of his testament commonly called Gray friers or Minorites Their opiniō was this that the virgine Mary preuented by the grace of the holy Ghost was so sanctified Dominicke Fryers that shee was neuer subiecte one moment in her conception to Original sinne The Dominike Friers were they which holding of Dominike were commonly called Blacke friers or preaching friers Theyr opinion was that the virgine Mary was conceiued as all other children of Adam be so that thys priuiledge onely belongeth to Christe to be conceiued wythout Originall sinne notwithstanding the sayd blessed virgin was sanctified in her mothers wombe and purged from her Original sinne so as was Iohn Baptist Ieremie or any other priuileged person This friuolous questiō kindling and gendring betweene these two sectes of friers brast out in suche a flame of partes and sides taking that it occupyed the heades and wits scholes and vniuersities almost through the whole Church some holding one parte wyth Scotus A troublous dissention in the Church for the conception of the Virgin Mary some the other parte with Thom. Aquine The Minorites holding with Scotus their maister disputed and concluded that she was conceiued without al spot or note of Original sinne and therupon caused the feast and seruice of the conception of S. Mary the virgine to be celebrate and solemnised in the Church Contrary the Dominike Friers taking side wyth Aquinas Whether the Virgin Mary was conceaued without originall sinne preached that it was heresie to affirme that the blessed virgine was conceiued without the guilte of Originall sinne and that they which did celebrate the feast of her Conception or sayd any Masses thereof did sinne greeuously and mortally In the meane time as thys fantasie waxed hote in the church the one side preaching against the other came pope Sixtus 4. Anno 1476. who ioyning side wyth the Minorites or Franciscanes first sent forth his decree by authoritie Apostolique willing ordaining and commaunding all men to solemnise thys new found feast of the conception in holy Church for euermore offering to al men and women A new foūd feast of the conception of the virgin Mary which deuoutly frequenting the church wold heare masse and seruice from the first euensong of the sayde feast to the Octaues of the same as many dayes of pardone as Pope Urbane the 4. and Pope Mactin the 5. did graunt for hearing the seruice of Corpus Christi day c. and thys Decree was geuen and dated at Rome An. 1476. Moreouer the same Pope to the entent that the deuotion of the people myght bee the more encouraged to the celebration of thys Conception hee added a clause more to the Aue Maria A new Aue Maria of the Popes making graunting great indulgence and release of sinnes to all such as woulde inuocate the blessed Uirgine wyth the same addition saying thus Aue Maria gratia plena Dominus tecum benedicta tu in mulieribus benedictus fructus ventris tui Iesus Christus benedicta sit Anna mater tua de qua sine macula tua processit caro virginea Amen That is Haile Marie full of grace the Lord is with thee blessed art thou among women blessed is the fruite of thy wombe Iesus Christ The Pope addeth to the wordes of the scripture and blessed is Anna thy mother of whome thy virgines flesh hath proceeded wythout blot of originall sinne Amen Wherin thou maist note gentle reader for thy learning three things First how the Pope turneth that vnproperly into a prayer whiche properly was sent of God for a message or tidinges Secondly howe the Pope addeth to the wordes of the Scripture 3. absurdities to be noted in this decree of the pope contrary to the expresse precept of the Lorde Thirdly howe the Pope exempteth Marye the blessed virgine not onely from the seede of Abraham and Adam but also frō the condition of a mortall creature For if there be in her no originall sinne then she beareth not the Image of Adam neither doth shee descende of that seede of whose sede euil proceedeth vpon al men and women to cōdemnation as S. Paul doth teach Rom. 5. Wherfore if she descende of that seede Rom. 5. then the infection of Originall euill must necessarily proceede vnto her If she descend not therof then commeth she not of the seede of Abraham nor of the seede of Dauid c. Againe seeing that death is the effect and stipende of sinne by the doctrine of S. Paule Roma 6. then had her flesh iniurye by the lawe as Christe hym selfe had to suffer the malediction and punishment of death Rom. 6. and so should neuer haue died if originall sinne had no place in her c. But to returne vnto our storie Thys constitution of the Pope being set foorth for the conception of the blessed virgin which was the yeare of our Lorde 1476. it was not long after but the sayde Pope Sixtus perceiuing that the Dominike friers with their complices wold not conforme themselues hereunto The tenour of the popes Bull for the conception of the virgin to be without original sinne directed foorth by the authority Apostolicall a Bul in effect as foloweth Sane cum sancta Romana ecclesia de intemeratae semperque virginis c In English Whereas the holy Churche of Rome hath ordained a speciall and proper seruice for the publique solemnising of the feast of the conception of the blessed virgin Mary certaine orders of the Blacke friers in their publique sermons to the
people in diuers places haue not cesed hitherto to preach and yet daily do that all they which hold or affirme the sayd glorious virgine to haue bene conceiued without originall sinne be heretiques and they which celebrate the seruice of the sayde her conception or do heare the sermons of them which do so affirme doe sinne grieuously also not contented herewith doe wryte and set foorth bookes moreouer mainteining their assertions to the great offence and ruine of godly mindes We therfore to preuent and wythstand such presumptuous and peruers assertions which haue risen and more heereafter may arise by suche opinions and preachings aforesaid in the mindes of the faithfull by the authority Apostolical do condemne and reproue the same and by the motion knowledge and authority aforesayd decree and ordeyne that the preachers of Gods word and all other persones of what state degree order or condition soeuer they be which shall presume to dare affirme or preach to the people these foresayde opinions and assertions to be true or shall reade holde or maintaine any suche bookes for true hauing before intelligence hereof shal incurre thereby the sentence of excommunication from whyche they shall not be absolued otherwise then by the bishop of Rome except onely in the time of death Thys Bull being dated the yere of our Lord. 1483. gaue no litle heart and encouragement to the gray Friers Franciscanes which defended the pure conception of the holy virgin against the blacke Dominicke friers with theyr confederates holding the contrary side By the vigour of which Bull the Gray order had got such a conquest of the Blacke garde of the Dominikes that the sayd Dominikes were compelled at length for a perpetuall memoriall of the triumph both to geue to the glorious virgine euery night an Antheme in praise of her Conception and also to subscribe vnto their doctrine In which doctrine these wyth diuers other poyntes bee conteined 1 That blessed Mary the virgine suffered the griefes and aduersities of this life Ex lod Clitoueo de puricate coÌ„ceptionis Lib. 2. not for any necessity inflicted for punishment of Originall sinne but onely because she would conforme her selfe to the imitation of Christ. 2 That the sayde virgin as she was not obliged to anye punishmente due for sinne Filthy absurdities in the Popes doctrine as neither was Christe her sonne so she had no neede of remission of sinnes but in steed thereof had the diuine preseruation of Gods helpe keeping her from all sinne which grace only she needed and also had it 3 Item that where the body of the virgin Mary was subiect to death and died this is to be vnderstand to come not for any penaltie due for sinne but either for imitation and coÌ„formitie vnto Christ How the virgin Mary was subiect to death after the friers opinions or els for the natural constitution of her body being elemental as were y e bodies of our first parents who if they had not tasted of the forbidden fruit should haue bene preserued from death not by nature but by grace strength of other fruits and meates in Paradise Which meates because Mary had not but did eate our coÌ„mon meates therfore she died and not for any necessitie of Originall sinne Clitouaeus lib. â— cap. 2. 4 The vniuersall proposition of S. Paule which sayth that the Scripture hath concluded all men vnder sinne is to be vnderstand thus as speaking of all them which be not exempted by the speciall priuiledge of God as is the blessed virgin Mary 5 If iustification be taken for reconciliation of him that was vnrighteous before and now is made righteous theÌ„ the blessed virgin is to be taken not for iustified by Christ but iust from her beginning by preseruation 6 If a sauiour be taken for him which saueth men fallen into perdition condemnation so is not Christ sauior of Mary but is her saueour only in this respect for susteining her from not falling into condemnation c. 7 Neither did the virgine Mary geue thankes to God nor ought so to doe for expiation of her sinnes but for her conseruation from case of sinning Good stuffe 8 Neither did she pray to God at any time for remission of her sinnes but onely for remission of other mens sinnes she praied many times and counted their sinnes for hers 9 If the blessed virgine had deceassed before the Passion of her sonne God would haue reposed her soule not in the place among the Patriarkes or among the iust but in the same most pleasaunt place of Paradise where Adam and Eue was before they transgressed These were the doting dreames and phantasies of the Franciscans of other papists commonly then holden in the schooles wrytten in their bookes preached in theyr sermons taught in churches * The gray friers had made a picture of Ioachim Anna kissing by the which kisse Anna waâ— conceiued with Mary Ex Rob. Lycid Minorita and set foorth in pictures So that the people was taught nothing els almost in the pulpits all this while but how the virgine Mary was coÌ„câ—iued immaculate and holy wythout Originall sinne and how they ought to call to her for helpe whome they wyth special termes do cal the way of mercy the mother of grace the louer of pietie the comforter of mankind the continuall intercessour for the saluation of the faithfull and an aduocate to the king her sonne which neuer ceasseth c. Verba Papae Sixti in Decret And althoughe the greatest number of the scholedoctours were of the contrary faction as Peter Lombardus Thom. Aquine Bernandus Bonauentura and other yet these new papists shifted of their obiections with friuolous distinctioÌ„s and blinde euasions as thus Petrus Lombardus Idolatry to the blessed virgin they sayd is not receiued nor holdeÌ„ in the schooles as touching thys article but is reiected Clitoueus lib. 2. cap. 15. Bernardus in Epist ad Lugdunens although hee seemeth to deny the conception of the blessed virgin to be voyd of Originall sinne Obiections popishly soluted saying that she could not be holy when shee was not and liued not to this they answere that all be it she was yet in essence not yet shee was holy in her conception and before her conception in the diuine presence of God which had chosen preelected her before the worlds to be the mother of the Lord. Againe where Bernard doeth argue that she was not without original sinne conceiued because she was not coÌ„ceiued by the holy Ghost to this they aunswere That the holy Ghost may worke two wayes in conception eyther without company of man and so was Christ only conceiued or els with company and help of man and thus was the blessed virgin conceiued Clit. lib. 2. cap. 14. Bonauentura say they was an holy father but hee spake then after the custome and maner of his time when as the solemnitie and puritie of this conception was not yet decreed nor receiued by
of the other Lordes what he had promised You shall commend me sayd he to the Kyng and tell hym By that he hath so well tryed and throughly prooued you as I haue done hee shall finde you as false a man as euer came about hym Syr Rafe Sadler the L. CroÌ„wels trusty frend Besides this he wrote also a letter from the Tower to the kyng whereof when none durst take the cariage vpon him sir Rafe Sadler whom he also had preferred to the kyng before beyng euer trusty faythfull vnto hym went to the king to vnderstand his pleasure whether he would permit him to bring the letter or not Which when y e kyng had graunted the sayd M. Sadler as he was required presented the letter vnto the king which he commaunded thrise to be red vnto him in so much the kyng seemed to be mooued therewith Notwithstanding by reason of the Acte of parliament afore passed the worthy and noble Lorde Cromwell oppressed by his enemies and condemned in the Tower and not comming to his answer the 28. day of Iuly an 1541. was brought to the scaffold on Tower hill where he sayd these words followyng I am come hither to die and not to purge my selfe The L. Cromwel brought 〈◊〉 the 〈◊〉 as some thinke peraduenture that I will For if I should so do I were a very wretch and a miser I am by the law coÌ„demned to die and thanke my lord God that hath appointed me this death for myne offence For sithens the tyme y t I haue had yeares of discretion I haue lyued a sinner and offended my Lord God for the which I aske him hartelie forgiuenes And it is not vnknowne to many of you that I haue bene a great traueller in this world being but of a base degree was called to high estate and sithens the tyme I came thereunto I haue offended my Prince for the which I aske him hartily forgiuenes and beseech you all to pray to God with me that he will forgiue me And now I pray you that be here to beare me record I dye in the catholike fayth not doubting in any Article of my faith no nor doubting in any sacrament of the church Manye haue slaundered me and reported that I haue bene a bearer of such as haue mainteined euill opinions which is vntrue But I confesse that like as God by his holy spirit doth instruct vs in the truth so the deuill is ready to seduce vs I haue bene seduced A true Christian confession 〈◊〉 the L. Cromâ—wel at his death but beare me witnes that I die in the catholike faith of the holy church And I hartily desire you to pray for the kings grace that he may long lyue with you in health and prosperitie and that after him his sonne prince Edward that goodly impe may long raigne ouer you And once again I desire you to pray for me that so long as life remaineth in this flesh I wauer nothing in my faith And so making his prayer kneling on his knees he spake these words the effect whereof here followeth A prayer that the Lord Cromwell sayd at the houre of his death O Lord Iesu which art the onely health of all men liuing The prayer of the L. Cromwel at his death and the euerlasting life of them which die in thee I wretched sinner do submit my selfe wholy vnto thy most blessed will and being sure that the thing cannot perish which is committed vnto thy mercy willingly now I leaue this fraile and wicked fleshe in sure hope that thou wilt in better wise restore it to me agayne at the last day in the resurrection of the iust I beseech thee moste merciful lord Iesus Christ that thou wilt by thy grace make stroÌ„g my soule against all temptations and defend me with the buckler of thy mercy against all the assaults of the deuill I see and knowledge that there is in my selfe no hope of saluation but all my coÌ„fidence hope and trust is in thy most mercifull goodnesse I haue no merites nor good works which I may alledge before thee Of sinnes and euill workes alas I see a great heape but yet thorough thy mercy I trust to be in the number of them to whome thou wilt not impute their sinnes but wilt take and accept me for righteous and iust and to be the inheritour of euerlasting lyfe Thou mercifull lord wast borne for my sake thou didst suffer both hunger and thirst for my sake thou didst teach pray and fast for my sake all thy holy actions and workes thou wroughtest for my sake thou suffredst most grieuous paines and tormentes for my sake finally thou gauest thy most precious body and thy bloud to be shed on the crosse for my sake Nowe most mercifull Sauior let al these things profit me that thou frely hast done for me which hast geuen thy selfe al so for me Let thy bloud cleanse and wash away the spots and foulenes of my sinnes Let thy righteousnes hide and couer my vnrighteousnes Let the merites of thy passion and bloudsheding be satisfaction for my sinnes Geue me Lord thy grace that the faith of my saluation in thy bloud wauer not in me but may euer be firme and constant That the hope of thy mercy and life euerlasting neuer decay in me that loue waxe not cold in me Finally that the weaknes of my fleshe be not ouercome with the feare of death Graunt me mercifull Sauiour that when death hath shut vp the eyes of my body yet the eyes of my soule may still behold and looke vpon thee and when death hath taken away the vse of my tongue yet my heart may cry and say vnto thee Lord into thy hands I commend my soule Lord Iesu receaue my spirit Amen And thus his prayer made after he had godly louingly exhorted them that were about him on the scaffold The death of the â— Cromwel he quietly committed his soule into the hands of God and so paciently suffred the stroke of the axe by a ragged and butcherly miser which very vngodly performed the office ¶ Of the Bible in English printed in the large volume and of Edmund Boner preferred to the Bishoprike of London by the meanes of the Lord Cromwell ABout the time and yere when Edmund Boner bishop of Hereford ambassadour resident in Fraunce begaÌ„ first to be nominate preferred by the meanes of the lord Cromwel to the bishoprike of London The Bibles of the 〈…〉 Paris which was anno 1540. it happened that the said Thomas Lord Cromwell and Erle of Essex procured of y e king of england his gracious letters to the French king to permitte and licence a subiect of his to imprint the Bible in English within the vniuersitie of Paris because paper was there more meete and apt to be had for the doing therof then in the realme of England also that there were more store of good workmen for the readie dispatch of
and speedy furtheraÌ„ce of the aduancement of their accusations against Brooke The first of these three was a young Gentleman lately brought vp vnder the said Brooke in the office of custome â—â—yron the 〈◊〉 accuser whose name was Edmund Payton The other was one Robert Poole a man as it was commonly reported both base borne and also such a one Poole 〈◊〉 secoâ—d 〈◊〉 as in his youth for murthering a man with a clubbe in Bow lane in London was faine by obtaining the Kings pardon to saue his necke The third was one Tho. Boyse who shewyng more honesty then the rest affirmed not that he himselfe heard y e sayd Broke speake any thing of that whiche was obiected against him but iustified that either of the other two had stedfastly affirmed to him that Broke had spoken vnto them those things heere vnder obiected against him The yong man first obiected againste the sayde Broke that he should say that the thing which the Priest vseth to hold vp ouer his head at Masse is not the natural body of Iesu Christ for if that were so who so would might haue their belly ful of Gods their guts ful of Gods and he that had lately receiued the Sacrament before he wente to the Sea might happely vomit God vp againe on shypboord And thus much he brought ouer in writing wyth hym from Calice and added thereto as it should seeme to exasperate the Commissioners and the rest of the Cleargy against him certaine other heynous words spoken against Byshops and Priestes Whiche wordes the sayd Broke there denied confessing neuerthelesse that certaine priuate talke he had with him touching the Sacrament wherein he shewed to the yong man the right vse of the same concluding that albeit with our mouthes we receyued very materiall bread and wine yet by faith all Christian meÌ„ do receiue eate and drinke to their great comfort and benefite the very natural body and bloud of Christ which was both borne of the virgine Mary and suffered death on the Crosse for the remission of their sinnes which most holye Sacrament who so came vnworthely vnto the same was so farre from the eating of Christes body and bloude that all such without hartie repentaunce do eate their owne damnation And to conclude with him in that priuate talk he told him that if the grosse vnlearned errour of transubstantiation were in deede matter of truth and sincere doctrine then not only this should follow of it that euery maÌ„ who would might haue euerlasting life for they might when they woulde receiue the outward Sacrament seene with our eyes whiche the Priestes call Christes naturall body and who so eateth Christes body and drinketh hys bloud hath euerlasting lyfe sayeth Christ but also there should great absurdities follow therby as wheÌ„ a maÌ„ hapneth to go to the sea hauing lately receiued the sacrament he should put it ouer boorde or do it on the hatches therfore exhorted the said Payton to leaue that grosse errour The second accuser was Poole who obiected agaynste him that about two yeares past he himselfe dining wyth the sayd Brooke with xv or xvj other honest men heard him thus say at the table that the thing which the Priestes vse to hold vp ouer their heads was not the very bodye and bloud of Christ but a sacrament to put vs in remembrance thereof Unto whose obiections the said Broke answered that a man in mirth might well enough with charitie beshrewe suche a guest as when he had dined wyth a man could so loÌ„g after remember to say him such a grace and required of Poole of whence the rest of the guestes were He aunswered they were of the towne all Then inferred he that he was sure Poole could as well remember some of their names which then were present as freshly to keepe in mind for so by oth vpon a booke he had afâ—irmed euery word of the whole matter which he obiected but for that the matter was vtterly vntrue Whereupon the sayd Brooke desired their honours to consider the slendernes of his tale To be shorte he with the rest of hys felowes to witte Rafe Hare Coppen and Iames the Barber were for that time dismissed During the tyme while these four were thus in examination at London The trouble examinatioÌ„ of Sir W. Smith and Iohn Butler CoÌ„missarye the other two to witte Syr William Smith preacher and Iohn Butler by commaundement were apprehended in Calyce and bounde by suretie not to passe the gates of the towne of Calyce In the whiche towne the sayd Iohn Butler Commissary was accused by Rich. Thorpe and Ioh. Ford souldiours of Calice saiing that he shoulde say The accusers of Butler 〈◊〉 vitae 〈…〉 〈◊〉 of the Sacrament that if the Sacrament of the aultar be fleshe bloud and bone then there is good aqua vitae at Iohn Spisers Upon which accusation the sayde Thorpe and Forde brought for recordes before the Counsayle of Calyce Marraunt Haynes Iohn Luckes Harry Husson and Harry Troste all of the parish of Oye beside Calyce Whereupon shortly after the sayde Iohn Butler and Sir William Smith were sent for and by one Swallow a purseuant which set vp the other aforesaide brought into England vnto the house of the sayd Swallow dwellyng by S. Iames where the Kings maiestie lay at that tyme and the next day being Thurseday after dinner Butler Smith were brought to the starre chamber before the priuie Counsayle where both sedition and heresie was obiected against them and after much talke was sayde vnto them by the Lord Cromwell that they should make theyr purgation by the lawe And from thence by the foresayde Swallow they were sent to the Fleete The next day being Friday after dinner Butler and Smyth were sent for to come to Bathe place where they were brought into the Chappell there sitting D. Clarke Byshop of Bathe Doctour Sampson then Byshop of Chichester Doctour Repse the Byshop of Norwich who was a Monke being fast a sleepe Then was obiected vnto Butler with great reuerence the opprobrious wordes spoken against the blessed Sacramente rehearsing as is aforesayd the articles The examination of Ioh. Butler Butler required to haue them in writing and so woulde make aunswere in writing The whiche they woulde not graunt him and vpon that aunswere he stoode Then choler gathered in the Byshop of Chichester The story were too long to write yet part yee shall vnderstand Chichester found great fault that Butler made not lowe cursie beeing stubborne and arrogant as he said and in fine found fault with his shirt Then turning him about he called to his brother Bannester being present that time dwelling in Pater noster Row to make aunswere for the shirt He said I can make answere for the shirt No good aunswere saide Chichester Forsooth saide hee the shirt is mine I lent it him because he brought none with him for he was not permitted to haue any seruaunt A
haue known it to turne froÌ„ the holy commaundement geuen vnto vs. Pro. 26. For it is then happened vnto vs according to the true prouerbe the dogge is turned to his vomit agayn and the sowe that was washed to wallowing in the myre And thus to continue perseuer in infidelitie to kick against the manifest and knowne truth and so to dye without repentaunce and with a dispayre of the mercy of God in Iesus Christ Math. 13. is to sinne agaynst the holy Ghost which shall not be forgeueÌ„ neither in this world neither the world to come Heb. 6. For it is not possible sayth s. Paule that they which were once lighted and haue tasted of the heaueÌ„ly gift and hast tasted of the good word of God and of the power of y e world to come if they fall away should be renued agayne by repentaunce for as muche as they haue as concerning themselues crucified the some of God agayne making a mocking of him The place of the Heb 6. expounded S Paules meaning in this place is that they that beleue truely and vnfaynedly gods word do coÌ„tinue and abide steadfast in the knowne trueth If any therfore fall away from Christ and his word it is a playne token that they were but disseÌ„bling hipocrites for all theyr fayre faces outwardly Math. 26. Falling from Christ. neuer beleued truely as Iudas Symon Magus Demas Hymeneus Philetus and others were which all fell away from the knoweÌ„ veritie and made a mocke of Christ which S. Paule doth call here to crucifie Christ a newe because that they turning to their olde vomit agayne To crucifie Christ a new what it is did most blasphemouslye tread y e benefits of Christs death passioÌ„ vnder their feet They that are suche can in no wise be renued by repentaunce for their repentaunce is fleshly as the repentance of Cain Saul Iudas was which being without godly comfort breadeth desperation vnto death These are not of y e number of the elect as S. Iohn doth say They went out from vs but they were not of vs for if they had bene of vs they woulde haue remayned with vs vnto the end Iohn 2. Also the Apostle saith in an other place If we sinne willingly after wee haue receaued the knowledge of the truth Heb. 10. there remayneth no more sacrifice for sinne but a fearfull looking for iudgement and violent fire which shall deuoure the aduersaries They sinne willingly whiche of a set malice purpose do withhold the truth in vnrighteousnes lying Rom. 1. kicking agaynst the manifest opeÌ„ known truth which although they do perfectly know that in all the world there is none other sacrifice for sinne Wilfull kicking agaynst the opeÌ„ knowen truth but onely that omnisufficient sacrifice of Christes death yet notwithstanding they will not commit themselues wholly vnto it but rather despise it allowing other sacrifices for sinne inuented by the immagination of man as we see by dayly experience vnto whoÌ„ if they abide still in their wickednes Sinne vnto death sinne remayneth a most horrible dreadful iudgement This is y e sinne vnto death for which s. Iohn would not that a man shuld pray 1. Iohn 5. Wherfore my dearly beloued in Christ let vs on whoÌ„ the endes of the world are come taking dilligent heed vnto ourselues 1. Cor. 10. y t now in these last and perilous times in y e which the deuill is come downe and hath great wrath because he knoweth his time is but short Apoca. â—2 Math. 24. wherof the Prophetes Christ the Apostles haue so much spoken geueÌ„ vs so earnest forewarning we withold not y e truth in vnrighteousnes Rom. 1. beleuing doyng or speaking anye thing agaynst our knowledge conscience or without fayth For if we do so Iohn 8. Phil. 2. for what soeuer cause it be it is a wilfull obstinate infidelitie a sinne vnto death And as our Sauiour Christ sayth if ye beleue not ye shall dye in your own sins For vnles we hold fast the word of life Math. 3. both beleuing it also bringing forth fruite worthy of repentaunce we shal with the vnprofitable figge tree The fruiteles figtree Luke 13. Math. 1â— which did but cumber the ground be cut downe and our talent taken from vs and geuen vnto an other that shall put it to a better vse wee through our owne vnthankfulnes put from the mercy of God shall euer be able to pay our debts that is to say we shall altogether de lost vndone Heb. 6. For the earth that drinketh in rayne that commeth oâ—t vppon it bringeth forth herbes meete for them y t dresse it receiueth blessing of god But that ground that beareth thornes brears is reprooued and is nigh vnto cursing whose end is to be burned Neuertheles deare frends The gooâ— ground we trust to see better of you and thinges whiche accompany saluation and that ye being y t good ground watred with the moystnes of Gods word plenteously preached amongst you will with a good hart heare the word of God keep it Luke 8. bringing forth fruite with pacience And be none of those forgetful and hipocritish hearers Iames. 1. which although they heare the worde yet the Deuill commeth Math. 13 and catcheth away that which was soweÌ„ in the hart either hauing no roote in themselues endure but a season and as soone as tribulation or persecution ariseth because of the word by and by they are offended eyther with the cares of this world deceitfulnes of riches choke the word and so are vnfruitful The moâ—â— part of thâ— hearers oâ— Gods word are but hipocrites Read the parable of the sower among other thinges note and marke that y e most part of the hearers of Gods word are but hipocrites and heare the word without any fruit or profite yea onely to theyr greater condemnation for onely the fourth part of y e seede doth bring forth fruite Therfore let not vs that be Ministers or professours followers of Gods worde be discouraged though that very few do geue credite follow the doctrine of the Gospell and be saued Who soeuer therfore hath eares to heare let him heare To him 〈◊〉 hath 〈◊〉 geuen 〈◊〉 howâ— for whosoeuer hath to him shal be geuen and he shal haue aboundance but who soeuer hath not froÌ„ him shal be taken away euen that he hath that is to say they that haue a desire of righteousnes and of the truth shall be more more illuminated of God on the contrary part they that do not couet after righteousnes and truth are more hardend and blynded though they seeme vnto them selues most wise For God doth here follow an example of a louing father Example Gods deâ—â—ling with stubburâ— children which when he seeth that fatherly loue and correction doth not
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 〈◊〉 Session agaynst 〈◊〉 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 â—â—nstant agaynst the Bishops persuasioâ— Sentence geuen agaynst Iohn Warne May. 30. Cardmakâ—â— and Iohn Warne brought 〈◊〉 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 peopâ—â— afrayd at Cardmakâ—â— 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 coÌ„firmed 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 〈◊〉 Iohn 〈◊〉 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 substaÌ„ce 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
in the supper of Christ which the Sacramente of the aultar as the Papists call it and vse it doth vtterly ouerthrow is a true and very presēce of whole Christ God and man to the fayth of the receiuer but not to the stander by looker vpon as it is a true very presence of bread wine to the sences of men to beleue this I saye will not serue and therfore as an herericke I am condemned and shal be burned whereof I aske God hartily mercy that I do no more reioyce then I do hauing so great cause as to be an instrument wherein it may please my deare Lorde God and Sauiour to suffer For albeit mo manifold sinnes euen sithen I came into prison haue deserued at the handes of God not onely this tēporal but also eternall fire in hell much more then my former sinful life which y e Lord pardō for his Christes sake as I knowe he of his mercy hath done neuer will lay mine iniquities to my charge to condēnation so great is his goodnes praised therfore be his holy name althogh I say my manifold and greeuous late sinnes haue deserued most iustly all the tyranny that mā or deuill can do vnto me and therfore I confesse that the Lorde is iust that his iudgements be true and deserued on my behalfe yet y e Bishoppes and Prelates do not persecute them in me but Christ himselfe his worde his trueth and Religion And therfore I haue great cause yea most great cause to reioice that euer I was borne and hetherto kept of the Lord that by my death which is deserued for my sinnes it pleaseth y e heauenly father to glorifie his name to testifie hys truth to confirme his veritie to repugne his aduersaries Oh good God and mercifull father forgeue my great vnthākfulnes especially herein And you my dearely beloued for the Lord Iesu Christes sake I humbly and hartily in his bowels bloude do now for my last Vale and farewell in this present lyfe beseeche you and euerye of you that you will consider this worke of the Lord accordingly First by me to be admonished to beware of hipocrisie and carnall securitie professe not the Gospell with tongue and lippes onely but in hart veritie frame and fashion your liues accordingly beware Gods name be not euill spoken of and the Gospell lesse regarded by your conuersation God forgeue me that I haue not so hartily professed it as I shoulde haue done but haue sought much my selfe therein The Gospell is a new doctrine to the old man it is new wyne and therfore cannot be put in old bottels without more great hurt thē good wine to the bottels If we will talke with y e Lorde we must put of our shoes and carnall affections if wee will heare the voyce of the Lorde we must wash our garmentes and be holy if we will be Christes disciples wee must deny our selues take vp our crosse and follow Christ we cannot serue two maysters If we seeke Christs kingdome we must also seeke for the righteousnes thereof Christian profession requireth Christian conuersation To this petition Let thy kingdome come we must ioyne Thy will be done done on earth as it is in heauen If wee will not be doers of the worde but hearers of it onely we sore deceiue our selues If wee heare the gospell and loue it not we declare our selues to be but fooles and builders vpon the sand The Lordes spirite hateth fayning deceitfulnes the Lord abhorreth if we come to him wee must beware that we come not with a double hart for then may chance that God will aunswere vs according to the blocke which is in our heart and so we shall deceiue our selues and others To fayth see y t we couple a good conscience least wee make a shipwracke Fayth would be coupled euer with a good conscience To the Lord we must come with fear and reuerence If we will be gospellers we must be Christes if we be Christes we must crucifie our flesh with the lustes and concupiscences therof if we wil be vnder grace sinne must not beare rule in vs. We may not come to the Lord and draw nigh to him with our lips and leaue our hartes els where least the Lordes wrath waxe hot He exhorteth to repentance and he take from vs the good remayning In no case can y e kingdome of Christ approch to them that repent not Therfore my dearely beloued let vs repent and be hartily sory y t we haue so carnally so hipocritically so couetously so vaynegloriously professed the gospell For all these I confesse my selfe to the glory of God that he may couer mine offences in the day of iudgement Let the anger plagues of God most iustly fallen vpon vs be applyed to euery one of our desertes that from the bottome of our hartes euery of vs may say It is I Lord that haue sinned agaynst thee it is my hipocrisie my vaynglory my couetousnes vncleanes carnalitie securitie idlenes vnthankfulnes selfeloue Our sinnes prouoke persecutiō and such like which haue deserued the taking away of our good king of thy word and true religion of thy good ministers by exile prisonmēt and death it is my wickednes that causeth successe and increase of authoritie and peace to thine enemies Oh be mercifull be mercifull vnto vs. He exhorteth to pray how to pray with repentance Turne to vs agayne O Lorde of hostes turne vs vnto thee correct vs but not in thy furie least we be consumed in thyne anger chastice vs not in thy wrathful displeasure reproue vs not but in the middest of thine anger remember thy mercy For if thou marke what is done amisse who shall be able to abide it But with thee is mercifulnes that thou mightest be worshipped Oh then be mercifull vnto vs y t we might truely worship thee Helpe vs for the glorye of thy name be mercifull vnto our sinnes for they are great O heale vs and help vs for thine honor Let not the wicked people say where is their God c. On this sort my right dearely beloued let vs hartilye bewayle our sinnes repent vs of our former euil life hartily and earnestly purpose to amēd our lyues in all things continually watch in prayer diligently and reuerently attend heare and reade the holy scriptures labour after our vocation to amend our brethren Praying hearing reading the holy scriptures Let vs reproue the workes of darckenes Let vs flee frō al Idolatrye Let vs abhorre the Antichristiā and romish rotten seruice detest the popishe Masse abrenounce their Romishe God prepare our selues to the crosse be obedient to all that be in authoritie in all thinges that be not agaynst God and his word for then aunswere with the Apostles It is more meete to obey God then man Howbeit neuer for any thinge resiste Obedience to magistrates in all that is not agaynst Gods word
he traineth his souldiers to geue a fierce onset on vowarde of Gods battaile You see how he hath receyued power of God to molest Gods children and to beginne at hys house By reason whereof consider two thinges one the cause on our behalfe the other what will be the sequele on straungers For the first if we be not blind we can not but wel see that our sinnes are the cause of all this miserie 2. Thinges to be considered in the persecution of gods people our sinnes I say which I would that euery one of vs would applye to our selues after the example of Ionas and Dauid turning ouer the wallet that other mens offences myght lie behinde and our owne before Not that I woulde excuse other men whyche exteriourly haue walked muche more grossely then manye of you haue done but that I woulde prouoke you all as my selfe to more hearty repentance and prayer Let vs more and more encrease to knowe and lament our doubting of God of his presence power anger mercy c. Let vs better feele and hate our self loue securitie negligence vnthankfulnes vnbelief impacience c. and then doubtlesse the crosse shall be lesse careful yea it shal be comfortable and Christ moste deare and pleasaunt death then shal be desired Earnest repentance maketh the Crosse more pleasaunt as the dispatcher of vs ouâ— of al miserie and entrance into eternall felicitie and ioye vnspeakeable the whych is so much the more longed for by howe muche we feele in dede the serpents bits wherwith he woundeth our heeles that is our outward Adam and senses If we had I say a liuely and true feeling of his poyson we could not but as reioyce ouer oure captaine y t hath bruised hys head Coloss. 1. so be desirous to followe his example that is to geue our liues with him and for him and so to fill vp his passions that he might conquere and ouercome in vs and by vs to his glory and comfort of his children If Gods iudgementes be so sharpe to his children what will it be to his enemyes Nowe the seconde I meane the sequele or that whych will folowe on the straungers my dearely beloued let vs well looke vpon For if so be that God iustly doe thus geue to sathan and his seede to vexe and molest Christe and hys penitent people Oh what and how iustly may he and wil he geue to Sathan to intreate the rechlesse and impenitent sinners If iudgement beginne thus at Gods house what will followe on them that be wythout if they repent not Certainely for them is reserued the dregs of Gods cuppe that is brimstone fire and tempest intollerable Now are they vnwillinge to drinke of Gods cuppe of afflictions which he offereth commoÌ„ with his sonne Christ our Lord Math. 8. least they shoulde lose their pigges with the Gergelites They are vnwilling to come into the waye that bryngeth to heauen The doinges wayes of the wicked described and what is the end thereof euen afflictions they in their hearts crie Let vs cast his yoke from vs they walke two wayes that is they seeke to serue God Mammon which is vnpossible they will not come nigh the straight way that bringeth to life they open their eyes to beholde present things onely they iudge of Religion after reason and not after Gods word they folowe the more part and not the better they professe God wyth their mouthes but in their hearts they denye him or els they would sanctifie him by seruing hym more then men they parte stake with God which woulde haue all geuing part to the world to the Romish rout and Antichristian Idolatrie now set abroad amongst vs publikely they will haue Christ but none of his crosse which will not be they will be counted to liue godly in Christ but yet they wil suffer no persecution they loue this world wherthrough the loue of God is driuen foorth of them they sauour of those things that be of menne and not that bee of God Summa they loue God in theyr lippes but in theyr hearts yea and in their deedes deny hym as well by not repenting their euils past as by continuing in euill stil by doing as the world the flesh and the deuil willeth and yet still perchaunce they will pray or rather prate Thy will be done in earth which is generallye that euery one shoulde take vp his crosse and follow Christe But thys is a harde saying who is able to abide it Therefore Christ must be praied to depart least al their pigges be drowned The deuill shall haue his dwelling againe in themselues rather then in their pigges and therefore to the Deuill shall they go and dwel with him in eternall perdition and damnation euen in hell fire a torment endlesse and aboue all cogitations incomprehensible if they repent not Wherefore by them my dearely beloued be admonyshed to remember your profession howe that in Baptisme you made a solempne vowe to forsake the Deuill the world c. You promised to fight vnder Christes standard You learned Christes Crosse afore you begunne wyth A. B. C. Goe to then pay your vowe to the Lorde fighte lyke mende and valiant menne vnder Christes standarde take vp your Crosse and follow your maister as your brethren M. Hoper He doth embolden them to take vp Christes Crosse and to follow him Rogers Tailor and Sanders haue done and as nowe your brethren M. Cranmer Latimer Ridley Farrar Bradford Haukes c. be ready to doe The Ise is broken before you therefore be not afraide but be content to die for the Lorde You haue no cause to wauer or doubt of the doctrine thus declared by the bloud of the pastours Remember that Christ sayeth He that will saue his life shall lose it And what should it profite you to winne the whole worlde muche lesse a little quietnesse your goodes c. and to lose your owne soules Render to the Lord that he hath lent you by such meanes as he would haue you render it and not as you would Forget not Christes disciples must deny themselues as well concerning their will as concerning their wisdome Haue in mind that as it is no small mercy to beleeue in the Lorde Blessed be they that dye in the Lord but more â—â—â—ssed be they that dye for the Lord. so it is no small kindnesse of God towardes you to suffer any thing much more deathe for the Lorde If they be blessed that die in the Lord howe shall they be that die for the Lorde Oh what a blessing is it to haue death due for our sinnes diuerted into a demonstration and testification of the Lordes trueth The end riches 〈◊〉 follow 〈◊〉 Crossâ— Oh that we had a little of Moises faith to looke vppon the ende of the Crosse to looke vpon the rewarde to see continually wyth Christe and hys people greater richesse then the richesse of Egypt Oh let vs pray that God would
whole bodies and that all the Priestes in the Church were blind and had led the people the wrong way Likewise it was alledged agaynst him that he had denied Purgatory and had sayd that while he were alyue he would do as much for him selfe as he could for after his death he thought that prayer almes deedes could little helpe him These and such like matters were they wherewith these poore and simple men and women were chiefly charged and as heynous heretickes excommunicated emprisoned and at last compelled to recant and some of them in vtter shame and reproch besides the ordinary bearyng of fagots before the Crosse in processiō The maner of popish penaunce or els at a Sermon were enioyned for penaunce as they termed it as well to appeare once euery yeare before their ordinary as also to weare the signe of a fagot painted vpon their sleeues or other part of their outward garment and that during their liues or so often and long as it pleased their ordinary to appoint By which long rigorous and open punishing of them they ment as it should seeme vtterly to terrifie and keepe backe all others from the true knowledge of Iesus Christ and his Gospell But the Lord be euermore praysed what effect their wicked purposes therein haue takē The troubles of Helene Heyer and Robert Barkeway these our most lightsome dayes of Gods glorious Gospel do most ioyfully declare THere were also troubled beside these certaine others more simple and ignoraunt who hauyng but a very smal smake or tast of the truth did yet at the first as it may seeme gladly consent vnto the same but beyng apprehended they quickly agayne yelded and therfore had onely assigned them for their penaunce the bearyng of a litle cādle before the Crosse without any further opē abiuryng or recantyng Amongest which I finde two especially the one a woman called Elene Heyer to whom it was obiected that she had neither confessed her selfe vnto the Priest nor yet receiued the Sacrament of the altar by the space of 4. yeares and notwithstandyng had yearely eaten fleshe at Easter and after as well as others that had receiued the same contrary to the vsuall maner and conuersation of all other Christian people The other was a mā named Robert Berkeway who besides most wicked blasphemies agaynst God whiche he vtterly denyed was charged to haue spoken heynous wordes against the Popes holy and blessed Martyr Thomas Becket callyng him micher and theefe for that hee wrought by craftes and imaginations Thus haue I as briefly as I could summarely collected the principall Articles obiected agaynst these weake infirme and earthy vessels Not minding hereby to excuse or condēne them in these their fearefull falles and daungerous defectiōs but leauyng them vnto the vnmeasurable rich mercies of the Lord I thought onely to make manifest the vnsaciable bloudy crueltie of y e Popes kingdome agaynst the Gospell and true Church of Christ nothyng mitigatyng their enuious rage no not agaynst the very simple idiotes and that sometyme in most friuolous and irreligious cases But now leauyng to say any further herein I will by Gods grace go forthward with other somewhat serious matters ¶ The death and Martyrdome of William Swetyng and Iohn Brewster IN searchyng and perusing of the Register Wil. Sweting Iohn Brewster Martirs for the collection of the names Articles before recited I finde that within the compasse of the same yeares there were also some others who after they had once shewed themselues as frayle vnconstaūt as the rest beyng either therewith pricked in conscience or otherwise zelously ouercome with the manifest truth of Gods most sacred word became yet agayn as earnest professours of Christ as euer they were before and for the same profession were the secōd tyme apprehēded examined condemned and in the end were most cruelly burned Of the which number were Williā Swetyng and Iohn Brewster who were both burned together in Smithfield the xviij day of October in the yeare of our Lord. 1511. the chiefest case of religion alledged agaynst them in their Articles was their fayth cōcernyng the Sacrament of Christes body and bloud Which because it differed from the absurde grosse and Caparniticall opiniō of the new Scholemē was coūted as most heynous heresie Against trāsubstantiatiō corporall presēce in the Sacrament There were other thyngs besides obiected agaynst them as the reading of certaine forbidden bookes and accompanying with such persons as were suspected of heresie But one great and heynous offence counted amongest the rest was their putting leauing of the paintyng fagots which they were at their first abiuryng enioyned to weare as badges during theyr lyues or so long as it should please their Ordinary to appoynt and not to leaue them off vpō paine of relaps vntill they were dispensed withall for the same The cruell rigor of the Catholike clergy against the professours of the Gospell The breach of this iniunction was esteemed to be of no small weight and yet the matter well throughly considered it seemeth by their cōfessions they were both therunto by necessitie enforced For the one named Sweting being for feare of the Bishops cruelty cōstrained to wander the countreys to get his poore liuing came at length vnto Colchester where by the parson of the parish of Mary Magdalen he was prouoked to be y e holy water clarke and in that consideration had that infamous badge first taken away from him The other which was Brewster leaft off his at the commandement of the Controller of the Earle of Oxfordes house who hiring the poore man to labour in the Earles houshold busines woulde not suffer him working there to weare that counterfait cognisaunce any longer so that as I said necessity of liuing seemeth to compell both of them at the first to breake that iniunction and therfore if charitie had borne as great sway in y e harts of the Popes Clergy as did crueltie this trifle would not haue bene so heinously taken as to be brought against thē for an article and cause of condemnation to death But where tirannie once taketh place as well all godly loue as also all humane reason duties are quite forgotten Well to be short what for y e causes before recited as also for that they had once already abiured and yet as they terme it fel againe into relaps they were both as you haue hearde in the ende burned together in Smithfielde althoughe the same parties as the Register recordeth did againe before their death fearefully forsake their former reuiued cōstancie and submitting themselues vnto the discipline of the Romish Church craued absolution from their excommunication Howbeit because many of the Registers notes records in such cases may rightly be doubted of Submission would not be taken of the charitable catholikes and so called into questiō I refer the certaine knowledge hereof vnto the Lord who is the trier of all truthes and the external
other cause but onely for the true confession of Iesus Christ This good Pastour considering with him selfe the lawes and doctrine of the church of Rome to swarue from the truth of Christ especially in restraining mariage to the end that he would not defile himselfe wyth fornication he maryed a mayd of his such a one as feared God by whom afterward he had many fayre children About this time the people of the countrey had raysed a great commotion A commotion of the Boures who in theyr rage went vnto monasteries and priestes houses as if they had taken in hand some pilgrimage and spared nothing that they could find to eat That which they could not eat they eyther cast vnderfeet or caryed it away with them One company of this rustical sort lodged themselues in the house of this good Priest for they made no difference betwene the good the bad These roysters tooke from him all that they could finde leauyng nothing behinde them in so much as they tooke away the very hose from his legges for all that he could doe albeit that he gently entreated them shewing that it was theft a hanging matter that they did yet they continued styll in theyr madnes like beastes As they were departing out of the house the good priest could not refrain himselfe from weeping saying vnto thē I tell you before these your vnordinate dooynges will redound to some great mischiefe to your selfe For what madnes is this what meaneth this rage and tumult wherein you keepe no order or equity neither haue any respect betwene frend and foe Who thus styrreth you vp what coūsell do you folow or to what end do you this Like theues you spoyle what so euer you can lay handes vpon And thinke you not but these thinges which you now rob rauen and steale you shal be compelled hereafter to restore agayn to your great detrimēt What sedition did euer come to good end Crueltie sedition neuer commeth to good ende You pretend the Gospell and haue no peace of the Gospell either in your mouthes or in your hartes These excesses sayd he ye neuer learned of me which euer haue taught you the true word of God This your Gospel sayth he is rather the Gospell of the deuill then of God which vexeth al the world with violence and wrong spoyling and robbing without regard The Gospel teacheth no rebellion The true Gospel of Iesus Christ teacheth you to do good vnto all men to auoyde dissentiōs and periury This I say vnto you that in these your doinges you offend God and prouoke his iust vengeance to plague you which will neuer suffer these euilles to escape vnpunished You finde written in the Gospell That which thou wouldest not shoulde be done to thee do not to other You offend also all the nobilitye and your lawfull magistrates whom you are sworne and bound vnto It is no small matter I tel you to rayse vp sedition to styrre vp other and to disturbe the state of the common wealth and when this tumult shall be ceased what then shall your noble men do shal they not rifle you as fast of your goodes make themselues rich and then shall one of you betray an other These with such other words he stood preaching vnto them almost naked but al this would not preuayle with those men who after all these gentle admonitions and fayre wordes departed out of his house geuing him foule language and calling him olde Dotarde Amongest all other one more wicked then the residue sayde vnto hym in this maner O mayster Curate we haue bene long deceyued by your selling of masses by fearing vs with Purgatory by your Diriges and Trentals and so haue we bene spoyled wherfore we do nothing now but requyre agayn the mony which you robbed vs of and so mocking scorning him they departed After that this sedition of the Pesantes was partly appeased theyr armour being layd away and they taken vnto grace after that also diuers of the principals of that conspiracy were taken here and there in the villagyes and executed this good pastor fearing no such thing for the true and sincere preaching of the Gospell whereat many tooke great indignation was taken in the night by certayn souldiers which bound him hand and foote with a great rope before his wife and children and so set him vpon a horse Religion the cause onely why good men be troubled of the wicked and ledde him away to Friburge What grieuous sighes teares sorrowe and lamentation was there It would haue mooued any hart were it as hard as a Flynt to a dolefull compassion especially to see the barbarous and despightfull rebukes tauntes and extreme cruelty shewed by these proude Popishe Souldiours agaynst the innocent Priest Such beastly Tyrauntes the world is neuer without Such Godly ministers we haue had but a few The people hearing this pitifull noyse and lamentatiō in the night came runing out not the men but onely the women whom the souldiers willed to go home again and that theyr men should come forth and keepe the towne but theyr men durst not appear Then from Friburge shortly after they conueyed him to Ensissheim After they had long kept this man in prison and that he had endured most terrible tormēts as well by the priuy members as in other partes they iudged him to death If you will know y e cause what they had to lay to his charge it was onely this y t he had maryed a wife secretely in hys owne house with a few witnesses Crueltie without cause Other crimes they had none to obiect agaynst him neither that he was a seditious and wicked man or that he had cōmitted any other offence albeit they had gathered diuers wicked persons out of sūdry places to picke out of hys Sermons the order and maner of his behauiour When he was led vnto the place of execution he aunswered gentlye and quietly vnto all them that came to comfort hym But there were diuers Monkes and Priestes which troubled hym very sore with theyr foolish babling as he was striuing in hys spirite agaynst the horrour of death and making hys prayer vnto almightye GOD seeking nothing els but to turne him away from his harty and earnest contemplation But he desired them that they woulde holde theyr peace saying that he had already confessed his sinnes vnto the Lord Iesus nothing at all doubting but that he had receiued absolution and forgeuenesse of them all And I sayd he shall this day be an acceptable sacrifice vnto my Sauiour Iesus Christ for I haue done no suche thing wherefore I am now condemned whiche might displease my Lorde God who in this behalfe hath geuen me a good and quiet conscience Nowe therefore let them which thyrst for innocent bloud and shed the same diligently aduise themselues what they do and that they offend euen hym vnto whom it perteineth truely to iudge the hartes of men for it is
First touching the sacrament TransubstaÌ„tiation they affirmed the transubstantiation of the Bishop of Rome to be against y e Article of the Creede which saith that Christ is gone vp to heauen there sitteth at the hand of God and therfore the bread and wine must nedes remayne in theyr propertyes bearing notwithstanding a Sacrament A similitude betweene the bread and the body of christ or a holy signe of the body bloud of the Lord. For like as by bread and wine the hart of man is comforted so the bodye of Christ crucified his bloud shed spirituallye hath the like operation in the soules of the beleuers For the Masse they sayd it was a thing most superstitious and meere Idolatry The Masse And if we put any part of saluation therein they sayd it was vtterly a robbing of the Passion of Christ the sonne of God that it was not once to be named out of a Christen mouth Also that they whiche say that Peter either was Pope or Author of the sayd Masse are farre deceiued And as for turning breade into the bodye of Christ by the woordes of consecration it was an error they sayd more of mad men then any sad men forasmuch as God is neither subiect to men nor to y e tongues or exorcismes of men Purgatory they denied to be any saue onely the bloud of Christ Iesu. Furthermore as they would not bereft the saints of God of theyr due honor Honour to God not to Saintes so neither the Saynts theÌ„ selues sayd they will be contented to robbe God of his honor onely due to him As touching confession theyr opinion was that the woundes and causes of conscience belong to no man but onely to God After these aunsweres geuen and written they were sent to the Monastery of Sanpeter there to be disputed with That done the matter came to be debated amog the Iudges what was to be done with them Some would theyr goodes to be taken by Inuentory and them to be banished But Bergeronius at last caused to be determined that they shoulde be burned and first to heare Masse From that Courte they apppealed to the Courte of Paris but the matter there was nothing amended Where beholde the iudgement of God In the meane time whyle they were at Paris Note the iust vengeaunce of God vpon a wicked persecutor the wretched Persecutour Gilles le Pers was sodenly stroken mad and dyed in a frensy which made many men to wonder and especially the martyrs to be more constant At last the decree of the sentence was read against them First for speaking against the SacrameÌ„t whiche they denyed Secondly for speaking agaynst Baptisme whiche also they denyed Thirdly for speaking contumely agaynste the Sayntes which they in like maner denyed After this the officer to cause theÌ„ to recant threatned them with tormentes â—ormentes whiche they susteyned very extreme the space from after dinner til three of the clocke When all that would not turne them hee sent to them a Fryer Dominicke a man captious sophisticall to presse them in disputation But as he could do no hurt vnto them so could they do no good vpon him When the tyme of theyr execution did approch the officer aforesayd put into their hands being tyed a wooden crosse which they took with their teeth flong it away for the which the officer commaunded both their tongues to be cut of Wherein appeared an other maruellous worke of the y e Lord For neuertheles that their tongues were taken froÌ„ them to the intent they shoulde not speake yet God gaue them vtterauÌ„ce their tongues beyng cut out to speake at their death saying we bid sinne y e fleshe the worlde and the deuill fare well for euer wyth whome neuer we shall haue to do hereafter Diuers other wordes they spake besides whiche the people did heare and note At last when the tormenter came to smiere them with brimstone and gunpouder Go to sayd Filiolus salt on salt on the rotten and stinking flesh Finally as the flame came bursting vp to their faces they persisting constant in the fire gaue vp their liues and finished their martyrdome Ex Io. Crisp. Henr. Pantal. alijs Will. Langloys vnder Sheriffe Denis vaire priest and martyr Ioh. Langloys the kinges procurator Dionysius Vayre At Rhoan ann 1554. In the same yeare suffered at Rhoan Denis Uayre who first leauing hys Popishe priesthode went to Geneua where hee learned the art of bookbynding brought many tymes bookes into Fraunce After that in the reigne of K. Ed. 6. hee came to Gerzey there was minister preached After y e death of K. Ed. the time not seruing hym to tarry thinking to returne agayne to Geneua hee came into Normandy with his bookes into a towne called Fueillie Where as he going out to hyre a cart William Langloys with Iohn Langloys his brother came in and stayd his bookes and hym also which had the custody of theÌ„ Denis albeit hee might haue escaped yet hearing y e keeper of his bookes to be in trouble came preseÌ„ting himself was coÌ„mitted y e other was deliuered First after two monethes and a halfe imprisonment he was charged to be a spye because hee came out of England Then from that prisoÌ„ he was remoued to the Byshops prison and then to Rhoan where sentence was geuen that he should be burned aliue and thrise lifted vp and let downe agayne into the fire After the sentence geuen they threatned him with many terrible tormentes vnles he would disclose such as he knew of that side To whom he aunswered that the sounder part of all Fraunce and of the Senate was of that Religion notwithstandyng he would vtter no mans name vnto them And as for theyr torments he said he passed not for if he wer killed with racking then he should not feele the burning of the fire When they sawe him so little to passe for theyr tormentes they left that and proceeded to hys burning and first they put a crosse in his hands which he would not hold TheÌ„ because he comming by the Image of the virgine mary would not adore the same they cryed cut out hys toÌ„gue so they cast hym into the fire where he should be thrise taken vp but the flame went so hye that the hangman beyng not able to come neare hym cried to the people standing by to help and so did the officers with their staues lay vpon the people to helpe theyr tormenters but neuer a man would styrre And this was the end and martyrdome of that blessed Denys Ex Henr. Pantal lib. 10. ¶ There was a riche marchaunt of Paris who sayd in iest to the Friers of S. Frances You weare a rope about your bodyes because S. Frances once should haue bene hanged the pope redeemed him vpon this condition A Marchaunt hanged for â—esting agaynst the Friers that all hys life after he should were a rope Uppon this the
c. began thus to reason The Fryer God vnderstandeth al tongues and the church of Rome hath prescribed this forme of praying Prayiâ—â— strauâ—â—â— tongâ—â— 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 Sacâ—â—â—ment 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 â—eruaunt 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 vâ—â—es 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
she came first from the partes of gascoigne with her husband who was Lord of GrauoroÌ„ vnto Paris Philip de Luns gentlewoman and martyr there to ioyne her selfe to the Churche of God Where her Husband also hadde bene a Senior or Elder who in the moneth of May before was takeÌ„ with an agâ—e and deceased leauing this Philip a Widow which neuerthelesse ceased not to serue the Lord in hys Churche and also in the house was taken with the sayde compapany Many conflictes she had with the Iudges and the Sorbonistes namely Maillard But she alwayes sent him awaye with the same reproch as the other did before bad him auaunt Sodomyte saying she would not aunsweare one woorde to suche a villaine To the Iudges her answere was this that she had learned the fayth whyche shee confessed in the woord of God and in the same shee woulde liue and die And being demaunded whether the body of Christ was in the Sacrament The Sacrament How is that possible sayde she to be the bodye of Christ to whom all power is geuen which is exalted aboue all heauens when as we see the mice rattes apes and Munkies playe with it and teare it in pieces Heâ— petition to them was that seing they had taken her sister from her yet they would let her haue a Byble oâ— Testament to comfort her selfe Her wicked neighbors although they could touche her conuersation with no part of dishonestye yet many thinges they layde to her charge as that there was muche singyng of Psalmes in her house and that twise or thrise an infinite number of persons were seene to come out of her house Also when her husband was in dying no Priest was called for neyther was it knowne where he was buryed Neyther dyd they euer heare any word of their infant to be baptised for it was baptised in the Churche of the Lord. Among other her neighbours that came agaynst her twoe there were dwelling at S. Germain in y e suburbes The iust hand of God against false and bloudy witnesses betwene whoÌ„ incontinent rose a strife wherin one of theÌ„ sticked the other with a knife The death of thys gentlewomaÌ„ was the more hastened of the Lord keper of the Seale Bertrand Cardinall of Sens and his sonne in law the Marques of Tran for to haue the confiscation of her goodes These 3. holy martyrs aboue recited The martyrdom of Clinet Grauelle and Philip de Luns were condeÌ„ned the 27. of Sep. by the proces of the coÌ„missioners and the Lieuetenaunt ciuile and then being put in a Chappell together certayne Doctours were sent to them but theyr valiaunt constancye remayned vnmooueable After that they were had out of Prison and sent euery one in a doung cart to the place of punishment Clinet euer cryed by the way protestyng that he sayd or mayntayned nothing but the veritye of God And being asked of a Doctour whether he would beleue S. Austen touching certayne matters he sayd yea and that he had sayd nothing but which he would proue by his authority The Gentlewoman seeing a Priest come to confesse her sayd that she had confessed vnto God and had receiued of him remission other absolution she found none in Scripture And when certayne CouÌ„sellers did vrge her to take in her handes the woden Crosse The crosse according to the custome of them that go to theyr death alledging how Christ commaunded euery one to beare his crosse she answerred my Lordes sayde she you make me in very deede to beare my Crosse condemning me vniustly and putting me to death in the quarell of my Lord Iesus Christ. Who willeth vs to beare our Crosse but no suth Crosse as you speake of Grauelle looked with a smiling countenaunce shewed a chearefull colour declaring how little hee passed for his condemnation and being asked of hys frends to what death he was condemned I see well sayd he that I am condemned to death but to what death or torment I regard not And comming from the chappell when he perceiued they went about to cut out his toung vnles he would returne he sayd that was not so conteined in the arrest and therefore he was vnwilling to graunt vnto it but afterward perceiuing the same so to be agreed by the Court he offered his toung willingly to be cut and incontineÌ„t spake playnely these words I pray you pray to God for me The Gentlewoman also being required to geue her toung did likewise with these wordes Seing I do not sticke to geue my body shall I sticke to geue my tongue No no. And so these three hauing theyr tongues cutte out Their tongues cut out were brought to Malbert place The constancy of Grauelle was admirable castyng vp his sighes and gronings vnto heauen declaring therby his ardent affectioÌ„ in praying to God Clinet was somewhat more sad then the other by reason of the feeblenes of nature and his age But the Gentlewoman yet sermouÌ„ted al the rest in constancy which neither chaunged countenaunce nor colour being of an excellent beauty After the death of her husband shee vsed to go in mourning weed after the maner of the country But the same day Precious in the sight of God is the death of hys Saintes going to her burning shee put on her French hood and decked her selfe in her best aray as going to a new Mariage the same day to be ioyned to her spouse Iesus Christ. And thus these three with singuler constancy were burned Grauelle and Clinet were burned aliue Philippe the Gentlewoman was strangled after she had a litle tasted the flame with her feet and visage and so she ended her Martyrdome Ex Ioan Crisp. lib. 6. The Lieuetenant Doctour Maillard Counsellers Friers Nicolas Cene. Peter Gabert At Paris An. 1558. Of the same company was also Nicholas Cene a Phisition Brother to Phillippe Cene aboue meÌ„tioned and martyred of Dyion Peter Gabart which two about fiue or sixe dayes after the other three before Nicolas Cene Pet. Gabart martyrs were brought foorth to theyr death Octob. 2. Nicholas Cene was but newe come to Paris the same day when he was aduertised of y e asseÌ„ble which theÌ„ was coÌ„gregate in the street of S. Iames as he desired nothing more then to heare the word of God came thither euen as he was booted was also with them apprehended susteyning y e causee of Gods holye Gospell vnto death The other was Peter Gabart a Sollicitor of processes about the age of 30. yeares whose constancye dyd muche comfort to the prisoners He was put amonge a great number of Scholers in the little Castle Whome when he heard to passe the time in talking of Philosophy No no sayde he let vs forget these worldly matters A wholesome lesson for all studentes and learne how to sustein y e heauenly cause of our God which lie here in defeÌ„ce of the kingdome of Christ Iesus our sauiour and so he began to instruct
where is the perpetuall succession of Bishops In the Church of Paris is such succession of byshops Ergo the Church of Paris is the true Church The Martyr To your Maior I answere that if S. AusteÌ„ mean the succession of such as are true Byshops in deede which truely preach the Gospell and rightly administer the Sacramentes such Byshops I suppose to be at Geneua where the Gospell is truely preached and Sacramentes duely ministred and not in y e Church of Paris But otherwise if S. AusteÌ„ mean the succession of false Bishops such as neither preach nor minster according to Gods word so is the same in no wise to be graunted The Doctor Caluin is there by his owne thrusting in onely by the chusing of the people The Martyr And that soundeth more for him to bee of Gods diuine election for so much as by him the Gospell of God is preached truely and from this no man shall bring me After this disceptation the 9. of the same month came agaynst him an other Doctour with two Sorbonistes who bringing forth a scrole out of his bosome pretended that a certayne scholer comming from Geneua made his confession wherein was contayned that in receiuing of the bread and wine the body and bloud of Christ is receiued really Whereupon they demaunded of him whether hee would receiue the same confession The Martyr Whatsoeuer I haue sayd vnto you Really that will I hold And as touching this word really I know right well that they of Geneua do not take it for any carnall presence as you do but theyr meaning is to exclude therby onely a vayne imagination The Doctor I maruell much that you so refuse the word really and vse onely spiritually seing that Caluin himselfe doth vse the same word really The Martyr Caluin meaneth therby no other thing but as we doe The Doctor What say you by confession auricular Confession auricular The Martyr The same that I sayd before to monseur Lieuetenaunt that is that I take it for a plantation not planted by God in his word The Doctor The Almanes in theyr confession which they sent to our king to be approued haue these wordes Confessionem auricularem non improbamus est enim Euangelium secretuÌ„ That is we do not reiect auricular coÌ„fession for it is a Gospell secret and priuy Melancthon in his common places speaking of the popish confessioÌ„ which consisteth in the enumeration of sinnes saith that it is a snare of of conscience against the Gospell and otherwise maketh there no mention of Euangelium secretum no more doth the confession of the Almaynes And also Melancthon in his booke of common places doth call it Euangelium secretum An other time the sayde Fridericke was called agayne before the Lordes the 20. of the sayde moneth where they did nothing but demaund of him certayne questions where he was borne and whether he had heard in his couÌ„try at Oleron that M. Gerard the Byshop there did singe Masse Yea sayd he And why do not you also sayd they receiue the same He aunswered because he did it to reteyne and keepe his Bishopricke The Martir for lacke of paper could proceed herein no further ¶ The examination of Fraunces Rebezies Rebezies had iij. sundry examinations The first with the Lieuetenaunt ciuill the second with the Presidents and the Counsellers The examinatioÌ„ of Rebezies the third with the Friers First the Lieuetenant inquiring of his name Countrey and Parentes asked whether he was at the communion whether he receiued with them the bread and wine and whether he was a seruiture to M. Nicolas Cene seniour of the Congregation Whereunto he sayd yea Also whether he was a distributer of the tokens wherby they were let in that came The second examination That he denyed Then he was brought into the Counsell Chamber before two Presidentes and xxv Counsellers who after other questions about his country and Parentes demaunded whether he was taken with them in the house He aunswered Yea. What he had to do there To heare the woorde of God and to receiue with them Who brought him thether Himselfe Whom there he knew No man How he durst or woulde enter knowing no person there Truth it was sayd he that he knewe there 2. or 3. Who were they M. Grauelle Clinet and Iohn Sansot feyning that name of himselfe Whether he knew the preacher That he denyed Whether he allowed the act there done to be good Yea. Whether he did not better like to resort vnto theyr beautified teÌ„ples Masse to heare Masse or whether he did not take the Masse to be an holy thing and ordeined of God He aunswered agayne contrary beleuing that it was a great blasphemy agaynst God and a seruice set vp of the deuill Purgatorie Whether he did not acknowledge Purgatory Yes that Purgatory which is the death and Passion of Christ which taketh away the sinnes of the whole world The death of Christ is the principal sayd they but thou must also beleue an other Alas sayde he can we neuer content our selues with the simplicity of the Gospell but men alwayes wyll be putting to something of his owne braine In so many places of the Scripture we see the bloud of Iesus Christ to be sufficient as Iohn 1. Apocal. 5. Hebre. 9. Esay Iohn 1. Apoc. 5. Hebr. 9. Esa. 43. 2. Cor. 5. Math. 5. 43. Where the Lord himselfe sayth That it is he who for his owne sake putteth awaye our iniquities c. As S. Paule also sayth that God was in Christ reconciling the world vnto himselfe c. And contrary when they obiected the wordes of the parable Mat. 5. Thou shalt not come out till thou hast paied the last farthing To this he aunswered that the woordes of that parable had no such relation but to matters ciuile and thys word vntill meaneth there as much as neuer After that he was charged there by one for reading the bokes of Caluin Bucer and Bullinger The President asked if he were not afrayde to be burned as were the other before and to bring his parentes into such dishonor He aunswered that he knew well that all which woulde liue godly in Christ Iesus 2. Tim. 3. shoulde suffer persecution and that to him either to liue or to dye were aduauntage in the Lord. And as touching hys parentes Christ sayd he doth premonish himselfe That who so euer loueth Father or mother more then him Math. 10. is not worthy to be hys c. Iesus Maria sayde the President what youth is this now a dayes whiche cast themselues so headlong into the fire and so was he commaunded away Thirdly he was brought before Benet mayster of the Doctors of Sorboâ—â— The third examination and an other called Iacobine the 14. of October where as he chauncing to speake of the Lord the Doctor began thus to obiect as foloweth The Doctor The difference betweene the Lord and our Lord. See how
doctrine The miserable handeling of gods people in Spaine Adde moreouer to these distresses and horrors of the prison the iniuries threates whippings and scourginges yrons tortures and rackes which they endure Somtimes also they are brough out shewed forth in some higher place to the people as a spectacle of rebuke and infamy And thus are they deteyned there some many yeares and murthered by long tormentes whole dayes together entreated much more cruelly out of al comparison then if they were in the hangmās handes to be slayne at once During all this time what is done in the proces no person knoweth but onely the holy fathers and the tormentors which are sworne to execute the tormentes All is done in secret as great misteries passe not the handes of those holy ones And after all these tormentes so many yeares endured in the prison if any man shall be saued it must be by gessing For all the procedinges of the Court of that execrable Inquisition is opē to no mā but all is done in hugger mugger in close corners by ambages by couert waies and secret counselles The accuser secret the crime secret the witnes secret whatsoeuer is done is secret neither is the poore Prisoner euer aduertised of any thing If he can gesse who accused hym whereof wherfore he may be pardoned peraduēture of hys life but this is very seldome and yet he shall not incontinēt be set at liberty before he hath endured lōg time infinite tormentes and this is called theyr penitence and so is he let go and yet not so but that he is enioyned before he passe the Inquisitors handes that he shall weare a garment with yellow colours for a note of publicke infamy to him and his whole race And if he can not gesse right shewing to y e Inquisitours by whom he was accused whereof and wherfore as is afore touched incontinent the horrible sentence of condemnation is pronounced against him that he shall be burned for an obstinate hereticke and so yet the sentence is not executed by and by but after that he hath endured imprisonment in some haynous prison ¶ And thus haue ye heard the forme of the Spanish Inquisition Diuers martyrs in Spain since the tyme of Queene Elizabeth By the vigour and rigour of thys Inquisition many good true seruauntes of Iesus Christ haue bene brought to death especially in these latter yeares since the royall and peaceable reign of this our Queene Elizabeth The names and storyes of whom partly we wil here recite according as we haue faythfull recordes of suche as are come to our hands by writing The other which be not yet come to our knowledge we will deferre till further intelligence and oportunity by the Lords ayd and leaue shall serue hereafter An. 1559. Maij 21. In the towne of Ualedolid where commonly the counsell of the Inquisition is wont to be kept 30. Christian prisoners brought before the councell of the Inquisition the Inquisitors had brought together many prisoners both of high and low estate to the number of xxx also the coffin of a certayne noble womā with her picture lying vpō it which had bene dead long before there to receiue iudgement and sentence To the hearing of which sentence they had ordeined in the sayd town 3. mighty Theatries or stages Upon the first was placed Dame Iane sister to king Philip Three stages and chiefe Regimēt of his realmes also Prince Charles king Philippes sonne with other Princes and States of Spayne Upon the other scaffold mounted the Archbishop de Seuille The ceremoniall pompe of the Spanish Inquisition Prince of the Synagoge of the Inquisitors with the Coūsell of the Inquisition also other Byshops of the landes and the kinges counsell with them After that the Princes and other spirituall iudges coūsellers were thus set in theyr places wyth a great garde of Archers and Halberdiers and harnessed souldiours with 4. Herauldes also of armes geuing theyr attēdance to the same and the Earle of Buendia bearing the naked sword all the markette place where the stages were being inuironed wyth an infinite multitude of all sortes of the world there standing and gasing out of windowes houses to heare see the sentences iudgementes of this Inquisition then after all were brought forth as a spectacle and triumph the poore seruauntes and witnesses of Iesus Christ to the number as is aforesayd of thirty clothed with theyr Sanbenito The Spanish Mantell of S. Benet of yellow coulor with red crosses both before behinde called Sanbenito as the Spaniards do call it which is a maner of vesture of yellow cloth cōming both before them behind thē spangled with read Crosses hauing burning Cierges in theyr handes also before them was borne a Crucifixe couered with blacke lynen cloth in token of mourning Moreouer they which were to receiue the sentence of death had Miters of paper vpō theyr heads which y e Spaniardes call Coracas Thus they being produced were placed in theyr order one vnder an other according as they were estemed culpable So y e first of all stood vp Doctor Cacalla an Austē Frier a mā notable singular in knowledge of diuinity preacher sometime to Charles the 5. Emperor both in higher and lower Germany These thinges thus disposed thē folowed a Sermon made by a Dominicke Frier This Dominicke was M. Melchior Cano. which endured about an houre After the Sermon finished the Procurator generall with the Archbishop went to the stage where the Princes and Nobles stood to minister a solēne othe vnto them vpō the Crucifixe painted in the Massebooke the tenour of which othe was this Your Maiestyes shall sweare that you will fauor the holy Inquisitiō also geue your consēt vnto the same and not onely that you shal The oth geuen to the princes by the Inquisition of Spaine by no maner of way hinder and impeach the same but also you shall employ the vttermost of your helpe endeuour hereafter to see all them to be executed whiche shall swerue from the Church of Rome adioyne themselues to the sect of the Lutheran hereticks without all respect of any person or persons of what estate degree quality or condition soeuer they be ¶ And thus much for the first Article of the othe The second was this as foloweth Item your Maiesties shall sweare that you shal constrayne all your subiectes to submitt themselues to the Church of Rome and to haue in reuerence all the lawes and commaundementes of the same and also to geue your ayde agaynst all them whosoeuer shal hold of the heresy of the Lutheranes or take any part with them In this sort and maner when all the Princes states euery one in theyr degree had receyued theyr othe then the Archbishop lifting vp his hand gaue them his benediction saying God blesse your highnesses and geue you lōg life This solemne Pageon thus finished at last
hym Being in prison at Uenice he wrote an Epistle to the afflicted Saintes whiche for the notable sweetnes most wonderfull consolation conteined in the same in shewing forth the mighty operatiō of gods holy power working in hys afflicted Sayntes that suffer for hys sake I haue thought good and expedient to communicate as a principall monument amōgst al other Martyrs letters not onely with y e other letters which shal be inserted hereafter y e Lord willing in the end of the booke but also in this present place to be read to y e entent that both they which be or shal be hereafter in affliction may take consolation also and also that they whiche yet followe the trade of this present world in comparing the ioyes cōmodities therof with these ioyes here expressed may learne and consider with themselues what difference there is betwene them both and therby may learne to dispose themselues in such sort as maye be to theyr edification and perpetuall felicitie of theyr soules The copy of the letter first written in Latine we haue translated into English the tenour wherof here vnder ensueth ¶ A comfortable letter of Pomponius Algerius an Italian Martyr ¶ To his most dearly beloued brethren and fellow seruauntes in Christ which are departed out of Babylon into Mount Sion Crace peace and health from GOD our Father by Iesus Christ our Lord and Sauiour TO mitigate your sorrowe whiche you take for me I cannot but impart vnto you some portion of my delectations and ioyes which I feele and finde to the intent you with me may reioyce and sing before the Lord geuing thanks vnto him I shal vtter that which no man will beleue when I shall declare it I haue found a nest of hony and hony combe in the entrals of a Lyon Who will euer beleue that I shall say or what man wil euer think in the deepe darcke doungeon to finde a Paradise of pleasure in the place of sorrow and death to dwell in tranquillitie and hope of lyfe in a caue infernall to be found ioy of soule and where other men doe weepe there to be reioysing where other do shake and tremble theyr strength and boldnesse to be plenty Who will euer thinke or who will beleue thys in suche a woefull state suche delectation in a place so desolate such societye of good men in straite bandes and cold yrons such rest to be had Al these thinges the sweete hand of the Lorde my sweet brethren doth minister vnto me Behold he that was once farre from me now is present with me Whome once scarse I could feele now I see more apparantly whome once I saw a farre of now I beholde neare at hand whome once I hungered for the same nowe approcheth and reacheth his hand vnto me He doth comfort mee and heapeth me vp with gladnes he driueth away all bitternes hee ministreth strength and courage he healeth me refresheth aduanceth and comforteth me O how good is the Lord whiche suffereth not his seruauntes to be tempted aboue theyr strength O how easie and sweete is his yoke Is there any like vnto the hyest who receaueth the afflicted healeth the wounded and nourisheth them Is there any like vnto hym Learne ye welbeloued howe amiable the Lord is how meeke and mercifull he is whiche visiteth his seruauntes in tentations neither disdayneth he to keepe company with vs in such vile and stincking caues Will the blynd and incredulous worlde thinke you beleeue this or rather will it not say thus No thou wilt neuer be able to abide long the burning heate the cold snow and the pinching hardnes of that place the manifold miseries and other greuaunces innumerable the rebukes and frowning faces of men howe wilt thou suffer Doest thou not consider and reuolue in thy minde thy pleasaunt Country the riches of the world thy kinsfolke the dellicate pleasures and honours of this lyfe Doest thou forget the sollace of thy sciences and fruite of all thy laboures Wilt thou thus loose all thy labours which thou hast hitherto susteined so many nightes watched thy paynfull trauailes and all thy laudable enterprises wherin thou hast ben exercised continually euen from thy childhood Finally fearest thou not death which hangeth ouer thee and that for no crime committed O what a foole art thou which for one word speaking mayest salue all this and wilt not What a rude vnmanerly thing is this not to be intreated at the instant petitions and desires of suche so many and so mighty so iust so vertuous so prudent and gratious Senatoures and suche noble personages c. But now to aunswere let this blinde world harken to this againe What heate can there be more burning then that fire whiche is prepared for thee hereafter And likewise what snowe can be more colde then thy hart whiche is in darckenes and hath no light What thyng is more hard and sharpe or crooked then thys present lyfe which heare we leade What thing more odious and hatefull then this world here present And let these wordly men here aunswere me what country can we haue more sweete then the heauenly countrey aboue what treasures more riche or precious then euerlasting lyfe And who be our kinsmen but they which heare the word of God where be greater riches or dignities more honorable then in heauen And as touching the sciences let this foolish world consider be they not ordayned to learn to know God whom vnles we do know all our laboures oure night watchinges our studyes and all our enterprises serue to no vse or purpose all is but labour lost Furthermore let the miserable worldly man answere me what remedy or safe refuge cā there be vnto him if he lacke God who is the life and medicine of all men And howe can he be sayd to flye from death when he hymselfe is already dead in sinne If Christ be the way veritie and lyfe how can there be any lyfe then without Christ The sooly heate of the prison to me is coldnes the colde winter to me is a freshe spring time in the Lorde He that feareth not to be burned in the fire how will he feare the heate of weather or what careth hee for the pinching frost which burneth with the loue of the Lord the place is sharpe and tedious to them that be giltye but to the innocent and giltles it is mellifluous Here droppeth the delectable dewe here floweth the pleasaunt Nectar here runneth the sweete milke here is plenty of al good thinges And although the place it selfe be deserte and barren yet to mee it seemeth a large walke and a valley of pleasure here to me is the better and more noble part of the world Let the miserable worldling say and confesse if there be anye plot pastor or medowe so delightfull to the mind of man as here Here I see kinges princes Citties and people here I see warres where some be ouerthrown some be victors some thrust downe some lifted vp Here
or wrong and they answered no for the most part of them were such men The Popes churchmen worse then the olde Pharisies Then sayd the Lord Beauieu euen so is it with the bishops and priests which I haue spoken of for they are suche kinde of men or rather worse and I so abhorre their filthy and abhominable life that I dare not speake the one halfe of that which I know and therfore in speaking the truth to coole the babling of a harlot I do them no iniurie Then monsieur de Senas an auncient counsailor sayd let vs leaue of this contentious talke for we are here asseÌ„bled come together to make good chere And afterwarde he said monsieur de Beauieu for the loue and amity which I beare vnto you I will aduertise you of 3. things which if you will do you shall finde great ease therein The first is that you neither by worde nor deede aide or assist those which you heare to be Lutheranes Secondly y t you do not entermeddle openly to reproue ladies and gentlewomen for their pastime and pleasures Thirdly that you doe neuer speake against the life and liuing of * ChurchmeÌ„ be they neuer so euill must not be spoken against 1. Par. 16. Priests howe wicked so euer it be according to this saying Do not touch mine annoynted To whom monsieur Beauieu answered as touching y e first poynt I know no Lutherans neither what is meant by this word Lutheranisme except you do call them Lutherans which professe the doctrine of the gospel Neither yet will I euer allowe any Arrest which shall be geuen out to death against men whose cause hath not bene heard especially against women and yong infantes and I am assured that there is no Court of parliament in all Fraunce which will approoue or allowe any such arrest And where as you say that I shuld not meddle to reproue ladies or geÌ„tlewomen if I knewe any kinswoman of mine which would abandone her selfe vnto a priest or clerke How priests harlots should be handled yea albeit he were a cardinal or bishop I would not do her so much honor as to rebuke her therfore but at the least I would cutte of her nose And as touching priestes as I am contented not to meddle with their busines so likewise I will not that they meddle with mine heereafter or come from henceforth w tin my house For as many as I shall finde or take there I wil set their crownes so nere their sholders that they shal nede no more to weare any hoodes about their necks The like also said the President Chassanee Then the byshop of Aix his sweete heart Well spokeÌ„ and like an harlot which had begon the quarell said I shal not be in quiet except I speake yet one word more vnto monsieur Beauieu Do you think sayd she vnto hym that all the Cardinals Byshops Abbots Priestes and all those holy religious men which goe oftentimes to gentlemens houses and haunte the Castels and palaces of Princes and noblemen that they go thither to commit wickednesse Also you must not thinke euil of al those ladies and gentlewemen that go to Bishops houses of deuotion and for to reueale those whome they know to be Lutherans as it was commaunded in the pulpitte vppon payne of Excommunication If so be you will maintaine those wordes I will not cease to accuse you of crime and also of Treason both to God and to man for heere be those in this companie which shall make you geue an accompt thereof Shee had not so soone ended her talke but Monsieur Beauieu sayde vnto her auaunte O Herodias As Heropias wrought the death of Iohn Baptist â—o this strâ—â—peâ— seeke the death of the Meâ—â—â—dolians two strumpet well compared togeather thou filthy and impudent harlot is it thy part to open thy mouth to talke in this coÌ„pany Doest thou well vnderstaÌ„d and knowe what treason to God and man meaneth Iâ—hn Baptist so this strumpet seeke the death of the Merindoliâ—â—â— two stâ—umpet will compared togeather Is it not sufficient for thee to be as thou arte but thou must sollicite other to shed innocent bloude With these words the Gentlewoman was somewhat amased All men thought that this talke had bene at an end and euery man began to inuent some mery communication that the former matter should be no more talked of At the last the gentlewoman aduising her self and thinking that she was to much iniured to be sayd that she weÌ„t about to shed the innocent bloud she brake of al their talk and with a loud voice sayde Monsieur Beauieu if I were a man God seÌ„deth a 〈…〉 shorte 〈◊〉 as I am a woman I would offer you the combate to prooue that I am no such manner of woman as you say I am that I desire to shed innocent bloud Do you call the bloude of these wicked men of Merindoll innocent bloud True it is that I desire and offer with my whole power that these naughty packes of Merindol such like as they are shoulde be slaine and destroyed from the greatest euen vnto the least The cruell hart of an harlot And for to see the beginning of thys worke I haue emploied all my credite and all my frends and do not spare neither body nor goods to worke the ruine destruction of these people and to rase out and to deface their memorie from amongest men Doe you then Monsieur Beauieu call the slaughter of these Lutherans the effusion of innocent bloude And say you what you will I wil not refraine for no man liuing to goe either by day eyther by night vnto the houses of Bishops in all * The visor oâ— honestye on a harlots face honesty and honor for the deuotion which I beare vnto our holy * Like mother like daughter mother the church and also I wil receiue into my house all religious men to coÌ„sult and deuise the meanes how to put these Lutherans to death But as Monsieur Beauieu tooke no more regarde vnto her talke so likewise al that were at the table dispraised her and were weary of her prating Then there was a certaine younge gentleman whych merely iesting said vnto her GentlewomaÌ„ it must nedes be that these poore people vnto whome you doe wish thys cruell death OderuÌ„t me gratis Iohn 15. haue done you some great displeasure Then sayd she I may well take an othe that I neuer knewe one of those wretched people neither that I wot of euer sawe any of them And I had rather to meete 10. deuils then one of those naughty knaues for theyr opinions are so detestable that happy and blessed are they which neuer heard tell of them And I was not then wrll aduised at what time by curiositie I seeing the Bishop of Aix so muche troubled and angry that he could not eate nor drinke did desire him and constraine him to tell me the cause thereof Then hee
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. propositâ—on 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
of Augustine saying Distingue tempora conciliabis scripturas c. Make distinction of times and thou shalt reconcile the Scriptures The law to be discerned from the Gospell c. Contrariwise where men be not perfectly in these places instructed to discerne betwene the lawe and the Gospell betweene faith and woorkes c. so long they can neuer ryghtly estable their minds in the free promises of Gods grace but walke confusedly without order in al matters of religion ExaÌ„ple wherof we haue to much in the Romish church The ignorance and blindnes of the Popes Church in confounding these places who confouÌ„ding these places together without distinction following no methode haue peruerted the true order of christian doctrine and haue obscured the swete comfort benefit of the Gospel of Christ not knowing what the true vse of the law nor of the Gospel meaneth In the doctrine of the law iij. things to be noted The first poynte to be noted in the doctrine of the lawe In the law therfore 3 things are to be considered First what is the true rigour and strength of the lawe which is to require full and perfect obedience of the whole man not only to restraine his outward actions but also his inward motions and inclinatioÌ„s of wil and affection from the appetite of sinne And therfore saith S. Paul The law is spiritual but I am carnal c. Rom. 7 Whereupon riseth this proposition That it is not in our nature and power to fulfil the law Item The law commandeth that which is to vs vnpossible c. 2 The second thing to be noted in the doctrin of the law is to consider the time and place of the lawe what they be The streÌ„gth of the lawe The second thing to be noted in the lawe how far they extend For as the surging seas haue their banks and barres to kepe them in so the law hath his times limites which it ought not to passe If Christ had not come suffred the time dominion of the law had ben euerlasting But nowe seeing Christ hath come and hath died in his righteous flesh The due time place of the lawe The death of Chriâ—t iâ— the death the lawe that is of the condemnation of the lawe The time of the lawe how long it lasteth the power of the law against our sinfull flesh doth cease For the ende of the lawe is Christ. Rom. 10. that is the death of Christes body is the death of the law to al that beleue in him so that who so euer repeÌ„teth their sinnes flie to the death and passion of Christ the condemnation time of the lawe to them is expired Wherefore this is to be vnderstand as a perpetual rule in the scripture that the law withal his sentences and iudgements whersoeuer they are writteÌ„ either in the old Testament or in the new do euer include a priuy exception of repentaunce and beliefe in Christ to the which alwayes it geueth place hauing there his end and can proceede no further according as S. Paul doth say The lawe is our Scholemaister vntil Christ that we might be iustified by faith Gal. 3. Moreouer as the law hath his time how long to reigne so also it hath his proper place where to raigne By the raigne of the law here is ment the coÌ„demnation of the law for as the time of the law ceaseth when the faith of Christ in a true repenting heart beginneth so hath the law no place in such as be good and faithful that is in sinners repenting and amending Gal. 3. Iustis noÌ„ est lex posita sed iniustis et in obsequentibus 1. Tim. 1. In remission of sinnes 3. things to be noted 1. the disease 2. The knowing of the disease 3. The Phisition but only in them which be euill and wicked Euil men heere I call all such which walking in sinful flesh are not yet driueÌ„ by earnest repentaÌ„ce to flie to Christ for succour And therefore sayth S. Paule To the iust man there is no law set but to the vniust and disobedient c. 1. Tim. 1. By the iust man here is ment nor he which neuer had disease but he who knowing his disease seeketh out the Physition and being cured kepeth himselfe in health as much as he may from any mo surfets notwithstanding he shall neuer so kepe him self but that his health that is his new obedience shal alwaies remaine fraile vnperfect and shall continually nede the Physition Where by the way these iij. things are to be noted 1. the sicknes it self 2 the knowing of the sicknes 3. the Physitian The sicknes is sinne The knowing of the sicknes is repentance which the lawe worketh The Physitian is Christ. And therfore although in remission of our sinnes repeÌ„taunce is ioyned with faith yet it is not the dignity or worthines of repentaÌ„ce that causeth remission of sinnes but only the worthines of Christ whom faith onely appreheÌ„deth Repentance is ioyned with faith yet is it no cause of saluation The third point to be noted in the doctrine of the lawe no more then the feeling of the disease is the cause of health but only the Phisition For els when man is cast and condemned by the lawe it is not repentance that can serue or deserue life but iâ— his pardoÌ„ come then is it the grace of the prince and not his repentance that saueth The third poynt to be considered in the doctrine of the lawe is this That we marke well the ende and purpose why the lawe is geuen which is not to bring vs to saluation not to worke Gods fauoure nor to make vs good but rather to declare and conuicte our wickednesse and to make vs feele the daunger therof to thys ende and purpose that we seeing our condemnation and beynge in our selues confounded may be driuen thereby to haue our refuge in Christ the sonne of God and to submit our selues to him in whom only is to he found our remedy and in none other And this ende of the lawe discretely ought to be pondered of all Christians Otherwise they that consider not this â—nd and purpose of the law fall into manifold errours and inconueniences Inconuenienses that rise in not knowing the true 〈◊〉 of the lawe First they peruert all order of doctrine 2. They seeke that in the lawe which the law cannot geue 3. They are not able to comfort themselues nor other 4. They keepe mens soules in an vncertayne doubt and dubitation of their saluation 5. They obscure the light of Gods grace 6. They are vnkind to Gods benefites 7 They are iniurious to Christes passion and enemies to his crosse 8. They stop christian liberty 9 They beriue the church the spouse of Christe of her due comfort as taking away the sonne out of the world 10 In all their doings they shoote to a wrong marke For where Christ only is set vp to be appreheÌ„ded
Lorde 1515. of all such penaunce as was enioyned him and his wife at their abiuration except these three Articles following and were discharged of their badges or signes of their fagots c. Only this penaunce folowing the Byshop continued Sub poena relapsus First that neyther of them during their life should dwell out of the parish of Amersham It was happy that they were not put to taste bread and water Item that eyther of them during their life shoulde fast bread and ale euery Corpus Christi euen Item that eyther of them should during theyr liues vppon Corpus Christi day euery yeare go in pilgrimage to Asherige and there make theyr offerings as other people did but not to do open penaunce Also they were licenced by the sayd Byshop to do theyr pilgrimage at Asherige vpon Corpus Christi euen or Corpus Christi day or some other vpon any cause reasonable This penance being to them enioyned ann 1515. they obserued to the yeare 1522. saue only in the last yere the foresayd Alice his wife omitted her pilgrimage going to Asherige vpon Corpus Christi daye Also the sayd Tho. Harding being put to his othe to detect other because he contrary to his othe dissembled and did not disclose them was therefore enioyned in penaunce for his periury to beare vpō his right sleue both before and behinde a badge or patch of greene cloth or silke embrodered like a fagot during his whole life vnlesse he shoulde otherwise be dispensed withall And thus continued he from the yeare 1522. till the yeare 1532. At last the said Harding in the yeare abouesayd 1532. about Easter holydayes when the other people wēt to the church to commit their wonted idolatry toke his way into the woods there solitarily to worship the true liuing God in spirit and truth Where as he was occupied in a booke of English prayers The taking of Thomas Harding leaning or sitting vppon a style by the woods side it chanced that one did espie hym where he was and came in great haste to the officers of the towne declaryng that he had sene Harding in the woodes lookyng on a booke Wherupō immediatly a rude rable of them like mad mē ranne desperatly to his house to search for bookes in searching went so nigh that vnder the bordes of his flore they foūd certain English bookes of holy Scripture Whereupō this godly father with his bookes was brought before Iohn Longlād Bish. of Lincolne thē lying at Wooburne Who with his Chapleins calling father Harding to examination begā to reason with him proceedyng rather with checkes rebukes then with any sound arguments Thom. Hardyng seyng their folly and rude behauiour gaue thē but few wordes but fixing his trust and care in the Lord did let them say what they would Thus at last they sent him to the Bysh. prison called litle ease Tho. Harding put in little ease the Bishops prison where he did lye with hūger payne enough for a certaine space till at lēgth the Bish. sitting in his tribunall seat like a potestate cōdēned him for relapse to be burned to ashes cōmittyng the charge ouersight of his Martyrdome to Roulād Messenger vicare of great Wickhā Tho. Harding condemned Which Roulād the day appointed with a rable of other like to himselfe brought father Hardyng to Chesham agayne Where the next day after his returne the sayd Roulād made a Sermō in Cheshā Church causing Tho. Hardyng to stād before him all the preachyng tyme which Sermō was nothing els but the mainteinyng of y e iurisdiction of the Bysh. of Rome the state of his Apostolicall sea w t the idolatry fantasies traditions belōgyng to the same Whē the Sermō was ended Roulād tooke him vp to the high aulter asked whether he beleued that in y e bread after the consecratiō there remained any other substaūce then the substaunce of Christes naturall body borne of the virgin Mary To this Tho. Harding aūswered The faith and confession of Tho. Harding the Articles of our belief do teach vs that our Sauiour Christ was borne of the virgin Mary that he suffred death vnder Pilate and rose frō death the thyrd day that he then ascended into heauen and sitteth on the right hand of God in the glory of his father Then was he brought into a mans house in the towne where he remained all night in prayer and godly meditations So the next mornyng came the foresayd Roulād agayne about x. of the clocke with a company of bils and staues to lead this godly father to his burnyng Whom a great number both of men and womē did folow Of whom many bewayled his death cōtrary the wicked reioyced thereat He was brought forth hauyng thrust in his handes a little crosse of wood but no idoll vpon it Then he was cheyned to the stake The pacient death and martirdome of Tho. Harding desiring the people to pray for him and forgiuyng all his enemyes and persecuters he commended his spirite to God and tooke his death most paciently quietly liftyng vp his hands to heauen saying Iesus receaue my spirite Whē they had set fire on him there was one that threw a byllet at him dashed out his braynes Of what purpose he so did it is not knowen but as it was supposed that he might haue xl dayes of pardō as the proclamatiō was made at y e burnyng of Williā Tilseworth aboue mentioned pag. 774. whereas proclamation was made the same tyme 40. dayes of pardon for bringing fagots to burne good men that whosoeuer did bring a fagot or a stake to the burnyng of an hereticke should haue xl dayes of pardon Whereby many ignoraūt people caused their children to beare byllets and fagottes to their burnyng In fine when the sacrifice and burnt offeryng of this godly Martyr was finished and he brent to ashes in the Dell goyng to Botley at the North end of the Towne of Chesham Rouland their Ruler of the rost commaundyng silence and thinking to send the people away with an Ite missa est with aloude voyce sayd to the people these wordes not aduising belyke what his tongue dyd speake Good people whē ye come home do not say that you haue bene at the burnyng of an hereticke but of a good true Christian man and so they departed to dyner Rouland with y e rable of other Priestes much reioysing at the burnyng of this good man After dyner they went to Church to Euensong because it was Corpus Christi euen where they fell to singyng chauntyng with ryngyng and pypyng of the Organes Well was he that could reache the hyest note So much dyd they reioyce at this good mans burnyng He should haue bene burned on the Ascention euen but the matter was referred vnto the euen of Corpus Christi because they would honour their bready Messias with a bloudy sacrifice Thus Thomas Harding was consumed to ashes he being
thy selfe to be the seruaunt of the sheepe and not theyr Lorde for I haue not geuen the sheepe for the shepheard but the shepheard for the sheepe He that sitteth downe is greater then he that doth minister and serue vnto hym Whiche thinge was well knowen of hym which truely sayde Wee are your seruauntes for Christes cause But for what purpose haue I geuen thee vnto y e house of Israell That thou shouldest onely minister the Sacramentes consecrate wood stoones churchyardes this I take God to witnesse with great sighes and grones I write vnto you Pastouâ—s seruauntes to the congregation for Christes cause and not maisters pouring out before you the griefe of my hart No truely What then First followeth the office of the byshop Thou shalt heare the word of God out of my mouth This is but a short lesson but suche as all the world cannot comprehende without they bee inwardly taught of GOD. And what els meaneth this The true office of pastors well described out of Ezechiell Out of my mouth thou shalt heare the word but that thou shalt be taught of God Therfore as many as are not taught of God althoughe they be neuer so well exercised in the Scriptures by manns helpe yet are they not watchmen geuen by God and muche â—â—ue they which do not vnderstand and know the Scriptures And therfore such as these be least they should keep silence and say nothing are alwayes harping vpon the traditioÌ„s and doctrines of men that is lyes for hee that speaketh of himselfe speaketh lyes Of this it is written 1. Tim. 1. They would be doctours of the lawe not vnderstandyng what they speake neyther of whome they speake Such of necessitie they must all be who speake that with theyr mouth which they doe not beleue because they are not inwardly taught of God neither are perswaded in their harts that it is true and therefore they are to be accompted as sheepe although they boaâ—â—e themselues to be shepheardes But contrariwise touchyng the true and learned Pastors geuen by God it may be truly said we speake that which we know 1 Iohn 1. The propertie of true pastors and that whiche we haue seene euen with the infallible eyes of our fayth we doe witnesse and these are neyther deceyued neither do deceiue Moreouer the deceiuers proceede to worse and worse erring themselues and bringing others also to errour and because they are of the worlde the worlde doth willingly heare them 1. Iohn 4. They are of the worlde saith S. Iohn and therefore they speake those thinges whiche are of the worlde and the world geueth eare vnto them Behold reuerent father this is the touchstone of oure daily preaching Hath not the world geuen eare vnto theÌ„ now a long tyme with great pleasure and delite But the flesh could neuer suffer y e preaching of the crosse nor yet the wisedome of the flesh which is enemy vnto God neyther is subiect vnto hys law nor cannot be And why then are they accused to be heretickes and Schismatickes A true note of sincere doctrine whiche will not seek to please men but onely to theyr edifying beyng mindfull of that place of Scripture God hath dispearsed the bones of them whiche please men saying vnto them speake vnto vs pleasaunt thinges But nowe setting these matters passe wee will come vnto the second poynt Esay 30. wherein you aske how a man should preach better Forsooth if wee had heard of him whoÌ„ the father spake saying This is my dearly beloued sonne in whome I am well pleased heare hym An information to preachers to preach rightly Who also speaking of hymself said it was meete that Christ should suffer and rise agayne the third daye from death and that in his name repentaunce and remission of sinnes should be preached vnto all people What other thing is that theÌ„ the same which the other Euangelists do write Goe ye into the whole world preach the Gospell vnto euery creature he that beleueth and is Baptised Math. 28. shal be saued What can be more pleasaunt sweete or acceptable vnto afflicted consciences being almost in despayre then this most ioyfull tidinges But here whether Christ haue bene a long time heard I know not for that I haue not heard all the preachers of England and if I heard them yet till it was within thys yeare or two I could not sufficiently iudge of them But this I dare be bolde to affirme that as manye as I haue heard of late preach I speake eueÌ„ of the most famous they haue preached suche repentaunce that if I had heard suche preachers of repentaunce in tymes past I shoulde vtterly haue bene in despayre The preaching after the popes church is all to beate downe and not to lyft vp And to speak of one of these famous men not vttering hys name after he had sharpely inueyed against vyce wherein he pleased euery godly man for so much as it could not be sufficiently cryed out vpon hee concluded behold sayd he thou hast lyen rotten in thyne own lustes by the space of these 60. yeares euen as a beast in hys own doung and wilt thou presume in one yeare to go forward toward beauen and that in thyne age asmuch as thou wentest backwardes from heauen towardes hell 60. yeares Is not this thinke you a goodly argument Is this the preaching of repentaunce in the name of Iesus By this one you may see what all the rest are or rather to tread downe Christ with Antichristes doctrine for what other thing did he speake in effect theÌ„ that Christ dyed in vayne for thee He will not be thy Iesus or sauior thou must make satisfaction for thy selfe or els thou shalt perish eternally Then doth S. Iohn lye which sayth Beholde the Lambe of God whiche taketh away the sinnes of the worlde And in other place Marke the maner of the common preaching of the papistes 1. Iohn 1. His bloud hath cleansed vs from all our sins And agayne He is the propitiation for the sinnes of the whole world Besides an infinit nuÌ„ber of other places What other thing is this then that which was spoken by the holy Ghost by the mouth of Peter saying There shall be false teachers that shall deny the Lord Iesus which hath redemed them And what followeth vppon such doctrine of Deuils speaking lyes thorough hipocrisie a conscience dispayring and without all hope and so geueÌ„ ouer vnto al wicked lustes 〈…〉 and 〈…〉 popes 〈…〉 according to the saying oâ— S. Paule After that they be come to this poynt that they sorow no more they geue theÌ„selues ouer vnto wantonnes to commit all kinde of filthines euen with a greedy desire For seeing that it is impossible for them to make satisfaction to GOD either they murmure agaynst God or els they doe not beleue hym to be so cruell as they do preach and declare him to be The want of paper wyll not suffer
me to write any more and I had rather to speak it in priuate talke vnto your selfe Wherunto if you would admit me I trust you should not repent you thereof and vnto me Christ I take to my witnes it would be a great comfort in whom I wish you with all your flocke hartily well to feare Your prisoner and humble beadman vnto God for you Tho. Bilney Thus haue you the letters the abiuration and articles of Thomas Bilney Bilney cast 〈…〉 with 〈…〉 After which abiuration made about y t yeare of our Lord. 1529. the sayd Bilney tooke such repentaunce sorrow that he was neare the poynt of vtter dispayre as by y e wordes of M. Latimer is credibly testified whose wordes for my better discharge I thought here to annex written in his seuenth Sermon preached before K. Edward which be these I knew a man my selfe Bilney litle Bilney y t blessed Martyr of God who what time he had borne his fagot was come again to Cambridge had such conflictes within himselfe beholding this Image of death that his friendes were afrayde to let him be alone They were fayne to be with him day and night and comfort him as they could but no comfortes would serue And as for the comfortable places of Scripture to bringe theÌ„ vnto him it was as though a man should runne him thorough the hart with a sword Yet for all this he was reuiued and tooke his death paciently and dyed well agaynst the tyrannicall sea of Rome Haec Latim Serm. 7. Agayn the sayd M. Latimer speaking of Bilney in an other of his sermons preached in Lincolnshyre hath these wordes following That same M. Bilney whiche was burnt here in England for gods words sake was induced and perswaded by his frendes to beare a fagot at the tyme when the Cardinall was aloft and bare the swinge Now when the same Bilney came to Cambridge again a whole yeare after he was in such an anguish and agony that nothing did him good neyther eating nor drinking nor anye other communication of Gods worde for he thought that al the whole Scriptures were agaynst him and sounded to his condemnation So that I many a time commoned w t him or I was familiarly acquaynted with him but all thinges whatsoeuer any man could allege to his comforte seemed vnto him to make agaynst him Yet for all that afterward he came againe God indued him with such strength and perfectnes of fayth that he not onely confessed hys faith in y e Gospell of our Sauiour Iesu Christ but also suffered his body to be burned for that same Gospels sake which we now preach in England c. Haec ille Ser. 8. fol. 132 Furthermore in the first sermon of the said M. Latimer before the Dutches of Suffolk fol. 5. he yet speaking more of Bilney inferreth as followeth Here I haue sayth hee occasion to tell you a story which happened at Cambridge M. Bilney or rather S. Bilney y t suffered death for gods words sake Latimer called 〈◊〉 â—â—â—â—uerted â—y Bilney the same Bilney was the instrument wherby God called me to knowledge For I may thanke him next to God for that knowledge that I haue in y e word of god For I was an obstinate papist as any was in Englande insomuch that when I should be made bacheler of Diuinitie my whole Oration went against Phillip Melancthon and agaynst his opinions Bilney heard me at that tyme and perceaued that I was zelous without knowlege and came to me afterward in my study and desired me for gods sake to heare his confession I dyd so and to say y e trueth by his confession I learned more then afore in many yeres So from that tyme forward I began to smell the word of God and forsake the Schoole doctors and such fooleries c. And much more he hath of the same matter which ye may see hereafter in the lyfe of M Latimer By this it appeareth howe vehemently this good man was pearced with sorow and remorse for his abiuration y e space almost of 2. yeares Bilney returneth agayne from his abiuration that is from the yeare 1529. to the yeare 1531. It followed then that he by Gods grace good counsayle came at length to some quiet of conscience being fully resolued to geue ouer his life for the confession of that truth which before he had renounced And thus being fully determined in hys minde and setting hys time he tooke his leaue in Trinitie hall at ten of the clocke at nyght of certayne of hys frendes and sayd that he would go to Ierusalem alluding belike to the words examples of christ in the Gospel going vp to Ierusalem Nam faâ—â—cius eâ—ats 〈◊〉 Hâ—â—â—osolyâ—â— Bilney â—â—â—eth vpoâ— Hâ—eâ—usaâ—â—â— what time he was appoynted to suffer his passion And so Bilney meanyng to geue ouer hys life for the testimony of Christes Gospell told his frends y t he woulde goe vp to Ierusalem and so would see theÌ„ no more immediately departed to Northfolk there preached first priuely in housholdes to coÌ„firm the brethren and sisterne and also to confirme the anchres whom he had conuerted to Christ. Then preached he opeÌ„ly in y e fieldes confessing his fact and preaching publickely y t doctrine which he before had abiured to be the very trueth willed all men to beware by hym and neuer to trust to theyr fleshly frends in causes of religion And so setting forward in his iourny toward the celestiall Ierusalem hee departed from thence to the Anchres in Norwiche there gaue her a new testament of Tindals translation and the obedience of a Christian man whereupon hee was apprehended and caryed to prison there to remayne till y t blynde bishop Nixe sent vp for a writte to burne hym In the meane season the Fryers and religious men with the residue of theyr Doctours Ciuill and Canon resorted to him 4. Orden of Fryers against Bilney busily labouring to perswade hym not to die in those opinions saying he shoulde be damned body and soule if he so continued Among whome first were sent to him of the byshop Doct. Call minister as they call him or Prouinciall of the graye Fryers and Doct. Stokes an Augustine Fryer Doct. Call and Doct. Stokes sent to dispute with Bilney Doct. Call called by Bilney who lay with hym in prison in disputation till the writte came that he should be burned Doctor Call by the word of God through the meanes of Bilneys doctrine good life wherof he had good experience was somewhat reclaymed to the Gospelles side Doct. Stokes remayned obdurate and doth yet to this day whose heart also the Lorde if it be hys will reforme open the eyes of his old age that he may forsake the former blyndnes of his youth An other great doer agaynst him was one Fryer Byrd with one eye Prouinciall of the white Friers This Byrde was a Suffragane in Couentry and after
bread I am sure that if Christ had bene here himselfe in forme of his owne fleshe he would nothing haue stucke to receaue him being so conuerted at the first To be short if Bilney was so graciously reduced to y e holy mother the Catholicke Church repenting his errors and detesting his heresies now being in no Purgatory but being a very Saint in heauen as ye say he is why theÌ„ did ye burne him whom you knew your selues should be a Saint Thus ye burnt doth Gods enemies and Gods Saintes too The lawe of relapse Extrauag de haeret super co what cruel men are you But here you wil alledge perhaps your lawe of relaps by the whiche the first fall is pardonable but the second fall into heresie is in no case pardonable for so standeth your lawe I graunt But how this law standeth with y e true church of Christ with his word now let vs reason For this being a lawe not of politicke or ciuill gouernment where suche lawes be â—xpedient for publicke necessitie but onely being a law mere Ecclesiastical what a cruell mother Church is this which will not and cannot forgeue her children rising and repenting the second faulte or error committed Mores wordes in his preface but needes must burne theyr bodyes that theyr soules may be saued from y e paynfull Passion of Purgatory The popes lawe disagreeing from the condition of the true church of christ whom neuerthelesse they know forthwith shal be blessed in heauen If God do saue them why doe you burne them If God doe pardon them why do you condeÌ„ne them And if this be the law of your Churche according to your doctrine to burne them at the second time though they be amended how then doth this Church agree with the worde of Christ and nature of his true spouse which onely seeketh repentaunce amendment of sinners which once being had she gladly openeth her bosome and motherly receaueth them whensoeuer they returne Wherfore if Bilney did returne to your Church as ye say he did then was your Church a cruell mother and vnnaturall which would not opeÌ„ her bosome vnto hym but thrust him into the fire wheÌ„ he had repented Furthermore how will you defend this law by the word of God who in expresse wordes teaching all Bishops and Pastors by the example of Christ the great Bishop of our soules beyng compassed about with tentations that he might haue the more compassion of them which be infirme exhorted all other spirituall pastors by the lyke example saying Hebr. 5. Hebr. 5. For euery bishop whiche is taken from among men is ordayned for men in thinges pertayning to God to offer giftes and sacrifice for sinnes that he may be mercifull to the ignoraunt and to such as erre for somuch as he himselfe is compassed about with infirmitie c. Bilney needed not to be burned by the sentence of the Canon lawe Besides whiche Scripture adde also that some Doctors of the Canon law if they be well scande will not deny but that they which be fallen in relapse whither it be verè or fictè yet if they earnestly returne from theyr errors before the sentence be geuen they may be sent to perpetual prison in some monastery Ex tractatu cuinsdam Doct. Canonistae c. Wherefore if Bilney dyd so earnestly retract and detest his former opinions so manye dayes as More sayth before his suffering then needed not he to suffer that death as he dyd but might haue bene sent to perpetuall prison Thus I although I need not to stand longer vpon this matter being so playn and hauing sayd inough yet briefly to repeate that before hath bene sayd this I say again first if Thomas Bilney was assoyled from excommunication and after that heard his Masse so deuoutly and at the ende of the Masse was confessed and consequently after confession was housseled and lastly asked mercy for contemning of the Church as M. More doth beare vs in hand to see nowe howe this tale hangeth together why then dyd the Chauncellour sticke so greatly to geue hym the sacrament of the aultar whom he hymselfe had assoyled and receiued to the sacrament of penaunce before M. Mores tale full of absurdities whiche is playne agaynst the Canon lawes Agayne the sayd Thomas Bilney if hee were nowe receaued to the mother Church by the Sacraments of penaunce and of the aultar why then was he afterward disgraded and cut from the Church sith the Canon permitteth no degradation but to them which onely be incorrigible Furthermore the sayd Bilney if he being conuerted so many dayes before as More pretendeth to the Catholicke fayth was now no hereticke howe then did the sentence pronounce him for an hereticke or finally how would they or why could they burn him beyng a Catholicke especially sith the Canon law would beare in him to be iudged rather to perpetuall prison in some monastery as is afore touched if they had pleased Wherefore in three wordes to aunswere to M. More First all this tale of hys may be doubted because of y â— matter not hanging together Secondly it may also well be denyed for the insufficiencye of probation and testimonye Thirdly if al this were graunted yet neyther hath master More anye great aduauntage agaynst Bilney to reproue him to haue recanted nor yet M. Cope against me whiche by the authoritie of M. More seeketh to beare mee downe Mores consequent denyed and disproue my former story For be it graunted that Bilney at his death did holde with the Masse with confession and with the authority of theyr Romish Church being an humble spirited man and yet no further brought yet all this notwithstanding prooueth not that he recanted For so much as he neuer held nor taught any thing before agaynst the premisses therfore he could not recant that which he neuer did hold For the better demonstration whereof I will recite out of the Registers some part of his teaching and preaching as was obiected agaynst him by one Richard Nele Priest who among other witnesses Ex Registro London 〈◊〉 82. Bilney against offeringes to Images deposed agaynst hym for preaching in the Towne of Wylsedone these wordes folowing Put away your golden Gods your siluer Gods your stonye Gods and leaue your offeringes and lift vp your heartes to the sacrament of the aultar Also the sayd Maister Bilney sayde in hys Sermon I know certayne thinges haue bene offered in such places whiche haue bene afterward geuen to whores of the stewes and I call them whores of the stewes that be naught of their lyuing c. Ex Regist. Item by an other witnes named W. Cade it was deposed agaynst him thus to preache That Iewes and Saracens would haue become Christen men long agoe had not Idolatrye of Christen men beene by offring of Candels waxe or money to the stockes and the stones of Images set and standing in the Churches c.
and poyntes thereto belonging testified not by some sayes by heareseyes as M. More vseth but truely witnessed Doct. Parker Archb. of Canterbury present witnesse at the burning of Bilney and faythfully recordeth by one who as in a place and degree surmounteth the estate of M. More though he were Lord Chauncellour so beyng also both a spirituall person and there present the same time comming for the same purpose the day before to see his burning was a present beholder of things there done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Martyrdom whose credite I am sure will counterpease with the credite of M. More The order of which martyrdome was this as followeth Thomas Bilney after his examination and condemnation before Doct. Pelles Doctour of law and ChauÌ„cellour first was degraded by Suffragan Underwoode according to the custome of ther popishe maner by the assistaunce of all the Fryers and Doctours of the same sute Whiche done he was immediately committed to the â—aye power and to the two Sheriffes of the Cittie of whome Thomas Necton was one This Tho. Necton was Bilneys speciall good frend and sory to accept hym to such execution as followed But such was the tyrannye of y e tyme and dread of the Chauncellour and Fryers that he coulde no otherwise doe but needes must receiue him Who notwithstanding as he could not beare in his conscience himselfe to be present at hys death so for the time that he was in hys custody hee caused hym to be more friendly looked vnto and more holesomely kept concerning his dyet then he was before A description of the godly constancy of Thomas Bilney who being in prison oftentimes prooued the fire with his finger The Saterday next following when the Officers of execution as the maner is with their gleaues and halbardes were ready to receaue hym and to leade him to the place of execution without the Citty gate called Byshops gate in a low valley commonly called the Lollards pit vnder S. Leonards hyl enuironed about with great hylles whiche place was chosen for the peoples quiet sitting to see the executioÌ„ at the comming forth of the sayd Thomas Bilney out of the prison doore Constant Bilney exhorted to constancye one of hys frendes came to hym with few wordes as he durst spake to hym prayed him in Gods behalfe to be constant and to take his death as paciently as he could Whereunto the sayd Bilney aunswered with a quyet and milde countenance Ye see when the Mariner is entred hys shyp to sayle on the troublous Sea how he for a while is tossed in the byllowes of y e same but yet in hope that he shall once come to the quyet hauen he beareth in better comforte the perils whiche he feeleth So am I now toward this sayling what soeuer storms I shall feele yet shortly after shall my ship be in the haueÌ„ as I doubt not therof by the grace of God desiring you to help me w t your prayers to the same effect And so he going forth in the streetes geuing much almes by the way by the handes of one of his frendes accompanyed with one D. Warner Doct. of Diuinity and parson of WintertoÌ„ whom he did chuse as his olde acquayntaunce to be with him for his ghostly comfort came at the last to the place of execution and ascended downe from the hill to the same apparelled in a lay mans gowne with his sleues hanging downe his armes out his heare being pitiously mangled at his degradation a litle single body in person but alwaies of a good vpright countenaunce and drew neare to the stake prepared somewhat tarying the preparation of the fyre he desired that he might speak some wordes to the people and there standing thus he sayd Good people I am come hyther to dye and borne I was to liue vnder that condition naturally to dye againe and that ye might testify that I depart out of this present life as a true Christian man in a right beliefe towardes almighty God I will rehearse vnto you in a fast fayth the Articles of my Creede and then began to rehearse them in order as they be in the common Creede with oft eleuating his eyes and handes to almighty God and at the Article of Christes incarnatioÌ„ hauing a litle meditation in himselfe comming to the word Crucified he humbly bowed himselfe and made great reuerence and then proceeding in the Articles and comming to these wordes I beleue the Catholicke Church there he paused and spake these wordes Good people I must here confesse to haue offended the Church in preaching once agaynst the prohibition of the same at a poore Cure belonging to Trinity hall in Cambrige where I was felow Tho Bilney pâ—t to death 〈…〉 earnestly intreated thereunto by the Curate and other good people of the parish shewing that they had no Sermon there of loÌ„ng time before so in my conscieÌ„ce moued I did make a poore collation vnto them and therby ranne into the disobedience of certaine authority in the Church by whom I was prohibited howbeit I trust at the generall day charity that moued me to this acte shall beare me out at y e iudgement seat of God M. More proued a lyer by witnes present at Bilneys death so he proceeded on without any maner of wordes of recantation or charging any man for procuring him to his deth This once done he put of his gowne and went to the stake and kneelyng vpon a litle ledge comming out of the stake wheron he should afterward stand to be better sene he made his priuate prayer w t such earnest eleuation of his eyes and handes to heauen and in so good quiet behauior that he seemed not much to coÌ„sider the terror of his death and ended at the last Tho. Bilney praying at the stake Psal. 143. his priuate prayers with the 143. Psalme beginning Domine exaudi orationem meam auribus percipe obsecrationem meam c. That is Heare my prayer O Lord consider my desire the next verse he repeated in deepe meditation thrise Et ne intres in iudicium cum seruo tuo Domine i. And enter not into iudgement with thy seruaunt for in thy sight shall no man liuing be iustified and so finishing that Psalme he ended his priuate prayers After that he turned himselfe to the officers asking theÌ„ if they were ready and they answered yea Whereupon he put of his iacket and doublet and stoode in his hose shirt and went vnto the stake standing vpon that ledge and the chayne was cast about him and standing theron the sayd D. Warner came to him to bid him farewell D. Warner taking his faâ—ewell of Tho. Bilney which spake but few wordes for weeping Upon whom the sayd Tho. Bilney did most gently smile inclined his body to speak to him a few wordes of thankes and the last were these O Maister Doctor Pasce gregem
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 〈◊〉 Bilny 〈◊〉 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 â—owed 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 recaÌ„tation 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. Moâ—â—s 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 diligeÌ„t trauel M. Bilney the cheife 〈…〉 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 diligeÌ„t a folower of that which he professed as by this exaÌ„ple 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 dauÌ„gerous 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
in such sort that how much better the man is so much y e lesse he should liue vnto himselfe but vnto other seruing for the common vtilitie that we should think a greate parte of our byrth to be due vnto our parentes a greater part vnto our country the greatest part of all to be bestowed vpon the Churche if we will be counted good men First of all he begaÌ„ hys study at Cambridge Iohn Fryth first studient in CaÌ„bridge In whoÌ„ nature had planted being but a child maruelous instructions loue vnto learning whereunto he was addict He had also a wonderful promptnes of wit a ready capacitie to receaue and vnderstand any thing in so much that he seemed not to be sent vnto learning but also borne for the same purpose neyther was there any diligence wanting in him equall vnto that towardnes or worthy of his disposition Commendation of Frytheâ— learning Whereby it came to passe that he was not onely a louer of learning but also became an exquisite learned man In the which exercise wheÌ„ he had diligently laboured certayn yeres not without great profite both of Latine and Greeke at the last he fell into knowledge and acquayntaunce with William Tindall through whose instructions he first receaued into his hart the seede of the Gospell and sincere godlines At that time Tho. Wolsey Cardinall of Yorke prepared to build a Colledge in Oxford The College in Oxford of Frydeswide now called Christes Colledge maruelous sumptuous which had the name title of Frideswide but now named Christes Church not so much as it is thought for y e loue zeale that he bare vnto learning as for an ambitious desire of glory renoume to leaue a perpetual name vnto the posteritie But that building he being cut of by y e stroke of death for he was sent for vnto y e king accused vpon certaine crimes and in the waye by immoderate purgations killed him self least partly begun partly halfe ended vnperfect and nothing els saue only the kitchin was fully finished Wherupon Rodulphus Gualterus a learned maÌ„ being then in Oxford beholding the Colledge sayd these wordes in Latine The saying of Rodolphus Cualterus touching the Cardinals Colledg Egregium opus Cardinalis iste instituit collegium et absoluit popinam Howe large ample those buildings should haue ben what sumptuous cost should haue bene bestowed vpon the same may easily be perceiued by y t that which is already buylded as the kitchin the hall and certain chambers where as there is such curious grauing and workemanship of stone cutters that all things on euery side did glitter for the excellency of the workmaÌ„ship for the finesse of y t matter with the gilt antikes embossings in so muche that if all the rest had bene finyshed to that determinate end as it was begun it might well haue excelled not onelye all Colledges of studentes but also palaces of Princes This ambitious Cardinal gathered together into that Colledge what soeuer excellent thing there was in the whole realme eyther vestments vessels or other ornaments beside prouision of all kind of precious things Besides that he also appointed vnto that coÌ„pany all such men as were found to excell in anye kinde of learning knowledge Whose names to recite all in order would be to loÌ„g The chiefe of them whiche were called from Cambridge were these M Clarke Maister of art of xxxiiij yeares of age M. Fryer afterward Doctour of Phisicke after that a strong papist M. Sumner maister of Art M. Harman maister of Art and after felow of Eaton Colledge after that a papist M. Bettes maister of Art a good man and zelous and so remayned M. Coxe maister of Art who conueyed him selfe away toward the North and aftrr was Schoolemaister of Eaton and then Chaplayne to Doctor Goodrich Bishop of Ely and by him preferred to king Henry and late Byshop of Ely Iohn Frith Bacheler of Art Bayly Bacheler of Art Goodman who being sicke in the prison with the other was had out and dyed in the towne Drumme who afterwardes fell away and forsooke the truth Thomas Lawney Chapleine of the house prisoner with Iohn Frith To these ioyne also Tauerner of Boston the good Musitian This Tauerner repented him very muche that he had made songes to Popishe dâ—tties in the tyme of hys blindenes besides manye other called also out of other places moste pyked young men of graue iudgement and sharpe wittes who conferring together vpon the abuses of relygion being at y t time crept into y e Church were therfore accused of heresie vnto the Cardinall and cast into a prison within a deepe caue vnder the grouÌ„d of the same Colledge where their salt fyshe was layde so that through the fylthie stinche thereof they were all infected and certaine of them taking their death in the same prison shortly vpon y e same being taken out of the prison into their chambers there deceased The troublers and examiners of these good men were these Persecuters Doct. London Doctor Higdon Deane of the same Colledge and Doct. Cottesford Commissary M Clarke M. Sumner Syr Baily killed through imprisonment Maister Clarke maister Sumner and Syr Bayly eating nothing but saltfishe from Februarie to the middest of August dyed all three together within the compasse of one weeke Maister Bettes a wittie man hauyng no bookes fouÌ„d in hys chamber through entreatie and suertie gote out of prison and so remayning a space in y e Colledge at last slipt away to Cambridge and after was Chapleine to Queene Anne and in great fauour with her Tauerner although he was accused and suspected for hidinge of Clarkes bookes vnder the bordes in his schoole yet the Cardinal for his musicke excused him saying that he was but a Musitian and so he escaped After the death of these men Iohn Frith with other by the Cardinalles letter which sent word that he would not haue them so straightly handled were dismissed out of prison vpon condition Of this Dalaber reade more in the story of Tho. Garret not to passe aboue ten myles out of Oxford Which Frith after hearing of the examination of Dalaber and Garret which bare then fagottes went ouer the sea and after two yeares he came ouer for exhibition of the Prior of Reading as is thought and had y â— Prior â—uer with him Bâ—yng at Reading Iohn 〈◊〉 set in the stockes a Reading it happened that he was there taken for a vacabond brought to examination where the simple man whiche coulde not craftily enough colour him selfe was set in the stockes Where after he had sitten a loÌ„g time and was almost pined with hunger and woulde not for all that declare what he was Leonard Coxe Schoolemaister of Reading at the last hee desired that the Scholemaister of the towne might be brought to hym which at that time was one Leonard Coxe a maÌ„ very wel learned As
great bishop properly called Summus pontifex the highest Bishop Heb. 5. the Bishop of bishops For thys is he onely that is Summus maximus vniuersalis pontifex The bishop of Rome therefore ought herein to be abashed ashamed and to abhorre his owne pride For in this he outragiously doth offend God and blasphemeth him The pride of the Pope The Pope blasphemeth God in that he presumeth to take this high name from our byshop Christ In that he taketh away as much as lyeth in him the glory of God the maiesty appertayning vnto Christ In that he taketh vpon him these names onely appropriate vnto Christ Summus pontifex maximus pontifex vniuersalis pontifex the highest Byshoppe the greatest Byshop the vniuersall Byshop the Byshop of all the world I much maruell how he dare be so bolde to vsurpe and take these great names vpon him No greater blasphemie then in the Pope Greater blasphemy cannot be then to take froÌ„ God that that naturally belongeth vnto him then to take from God his glory and honor then to vendicate and take vpon him such high names as beseemeth no Christen man to vsurpe God sayd by his Prophet Non dabo gloriam meam alteri I will not geue my glory awai to any other to any creature He doth reserue the glory that laud honor that belongeth onely vnto him vnto himselfe Ezech. 42. no maÌ„ to atteÌ„pt so far no man to take so much vpoÌ„ him Peter Peter thou wast once Byshop of Rome and the first bishop of Rome Diddest thou euer take this name vpon thee SuÌ„mus Peter neuer tooke vpon him at Rome as the Pope doth Maximus Vniuersalis No no no. And why For the holy ghost was in thee Thou wouldest take no more vppon thee then God gaue thee Thou wast not desirous of worldly fame and glory All that thou soughtest for was for the glory of God as all that will read thy Sermons thy Epistles and thy life shall soone perceiue Looke a great number of Byshops that next folowed Peter in the same See what were they holy Martyrs holye Liuers which neuer attempted thus farre Let the Byshop of Rome therefore knowledge his great fault his high foly his vnlawfull vsurpation his vnpriestly presumption and humble himselfe to Christ and God his great Byshop Would God he would reforme himselfe Would God he would keepe himselfe within that compasse of his authority and no more to encroch vpon other mens iurisdictions but diligently keepe and ouerloke his owne dioces and be content with that would God he would looke vpon hys predecessor S. Gregory in his Register which was a Byshoppe of Rome a holy man Let him learne there how he did rebuke Iohn that time the Bishop of Constantinople for taking on him so highly Gregorius in Registro lib. 4. indictione 30. Epist. 38. in such names vniuersall Bishop highest Byshop greatest Byshop and how he proued it to be agaynst the lawe of God Hee sayth there in one place to this proud Bishop Iohn what answere shalt thou make in that strait examination at that last iudgement to Châ—ist the head of the vniuersal holy Chur that goest about to haue subiecte vnto thee all the members of Christ by taking on thee the name of vniuersall Bishop In an other place agayne in the same booke he sayth vnto him Idem who art thou that doest presume to vsurpe a new name vpon thee of vniuersall Byshop contrary to the statutes of the gospell and decrees God forbid that euer this blasphemy should come in the hartes of Christen people in the which the honor of all priesthoode is taken away when a man shall rashly and arrogantly take that name vpon him Let this Bishop of Rome therefore humble himselfe vnto our great vniuersall Byshop Christ humble himselfe vnder the mighty hand of God and know what the Apostle doth write of the honour and power of this Christ our great high Byshop He is he sayth Pontifex misericors fidelis potens magnus humilis Heb. 2.3.4.5.7.8.9 penetrans coelum compatiens infirmitatibus nostris offerens dona sacrificia pro peccatis nostris condolens ijs qui ignorant errant Qui potest saluum facere a morte offerens preces supplicationes cum clamore valido lachrymis exauditus est pro reuerentia sua Pontifex appellatus a deo Pontifex sanctus innocens impollutus segregatus a peccatoribus excelsior coelis Non habens necessitatem quemadmodum alij prius pro suis delectis hostias offerre The titles and properties attributed to Christ in the Scripture deinde pro populo PoÌ„tifex sedens in dextris dei interpellans pro nobis emuÌ„dans coÌ„scientias nostras ab operibus mortuis intrans sancta sanctorum per proprium sanguinem Hic est pontifex confessionis nostrae Let all earthly Byshops learne of this heauenly bishop Christ. Some of these properties are appropriate and belongeth onelye to God and not to man Misericors In some we ought to follow him In some we can not ne ought to do This our high and great Bishop is Misericors sayth the Apostle mercifull A mercifull Bishop readye to forgeue ready to remitte those that haue offended him He ie not cruell not vengeable but full of pity full of mercy And in this we ought to folow him Potens He is Pontifex potens a mighty Bishop mighty and full of power We be but weake and feeble bishops not able to doe any thing but by his permission and helpe He is able to make sick to make whole to make rich to make poore to set vp to put down Potens a mighty byshop mighty and able to remit sinne to forgeue to saue both body soule from damnation Potens a mighty bishop and full of power No power in this world but of him Omnis potestas a domino deo est All power is of him And as he himselfe witnesseth Data est mihi omnis potestas in coelo in terra All power is geuen vnto me in heauen and in earth Potens saluare a morte He can saue the body and saue the soule Rom. 14. He can deliuer the one and deliuer the other from euerlasting death Who can forgeue sinne but he Quis potest dimittere peccatum nisi solus deus Est potens He is a mighty Byshop Of him by him Emperours Kinges Magistrates and Potestates Byshops Math. 18. Priestes with al other that haue power haue theyr power and authority Who is able to turne the winde to make the winde blow or cease but he Who is able to say and proue I will now haue it vayne now cleare the sunne to shine the water to flow to ebbe Marc. 2. with such other but onely he This is our mighty bish Pontifex potens mighty yea OmnipoteÌ„s almighty He can do all Omnipotâ— Psal. 32. Nothing is to him impossible Ipse dixit facta
and bringer vp of the Secte of the Nazarens which was also minded to haue polluted our temple c. Truth taken for falshode Christ taken for a seducer In what causes men forbidden ought not to cease from preaching This is to call by peruerse iudgement trueth falsehoode And thus did theyr predecessours speake of the Prophets yea and of Christ himselfe calling him a seducer and preacher of heresy which is written for our instruction And men thus being suspected as I woulde none were ought in no wise therefore to cease neither from preaching ne teaching Ensample of this we haue in the Actes of the apostles where is shewed that whē Peter Iohn had done a myracle vpon a man that had bene lame frō his natiuity whō by the power of Christ they healed Act. 4.5.6 caused to go where he pleased the people hearing of this came running about Peter Iohn Peter seeing this did exhort the people in a sermon that they should not thinke him his felow S. Iohn to haue done this wōderfull thing by their own power or holynes but by the vertue of Christ whom they theyr head rulers had slayne While they were thus speaking with the people there came vpō them the priestes officers of the temple accompanyed with the Saduces being sore displeased that they should enterprise to teach the people and preace that men should arise from death by the name of Christ whom they had caused to be crucified and therewith they layd handes vpon them and put them in warde vntill next day The next day they sent for the Apostles before them demaunding by what power and in whose name they did this myracle Peter made aunswere Act. 4. If you quoth he that are head rulers ouer the people lust by examination to knowe by what meanes we did it we woulde you should all know that we did it throvgh the name of Christ Iesu of Nazareth whom you did crucify but God did cause him to arise agayne In the vertue of hys name doth this man that afore was lame now stand before you here both whole and found For Christ is that high corner stone whō you cast away which should haue builded the peoples fayth vpon him neither is there any saluation without him These great men seing that Peter spake so freely and that he with his felow Iohn were simple men without any pompous apparel or great garde of seruaunts being like ideots and men vnlearned wondred therat At the last they did commaunde them to depart out of theyr Councell house whiles they should cōmon more largely of y e matter Peter and the Apostles prohibited by the Phariseis to preach Christ. Afterward they called y e Apostles afore them agayde commaunding them that they should no more preach ne teache in the name of Iesus But the Apostles aunswered saying I beseeche you iudge better ought we to obey you more then God or no For certaynely we must needes testify of those thinges which we haue both heard and seene Then the head Priestes threatning them sore did geue them strait charge Act. 4. not to breake theyr precept and so did let them goe not knowing any cause why they might punish them for they feared least the people would haue taken part with the Apostles for the people gaue glory to God for the myracle shewed by them Notwithstāding al these great threats Peter wrought miracles still amongst the people Peter disobeyed the precepte of the Phariseis doing thē to know that glory therfore ought to be geuē to Iesus by whose power and name they were done Wherwith the harts of the people melted for ioy so that they folowed after the Apostles whyther soeuer they went The primate of the priestes hearing of this and all that were about him repleate with indignation layd handes vpon the Apostles putting them in the common Prison But the Aungell of God in the night opened the Prison dores and brought them out saying Peter deliuered out of prison Goe you into the Temple and stand there preaching vnto the people all the wordes of life That is to say Christes doctrine and so they did earely in the morning Then came foorth the chiefe Priest and they whom he vsed to haue about him and called a Councell in which were all the Priestes of Israel or auncientes of Israel So they sent vnto the prison house for to haue the apostles brought forth before them When theyr seruaunts came to the prison house found the apostles gone thence they returned to theyr maisters saying we found the prison fast shut round about in euery part the keepers watching at the dores without full diligently But when we had opened the prison we could find no body within Then as the high priestes officers of the temple heard this they were in a great perplexity doubting what wold therof come Act. 5. Then came one vnto them shewed thē saying Behold the men that ye put in prison are standing in the temple preaching vnto the people Then wēt they thither and brought the apostles with thē without any violence but they were afrayd lest the people would haue beaten them downe with stones Then they caused the apostles to be brought into their Councell house the high priest beginning his proposition agaynst the apostles in this forme Haue we not straytly commaunded you sayd he that you should not preach in the name of Christ And see you haue filled all Hierusalem with your doctrine Will you bring this mans bloud vpō vs God to be obeyed more then men Act. 5. that we should vnrighteously haue caused him to suffer death Then aunswered Peter and the other Apostles saying We ought to obey God more then any man The God of our fathers hath raysed Iesu from death whom you did slay hanging him vpon a tree Him notwithstanding hath GOD raysed and by his power aduaunced to be our king and Sauiour by whom shal be geuen to all Israel that will take repentaunce forgeuenes of sinne These great rulers hearing this their harts were therwith clouen a sunder and they coūselled together for to slay the apostles But one good man amōg theyr multitude aduised them otherwise whose aduise they did approue Thē they called the apostles againe afore them causing them to be scourged charged them no more to preach in the name of Iesu and so did let them depart Then went they away out of the Councell reioycing that God had made thē worthye to suffer such rebukes for his name sake The counsell of Gamaliell But yet they neuer ceased to teach preach of Iesus Christ euery day in the temple and in all houses that they came into This is written in the 4.5 and 6. of the Actes of the apostles for our instruction doubt you not for such practise is shewed in all ages So that hereby you may set Act. 4.5.6 when men be wrongfully suspect or infamed
man head not in many places at once and after was borne into this world and put in a maunger and so he growyng in age did abide in diuerse places but in one after an other sometime in Galile sometime in Samaria sometime in Iury sometyme beyond sometyme on this side of Iordan consequently he was crucified at Hierusalem there beyng enclosed buried in a graue frō whēce he did arise so that the aungels testified of him He is risen and is not here Mathew 28. and as at the tyme appointed Math. 28. after his resurrectiō he was assumpt or lifted vp into heauen from the top of the Moūt of Oliuet in the sight of his Disciples a cloude compassing him about Euen so shall he come from the same celestiall place corporally as they did see him to depart out of the one place corporally accordyng to the testimony of the aūgels Actes 1. Actes 1. So that in this we may vndoubtedly finde that Christ as touchyng his manhead can not be corporally in many diuers places at once and so to be corporally in his naturall body in heauen and also in the earth and that it is moreouer in so many partes of the world as men haue affirmed Neither doth the Scripture require that we should spoyle Christ of the propertie of mans nature The property of mans nature not to be sequestred frō Christ. which is to be in one place whō the same Scripture doth perpetually witnesse and teach to be man so to counfound the condition of his bodily nature with the nature Diuine Paul doth teach that Christ in māhead was made in all pointes lyke vnto his brethren sinne excepted how then can his body be in more places at once vnlike vnto the naturall propertie of the bodies of vs his brethren But heere doo some wittie Philosophers yea rather Sophisters then Diuines bring in to the anulling of Christes humanitie a similitude of mans soule whiche beeing one is yet so all whole in all our whole body that it is said to be all whole in euery part of the body But such should remēber that it is no conuenient similitude which is made of things different and diuerse in nature such as be the soule and body of man to proue them to haue like properties This is as if they woulde proue Christes body to be of one nature and propertie with his soule that things naturally corporal were not most diuers from creatures naturally spirituall Furthermore if so it might be that the body or fleshe of Christ Thinges corporall and thinges spirituall not to be compared were meerely spirituall and full like vnto the substance of Angels yet could it not in this wise follow that his body could be euery where or in diuers places at once Wherefore such subtilties are to be omitted and the trade of Scripture should well like vs by whiche the olde Doctors do define that the body of Iesu exalted or assumpt into heauen must be locall circumscript and in one place notwithstanding that the veritie spirituall grace fruite that commeth of it is diffused and spread abroade in all places or euery where How coulde Christ corporally depart out of this world The body of Christ is locall and in one place Iohn 13. and leaue the earth if he in y e kinds of bread and wine be not onely corporally conteined and receiued but also there reserued kept and enclosed What other thing else do these words testifie Iohn xiij But Iesus knowing that his houre was come that he should passe out of this world to his father Luke 24. c. And in like forme Luke 24. And it came to passe that as he blessed them he departed from them and was caried vp into heauen What doe they signifie if Christ went not verely out of this worlde his naturall body being surely assumpt into heauen They do therefore vndoubtedly declare that Christ being very God and very man did verely depart out of this world in his naturall body his humanitie being assumpt into heauen where it remaineth sitting in glory wyth the father Where as yet his Deitie did not leaue the world ne depart out from the earth Paule doth say Philippians 2. that of ij things he wist not which he might rather choose Phil. 2. that is to witte to abide in the flesh for preaching the Gospell or els to be dissolued from the flesh seing that to abide with Christ is much and farre better By the which Paule doth manifestly proue that they bee not presentlye with Christ which yet do abide mortall in the flesh Yet they bee with Christ in suche wise as the Scripture doth saye that the beleeuing be the Temple of Christ. And as Paule doth say 2. Cor. 13. Do you not know your selues that Iesus Christ is in you 2. Cor. 13. In which sense he also promised to be with vs vnto the end of the world Christ therefore must be otherwise in that place in which the Apostle desired to be with him being dissolued and departed from his body then he doth abide either in the supper or else in any other places of the Churches He therefore doth vndoubtedly meane heauen which is the paradise of perfect blisse and glory Where as Christ being a victour triumpher and conquerour ouer death sinne and hell and ouer all creatures doth reigne remaine corporally Thus do I trust that your grace doth see my sentence this farforth to be right Catholicke Christen and faithfull according to holy scripture to holy Fathers and to the Articles of our Christen beliefe Whiche sentence is thus Christes naturall body is so assumpt into heauen where it sitteth or remaineth in glory of the father that it can no more come from thence that is to wit from heauen returne vntill the end of the world and therefore can not the same naturall body naturally be heere in the world or in the Sacrament For then should it be departed or gone out of the world The naturall body of Christ cannot be both in heauen and in earth locally and yet be still remaining in the world It should then be both to come and alreadye come which is a contradiction and variaunt from the nature of his manhead The second part of this matter Now my sentence in the second part of thys matter is this if so be your grace shall please to knowe it The secōd part how the naturall body of Christ is in the Sacrament as I your poore and vnworthy but full true subiect woulde with all submission and instance beseech you to know it I graunt the holy sacrament to be the very and naturall body of our Sauiour and his very naturall bloud and that the naturall body and bloud of our Sauiour is in the Sacrament after a certaine wise as after shall appeare For so doe the words of the supper testifie Take eate this is my body which is geuen for you And againe Drinke
may easily be coniectured what these practisers haue likewyse done in the rest Thirdly by one Italian tricke of Polydore Uirgill in our daies An ItaliaÌ„ tricke of Polydore Virgill to burne his bookes which he had gotten into his handes the properties and doinges of all other Italian papists of elder time may partly be coniectured For so I am informed by such as precisely will affirme it to be true y t when Polydore being licensed by the king to viewe and searche all Libraries had once accomplished his storye by the help of such books as he had compiled out of Libraries in y e end when he had taken out what he would like a true factor for y e popes own tooth he piled his bookes together set them al on a light fire For what cause he so did I can not certaynly pronounce but who so considereth well his religion may shrewdly suspect him For a probatioÌ„ wherof this may serue for a sufficient tryall that whereas of all other writers of historyes that haue bene in EnglaÌ„d as of Fabian Lanquer Rastall More Leland Balle Halle such other some of their bookes which they then occupyed yet remayn in hands to be seene Onely of suche books as Polydore vsed and which past his handes what Englishe man is he that hath seene or can shewe me one Whereby it may wel be thought the foresaid information to be true As also by this one Italian tricke of Polydore may other Italians likewise be suspected in making away such Latin books within this land as made not for their purpose But for somuch as those Latine bookes be nâ—w abolished and can not be had let vs returne to our Saxon tongue agayne and see what this Saxon sermon of Elfricus translation doth say for transubstantiation The copy whereof here ensueth ¶ A Sermon translated out of Latin into the Saxon tongue by Aelfricus against Transubstantiation An. 996. In die Sanctae Pascae ¶ The Alphabet of the Saxon tongue ¶ a. b. c. d. d. e. f. f. È g. h. i. l. m. n. o. p. r. r. s. s. t. t u. Æ¿. w. x. y. y. z. z. Abbreuiations AE Ae. Þ. Th. Þ. Th. S. S. Æ¿. W. and. ð. th þ. th This Sermon was vsuall to be read in the Church here in England in the Saxons time An. 366. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same in English A Sermon on Easter day MEn beloued it hathe bene often sayde vnto you about our Sauiours resurrection A Sermon 〈◊〉 Saxon 〈◊〉 into transâ—â—â—ed into Englishe howe hee on this present day after his suffering mightely rose from deathe Nowe will we open vnto you through Gods grace of the holye housell which ye should nowe go vnto and instruct your vnderstanding about this mysterie both after the olde couenaunt and also after the newe that no doubting maye trouble you about thys liuely foode The almightye God bad Moses hys Captaine in the Lande of Egypt to commaund the people of Israel to take to euery family a lamb of one yere old the night they departed out of the countrey to the land of promise and to offer that lambe to God and after to cutte it and to make the ✚ ✚ This signe of the crosse is beside the text but here we must beare with the ignorance of that time Exod. 12. signe of the Crosse wyth the lambes bloud vpon the side postes and the vpper post of theyr doore and afterwarde to eate the Lambes flesh rosted and vnleauened bread with wilde lettisse God sayeth vnto Moyses Eate of the Lambe nothing rawe nor sodden in water but rosted at the fire Eate the heade the feete and the inwardes and lette nothing of it be left vntill the morning if anye thing therof remaine that shall you burne with fire Eate it in this wise Girde your loynes and doe your shoes on your feete haue you staues in your handes and eate it in haste The tyme is the Lordes Passeouer And there was slaine on that night in euery house through oute Pharaos raigne the firste borne childe and Gods people of Israel were deliuered froÌ„ that sodaine death through the Lambes offering his bloudes marking Then sayde God vnto Moyses Keepe this day in your remembraunce and holde it a great feaste in your kindredes wyth a perpetuall obseruation and eate vnleauened breade alwayes seuen dayes at this feaste Exod. 14. After thys deede God led the people of Israel ouer the red Sea with drye foote drowned therein Pharao and all his army together with theyr possessions and fedde afterward the Israelites 40. yeares wyth heauenly foode Exod. 17. and gaue them water out of the hard rocke vntill they came to the promised land Parte of thys storie we haue treated off in an other place partly we shall nowe declare to witte that which belongeth to the holye housell Christen men may not nowe keepe that olde lawe bodely but it behooueth them to knowe what it Ghostlye signifieth That innocent Lambe which the old Israelites did then kil had signification after Ghostly vnderstanding of Christes suffering who vnguiltie shedde his holy bloud for our redemption Hereof sing Gods seruaunts at euery * * This Masse was not theÌ„ 〈◊〉 to these 〈◊〉 Popishe 〈◊〉 blasphemous masâ—es 〈◊〉 Masse Agnus Dei qui tollis peccata mundi miserere nobis That is in our speach Thou Lambe of God that takest away the sinnes of the world haue mercy vppon vs. Those Israelites were deliuered from that sodaine deathe and from Pharaos bondage by the lambes offeryng which signified Christes suffering through which we be deliuered from euerlasting death and from the deuils cruell raigne if we rightly beleue in the true redemer of the whole world Christ the Sauiour That Lambe was offered in the euening and our sauiour suffered in the sixt age of this world This age of this corruptible worlde is reckened vnto the euening They marked with the lambes bloud vppon the doores and the vpper postes * * This Hebrewe letter Thau was not marked for the signe of the crosse but for the word â—orat that 〈◊〉 the law of God the first letter for the whole world Ezech. 9. Thau that is the signe of the crosse and wer so defended from the Angels that killed the Egyptians first borne childe And wee * * That oneâ—y crosse is it wherewith we are marked that S. Paule speaketh of Ephe 2. Christ reconciled both to God 〈◊〉 one body through 〈◊〉 crosse ought to marke our foreheades and our bodies with the token of Christes roode y t we may be also deliuered from destruction when we shal be marked both on forehead and also in heart with the bloude of oure Lordes suffering Those Israelites dyd eate the lambes flesh at their Easter time when they were deliuered and we receiue ghostly Christes body
drynke his bloude when we receiue with true beliefe that holye housell That time they kept with them at Easter 7. daies with great worship when they were deliuered from Pharao and went from that land So also Christen men keepe Christes resurrection at the time of Easter these 7. dayes because throughe his suffering and rising we be deliuered and be made cleane by going to this holy housel as Christ sayeth in hys Gospell Verely verely I say vnto you ye haue no life in you excepte yee eate my flesh and drinke my bloud He that eateth my flesh and drinketh my bloude â—ohn 6. abideth in mee and I in him and hath that euerlasting life and I shall raise him vp in the last day I am the liuely bread that came downe from heauen not so as your forefathers did eate that heauenly breade in the wildernesse and afterwarde died Hee that eateth this breade liueth for euer Hee blessed breade before his suffering and deuided it to hys Disciples thus sayinge Eate of thys breade it is my body and doe this in my remembraunce Also hee blessed wyne in one cuppe â—ath 26. 〈◊〉 22. â—arkke 14. Cor. 11. and sayd Drinke ye all of this This is my bloude that is shedde for manye in forgeuenesse of sinnes The Apostles did as Christ commanded that is they blessed breade and wine to housel againe afterward in his remembrance Euen so also their successours and all priestes by Christes commaundement do blesse bread and wine to housel in his name wyth the Apostolicke blessing Nowe menne haue often searched and doe yet often * * Note how Christes words were taken by signification before BereÌ„garius time search how bread that is gathered of corne and through fires heate baked may be turned to Christes body or howe wine that is pressed out of many grapes is turned through one blessing to y e Lords bloud Now say we to such men that some thinges be spoken of Christ by * * A necessary distinction signification and some be thinges certayne True this is and certayne that Christ was borne of a mayd and suffered death of his owne accord and was buryed and on this day rose from death He is sayde to be bread by signification and a Lambe a Lyon a mountayne He is called bread because he is our life and angels lyfe He is sayd to be a Lambe for his innocencie a Lyon for strength wherewith he ouercame the strong deuil But Christ is not so notwithstanding after true nature neither bread nor a lambe nor a lyon Why is then the holy house called Christes body or his bloud if it be not truely that it is called Why is the housell called christs body when it is not so truely Truely the bread and the wine which in the supper by the priest is hallowed shewe one thing without to humaine vnderstanding and an other thing within to beleuing mindes Without they be seene bread and wine both in figure in taste they be truely after theyr hallowing Christes body and his bloud through ghostly mistery An heathen childe is christened yet hee altereth not his shape without though he be chaunged within He is brought to y e fontstone sinfull through Adams disobedience howbeit he is washed froÌ„ all sinne within though he hath not chaÌ„ged his shape without * * The water in baptisme and bread wine in the Lordes supper compared Euen so the holy font water that is called the welspring of life is like in shape to other waters and is subiect to corruption but y e holy ghostes might commeth to the corruptible water through the priests blessing and it may after wash the body and soule from al sin through ghostly might Behold now we see two things in this one creature after true nature y t water is corruptible moysture and after ghostly mistery hath wholsom vertue So also iâ— we behold the holy housell after bodily vnderstanding then we see that it is a creature corruptible and mutable If we knowledge therein ghostly might theÌ„ vnderstand we that life is therein and that it geueth immortalitie to theÌ„ that eate it with beliefe Muche is betwixt the inuisible might of the holy housel and the visible shape of proper nature It is * * No transubstantiation naturally corruptible bread and corruptible wine is by might of Gods word truely christes body and bloud not so notwithstaÌ„ding bodily but ghostly Much is betwixt the * * Difference betwixt Christs naturall body and the Sacrament thereof body of Christ which he suffered in and the body that is hallowed to housel The body truly that Christ suffered in was borne of the flesh of Marie w t bloude and with bone with skin and with sinewes in humaine lims with a reasonable soule liuing and his ghostly body which we call the housel * * 1. Difference is gathered of many cornes without bloud and bone without limme w tout soule * * Not the body that suffered is in the housell and therefore nothing is to be vnderstand therein bodely but all is ghostly to be vnderstande Whatsoeuer is in that housel which geueth substaunce of life that is of the ghostly might and inuisible doing Therefore is that holy housell called a mysterie because there is one thing in it seene and an other thing vnderstanded That which is there * * 2. Difference seene hath bodely shape and that we do there vnderstande hath ghostly might Certainely Christes body whyche suffered death and rose from death neuer * * 3. Difference dieth hencefoorth but is eternal and vnpassible That housel is temporal not eternal Math. 15. * * 4. Difference corruptible and dealed into sundrye partes chewed betweene teeth and sent into the belly howbeit neuerthelesse after ghostly myght it is all in euery parte Many receiue that holy body and yet notwithstandinge it is so all in euery part after ghostly mysterie Though some chewe the lesse yet is there no more might notwithstaÌ„ding in the more parte then in the lesse because it is whole in all men after the inuisible might This mysterie is a * * 5. Difference pledge and a figure Christes body is truth it selfe Thys pledge we doe kepe mystically vntill that we be come to the truth it selfe and then is this pledge ended Truely it is so as we before haue sayde Christes body and his bloude not bodily but ghostly But now here the Apostles words about this misterie Paul the Apostle speaketh of the old Israelites thus writing in his epistle to faithful men Al our forefathers were baptised in the cloud and in the sea 1. Cor. 10. and all they did eate the same ghostly meat dranke the same ghostly drinke They drank truly of the stone that followed them and that stone was Christ Neither was that * * Note this exposition which is now a dayes thought newe Iohn 4.
stone then from which the water ran bodily Christe but it signified Christe that calleth thus to all beleuing and faithful men Who soeuer thirsteth let hym come to mee and drinke and from his bowelles shall flowe liuely water This he sayd of the holy Ghost whych they receiued who beleeued on him The Apostle Paul sayth that the Israelites did eate the same ghostly meat dranke the same ghostly drinke because that heauenly meate that fed them 40. yeares and that water which from the stone did flowe had signification of Christes body and hys bloud that now be offred daily in Gods Church It was the same which we now offer not bodely but ghostly We said vnto you ere while that Christ halowed bread and wine to housell before his suffering Math. 26. Luke 22. Marke 14. and sayde Thys is my body and my bloud Yet he had not then suffered but so notwithstanding he * * Now we eate that body which was eaten before he was borne by faith turned through inuisible mighte the bread to his owne bodye and that wine to his bloud as he before did in the wildernes before that he was borne to be a man when he * * Here is no transubstantiation turned y e heauenly meate to his flesh and the flowing water from that stone to his owne bloud Uery many did eate of that * * Mantua heauenly meat in the wildernes and drinke the ghostly drinke and were neuerthelesse dead as Christ sayd And Christ meant not y e death whych none can escape but that euerlasting death which some of that folke deserued for theyr vnbelief Moyses and Aaron and many other of that people which pleased God did eate that heauenly bread and they died not y ◠euerlasting death though they died the common death They sawe that the heauenly meate was visible and corruptible they ghostly vnderstood by that visible thing and ghostly receiued it The Sauiour sayeth Iohn 6. Hee that eateth my flesh and drinketh my bloud hath euerlasting life And he bad them not eate that body wherewith hee was enclosed nor to drinke that bloude which he shed for vs * * What body the faithful do now eate but he meant with those wordes that holy housell which ghostly is his body and his bloud and hee that tasteth it with beleeuing heart hathe that eternall life In the olde lawe faithfull men offred to God diuers Sacrifices that had * * A signification before Christ. foresignification of Christes bodye which for our sinnes he himselfe to his heauēly father hath since * * A sacrifice in Christes tyme. offered to sacrifice Certainly this housell which we do now halow at Gods alter is a * * A remēbraūce of Christ. Math. 26. Hebr. 10. remembrance of Christes body which he offered for vs and of hys bloud whych he shed for vs So he himselfe commaunded Doe thys in my remembraunce Once suffered Christe by hym selfe but yet neuerthelesse hys suffering is daily renued at thys supper through mysterie of the holy housell Therefore we ought to consider diligently howe that this holy housell is both Christes bodye and the bodye of all * * The housell is also the body of al faithfull men faithfull menne after ghostly mysterie As wise Augustine sayeth of it If ye wil vnderstand of Christes body here the Apostle Paule thus speaking Yee truely be Christes body and his members Nowe is your mysterie sette on Gods table and ye receiue youre mysterie which mysterie ye your selues be Be that which ye see on the altare and receiue that which yee your selues be Againe the Apostle Paule sayeth by it We manye be one bread and one bodye Understande nowe and reioyce many be one bread and one body in Christ. He is our heade and we be his limmes and the bread is not of one corne but of many nor the wine of one grape but of many So also we all shoulde haue one vnitie in our Lorde as it is wrytten of the faithfull armie how that they were in so great an vnitie as though al of them were one soule and one heart Christe hallowed on hys table the mysterie of oure peace and of our vnitie He which receiueth that mysterie of vnitie keepeth not the bonde of true peace receiueth no mysterie for himselfe but a witnesse against himselfe It is very good for Christen men that they goe often to howsell if they bring with them to the alter vngiltines and innocēcy of hart if they be not oppressed with sinne To an euil man it turneth to no good but to destruction if hee receyue vnworthely that holy housell Holy * * No scripture inforceth the mixture of water with the wine bookes commaund that water be mingled to that wine which shall be for housell because the water signifieth the people the * * The wine signifieth Christes bloud wine Christes bloud and therefore shall neither the one wythout the other be offered at the holy masse that Christ may be wyth vs and we with Christ the head with the limmes and the limmes with the head Wee woulde before haue intreated of the Lambe whyche the olde Israelites offered at theyr Easter time but that we desired first to declare vnto you of this mysterie and after how we should receiue it That signifying lambe was offered at the Easter And the Apostle Paule sayeth in the Epistle of this present day that Christ is our Easter who was offred for vs and on this day rose from death The Israelites did eate the Lambes fleshe as God commaunded with vnleauened bread and wilde lettisse * * How we should come to the holy communion so wee shoulde receiue that holy housell of Christes body and bloud without the leauen of sinne and iniquitie As leauen turneth the creatures from their nature so doth sinne also chaunge the nature of manne from innocencie to vncleannesse The Apostle hath taught howe we shoulde feast not in the leauen of the euilnesse but in the sweete doughe of puritie and truth The herbe which they should eate with the vnleauened bread is called lettisse and is bitter in taste So we should with bitternesse of vnfained repentaunce purifie oure minde Exod. 12. if wee will eate Christes bodye Those Israelites were not woonte to eate rawe fleshe and therefore God badde them to eate it neyther raw nor sodden in water but rosted with fire He shal receiue the body of God rawe that shal thinke without reason that Christ was onely manlike vnto vs and was not God And he that will after mans wisedome search y e mystery of Christs incarnation doth like vnto him that doth seeth lambes fleshe in water because that water in this same place signifieth mans vnderstanding but we should vnderstand that all the mistery of Christes humanitie was ordered by the power of the holy Ghost and then eate we his body rosted with fire because the holy
ghost came in fyry lykenes to the Apostles in diuers tonges The Israelites should eate the lambs head and the feete and the purtenaunce and nothing therof must be leâ—te ouer night If any thing thereof were left they did burne that in the fire and they breake not the bones After Ghostly vnderstanding we doe eate the lambes head when wee take holde of Christes diuinitie in our beliefe Agayne when we take holde of his humanitie with loue then eate we the lambs feete because that Christe is the beginning and end God before all worlde and man in the end of this worlde What bee the lambes purtenaunce but Christes secrete precepts and these we eate when we receiue with the greedines the word of life There must nothing of the lambe be left vnto the mornig because that all Gods sayings are to bee searched with great carefulnesse so that all his precepts may be knowen in vnderstanding and deede in the nyght of this present life before that the last day of the vniuersall resurrection doe appeare If wee cannot searche out throughly all the mysterie of Christes incarnation then ought we to betake the rest vnto y e might of the holy ghost with true humilitie and not to search rashly of that deepe secretenes aboue the measure of our vnderstanding They did eate the Lambes flesh wyth theyr loynes girte In the loynes is the lust of the bodye and he whiche will receyue that housell shall couer or wrap in that concupiscence and take with chastitie that holy receite They were also shod What be shoes but of the hides of dead beasts We be truely shod if we match in our steppes and dedes the life of meÌ„ departed this life which please God with keeping of hys commandements They had staues in their handes when they did eate This staffe signifieth a carefulnes diligent ouerseeing And all they that best knowe and can shoulde take care of other men and stay them vp with theyr helpe It was inioyned to the eaters y t they should eat the lambe in haste for God abhoreth slouthfulnesse in his seruaunts and those hee loueth that seeke the ioye of euerlasting lyfe with quickenes and hast of minde It is written Prolong not to turne vnto God least the time passe away throughe thy slow tarrying The eaters mought not breake the laÌ„bs bones No more mought y e souldiers that did hang Christ breake his holy legges as they did of the two theeues that hanged on either side of him And the Lord rose from death sounde without all corruption and at the last iudgement they shall see him whom they did most cruelly wounde on the crosse This time is called in the Ebrue tongue Pasca in Latine Transitus and in English a Passeouer because that on this day the people of Israel passed from the land of Egypt ouer the red sea from bondage to the laÌ„d of promise So also did our Lorde at this time departe as sayeth Iohn the Euangeliste from thys world to hys heauenly father Euen so we ought to folow our head and to goe from the deuill to Christe from thys vnstable worlde to hys stable kingdome Howbeit we shoulde firste in this presente lyfe departe from vice to holy vertue from euill manners to good manners if we wil after this our lente life goe to that eternall life and after our resurrection to Christ. He bring vs to hys euerlastinge father who gaue hym to deathe for our sinnes To hym be honour and praise of well doynge world wythout ende Amen And thus I suppose it standeth cleare euidently prooued by course of al these ages afore recited from the time of Tertullian and Austen vnto the daies of this Elfricus aboue mencioned and after him that this newcome miracle of transubstantiation was not yet crept into the heades of men nor almost came in any question amongst learned meÌ„ nor was admitted for any doctrine in the Churche at least for any general doctrine of all men to be receiued til a M. yeare compleate after Christe that is till that Sathan began to be let at large Apoca. 20. For who euer heard in all the primitiue Churche or euer reade in the woorkes of the old ancient Doctors this question once to be asked or disputed whether any substance of bread and wine remained in the Lordes Supper Or what manne was euer so doltish to beleeue any suche thyng or euer called hereticke for not beleuing the same before the time of seduction that is before the 1000. yeares aforesayd were expired They that thinke 〈…〉 be otherwise then a new doctrine are ignorant of histâ—â—ieâ— and antiquity Wherefore they that stand so much vppon the antiquity of this Article as a doctrine which hath euer since Christes time bene receaued in the Church taught by the Apostles beleued of all Catholickes and confirmed by consent of all ages of Councels of natioÌ„s and people vnto this present day these I say either shewe them selues very ignoraunt in hystories and in all state of antiquitie or els most impudently they doe abuse the simple credulitie of the people To procede now farther in this discussion of antiquitie it followed that after the time of Elfricus aforesayde this matter of transubstantiation began firste to be talked off to come in question among a few superstitious monkes so that as blindnes and superstition began more and more to encrease Transubstantiation when it first came in question so the sayd grosse opinion still more and more both in number and authoritie preuailed in so muche that about the yeare of our Lord. 1060. the denying of transubstantiation began to be counted heresie And in thys number firste was one Berengarius a Frenche man Berengarius the first that euer was counted hereticke for denying traÌ„substantiation Vide Bulling De origine erroris Chronic Bibliandri Acta Concilij Romae habiti contra Berengarium and Archdeacon of Angeowe whyche of all Christen men which we read of was first called and counted an hereticke for denying of transubstantiation troubled for the same as ye shall heare This Berengarius liued in the time of Pope Leo 9. Uictor and Nicholas 2. which was about the yeare of our Lorde 1060. Albeit I doe finde our wryters heere in some discrepaunce For the most of them doe holde that he firste recanted vnder Pope Leo 9. in the Councel of Uercellense and afterwarde againe vnder Pope Nicholas 2. about the yeare 1062. as is to be gathered of Gratian De consecrat dist 2. Ego Berengarius where he sayth that Pope Nicholas did send about to Bishops and Archbyshops the Copie of his recantation Againe by the Actes of the Councell of Rome it there appeareth that the sayd Berengarius made this hys sayde last recantation vnder Pope Hildebrande called Gregory 7. But this difference of times is no great matter to stand vpon The truth of the story is this that when Berengarius had professed the truth of the
As the sacrament of Baptisme is a Sacrament of regeneration and forgiuenes of sinnes to the person that is Baptised But if it be caried about to be worshipped and shewed to other as meritorious for their remission and regeneration to them it is no sacrament 2. No sacrament nor ceremonie doth profite or conduce but them only which take and vse the same The 2. rule 3. Only the death of Christ and the worke of his sacrifice vppon the crosse is to be applied to euery man by faith for saluation and health of his soule The 3. rule Beside this worke alone to apply any action or worke of Priest or any other person as meritorious of it selfe and conducible to saluation to soules health or to remission of sinnes it is Idolatrie and derogatorie to the Testamente of God and to the bloud of Christ preiudiciall 4. To make Idoles of sacramentes and to woorshyp dumbe things for the liuing God The 4. rule 2. Cor. 10. it is Idolatry Fugite Idola c. 1. Cor. 10. 5. Euery good worke whatsoeuer it be that a man doth profiteth onely himselfe The 5. rule and cannot be applied to other men Ex opere operato to profite him vnto merite or remission only the Actions of Christ except 6. No man can apply to an other the sacrifice of Christes death by any worke doing The 6. rule but euery man must apply it to himselfe by his owne beleeuing Iustus ex fide sua viuet Habacuc 2. 7. The Sacrifice of Christes deathe dothe saue vs freely by it selfe The 7. rule and not by the meanes of any mans working for vs. 8. The Passion of Christ once done and no more is a full and a perfecte oblation and satisfaction for the sinnes of the whole world The 8. rule both originall and Actuall by the vertue of which Passion the wrath of God is pacified toward mankind for euer Amen 9. The Passion of Christ once done is onely the obiect of that faith of ours whiche iustifieth vs and nothing else The 9. rule And therefore whosoeuer setteth vp any other obiect beside that Passion once done for our faith to apprehend and to behold the same teacheth damnable doctrine and leadeth to Idolatrie Against all these rules priuate Masses directly doe repugne For first beside that they transgresse the order example and commaundement of Christ which diuided the bread and cup to them all they also bring the Sacramente out of the right vse wherunto principally it was ordeined For where as the vse of that Sacrament is principally instituted for a testimoniall and remembraunce of Christes death the priuate Masse transferreth the same to an other purpose either to make of it a gasing Idoll or a worke of application meritorious The Sacrament of the Lordes supper put out of his right vse by priuat massâ—s or a sacrifice propiciatory for remission of sinnes or a commemoratioÌ„ for soules departed in Purgatory accordyng as it is written in their Masse booke Pro quoruÌ„ memoria corpus Christi sumitur Pro quoruÌ„ memoria sanguis Christi sumitur c. Where as Christ sayth contrary Hoc facietis in meam commemorationem Furthermore Christes memory put out in dirige masses the Institution of Christe is broken in this that where the Communion was giueÌ„ in common the priuate Masse suffereth the Priest alone to eate drink vp all and when he hath done to blesse the people with the emptie cuppe SecoÌ„dly whereas Sacraments properly profite none but theÌ„ that vse the same in the priuate Masse the SacrameÌ„t is receaued in the behoofe not onely of him that executeth but of them also that stand lookyng on of them also which be farre of or dead and in Purgatory Thirdly A supplication wheÌ„ by y e scripture nothyng is to be applyed for remission of our sinnes but onely the death of Christ coÌ„meth in the priuate Masse as a worke meritorious done of the Priest which beyng applyed to other is auayleable Ex opere operato both to him that doth it and to them for whom it is done ad remissionem peccatorum Fourthly priuate Masses all other Masses now vsed of the SacrameÌ„t make an Idol of commemoration make adoration in stead of a receauyng make a deceauyng Adoration in place of shewing forth Christes death make new oblation of his death of a coÌ„munioÌ„ make a single sole supping Oblation c Fiftly whereas in this generall frayltie of mans nature Meriting for other no maÌ„ can merite by any worthynes of workyng for him selfe the Priest in his priuate Masse taketh vpon him to merite both for him selfe and for many other Sixtly it standeth agaynst Scripture that the Sacrifice and death of Christ can bee applyed any other wise to our benefite and iustification then by fayth Wherfore it is false that the action of the Masse can apply the benefite of Christes death vnto vs. Ex opere operato Opus operatum sine bono motu vtentis vel sacrificantis Seuenthly where as the benefite of our saluatioÌ„ and iustifiyng standeth by the free gift grace of God through our fayth in Christ Priuate masses against the free grace of God contrary the application of these Popish Masses stoppeth the freenesse of Gods grace and maketh that this benefite must first come through y e Priestes handes and his opus operatum vnto vs. The eight contrarietie betweene priuate Masse and gods word is in this That where the scripture sayth Vnica oblatione coÌ„summauit eos qui sanctificantur in perpetuum With one oblation he hath made perfect them that be sanctified for euer Heb. 10. agaynst this rule the priuate Masse proceedeth in a contrary doctrine making of one oblation a dayly oblation and that which is perfectly done and finished newe to be done agayne And finally that which was instituted onely for eating and for a remembraunce of that oblation of Christ once done the Popish Masse maketh an oblation and a new satisffaction dayly to be done for the quicke and the dead To coÌ„clude these both priuate and publicke Masses of Priestes Priuate masses turne our faith from Christes body crucified to Christ sacrificed in their masses turne away the obiect of our fayth from the body of Christ crucified to the body of Christ sacrifised in their Masses And where God annexeth the promise of iustification but onely to our fayth in the body of Christ crucified they do annexe promise of remissioÌ„ a poena culpa to the body in their Masses sacrificed by their application besides diuers other horrible and intolerable corruptions whiche spryng of these their priuate and publicke Masses whiche here I leaue to other at their leysure further to conceaue and to consider Now let vs proceede to the other Articles folowyng ¶ The fourth and fift Articles of vowes and Priestes Mariage As we haue discoursed before by histories and order of tyme The 4.
no part nor cause of their casting into the tower and geueth this reason for him Steph Gardiner had no accesâ—â— to the kinges councell a yeare and more before the L. Cromwels fall for that he had then no accesse ne had not after so long as Cromwels time lasted to the Kings secret Counsayle yet notwithstanding the sayd Gardiner can not persuade vs to the contrary but that his priuie complaing to the King and his secrete whisperings in his frends eares and his other workings by his factours about the King was a great sparcle to set theyr fagots a fire Thus then Barnes Hierome and Garret being committed to the Tower after Easter there remayned till the xxx day of Iuly which was two dayes after the deathe of the Lord Cromwell Then ensued processe againste them by the Kings Counsell in the Parliament Processe agaynst Barnes Hierome Garret to the whyche processe Gardiner confesseth himselfe that he was priuie amongst the rest Whereupon all these three good saints of God the xxx day of Iuly not comming to any aunswere nor yet knowing any cause of their coÌ„demnation without any publike hearing were brought together from the Tower to Smithfield where they preparing themselues to the fire had there at the stake diuers and sundry exhortations amongest whome D. Barnes first began wyth thys protestation following I am come hether to be burned as an hereticke and you shal heare my beliefe The protestation of Doct. Barnes at the stake whereby you shall perceiue what erroneous opinions I hold God I take to record I neuer to my knowledge taught any erroneous doctrine but only those things which scripture leade me vnto and that in my Sermons I neuer mainteined any errour neyther moued nor gaue occasion of any insurrection Although I haue bene sclaundered to preach that our Lady was but a saffron bag which I vtterly protest before God that I neuer meant it nor preached it but all my study and diligeÌ„ce hath bene vtterly to confound and confute all men of that doctrine D. Barnes falsly slaundered as are the Anabaptists which deny that our Sauiour Christ did take any flesh of the blessed virgin Mary which sectes I detest and abhorre And in this place there hath bene burned some of them whome I neuer fauoured nor mainteyned but with all diligence euermore did I study to set forth the glory of God the obedience to our soueraigne Lord the King and the true and sincere religion of Christ. And now harken to my fayth I beleue in the holy and blessed Trinitie three persons and one God D. Barnes confession that created and made al the world and that this blessed Trinitie sent downe the seconde person Iesu Christ into the wombe of the most blessed purest virgin Mary And heere beare me record that I do vtterly condemne that abhominable and detestable opinion of the Anabaptistes which say that Christ tooke no flesh of the virgine For I beleue that without mans will or power hee was conceiued by the holy Ghost and tooke flesh of her that he suffered hunger thirst cold other passions of our body sinne except according to the sayeng of S. Peter He was made in all things like to his brethren except sinne And I beleeue that this his death and passion was the sufficiente raunsome for the sinne of all the world And I beleeue that through his death he ouercame sinne death and hell and that there is none other satisfaction vnto the Father but this his death and passion only and that no worke of man did deserue any thing of God but only his passion as touching our iustification For I know the best worke that euer I did is vnpure and vnperfit And with this he cast abroade his handes and desired God to forgiue hym hys trespasses All mens workes vnperfite For although perchaunce sayd he you knowe nothing by me yet do I confesse that my thoughts and cogitations be innumerable Wherefore I beseeche thee O Lorde not to enter into iudgement with me according to the sayeng of the Prophete Dauid Non intres in iudicium cum seruo tuo domine .i. Enter not into iudgement with thy seruaunt O Lord. Psal. 143. And in an other place Si iniquitates obseruaueris domine quis sustinebit Lorde if thou straitely marke our iniquities Psal. 130. who is able to abyde thy iudgement Wherefore I trust in no good worke that euer I did but onely in the death of Christ. I do not doubt but through him to inherite the kingdome of heauen Take me not heere that I speake against good woorkes Good workeâ— are to be done for they are to be done and verely they that do them not shall neuer come in the kingdome of God We must do them because they are coÌ„manded vs of God to shew and set foorth our profession not to deserue or merite for that is onely the death of Christ. I beleue that there is a holy Churche a company of all them that professe Christ and that all that haue suffered confessed his name be Saintes that all they do prayse laude God in heauen more then I or any mans tongue caÌ„ expresse that alwayes I haue spoken reuerently and praysed them as much as Scripture willed me to do And that our Lady I say was a Uirgin immaculate and vndefiled that she is the most purest virgine that euer God created a vessell elect of God of whom Christ should be borne Then sayd M. Shiriffe D. Barnes obedient to Magistrates you haue sayd well of her before And beyng afrayde that Maister Shiriffe had bene or should be agreeued with any thyng that he should say he sayd Maister Shiriffe if I speake any thyng that you will me not do no more but becken me with your hand I will straight way hold my peace for I will not be disobedient in any thyng but will obey TheÌ„ there was one that asked him his opinioÌ„ of praying to Saintes Then sayd he Pray noÌ„ to Saintes Now of Saintes you shall here my opinion I haue sayd before somewhat I thinke of them how that I beleue they are in heauen with God and that they are worthy of all the honour that Scripture willeth theÌ„ to haue But I say throughout all Scripture we are not commauÌ„ded to pray to any Saintes Therfore I can not nor will not preach to you that Saintes ought to be prayed vnto for then should I preache vnto you a doctrine of myne owne head Notwithstandyng whether they pray for vs or no that I referre to GOD. And if Saintes do pray for vs then I trust to pray for you within this halfe houre Maister Shiriffe and for euery Christian man liuyng in the fayth of Christ dying in the same as a Saint Wherfore if the dead may pray for the quicke I will surely pray for you Wel haue you any thing more to say TheÌ„ spake he
hurteth no man loue fulfilleth all things If God haue sent thee plentie helpe thy neighbour that hathe neede Giue him good councell If ye lacke consider if thou were in necessitie thou wouldst gladly be refreshed And againe beare your crosse with Christ. Consider what reproofe sclaunder and reproch he suffered of his enemies and how paciently he suffered all thinges Consider that all that Christ did was of his meere goodnesse and not of our deseruing For if we could merite our owne saluation Christ woulde not haue dyed for vs. But for Adams breaking of Gods precept we had bene all lost if Christ had not redeemed vs againe And like as Adam broke the precepts and was driuen out of Paradise so wee if we breake Gods commaundements shall haue damnation if we do not repent and aske mercy Now therefore let all Christians put no trust nor confidence in their workes but in the bloud of Christ to whome I commit my soule to guide beseeching you all to pray to God for me and for my breethren here present with me that our soules leauing these wretched carcases may constantly depart in the true fayth of Christ. In much like sort Garret also protesting and exhorting the people after his confession made ended his protestation in maner as foloweth ¶ The death and burning of the most constant Martyrs in Christ D. Robert Barnes Tho. Garret and W. Hierome in Smithfield an 1541. And so after theyr prayer made wherin most effectually they desired the Lord Iesus to be their comfort and consolation in this their affliction and to stablishe them with perfect faith The pacient suffering of these three Martyrs constancy and pacience thorough the holy Ghost they taking themselues by the hands and kissing one another quietly and humbly offred themselues to the handes of the tormentors and so tooke theyr deathe both Christianly and constantly with suche patience as mighte well testifie the goodnes of theyr cause and quiet of theyr conscience Wherein is to be noted how mightely the Lord worketh with his grace and fortitude in the harts of his seruants especially in such which causelesse suffer with a giltles conscience for his religions sake aboue other whiche suffer otherwise for their deserts Difference betweene them that suffer for Gods truth and other that dye for their owne desertes For whereas they which suffer as malefactors commonly are wont to goe heauie and pensiue to their death so the other with heauenly alacritie and chearefulnes doe abide whatsoeuer it pleaseth the Lord to lay vpon them Example whereof we haue right well to note not only in these three godly Martirs aboue mentioned but also in the Lord Cromwell who suffered but two dayes before the same no lesse may appeare Who although he was brought to his death atteinted and condemned by the parliament The chearfull patience in the L. Cromwel at his death yet what a giltles conscience he bare to his death his Christian patience well declared Who first calling for his breakefast and cheerefully eating the same and after that passing out of his prison downe the hill within the Tower and meeting there by the waie the Lord Hungerford going likewise to his executioÌ„ who for other matter heere not to be spoken of was there also imprisoned and perceiuing him to be all heauie and dolefull The comfortable wordes of the L. CroÌ„well to the L. Hungerforde they both going to their death with cheerefull countenance and comfortable words asking why he was so heauie he willed him to plucke vp his heart and to be of good comfort For sayd he there is no cause for you to feare For if you repent and be hartely sory for that you haue done there is for you mercy enough with the Lord who for Christes sake wil forgeue you and therfore be not dismayde And though the breakefast which we are going to be sharpe yet trusting to the mercy of the Lord we shall haue a ioyfull dinner And so went they together to the place of execution and tooke their death patiently ¶ A note of three Papistes executed the same tyme with Barnes Hierome and Garret THe same tyme and day and in the same place where when these three aboue mentioned did suffer Three Papistes executed Powell Fetherstone and Abell three other also were executed though not for the same cause but rather the contrary for denying the kynges supremacie whose names were Powell Fetherstone and Abell The which spectacle so happenyng vpon one day in two so coÌ„trary partes or factioÌ„s brought the people into a marueilous admiration doubt of their Religion Anno 1541. which part to follow and take as might so well happen amongest ignoraunt and simple people seeing two contrarye parts so to suffer the one for Popery the other against Popery both at one time In so muche that a certaine straunger beeyng there present the same time and seing three on the one side and three on the other side to suffer said in these wordes Deus bone quomodo his viuunt gentes hic suspenduntur Papistae illic comburuntur Antipapistae But to remoue and take away all doubt hereafter from the posterity The wordes of a straunger seeing both Papists protestaÌ„ts to suffer whereby they shall the lesse maruel how this so hapned here is to be vnderstande howe the cause thereof did rise and proceede Which happened by reason of a certeine diuision and discord amongst the Kings Councell which were so diuided amongst themselues in equall parts that the one halfe seemed to hold with the one Religion the other halfe with the contrary The names of whome although it were not necessary to expresse yet being compelled for the setting foorth of the truth of the story we haue thought good heere to annexe as the certeintie thereof came to our hands Protestants Papistes Canterbury Wynchester The counsaile dâ—uided in religion Suffolke Duresme Vicount Beawcham Norfolke Southhampton Vicount Lisle Anthony Browne Russell Treasurer William Paulet Pagyt Iohn Baker Sadler Rich. Chaunc of the augmentation Audeley Wingfield Vic. Chaunc This diuision and separation of the CouÌ„sell amongest themselues caused both these partes aboue mentioned the one for one religion the other for an other to suffer together Two togeather laide vppon the hirdle the one a Papist the other a Protestant For as the one part of the Counsell called vpoÌ„ the execution of Barnes Garret Hierome so the other part likewise called vpoÌ„ the execution of the law vpoÌ„ Powell Fetherstone and Abell Which sixe beyng condemned and drawen to the place of execution two vpon an hyrdle one being a Papist the other a Protestant thus after a strauÌ„ge maner were brought into Smithfield where all the sayd sixe together for contrary doctrine suffered death three by the fire for the Gospell the other three by hangyng drawyng and quarteryng for Popery Allen Cope in his worshypfull Dialogues makyng mention of these three aforesaid Powell Fetherstone
iudgemeÌ„ts and causes The night before they were areyned a bil was set vp vpon the townehouse doore by whom A 〈…〉 the L. Wentworth 〈…〉 Kerby and â—oger it was vnknowne and brought the next day vnto the Lord Wentworth who aunswered that it was good counsell Whiche bill in the latter end shall appeare In the meane time Kerby Roger beyng in the Gailers house named I. Bird an honest and a good man who had checkes diuers times at the barre that he was more meet to be kept then to be a keeper came in Mayster Robert Wingfielde sonne and heyre of Humfrey Wingfielde knight with M. Bruesse of Wennenham who then hauing conference with Kerby being then in a seuerall chaÌ„ber separate froÌ„ the other mayster Wingfeld sayd to Kerby The wordes of W. Wingfield to 〈◊〉 and Roger in pâ—â—soÌ„ Remember the fire is hot take heed of thine enterprise that y u take no more vpoÌ„ thee theÌ„ thou shalt be able to performe The terror is great the payne will be extreme and life is sweet Better it were be time to stick to mercy while there is hope of life then rashly to begin then to shrink with such like words of perswasion To whom he answered agayne Ah M. Wingfield be at my burning and you shall say The aunswere of Kerby to M. Wingfield there standeth a christen souldier in the fire For I know that fire and water sword and all other thinges are in the handes of God and he will suffer no more to be layd vpon vs then he will geue vs strength to beare Ah Kerby sayd mayster Wingfield if thou be at that poynt I will bâ—â—de thee farewell For I promise thee I am not so strong that I am able to burne And so both the Gentlemen saying that they woulde pray for them tooke handes with them and so departed Now first touching the behauiour of Kerby Roger when they came to the iudgement seate The behauiour of Kerby and Roger when they wer brought before the Iudges the Lorde Wentworth with all the rest of the Iustices there readye the Commissary also by vertue ex officio sitting next to the L. Wentworth but one betwene Kerby and Roger lifted vp theyr eyes and handes to heauen with great deuotion in all mens eyes making theyr prayers secretly to God for a space of time whilest they might say the Lordes praier fiue or sixe times That done theyr articles were declared vnto theÌ„ with all circumstances of the law Questions propounded to Kerby Roger. and then it was demaunded and enquired of them whether they beleued that after the wordes spoken by a priest as Christ spake them to his Apostles there were not the very body and bloud of Christ flesh bloud and bone as he was borne of the virgin Mary and no bread after Unto the which wordes they answered and sayd No they did not so beleue but that they did beleue the Sacrament which Christ Iesus did institute at his last supper Their aunsweres on Maundy thursday at night to his disciples was onely to put all men in remembraunce of the precious death and bloud shedding for the remission of sinnes and that there was neither flesh nor bloud to be eaten with the teeth but bread and wine The Sacrament more then bare bread and wine Foster a sore enemye to Gods people and yet more then bread and wine for that it is consecrated to an holy vse Then with much perswasions both with fayre meanes and threates besides if it would haue serued were these two poore men hardly layd to but most at the handes of Foster an inferior Iustice not being learned in such knowledge But these two continued both saythful and content chusing rather to dye then to liue and so continued vnto the end Then sentence was geuen vpon them both Kerby to be burned in the sayd towne the next Saterday Sentence geueÌ„ against Kerby and Roger. and Roger to be burned at Bury the Gang Monday after Kerby when his iudgement was geuen by the Lord Wentworth with most humble reuereÌ„ce holding vp his hands and bowing himselfe deuoutly sayd Praysed be almighty God and so stood still without any moe wordes Then did the Lord Wentworth talke secretly putting his head behinde an other iustice that sate betweene them The sayd Roger perceiuing that Rogers wordes to the Lord WeÌ„tworth sayd with a loud voyce Speake out my Lord and if you haue done any thing contrary to your conscience aske God mercy and we for our partes do forgeue you and speake not in secret for ye shall come before a Iudge and then make answere openly eueÌ„ he that shall iudge all men with other like wordes The Lord Wentworth somewhat blushing and chauÌ„ginge his countenaunce through remorse as it was thought sayd I did speake nothing of you nor I haue done nothing vnto you but as the Lawe is Then was Kerby and Roger sent forth Kerby to prison there Roger to saynt Edmundes Bury The one of the two brusting out with a loud voyce Roger as it is supposed thus spake with a vehemency Fight sayd he for your God For he hath not long to continue The next day which was Saterday about ten of the clocke Kerby was brought to the market place wheras a stake was ready wood broome and straw and did of hys clothes vnto his shyrt hauing a night cap vpon his dead and so was fastened to the stake with yrons there beyng in the galery the Lord Wentworth with the most part of all the Iustices of those quarters where they might see his execution how euery thing should be done and also might heare what Kerby did say and a great number of people about two thousand by estimation D. Rugham Monke of Bury preached at the burning of Keâ—by There was also standing in the galery by the Lord Wentworth D. Rugham whiche was before a Monke of Burye and sexten of the house hauing on a Surplis and a stoole about his necke Then silence was proclaymed and the sayd Doctour beganne to disable himselfe as not meet to declare the holye Scriptures being vnprouided because the time was so short but that he hoped in Gods assistance it should come well to passe All this while Kerby was trimming with yrons and fagottes broome and straw The chearfull countenance courage of Kerby as one that should be maryed with new garmentes nothing chaunging cheare nor couÌ„tenaunce but with most meeke spirite gloryfied GOD which was wonderfull to behold Then Mayster Doctor at last entred into y e sixt Chapter of S. Ioh. Who in handling that matter so oft as he alledged the Scriptures and applyed them rightly Kerby tolde the people that he sayd true and bade the people beleue him But when he did otherwise he tolde him agayne You say not true beleue him not good people Whereupon as the voyce of the people was they iudged Doctour Rugham
Winchester aforenamed to be present The Bishop of Winchester taketh his occasiâ— to worke his mischiefe as also at the Queenes takynge her leaue who verye well had printed in his memorie the kings sodaine interrupting of the Queene in her tale and falling into other matter and thoughte y t if the yron were beaten whilest it was hotte and that the kynges humoure were holpen suche misliking might followe towardes the Queene as might both ouerthrow her all her endeuors and only awaited some accasion to renewe into the kings memory the former misliked argument Hys expectatioÌ„ in that behalfe did nothing faile him For the king at y t time shewed himselfe no lesse prompt and ready to receiue any information then the bishop was maliciously bent to stir vp the kings indignation against her The king immediately vpon her departure from him vsed these or like wordes A good hearing quoth he it is when women become suâ—h Clerkes and a thing much to my comfort to come in mine olde dayes to be taught by my wife The Bishop hearing this The Bishop oâ— Winchesterâ— wordes to thâ— king seemed to mislike that the Queene shoulde so much forget her selfe as to take vppon her to stand in any argument wyth his maiestie whom he to his face extold for his rare vertues and especially for his learned iudgement in matters of religion aboue not only Princes of that and other ages but also aboue Doctours professed in Diuinitie and sayde that it was an vnseemely thing for any of his maiesties subiects to reason and argue with him so malapartly and greuous to him for hys parte and other of his Maiesties Councellours and seruauntes to heare y e same and that they all by proofe knew his wisedome to be such that it was not nedeful for any to put him in mind of any such matters inferring moreouer how daÌ„gerous and perillous a matter it is and euer hath bene for a Prince to suffer suche insolent woordes at hys subiectes hands who as they take boldnesse to contrary their soueraigne in wordes so want they no will but onely power and strength to ouerthwart them in deedes Besides thys Winchesters accusation against the Queene that the Religion by the Queene so stifly maintained did not onely disallow and dissolue the pollicie and politicke gouernment of Princes but also taught the people that all thynges oughte to be in coÌ„mon so that what colour so euer they pretended theyr opinions were in deede so odious and for the Princes estate so perillous that sauing the reuerence they bare vnto her for hys Maiesties sake they durst be bolde to affirme that the greatest subiect in this lande speaking those woordes that shee dyd speake and defending those argumeÌ„ts that she did defend had with indifferent iustice by law deserued death Howbeit for his part he would not nor durst not without good warrante from his Maiestie speake hys knowledge in the Queenes case althoughe very apparaunt reasons made for hym and suche as his duetifull affection towardes his Maiestie and the zeale and preseruatioÌ„ of hys estate would scarcely geue hym leaue to conceyue though the vttering thereof might thorowe her and her faction be the vtter destruction of hym and of suche as in deede dyd chiefly tender the Princes safetie wythout hys Maiestie would take vpon him to be their Protector and as it were theyr Buckler Whych if he would doe as in respect of hys owne safetye hee ought not to refuse he with others of hys faithfull Counsailours coulde wythin shorte time disclose such treasoÌ„s cloked with this cloke of heresy that his maiestie should easily perceiue how perillous a matter it is to cherish a Serpent within hys owne bosome Howbeit he would not for his parte willingly deale in the matter both for reuerent respect aforesaid and also for feare lest the faction was growen already too great there with the princes safetie to discouer the same And therewithall with heauie countenance and whispering together with them of y e secte there present he helde his peace Winchester abuseth the king with his flattering These and such other kindes of Winchesters flattering phrases marueilously whetted the king both to anger and displeasure towards the Queene and also to be ielous and mistrustfull of his own estate For the assuraunce whereof Princes vse not to be scrupulous to doe any thyng Thus then Winchester wyth his flattering woordes seeking to frame the kynges disposition after hys owne pleasure so farre crept into the king at that time and wyth doubtfull feares he with other his fellowes so filled the kyngs mistrustfull minde that before they departed the place the king to see belike what they would doe had geuen commandement with warrant to certaine of them made for y t purpose to consult together about the drawing of certaine articles against the Queene wherin her life might be touched which the king by their perswasions pretended to be fully resolued not to spare hauing any rigour or coloure of law to countenance the matter With this commission they departed for that time from the king resolued to put theyr pernicious practise to as mischieuous an execution Duringe the time of deliberation about thys matter they failed not to vse al kinds of policies How Winchester and his fellowes deuise against the Gospellers and mischieuous practises aswell to suborne accusers as otherwise to betray her in seeking to vnderstand what bokes by law forbidden shee had in her closet And the better to bring theyr purpose to passe because they would not vpon the sodaine but by meanes deale wyth her they thought it best at the first to begin with some of those Ladies whom they knew to be great with her and of her bloud The chiefest whereof as most of estimation and priuie to all her doings were these Lady Harbert the Lady Harbert afterwarde Countesse of Pembroke and sister to the Queene chiefe of her priuie chamber the Lady Lane being of her priuie chamber and also her cosine germane Lady Lane the Lady Tyrwit of her priuye chamber and for her vertuous disposition in very great fauour and credite with her Lady Tyrwitte It was deuised that these three aboue named shoulde first of all haue bene accused and brought to aunswer vnto the 6. articles and vpon their apprehension in the Courte their closet and coffers shoulde haue bene searched y t somewhat might haue bene found wherby the Queene myght be charged Winchesters plateforme which being found y e Queene her selfe presently should haue bene taken and likewise caried by barge by night vnto the Tower This platforme thus deuised but yet in the ende comming to no effecte the king by those aforesayde was foorthwith made priuie vnto the deuise by Winchester and Wrisley and his consent therunto demanded Who belike to prooue the byshops malice how farre it would presume like a wise politike Prince was contented dissemblingly to geue his consent and to alow of euery
of the lawe which is the very true losing But for al that he hath not taken away from the powers and officers their right sword and authoritie to punish the euill for such pertayne not to hys kingdome vntill they are made spirituall and then freely and with a glad hart they serue God 6 If the Pope woulde make all the obseruations of the ceremonies as Lent fasting holydayes confession matrimonie masse 6. article mattins and reliques c. free and indifferent he should not bee Antichrist but now because he commendeth them in the name of Christ he vtterly corrupteth the Church suppresseth the faith and aduanceth sinne fol. 67. If the Pope will infer a necessitie of those things which Christ leaueth free and indifferēt then what doth he make himselfe but Antichrist The Article is plaine and is founded vpon the doctrine of Christ and S. Paule 7 To beleeue in Christ maketh sure inheritors with Christ fol. 1. 8 If a man say then shall we no good workes do 7. article I aunswere as Christ did 8. article This is the worke of God to beleeue in him whome he hath sent fol. 1. The place of these two Articles gathered out of the Reuelat is this The place annexed Iohn 1. Who is this light that we are exhorted to beleeue in Truely it is Christ as S. Iohn doth testifie He was the true light that lighteneth all men which come into the world To beleeue in this light maketh vs the children of light and the sure inheritors with Iesus Christ. Euen now haue we cruell aduersaries which set vp their bristles saying why shall we then do no good workes To these we aunswere as Christ did to the people in the sixt of s. Iohn which asked him what they should do that they might worke the workes of God Iesus aunswered and sayd vnto them This is the worke of God that ye beleeue on him whome he hath sent Iohn ◠And after it followeth Uerily verily I say vnto you he that beleueth on me hath euerlasting life To this also condescendeth S. Iohn in his epistle saying These things haue I written vnto you that beleeue on the name of the sonne of God that you may surely know how that you haue eternall life What is the name of the sonne of God Truely his name is Iesus that is to say a sauiour therefore thou must beleeue that he is a sauiour But what auayleth this The diuels do thus beleeue tremble Iacob 2 Math. 8. They know that he is the sonne of God and sayd vnto him crying O Iesu the sonne of God what haue we to do with thee They know that he hath redemed mākind by his passion and laboured to let it For whē Pilate was set downe to geue iudgement his wife sent vnto him saying Math. ◠Haue thou nothing to doe with that iust man for I haue suffered many things this day in my slepe about him No doubt she was vexed of the diuel to the intent that she should perswade her husband to giue no sentence vpō him so that Satan might the longer haue had iurisdiction ouer mankind They knowe that he hath suppressed sinne and death as it is written Death is consumed into victory Death where is thy sting Hell where is thy victory The sting of death is sinne the sting of sinne is the lawe But thanks be vnto God Osee 13. Heb. 2. 1. Cor. 1◠Rom. 8. which hath geuē vs victory through our Lord Iesus Christ who by sinne damned sinne in the flesh For God made him to be sinne for vs that is to say a sacrifice for our sinne and so is sinne taken in many places which knew no sinne that we by his meanes should be that righteousnes which before God is allowed It is not therefore sufficient to beleeue that he is a sauiour and redeemer but that he is a sauiour redemer vnto thee c. 9 Nombring of sinnes maketh a man a more sinner yea a blasphemer of the name of God 9. Article fol. 3. The place of this Article gathered out of the Reuelat. is this The place annexed Knowledge thy selfe a sinner that thou mayest be iustified Not that the numbring of thy sinnes can make thē righteous but rather a greater sinner yea a blasphemer of the holy name of God as thou mayest see in Caine which said that his sinnes were greater then that he might receiue forgiuenes and so was a reprobate c. 10 God bindeth vs to that which is impossible for vs to accomplish 10. article fol. 3. The place of this Article gathered out of the Reuelat. is this The place annexed If thou aske of me why he bindeth vs to that whych is impossible for vs to accomplish thou shalt haue S. Augustine aunswere which saith in the second booke that hee wrote to Hierome that the lawe was geuen vs that wee might knowe what to do and what to eschewe to the intent that when we see our selues not able to do that whiche we are bound to do nor auoide the contrary we may then know what we shall pray for and of whome we shall aske this strength so that we may say vnto our father Good father commaunde whatsoeuer it pleaseth thee but giue vs the grace to fulfill that thou commaundest And when wee perceiue that we can not fulfill his will yet let vs confesse that the law is good and holy and that we are sinners and carnall solde vnder sinne But let vs not heere sticke for now are we at hell gates and doubtles shoulde fall into vtter desperation Rom. 7. except God did bring vs agayne shewing vs his gospell promise saying feare not little flocke for it is your fathers pleasure to geue you a kingdome Luke 12. c. 11 Sinne can not condemne vs for our satisfaction is made in Christ which dyed for vs 11. article fol. 4. The place of this Article gathered out of the Reuelat. is this The place annexed Sinne hath no power ouer vs neither can condemne vs for our satisfaction is made in Christ which dyed for vs that were wicked and naturally the children of wrath But God which is rich in mercy through the greate loue wherewith he loued vs euen whē we were dead through sinne Ephes. 2. hath quickened vs with Christ with him hath raised vs vp with him hath made vs sit in heauēly things through Iesus Christ for to shew in times to come the exceding riches of his grace in kindnes towards vs through Christ Iesus for by grace are ye saued through faith and that not of our selues for it is the gift of God and cōmeth not of workes least any man should boast himselfe c. 12 I will shew thee an euident argument and reason that thou mayst know without doubt 〈◊〉 article who is Antichrist All they that doe pursue are Antichrists The Pope Byshops Cardinals and theyr
Antichrist the other not Idols were worshipped of both nations y e profauatyng of the Supper and Baptisme was lyke vnto them both wicked superstition raigned on both partes and true worship was deformed and defaced with detestable hipocrisie Truely it is most false that they do affirme and say that I had subscribed vnto such kynde of heresies as though they had bene conformable vnto the law of God when as nothyng is more aduerse or repugnaunt therevnto for euen now of late God of hys goodnesse and mercy had opened my daâ—elyng eyes and hath drawen me out of the filthy slow of Idolatry and superstition in the which amongest others I haue so long tyme wallowed and tumbled Neither is it any lesse absurde that they affirme me to haue allured many to embrace the same except peraduenture they do vnderstand that I haue oftentymes wished that the yoke of Antichrist should be shaken and cast off from the neckes of the Scottes as it is from the Englishe men whiche thyng with a sincere and vpright heart and with an earnest mynd I do now also wish and desire The 5. Article That the Scottish nation and their Clergy be altogether blynded 5. Article whome he did also say and affirme that they had not the true Catholike fayth And this he dyd openly teach and preached also that hys fayth was much better more excellent then the faith of all the clergy in the realme of Scotland Borthwike No man will deny that people to be blynded which neyther heareth Christ nor his Apostles Such is the people of Scotland I speake of those vnto whom the veritie and truth of Christ hath not yet opened or manifested it selfe There is no cause therefore why they should accuse me of heresy Furthermore how farre of the nation and people of Scotland be from the hearyng of Christ albeit the premisses do sufficiently declare in that they do chalenge vnto the Romishe Antichrist the autoritie which Christ and hys Apostles do declare Antithesis oâ— comparison betweene the religioÌ„ of Scotâ—â—â—h men and the religion of Christ. Christ himselfe to be endued with all and that contrary to the worde of GOD they forbid priests to marry I will adde some thing more unto it where by the matter may be more euident Christ calleth himselfe the dore whereby all men ought to enter in at Iohn the x. chapter Contrariwise the Scottes doe say and affirme that we must enter in by the virgine Mary and Saint Peter Christ in the fourth of Iohn sayth The tyme shall come when as the true worshippers shall worship the father in spirit and truth the Scottes builde themselues hye temples and chappels for Idols in the which euen as Israell in tymes past they commit fornication Paule in his Epistle to the Hebrews and x. chapter sayth That Christ by one onely oblation hath made perfect all those for euermore which are sanctified which saying confirmeth also the wordes of Christ hangyng vppon the Crosse saying it is finished signifieng that by hys death there was a finall ende set vnto all sacrifices which are offered vp for sinnes But the Scottish church men as they are blasphemers in deede so do they bragge and boast that they daily offer vp Christ for the sinnes both of the quicke and of the dead God commaundeth vs that we shall not worship any grauen Image The Scottes do not onely fall downe flatte before Images but also offer vp incense vnto them Saint Paule teacheth vs that Christ is made our wisedome righteousnesse satisfaction and redemption The Scottes beyng wyse men in theyr owne conceites preferre and embrace traditions fayned inuented out by mans head before the lawe of God they stablish righteousnesse in their owne workes sanctification in holy water and other externall things redemption in pieces of lead which they doe buy of their great Antichrist who then will quarell with me that I doe lye that the people of Scotland are blind and that my faith which doth onely behold the word of God to be much more better and excellent then theirs The 6. Article Agreeably to the ancient errors of Iohn Wickliffe and Iohn Hus Archheretikes condempned in the Councell of Constance 6. Article he hath affirmed and preached that the clergy ought not to possesse or haue any temporall possessions neyther to haue any iurisdiction or authoritie in temporalties euen ouer theyr owne subiectes but that all these things ought to be taken from them as it is at this present in England Borthwike The Lord in the xviij chapter of the booke of Numbers sayd thus vnto Aaron The Leuiticall law is no necessary rule now binding But he meaneth here of excessiue landes possessions of Abbeyes and religious he uses addict to them but the princes may diminish or conuert theÌ„ otherwise vpon considerations thou shalt possesse nothyng in theyr land neyther shalt thou haue any portion amongest them I am thy portion and inheritage amongst the children of Israell for vnto the sonnes of Leuy I haue geuen all the tithes of Israel that they should possesse them for their ministery which they do execute in the tent of ordinaries Albeit I do not doubt but that the order of the Leuites and of our clergy is farre different and variable For the administration of theyr sacred and holy thyngs after theyr death passed vnto their posterity as it were by right of inheritaunce which happeneth not vnto the posteritie of our clergy in these dayes Furthermore if any heritage be prouided or gotten for them I doe not gaynesay but that they shall possesse it But still I doe affirme that all temporall iurisdiction should bee taken from them for when as twise there rose a contention amongst the Disciples which of them should be thought the greatest Christ aunswered The kyngs of nations haue dominion ouer them and such which haue power ouer them are called beneficiall you shall not do so For he which is greatest amongst you shall be made equall vnto the yongest or lest and he which is the prince or ruler amongst you shall be made equall vnto hym which both minister mynding thereby and willyng vtterly to debarre the ministers of hys word from all terrene and ciuill dominion and Empire For by these poyntes he doth not onely declare that the office of a pastor is distinct and deuided from the office of a prince and ruler Ciuill dominion â—â—fering from Ecclesiasticall but that they are in effect so muche different and seperate that they cannot agree or ioyne together in one man Neither is it to be thought that Christ did set or ordaine an harder law then he himself before did take vpon hym Forsomuch as in the 12. of Luke certayne of the company sayd vnto hym Maister commaund my brother that he deuide his inheritaunce with me He aunswered Man who made me a Iudge or deuider amongest you We see therefore that Christ euen simply did reiect and refuse the office of a Iudge
then to come He tooke bread he blessed and brake it and gaue it to hys Disciples and sayde Take yee eate yee Math. 26. thys is my bodye whyche shall bee broken and geuen for you And lykewise the cuppe blessed and badde them drinke all thereof for that was the cup of the new testament which should be shed for the forgeuing of many How oft ye do this do it in my remembraunce Then saide the B. of S. Andrewes The Archb. of S. Andrewes speaketh The Earle of Hūtly speaketh and the Officiall of Lowthaine with the Deane of Glasgue and many other Prelates we know this well enough The earle of Hūtly said thou aunswerest not to that which is laide to thee say either nay or yea thereto He aunswered if ye will admitte God his word spoken by the mouth of his blessed sonne Iesus Christ our Lord and Sauiour ye will admit that I haue sayd for I haue sayd or taught nothing but that the word which is the triall and touchstone sayth whych ought to be Iudge to me and to all the world Why quoth the Earle of Huntley hast thou not a Iudge good inough and trowest thou that we know not God and his word Aunswere to that is spoken to thee and then they made the accuser speake the same thing ouer againe Thou saydest quoth the accuser and hast taught that the bread and wine in the Sacrament of the aultar after the words of the consecration are not the body and bloud of our Sauiour Iesus Christ. He aunswered I sayd neuer more then the write sayth nor yet more then I haue sayd before 1. Cor. 11. For I know wel by S. Paule when he sayeth Whosoeuer eateth this bread and drinketh of thys cup vnwoorthely receaueth to hymselfe damnation And therefore when I taught which was but seldome and to them only which required and desired me I sayd that if the Sacrament of the aultar were truly ministred and vsed as the sonne of the liuing God did institute it where that was done there was God himselfe by hys diuine power by the which he is ouer all The Bishop of Orkney asked him Beleeuest thou not sayd he that the bread and wine in the sacrament of the aultar after the wordes of the consecration is the very body of God flesh bloud and bone He answered I wot not what that word consecration meaneth I haue not much latine Adam Wallace aunswereth by his Creede but I beleeue that the sonne of God was conceaued of the holy Ghost and borne of the Uirgin Mary hath a naturall body with handes feete and other members and in the same body hee walked vp downe in the world preached and taught he suffered death vnder Pontius Pilate was crucified dead and buryed and that by his godly power hee raysed that same body agayne the thyrd day and the same body ascended in to heauen and sitteth on the right hand of the father Christs naturall body cannot be in two places at once whiche shall come agayne to iudge both the quicke and y e dead And that this body is a naturall body with handes feete and cannot be in two places at once he sheweth well hym selfe For the whiche euerlasting thankes be to hym that maketh this matter cleare Math. 26. When the woman brake the oyntment on hym aunswering to some of hys Disciples which grudged thereat he sayd The poore shall you haue alwayes with you but me shall you not haue alwayes meaning of his naturall body And likewise at his Ascention sayd he to the same Disciples that were fleshly and would euer haue had him remayning with them corporally Iohn 16. It is needfull for you that I passe away for if I passe not away the comforter the holy Ghost shall not come to you meaning that his naturall body behoued to be taken away frō thē But be stoute and be of good cheare Math. 28. Iohn 16. for am with you vnto the worldes end And that the eating of his very flesh profiteth not The eating of the very flesh of Christ profiteth nothing may well be knowne by his wordes which he spake in the 6. of Iohn where after that he had sayd Except ye eate my fleshe and drinke my bloud ye shall not haue life in you they murmuring therat he reproued them for their grosse fleshly taking of his wordes and sayd What will ye thinke when ye se the sonne of man ascend to the place that he came frō It is the spirit that quickeneth the flesh profiteth nothing to be eaten as they tooke it and euen so take ye it Iohn 6. The B. of Orknay speaketh It is an horrible heresie sayde the Bishop of Orknay When he began to speake again and bad the Lord Gouernour iudge if hee had righte by the write the accuser cryed Ad secundam Nunc ad secundam aunswered the Archbishop of S. Andrewes The 2. article agaynst Adam Wallace Then was he bidden to heare the accuser who propounded the second Article and sayd Thou saydest lykewyse and openly diddest teach that the Masse is very Idolatry and abhominable in the sight of God Aunswere He aunswered and sayde I haue read the Bible and word of God in three tounges and haue vnderstand them so farre as God gaue me grace and yet read I neuer that word Masse in it all The Masse not found in Scripture but I found sayd he that the thyng that was highest and most in estimation amongst men and not in the word of God was Idolatry and abhominable in the sight of God And I say the Masse is holden greatly in estimation Argument and high amongest men and is not founded in the word therefore I said it was Idolatry and abhominable in the sight of God But if any man will find it in the Scripture and proue it by Gods word I will graunt mine errour and that I haue fayled otherwise not and in that case I will submit me to all lawfull correction and punishment Ad tertiam sayd the Archbyshop Then sayde the accuser Thou hast sayde and openly taught that the God which we woorship is but bread sowen of corne The 3. Article Aunswere growing of the earth baked of mēs hands and nothing else He aunswered I worship the father the sonne and the holy Ghost three persons in one Godhead which made fashioned the heauen and earth and all that is therein of naught but I know not which God you worship and if you will shew me whome you worship The popes God I shall shew you what he is as I can by my iudgement Beleeuest thou not sayd the accuser that the sacrament of the alter after the words of the consecration betwixt the Priests hands is the very body and bloud of the sonne of God and God himselfe What the body of God is sayde he and what kind of body he hath I haue shewed you so farre as I
copy of the which answer I thought here next after the said Bull immediatly to exhibite to the christian reader that who so is disposed to conferre the one with the other hauing theÌ„ both at hand 〈◊〉 Pope â—â—scribed in 〈◊〉 colours may iudge the better of the whole matter cause and also may see the true Image of the Pope out of his paynted visour appeare in his owne perfect colours The answer now to the Bull here followeth IESVS Martinus Lutherus Christiano Lectori gratiam Christi in salutem aeternam FAma peruenit ad me Christiane Lector exijsse Bullam quandam aduersum me 〈◊〉 answer M. 〈◊〉 to the 〈◊〉 Bull 〈◊〉 Latin penè in omné terrá prius quam ad me in quem vnice fuerit cui maximè erat inferenda veniret Fortè quod noctis tenebrarum scilicet filia timult lucem vultus mei Hanc tamen ipsam noctuam vix tandem multum adiuuaÌ„tibus amicis in imagine sua datum est videre c. 〈…〉 vide 〈…〉 pag. â—65 ¶ Here followeth the same aunswer of Martin Luther agaynst the execrable Bull of Pope Leo in English MArtin Luther to the christiaÌ„ reader wisheth the grace of Christ to eternall saluation 〈◊〉 copy of 〈◊〉 Luthers â—â—swere to 〈◊〉 Bull of â—â—pe Leo â—nglishe I heard a fanie a farre of Christian reader that a certayne Bull was past out against me and sent almost ouer al the world before it came to me against whom it was especially directed to whoÌ„ most chiefly it appertained For what cause I cannot tell except peraduenture it was for that the sayd Bull like vnto a nightcrow and as a bird of darkenesse hatched in the night durst not flie in y e day nor abide to come in my sight Notwithstanding the said night foule after long tyme by helpe of friends was caught at length brought vnto me in his owne likenes to behold Which causeth me yet to be vncertaine what to thinke whether my papists do dally iest with me in setting out such famous libels without any name against me or whether in truth and earnest they play the mad men so against me at Rome or no. For first neither do I see here the stile as it is called nor y e processe of the court of Rome obserued And againe which maketh me more to doubt herein be brought condemned such articles which it is plaine and manifest to be most christian whereby it seemeth to me most like the said monster to be hatched by Iohn Eccius a man wholy compact and framed altogether of lies dissimulations errors heresies The said suspition this also partly confirmeth for that I heare it so bruted abroad that y e sayd Eccius is thought and sayd to be the Apostle of such a goodly Bull. And not vnlike when none could be more meet an Apostle for such an Apostleship then he And in deed I heard no lesse long since that a Bull was in working agaynst me at Rome partly by the workemanship of Eccius which because as the stile and composition therof declareth it displeased the good and learned men there was therefore differred and should haue bene suppressed But whatsoeuer the matter be it semeth to me not vnlike wheresoeuer this apostle Eccius beareth rule there to be the kingdom of Antichrist and all kind of madnes there to reigne In the meane tyme I will so deale that I wyll not seeme to beleue Pope Leo the x. with his learned cardinals to be the authors of this furious madnes which I doe not so much for the honor of the Sea of Rome as because I will not be puft vp to much with pride and seeme to my selfe as one worthy to suffer such so great so glorious things for the veritie of God For if it were so in deed that the bishop of Rome did so furiously rage against me who were then so happy before God as Luther to be condemned for so manifest a truth of such a proude Prelate Wherein what were more to be wished for of me then that I should neuer be absolued reconciled nor haue any part with that so doltish and vnlearned wicked and furious Antichrist Happy were that day happy were that death and to be receiued with all ioy and thankfulnes to God if it might be my happe at any tyme in such a cause as this is to be apprehended and to suffer death M. Luther thenketh himselfe not worthy to suffer in so good a cause But geue the honour of this cause vnto others and let this matter fynde his Martyr worthy for the same I for my sinnes am not worthy to come to that honour Let other men therfore thinke of these Romanists what they list Thus I thinke that whosoeuer was the author of this bull he is a very Antichrist and against Antichrist these thinges I write to redeeme the veritie of Christ so much as in me lieth which he laboreth to extinguish And first that he shall obtayne no part of his will in any thing agaynst me M. Luthers protestation here I protest before God and our Lord Iesu Ehrist and his holy angels and all the world that I disseÌ„t with all my hart from the condemnatioÌ„ of this bull which Bull I also do curse and execrate as an enemy a Churche robber and blasphemy against Christ the sonne of god our Lord. Amen Furthermore I hold defend and imbrace with the ful trust of my spirit those articles in the said Bul condemned and excommunicate Marke here how Luther recanteth and affirme that the same oughe to be holden of all faithful christians vnder paine of eternal malediction and that they are to be counted for Antichristes who so euer haue consented to the sayd Bull whom I also together with the spirit of all them which purely know do vtterly shun them according to the precept of our Lord Iesu Christ. Amen And let this stand for thy reuocation O Bulla verè Bullarum filia i. O thou Bull which art the very daughter of all vayne Bulla in Latin signifieth as much in English as a bubble in the water bubbles This my confession and protestation made for witnes whereof I take all them that shall read these presents before I proceed to defend declare these foresaid Articles I will first begin with certaine arguments for the confutation of the sayd Bull whereof the first I will take of the blind ignoraÌ„ce of this blockish Antichrist Titus 1. For the Apostle Peter so commandeth that we should be redy to render a reason of that faith and hope which is in vs. And the apostle Paule willeth a bishop to be mighty to exhort in souÌ„d doctrine to refute the gaynesayers And these thinges be they which now 3. yeres agoe I haue desired looked for out of Rome or from them which take part with Rome The Papistes will not abide the triall of the Scripture Which things
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 coÌ„mendatioÌ„s 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 coÌ„iectureth by the reason of y e Kings Maiesties affaires wherwith we â—e 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 conteâ—â—es 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 〈◊〉 at their seruauntes handes hauing for my part vtterly refused heeretofore to talke with them in such matters and of all other persons 〈…〉 them therein to whome I haue declared what I think◠〈◊〉 â—hee which trusted that your Maiestie woulde haue suffered 〈◊〉 your poore sister and beadewomaÌ„ to haue vsed the accustomed masse which the King your father mine with all his predecâ—ssours did euermore vse wherein also I haue ben brought vp froÌ„ my 〈◊〉 And therevnto my conscience doth not only bind me which by no meanes will suffer me to thinke one thing and do another 〈◊〉 also the promise made to the Emperour by your Maiesties counsaile was an assurance to me that in so doing I should not offâ—nd the â—wes although they seeme nowe to qualifie and 〈…〉 thing And at my last wayting vpon your Maiesty I was 〈◊〉 to declare my mind and conscience to the same and desired your highnes rather then you should constraine me to leaue 〈…〉 my life wherunto your maiesty made me a very geÌ„tle 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 preseÌ„ce 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
wee say that there is a great difference and separation betwixt the body in the which Christe suffered and the bloud which he shed vpon the Crosse thys body which euery day is celebrated in the mysterie of the Passion of Christe For this body is a pledge and a similitude but the other is the very truthe it selfe Ergo it appeareth that these two are seperated a sunder by no lesse difference then is betweene a pledge and the thing whereof y ◠pledge is geuen or then is betweene an Image of a thing and the thing it selfe whereof the Image is or then is betwene the forme of a thing and the veritie it selfe This wrote Bertramus Druthmarus manye other Bertramus Ioan. Scotus Druthmarus and yet were neuer in all their time once reprooued of heresie Thys wrote Ioannes Scotus also in whose life time men had not eies to espie his heresies But about 200. yeare after his death he was iudged and condemned for an hereticke his bookes burned in a Councell holden at Vercellae in Lombardie in the yeare of our Lorde God .1015 Bertramus condemned for an hereticke 200. yeares after his death Since which time euen vntill this day although Idolatrye had great encrease yet there neuer wanted some good men whiche boldly woulde professe and sette foorth the truth although they were well assured that theyr worldly reward shoulde be spite malice imprisonning sworde fire and all kindes of tormentes Thus so shortly and in so few woordes as I could I haue declared to you what Christe meant by these woordes This is my bodye what the Apostles thought therein in what sorte they deliuered them to theyr successors in what sense and meaning the holy Fathers and olde wryters and the Uniuersall and Catholicke Churche hath euermore taken them The ende and deceasse of king Edward the sixt THus hauing discoursed thinges done and past vnder the raigne of king Edwarde The decease of king Edward .6 suche as seemed not vnfruitfull to be knowen we will now draw to the ende and death of this blessed king our young Iosias Who about a yeare and a halfe after the death of the Duke of Somerset hys Uncle Anno 1553. in the yeare of our Lorde 1553. entring into the 17. yeare of his age and the 7. yeare of his raigne in the month of Iune was takē from vs for our sinnes no dout Whome if it had so pleased the good wil of the Lord to haue spared with longer life not vnlike it was by all cōiectures probably to be esteemed by those his towarde and blessed beginnings but proceeding so as he began he would haue reformed suche a Common wealth heere in the Realme of England as by good cause it might haue bene sayd of hym y t was sayd in y e olde time of the noble Emperour Augustus in reforming and aduauncing the Empire of Rome Quam quum ille lateritiam vt aiebat accepit Ex Suetonio marmoream reliquit Which Empire he receiued he sayd of bricke but he left it of fine Marble But the condition of this Realme and the customable behauiour of English people whose propertie is commonly to abuse the lighte of the Gospell when it is offered deserued no suche benefite of so blessed a reformation but rather a contrarye plague of deformation suche as hapned after his raigne as ye shall heare the Lord graunting in the nexte Queenes dayes that followed Thus then this godly and vertuous Impe in the time and moneth aboue mentioned was cut from vs of whose worthy life and vertues haue bene partly afore declared Neuerthelesse to haue some monument of him remaining to testifie of the good nature and gentle disposition of that Prince we will adde heere for a remembraunce thys little Epistle of his own hand wryting to the Archb. of Canterbury his Godfather as followeth An Epistle of yong Prince Edward to the Archb. of Canterbury his Godfather Prince Edward when he wrote this epistle seemed to be very younge not aboue seauen yeares of age lying then at Antile IMpertio te plurima salute colendissime Praesul charissime Susceptor Quia abes longè a me vellem libenter audire te esse incolumem Precor autem vt viuas diu promoueas verbum Dei Vale. Antilae decimo octauo Iunij Tuus in Christo filius Edwardus Princeps An other Epistle of the young Prince Edward to the Archb. his Godfather ETsi puer sum colendissime Susceptor non tamen immemor sum vel officij erga te mei An other Epistle of Prince Edward to his godfather vel humanitatis tuae quam indies mihi exhibere studes Nō exciderūt mihi humanissimae tuae litterae pridie diui Petri ad me datae Quibus ante hac respondere nolui non quòd illas neglexerim aut non minerim sed vt illarum diuturna meditatione fruerer fideliue memoria reponerem atque demum bene ruminatis pro mea virili responderem Proinde affectum erga me tuum verè paternum quem in illis expressisti amplector veneror optoque vt multos viuas annos tuoque pio ac salubri consilio pergas esse mihi venerandus pater Nam pietatem ante omnia mihi amplectendam exosculandam esse duco quoniam diuus Paulus dicit 1. Tit. 4. Pietas ad omnia vtilis est Optimè valeat tua paternitas in plurimos annos Hartefordioe tertio decimo Ianuarij Tui studiosissimus EDOVARDVS Princeps The aunswere of the Archbishop to Prince Edwardes Epistle Alludit ad verba Terentijin Comoedia NOn magis poterit ipsa me seruare salus fili in Christo charissime quam salus tua Mea vita non dicenda est vita absque tua salute valitudine Quapropter cum te incolumem ac saluum intelligo vitam etiam mihi integram esse incolumem sentio The aunswere of Thomas Cranmer Archbishop of Cant. to the epistle of Prince Edward Neque certè absentia mea tam est iniucunda tibi quà m sunt litterae tuae periucundae mihi Quae arguunt tibi iuxta adesse ingenium dignum tanto principe praeceptorem dignum tanto ingenio Ex quibus tuis litteris te sic litteras video colere vt interim doctrinae coelestis tua nequaquam minima sit cura quae cuicunque sit curae non potest illum quaeuis cura frangere Perge igitur qua via incoepisti Princeps illustrissime Spartam quam nactus es hanc orna vt quam ego per literas video in te virtutis lucem eadem olim illuminet vniuersam tuam Angliam Nō scribam prolixius tum quidem vt me intelligas breuitate non nihil affici tum etiam quod credam te aetate quidem adhuc paruulum paruo gaudere similem simili tum etiam praeterea ne impolita mea oratio in causa sit quò generosa illa tua indoles
of participation in so much as we communicating therof do participate the grace of Christ so that you meane hereby only the effect therof But our conclusioÌ„ standeth vpon the substance and not the efficacye onely which shall appeare by the testimony both of Scriptures and of all the fathers a thousand yeare after Christ. And first to begin with the Scripture let vs consider what is written in Math. 26. Mark 14. Luke 22. fyrste to the CorinthiaÌ„s 11. Mathew sayth Math. 26. As they sat at supper Iesus tooke bread c. In Marke there is the same sense although not the same wordes Math. 14. who also for one part of the Sacrament speaketh more playnely Iesus taking breade c. After the same sense also writeth Luke 22. Luke 22. And when Iesus had taken bread c. In the mouth of two or three witnesses sayth the Scripture standeth all truth Here we haue three wytnesses together that Christ sayd that to be his body which was geueÌ„ for many and that to be his bloud which should be shed for many wherby is declared the substance and not onely the efficacy alone therof Ergo it is not true that you say there to be not the substance of his body but the efficacy alone therof Cran. Substance and efficacie both graunted in the Sacrament Thus you gather vpon mine aunswere as though I did meane of the efficacy and not of the substance of the body but I meane of them both as well of the efficacye as the substance And for so much as all things come not readily to memory to a man that shall speake ex tempore therfore for the more ample and fuller aunswere in the matter this writing here I do exhibite An other explication for aunswere exhibited in writing by the Archb. ¶ An explication exhibited by Cranmer OUr Lord and Sauior Iesus Christ at the time of his Maundy preparing himselfe to die for our cause that he might redeeme vs from eternall death to forgeue vs all our sinnes and to cancell out the handwriting that was agaynst vs y t we through ingratefull obliuion should not forget his death therfore he at y e time of his holy supper did institute a perpetuall memory of this his death to be celebrated amoÌ„g christians in bread wine The 〈◊〉 cause 〈◊〉 the 〈◊〉 wa◠〈◊〉 according as it is sayd Do this in remembraunce of me And so often as you shall eat this bread drinke this cup you shall shew forth the Lordes death till he come And this remembraunce or sacrament of his holy passion that is of his body slayne bloud shed he would all christians to frequent celebrate in bread and wine according as he sayd Take eate and drink ye all of this Therfore whosoeuer for mans tradition denyeth the cup of Christes bloud to lay men they manifestly repugne agaynst Christ forbidding that which Christ commaundeth to be done and be like to those Scribes and Phariseis of whom the Lord spake Ye hipocrites ye haue reiected the coÌ„maundementes of God for your traditions Math. 2â— Well did Esaye prophecy of you saying This people honoureth me with theyr lips but theyr hart is farre from me Luke 7. Without cause do they worship me teaching the doctrines and preceptes of men The sacrament and misticall bread being broken and distributed after the institution of Christ and the mysticall wine likewise being taken and receiued be not onely sacramentes of the fleshe of Christ wounded for vs and of hys bloudshedding but also be most certaine sacraments to vs and as a manne would say seales of Gods promises and giftes Sacramâ—â—â— seales 〈◊〉 Gods pâ—â—â—mises and also of that holy felowship which we haue with Christ and all his members Moreouer they be to vs memorials of that heauenly food and nourishment wherwith we are nourished vnto eternall life and the thyrste of our boyling conscience quenched and finally wherby the harts of the faythfull be replenished with vnspeakeable ioy and be corroborated and strengthened vnto all workes of godlines We are many sayth S. Paule one bread and one body all we which doe participate of one breade 1. Cor. 11 and one cuppe And Christ sayth Eate ye this is my body And drinke ye this is my bloud Math. 2 And I am the liuing breade which came downe from heauen He that eateth me shall also liue for me Iohn 6. Not as your fathers did eate Manna in the desert and are dead He that eateth me shall also liue for me Thus therefore true bread and true wine remaynfull in the Eucharist vntill they be consumed of the faythfull to be signes as seales vnto vs annexed vnto Gods promises making vs certayne of Gods gifts towardes vs. Bread 〈◊〉 wine remayne in the Eâ—â—charist 〈◊〉 be seale vs 〈◊〉 with 〈◊〉 promisâ—â— Also Christ remaineth in them they in Christ which eate his flesh drinke his bloud as Christ himselfe hath promised They that eat my flesh drinke my bloud abide in me I in them Moreouer he abideth also in them which worthely receiueth the outward sacrament neither doth he depart so soone as the sacramentes is consumed but continually abideth feeding and nourishing vs so long as we remayne bodies of that head meÌ„bers of the same I acknowledge not here the naturall body of Christ which is only spirituall intelligible and vnsensible hauing no distinctioÌ„ of meÌ„bers partes in it but that body onely I acknowledge worship which was borne of the virgin which suffred for vs which is visible palpable hath all the forme shape and partes of the true naturall body of man Christ spake not these wordes of any vncertayne substance but of the certayne substance of bread which he then held in his hands shewed his disciples wheÌ„ he sayd Christâ— wordeâ— spoken of an 〈◊〉 certaine substaÌ„câ— of a 〈…〉 bread 〈◊〉 which had in 〈◊〉 handeâ— Eat ye this is my body and likewise of the cup when he sayd Drinke ye this is my bloud meaning verely of that bread which by nature is vsuall and common with vs which is taken of the fruit of the ground compacted by the vniting of many graynes together made by man by mans hand brought to that visible shape being of a round compasse without all sense or life whiche nourisheth the bodye and strengtheneth the hart of man Of this same bread I say and not of any vncertaine and wandring substance the old fathers say that Christ spake these wordes Eate ye this is my body How doctoâ—â— doe 〈◊〉 speachâ—â— Chrisâ—â— Tropiâ—â—â— Figuraâ—â—â—â— Anagoâ—â—â—call 〈◊〉 Bread 〈◊〉 by 〈◊〉 name 〈◊〉 body And likewise also of the wine which is the creature and fruite of the vine pressed out of many clusters of grapes maketh mens hart mery of the very same wine I say Christ spake drinke ye this is my bloud And so the olde Doctors doe call this
foundation do hold that the same body is offered vnto God by the Priest in his daily massings to put away the sinnes of the quicke and the dead But one sacrifice in the scripture Whereas by the Apostle to the Hebrewes it is euident that there is but one oblation and one true and liuely sacrifice of the Church offered vpon the aultar of the crosse which was is and shall be for euer the propitiation for the sinnes of the whole world and where there is remission of the same there is sayth the Apostle no more offering for sinne ¶ Arguments confirming his aunswere Ce No sacrifice ought to be done but where the Priest is meete to offer the same The first argument Heb. 5. la All other Priests be vnmeete to offer sacrifice propitiatory for sinne saue only Christ rent Ergo no other Priests ought to sacrifice for sinne but Christ alone The second part of my argument is thus proued Fe No honour in Gods Church ought to be takeÌ„ whervnto a man is not called as Aaron ri It is a great honor in Gods Church to sacrifice for sin Argument son Ergo No man ought to sacrifice for sinne but onely they which are called But onely Christ is called to that honour Ergo no other priest but Christ ought to sacrifice for sin That no man is called to this degree of honour but Christ alone Heb. 7 it is euident For there are but two onely orders of Priesthood allowed in the word of God namely the order of Aaron and the order of Melchisedech But now the order of Aaron is come to an ende by reason that it was vnprofitable and weake and of the order of Melchisedech there is but one Priest alone euen Christ the Lord which hath a priesthoode that can not passe to any other Another Argument Ba That thing is in vaine and to no effect where no necessitie is wherefore it is done ro To offer vp any more sacrifice propitiatory for the quicke and the dead there is no necessitie for Christ our sauiour did that fully and perfectly once for all co Ergo to do the same in the Masse it is in vayne Heb. 9. Another Argument Fe After that eternall redemption is found and obtained there needeth no more dayly offering for the same Ab vna causa veritatis ad propositionem habentem illam causam valet consequentia ri But Christ comming an high Bishop c. found and obteined for vs eternall redemption o. Ergo there needeth now no more daily oblation for the sinnes of the quicke and the dead Another Argument Ca All remission of sinnes commeth only by shedding of bloud mes In the Masse there is no shedding of bloud tres Ergo in the Masse there is no remission of sinnes and so it foloweth also that ther is no propitiatory sacrifice Another Argument In the Masse the passion of Christ is not in verity but in a mistery representing the same yea euen there where the Lords supper is duly ministred But where Christ suffereth not there is he not offered in verity Heb â— for the Apostle sayeth Not that he might offer vp himselfe often times for then must he haue suffered often times sith the beginning of the world now where Christ is not offered there is no propitiatory sacrifice Ergo in the Masse there is no propitiatory sacrifice For Christ appeared once in the latter end of the world to put sin to flight by the offering vp of himselfe And as it is appoynted to all men that they shall once dye and then commeth the iudgement euen so Christ was once offered to take away the sinnes of many And vnto them that looke for him shall he appeare agayne without sinne vnto saluation Another Argument Da Where there is any sacrifice that can make the commers thereunto perfect there ought men to cease from offering any mo expiatory and propitiatory sacrifices ri But in the new testament there is one onely sacrifice now already long since offered which is able to make the commers thereto perfect for euer j. Ergo in the new testament they ought to cease from offering any more propitiatory sacrifice Sentences of the Scripture tending to the same ende and purpose out of which also may be gathered other manifest arguments for more confirmation thereof BY the which will sayth the Apostle we are sanctified by the offering vp of the body of Iesus Christ once for all Heb. 10. And in the same place But this man after that he had offered one sacrifice for sinne sitteth for euer at the right hand of God c. For with one offering hath he made perfect for euer them that are sanctifyed and by himselfe hath he purged our sinnes By â—â—mselfâ— I beseech you to marke these wordes by himselfe the whiche well wayed will without doubt cease all controuersie The Apostle playnely denieth any other sacrifice to remaine for him that treadeth vnder his feete the bloud of â—e testament by the which he was made holy Christ wil not be crucified againe he will not his death to be 〈◊〉 derision He hath reconcyled vs in the body of his flesh Coloss. 1â— Make I beseech you he sayth not in the mistery of his body But in the body of his flesh If any man sinne we haue an aduocate with the father 1. Ioan. â— Iesus Christ the righteous and he is the propitiaâ—ion for our sinnes not for ours only but for the sinnes of the â—â—ole world I know that all these places of the Scripture are auoyded by two maner of subtile shiftes The popisâ— distinction betweene bloudy and vnbloudy sacrifice the one is by the distinction of the bloudy and vnbloudy sacrifice as though our vnbloudy sacrifice of the Church were any other then the sacrifice of praise and thankesgeuing then a commemoration a shewing foorth and a sacrameÌ„tall representation of that one only bloudy sacrifice offred vp once for all The other is by deprauing and wrasting the sayings of the auncient Fathers vnto such a straunge kinde of sense The papistâ— maintayne their sacrifice propitiâ—atory by thâ— old Doctoâ— falsly wrasted as the Fathers themselues in deede neuer ment For what the meaning of the Fathers was it is euidente by that which S. Augustine writeth in his Epistle to Boniface in the 83. chapter of his 9. booke against Faustus the Manichee besides many other places likewise by Eusebius Emisene Cyprian Chrysostome Fulgentius Bertram and others Doctors making against the propitiatorâ— sacrifice of the masse which do wholy concord and agree together in this vnity in the Lord that the redemption once made in verity for the saluation of man continueth in full effect for euer and worketh without ceassing vnto the end of the world that the sacrifice once offered can not be consumed that the Lords death and passion is as effectuall the vertue of that bloud once shead as freshe at this day
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 thē 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 commādement God requireth in euery man and woman this pacient obediēce 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 commandemēt 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 cōsolation 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
him selfe vntill suche time as the world had thought verely y t both he al his had ben cleane destroyed and cast away as the wise man sayth of the wicked people We thought them to be foles but they be in peace Sâ—p 5. Example taken of our meate and drinke how thinges neuer come to their perfâ—â—ction before they be vtterly wasted Wee may learne by things that nourish and maintaine vs both meat and drinke to what lothsomnes and in maner abhorring they come vnto before they woorke theyr perfection in vs. From life they be brought to the fire and cleane altered from that they were when they were aliue from the fire to the trencher and knife and all to hacked from the trencher to the mouth and as small ground as the teethe can grinde them and from the mouth into the stomack and there so boyled and digested before they nourish that who soeuer saw the same would loth and abhorre hys owne nourishment before it come to hys perfection Is it then any marueile if suche Christians as GOD delighteth in be so mangled and defaced in thys worlde whych is the kitchin and mill to boyle and grinde the flesh of Gods people in till they atchieue their perfection in the worlde to come And as a man looketh for the nutriment of his meate when it is ful digested and not before so must hee looke for hys saluation when hee hath passed thys troublous worlde and not before Vnmorte fiâ—ed men be no people to God Math. 10. Rawe fleshe is not meate wholesome for man and vnmortified men and women be not creatures meete for God Therefore Christ sayeth that his people must be broken and all too torne in the mill of thys worlde and so shall they be moste fine meale vnto the heauenly father And it shall be a Christian mannes parte and the duetie of a mynde repleanished wyth the spirite of God to marke the order of God in all his things howe he dealeth wyth them and howe they suffer and be content to lette God do his will vpon them as S. Paule sayeth They waite vntill the number of the electes be fulfilled and neuer be at rest Rom. 8. but looke for the time when Gods people shall appeare in glorie We must therfore paciently suffer and willingly attend vppon Gods doings althoughe they seeme cleane contrary after our iudgement to our wealth and saluation as Abraham did when hee was bid to offer his sonne Isaac Example of Abraham Example of Ioseph in whom God promised the blessing and multiplying of hys seede Ioseph at the last came to that which God promised him although in the meane time after the iudgemeÌ„t of the worlde he was neuer like to be as God said he should be Lorde ouer hys brethren When Christe woulde make the blinde man to see he put clay vppon hys eyes whych after the iudgement of man Iohn 9. was meanes rather to make hym double blind then to geue him his sight but he obeied and knew that God could worke his desire what meanes soeuer he vsed contrary to mans reason and as touching this world he vseth all hys after the same sort If any smart 1. Pet. 4. Iudgement 〈◊〉 beginneth with the house of God Colos. 3. his people be the first if any suffer shame they begin if any be subiecte to sclaunder it is those that hee loueth so that hee sheweth no face or fauour nor loue almost in thys worlde outwardly to them but laith clay vpon their sore eyes that be sorowfull yet the pacient man seeth as S. Paul sayeth life hid vnder these miseries and aduersities and sight vnder soule clay and in the meane time he hath the testimony of a good conscience and beleueth Gods promises to be his consolation in the worlde to come whych is more woorthe vnto him then all the worlde is woorth besides and blessed is that man in whom Gods spirite beareth recorde that he is the sonne of God what soeuer troubles he suffer in thys troublesome worlde Rom. 8. And to iudge things indifferently my godly wife the troubles be not yet generally as they were in our good fathers time soone after the deathe and resurrection of oure Sauiour Christ Iesu whereof hee spake in S. Mathewe Math. 24. Of the whych place you and I haue taken manye tymes greate consolation and especially of the latter parte of the Chapter wherein is contained the last daye and ende of all troubles I doubt not both for you and me and for suche as loue the comming of our sauiour Christe to iudgement Remember therefore that place and marke it againe and yee shall in thys time see great consolation and also learne muche pacience Was there euer suche troubles as Christe threatned vppon Ierusalem was there sithens the beginning of the worlde suche affliction who was then best at ease The Apostles that suffered in body persecution and gathered of it ease and quietnesse in the promises of God And no marueile for Christ sayeth Lifte vp your heades for your redemption is at hande that is to saye your eternall rest approcheth and draweth neare The world is starke blind Luke 1. and more foolish then foolishnesse it selfe and so be the people of the worlde For when God sayth trouble shal come they will haue ease And when God sayeth be merrye and reioyce in trouble we lament and mourne as thought we were castawayes But this our flesh which is neuer merry with vertue nor sorrie with vice Flesh neuer mery with vertue not sory with 〈◊〉 neuer laugheth wyth grace nor euer weepeth wyth sinne holdeth fast wyth the worlde and letteth God slippe But my dearely beloued wife you knowe howe to perceiue and to beware of the vanitie and craftes of the deuill wel enough in Christ. And that yee may the better haue pacience in the spirite of God reade againe the 24. chap. of S. Mathew and marke what difference is betwene the destruction of Ierusalem Math. 24. and the destruction of the whole world and you shall see that then here were left aliue many offenders to repent but at the latter day there shall be absolute iudgement and sentence neuer to be reuoked of eternall life and eternal death vppon all meÌ„ and yet towards the end of the world we haue nothing so much extremitie as they had then but euen as we be able to beare So doth the mercifull father lay vpon vs now imprisonment and I suppose for my part shortly death now spoile of goodes losse of frends and the greatest losse of all the knowledge of Gods word Ann. 1555. February Gods wyll be done I wish in Christ Iesu our onely mediatour and Sauiour your constancie and consolation that you may liue for euer and euer whereof in Christ I doubt not to whome for his blessed and most paynefull passion I commit you Amen 13. October 1553. * To a certayne godly woman instructing her how she should
being within a while after recouered of those woundes deliuered out of prison getteth hymselfe home vnto hys house where he either for the greatnes of his sorrow or for lacke of good counsell or for that he would auoyde the necessitie of hearing masse hauing all things set in an order a good while before that pertaining to his testament casting himself into a shalow riuer Iudge Hales drowned himselfe was drouned therein which was about the beginning of the month of February or in the month of Ianuary before an 1555. The vnhappy chance of this so worthy a Iudge was surely the cause of great sorrowe and griefe vnto all good men it gaue occasion besides vnto certayne Diuines to stand some thyng in doubt with themselues whether hee were reprobate or saued or no about which matter it is not for me to determine either this way or that The cause of Iudge Hales drowning considered for he that is our Iudge the same shal be his Iudge and he it is that will lay all things open when the time commeth This in the meane time is certaine sure that the deed of the man in my mind ought in no wise to be allowed which if he did wittingly then do I discommend the mans reason But if he did it in phrenesie as beyng out of his wit theÌ„ do I greatly pity his case Yet notwithstanding seeing gods iudgements bee secret and we likewise in doubt vpon what entent hee dyd thus punish himselfe neither againe is any man certaine whether he did repent or no before the last breth went out of his body me seemeth their opinion is more indifferent herein which do rather disallow the example of the dead then dispayre of his saluation Otherwyse if we wyll adiudge all those to hell that haue departed the world after this sort how many examples haue wee in the first persecutions of the Churche of those men and women who beyng registred in the works of worthy writers haue notwithstanding their praise and commendation For what shall I thinke of those yong men who being sought for to do sacrifice to heathen Idols Examples in the tyme of the first persecution did cast downe themselues headlong and brake their owne neckes to auoyd such horrible pollution of themselues What shall I say of those virgins of Antioch who to the end they might not defile themselues with vncleannes and with idolatry through the perswasioÌ„ of their mother casting themselues headlong into a riuer together with their mother did fordo themselues Euseb. Hist. Eccle. lib. 8. although not in the same water yet after the same maner of drouning as this M. Hales did What shall I say of other two sisters which for the self same quarell did violently throw themselues headlong into the sea as Eusebius doth record In whome though perchaunce there was no lesse confidence to beare out the pains which should be ministred of the wicked vnto them yet that their good desire to kepe their faith and religion vnspotted was commended and praised Another like example of death is mentioned by Nicephorus Nicephor lib. 7. cap. 13. Brassila Dyrrachina that in an other virgin likewise whose name is expressed in Hierome to be Brassila Dyrachina who to keepe her virginitie fayned her selfe to be a witch and so conuentyng with the yong man which went about to defloure her pretended that she would geue hym an Hearbe which should preserue hym from all kynd of weapons so to prooue it in her selfe layd the herbe vppon her owne throte bidding him smite wherby she was slayne and so with the losse of her lyfe her virginitie was saued Hreunto may be ioyned the like death of Sophronia a Matrone of Rome who wheÌ„ she was required of Maxentius the tyrant to be defiled and saw her husband more slacke then hee ought to haue bene in sauyng her honesty biddyng them that were sent for her to tary a whyle tyll she made her ready went into her chamber and wyth a weapon thrust her selfe through the brest and dyed Now who is he that would reprehend the worthy acte of Achetes which biting of his owne tong did spit it out into the harlots face These examples I do not here inferre as going about either to excuse or to mainteyne the hainous facte of M. Hales which I would wish rather by silence might bee drouned in obliuion but yet notwithstaÌ„ding as touching the person of the man whatsoeuer his fact was because we are not sure whether he at the last breath repented Againe because we do not know nor are able to compreheÌ„d the bottomles depth of the graces and mercies which are in Christ Iesu our sauiour we will leaue therfore the final iudgement of him to the determination of him who is only appointed iudge both of the quicke and the dead ¶ De Iacobo Halisio carmen Si tua quanta fuit grauitas prudentia norma Iunctaque syncera cum pitate fides Tam caro firma tibi fortisque Halise fuisset Sanctorum prima classe ferendus eras Instituit sedenim sua quis sic tempora vitae Sanctorum vt nullis sint maculata malis Quum nihil ergo vides propria quin labe laboret Tu tua fac cures caetera mitte Deo ¶ The history of Thomas Tomkins hauyng first his hand burned after was burned hymselfe by B. Boner for the constant testimonie of Christes true profession MEntion was made before of sixe prisoners March 16. The history of Thomas Tomkins Martyr brought examined before B. Boner the 8. of February whole names were Tomkins Pigot Knight Hankes Laurence and Hunter All which though they receiued theyr condemnation together the next day after yet because the tyme of their execution was then driuen of from February til the next month of March I did therefore referre the story of them to this present moneth of March aforesayde wherin now remayneth seuerally to entreat of the Martyrdome of these 6. persons as the order and time of their suffrings seuerally do require Of the which 6. aforenamed martyrs the first was Tho. Tomkins burned in Smithfield the 16. day of March an 1555. This Thomas Tomkins a Weauer by his occupation dwellyng in Shordich and of the Dioces of London The godly lyfe disâ—position of Thomas Tomkins was of such conuersation and disposition so godly that if any woman had come vnto him with her web as sometyme they did three or foure in a day hee would alwayes begin with praier Or if any other had come to talk of any matter he would likewyse first begin with prayer And if any had sought vnto hym to borrowe money he would shew him such money as he had in his purse and bid hym take it And when they came to repay it agayne so far of was he from seeking any vsury at their hand or from straight exaction of his due that he would bid them keepe it longer while they
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 sacrameÌ„t 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 pâ—eseÌ„ce 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
heresie The Byshop seeing he would not recant did proceede in his law and so gaue sentence of condemnation vpon him The burning of the blessed Martyr Thomas Tomkyns The Martyrdome of Thomas Tomkins in Smithfield An. 1555. March 16. Then he deliuered him to the sheriffe of London Sentence read againâ—â— Thomas Tomkins March 1â— who caried him straighte vnto Newgate where hee remayned most ioyous and constant vntill the 16. day of March next after on which day hee was by the sayde Sheriffe conueied into Smithfield and there sealed vp his faith in the flaming fire to the glory of Gods holy name and confirmation of the weake A notable historie of W. Hunter a yong man of 19. yere pursued to death by iustice Browne for the Gospels sake worthy of all young men and parents to be red THe 26. day of the sayde moneth of Marche the yeare aforesayde followed the Martyrdome of William Hunter a right godly young man of the age of xix yeares and borne of like godly parents by whome hee was not onely instructed in true religion and godlinesse but also confirmed by them vnto death after a rare and strange example worthy to be noted and had in admiration of all parentes Wherein may appeare a singulare spectacle not onely of a maruelous fortitude in the partie so young but also in hys parents to beholde nature in them striuing with religion and ouercome of the same Wherby Christian parents may learne what is to be done not only in their children but also in them selues if neede at any time do require or godlynesse should demaund the duetie of a christian man against naturall affection Example whereof in the sequele of thys hystorie we haue here preseÌ„t before our eyes Which hystorie as it was faithfully drawen out by Robert Hunter hys owne brother who being present with his brother William neuer left him till his death sent the true report vnto vs we haue heere with like faithfulnesse placed and recorded the same as followeth W. Hunter 〈◊〉 in Colâ—an â—â—â—eete with Thomas Taâ—lour W. Hunter threatned for not receiuing at a 〈◊〉 W. Hunter wâ—â—led of 〈◊〉 Maister to depart W. Hunter câ—â—meth to his father to Burntwoode William Hunter being a preÌ„tise in London in the first yeare of Queene Marie was commaunded at the Easter next following to receiue the Communion at a Masse by the Priest of the Parish where hee dwelte called Colman streete whyche because hee refused to doe hee was verye much threatned that he shoulde be therefore brought before the Bishop of London Wherefore William Hunters master one Thomas Tailour a silke weauer required William Hunter to go and depart from him lest that he shuld come in daunger because of him if hee continued in hys house For the which causes William Hunter tooke leaue of his said maister and thence came to Burntwoode where his father dwelt with whome he remained afterwarde about the space of halfe a quarter of a yeare After this it happened within 5. or 6. wekes that William going into the chappell of Burntwoode and fineding there a Bible lying on a deske did reade therein In the meane time there came in one father Atwell a Sumner which hearing William read in y e Bible said to him what medlest thou with the Bible Knowest thou what thou readest and canst thou expound the Scriptures To whome William aunsweared and sayde father Atwell Father Atwel â— Sumner of Promotor I take not vppon me to expounde the Scriptures except I were dispensed withall but I fineding the Bible here when I came red in it to my comfort To whome father Atwell sayde it was neuer mery since the Bible came abroad in English Talke betwene Atwell W. Hunter concerning the Bible To the which words William answeared saying Father Atwell say not so for Gods sake for it is Gods booke out of the which euery one that hathe grace may learne to knowe what things both please God also what displeaseth him Then sayd father Atwel could we not tell before this time as well as now how God was serued William aunsweared no father Atwel nothing so wel as we maye now if that we might haue his blessed word amongste vs still as we haue had It is true sayde father Atwell if it be as you say Well sayd William Hunter it liketh me very well and I pray God that we may haue the blessed Bible amongest vs continually The Catholicâ—es cannot abide the 〈◊〉 To the which wordes father Atwell sayd I perceiue your minde well enoughe you are one of them that misliketh the Queenes lawes and therefore you came froÌ„ London I heare say You learned these waies at London but for all that sayde father Atwel you must turne an other leafe or els you and a great sorte moe heretickes wil broyle for this geare I warraÌ„t you To the which wordes William sayd God geue me grace that I may beleeue hys worde confesse his name whatsoeuer come therof Confesse his name quoth olde Atwell no no ye will goe to the deuill all of you and confesse his name What sayde William you say not well father Atwell At the which woordes hee went oute of the Chappell in a great furie Atwell not able to reason but he is able to accuse the innocent saying I am not able to reason with thee but I will fetch one straight way which shall talke with thee I warrant thee thou hereticke And hee leauing William Hunter reading in the Bible straight wayes brought one Thomas Wood who was then vicar of Southweld which was at an alehouse euen ouer against the sayde Chappell The vicar of Southweld angry with W. Hunter for reading in the Bible who hearing olâ—e Atwell say that William Hunter was reading of the Bible in the chappel came by and by to him and finding him reading in the Bible tooke the matter very hainously saying Sirha who gaue thee leaue to reade in the Bible and to expound it Then William aunswered I expound not the Scriptures Syr but reade them for my comfort What medlest thou with them at all sayde the Uicar It becommeth not thee nor none suche to meddle with the Scriptures But William aunswered I wil read the Scriptures God willing while I liue and you ought M. vicar not to discourage any maÌ„ for that matter but rather exhort men diligeÌ„tly to read the scriptures for your discharge and their own Unto the which the Uicare aunswered It becommeth thee well to tell me what I haue to doe I see thou arte an hereticke by thy wordes William sayd I am no hereticke for speaking the truthe But the Uicar sayde The Catholicks in no wyse will be controled it is a merye worlde when such as thou arte shall teache vs what is the truthe Thou art medling father Atwel telles me with the 6. of Iohn wherein thou maist perceiue how Christ saith Except that yee eate the flesh of Christ and drinke his
not to kneele nor knocke to the visible shew or externall shewe of the Sacrament And the queres of Carmarthen and other places there are not close at the sides so that the people may come in and forth at theyr pleasure Moreouer the Kinges ordinaunces doth not authorise him to rebuke the people for knocking on theyr brests in token of repentaunce of theyr sinnes nor for kneeling in token of submission to God for mercye in Christ. To the 22. he sayth that in time of rebellion in Deuon and Cornewall threatening to come into Wales he teaching the people the true fourme of prayer accordinge to Gods holy word and declaring the prayer vpon beades to be vayne and superstitious yet durste not for feare of tumulte forceably take from any man his beades without authority And touching the not reproouing of suche as hee shoulde meete wearing beades hee remembreth not that he hath so done vnlesse it were in the rebellion tyme at whiche time he durste not rebuke suche Offenders To the 23. he sayth that he beyng in the Pulpitte hys face towardes the people did not see the lightes if anye were set vp about the corpes behinde his backe till after that he came downe from the Pulpitte But he with George Constantine and the aforesayde Chauntour sittyng in the Church in Carmarthen to heare causes and seeing the Uicare with other Priestes with song and lights bringyng a corpes vppe to the Church called forthwyth the Uicare and Priestes and rebuked them in open court as cormorantes and Rauens flying about the dead carcase for lucre sake To the 24. he sayeth that he caused the one childe beyng borne with great perill of death to the Mother and it selfe lying for dead a certayne space after to be christened on the workyng day the other childe was Christened on the working day because both Father and Mother and al other people there were in perill of death by reason of the sodayne sweat which all men feared at that time And touching the rest of the accusatiō which is that by that example it is vsed after the olde accustomed fashion he knoweth no such thing ¶ To the tytle of Couetousnesse he sayth that hys doynges prooue the contrarye as his neighbours knoweth And to the 25. Article he vtterly denyeth To the 26. he sayth that his Hall at Aberguilly being ruinous he vseth for his Hall a greate Chamber adioyning for his selfe and his seruauntes and all manner of straungers and besides twenty persons in house daylye What other hospitality he keepeth honest neighbours can testify To the 27. he sayth that his talke is accordyng to his hearers that is to say reuerently and truely of fayth loue and honest lyfe according to the Scriptures to like Auditours and to other vnreuerent and rash Turmoylers of Scriptures and holye doctrine he doeth talke of honest worldly thinges with Godly intent and that he doeth not moste commonlye talke of suche thinges as are expressed in this Article but when hee hath honest occation so to doe The 28. he sayth is vntrue and that hee hath warned no manne out of theyr landes but where he is destitute of necessary prouision and woulde haue part of his owne demayne from certayne free holdes hauing it onelye from yeare to yeare of pleasure hee cannot obteyne it without brawlyng Wherefore he suffereth them to keepe it euen yet still agaynst right reason And touching the rest that he had rather the Crowes should eat it c. he neuer spake any such word To the 29. he sayth that whereas hys Predecessour Byshop Barloe did let to farme the Isle of Ramsay to one William Browne after whose handes this Defendaunt receiued it into his owne possession the Uicars of Saynt Dauids being dispossessed of it long before he letted it ouer to Stephen Greene for 40. shillings the groūd as it was before and three poundes more for seales connies and foules there he knoweth of no right y e Uicars Chorall had therein who did refuse when this defendant did diligently vpon reasonable conditions offer the same vnto them and this defendant made no promise vnto thē as is conteined in the Article To the 30. he sayth he knoweth not but that he aduertised his Bayliffe to warne the freeholdes and other hauing his demayne to rent during pleasure to leaue it at a lawfull day to this Defendantes necessary vse and dyd not cause the Curate to do as is conteined in the Article to his remembraunce To the 31. he sayth that he knoweth not what y e priest bad in the Churche nor howe many plowes there came vndesired of this Defendaunt But he knoweth certeinly that he desired no mans labour but for his mony To the 32. he sayth that he knoweth not any such appoyntment of Schooles and reuenewes there but he foūd there after the departyng of Byshop Barloe a Schoolemayster an Ussher being a Priest and 20. Scholers which he hath hitherto maynteined better then he founde it to his knowledge he did neuer conuert anye pennye therof to his owne vse albeit he might lawfully haue done the same The 33. he sayeth is all vntrue so farre as hee knoweth To the 34. Article he sayth he neuer purchased more then three percels whereof one was 2. shillinges 8. pence by yeare the second three shillinges foure pence and the third 26. shillinges 8. pence or there about by yeare the rest he denyeth To the 35. he sayeth that he neuer bought of Lewes Iohn Thomas his land good cheape but after forty yeres purchase not knowing at that time any suche thinge as is contayned in the article agaynst the sayd Lewes Iohn Neither badde he the Somner to lette him alone but as soone as he hearde any thing of it commaunded the Somner to cyte him and so he was cyted in this Defendantes house occasionyng him to breake his bargayne to the which Lewes this Defendaunt sayde these wordes If you would geue me your land with an house full of golde I cannot nor will not suffer you to keepe a Lemman Then the sayde Lewes affirming the latter woman to bee his wife and the firste vnknowne to this Defendaunt hee caused the sayde Lewes to bee called to the consistorye for tryall where it hangeth yet And also by lawfull processe excommunicated the firste Woman for that shee would not by any meanes appeare in the Court to claime or to confesse marryage with the sayde Lewes and so she standeth this day at the poynt of significauit To the 56. he sayth that whereas the Chauntour and R. M. with other Chanons there would not obey the Kynges Godlye Iniunctions concerning the fyndyng a Schoole for poore mennes Chyldren a Lectur of Diuinitye Sermons on the Sondayes repayring of their Church and Mansion houses decent order and ministration there but stubbornely counted themselues with the Chauntour to be a bodye politicke without regarde of the Byshoppe and his lawefull monitions beyng hymselfe named in theyr Shyre Statutes Decanus quasi Decanus
I beleeue it to be true Here also others tooke occasion to aske hym for that he denyed the Byshop of Romes authoritie in England whether Linus Anacletus and Clement that were Byshops of Rome were not good men and he answered yes and diuers others but sayd he they claimed no more authoritie in England then the Byshop of Caunterbury doth at Rome and I striue not quoth he with the place neyther speake I agaynst the person of the Byshop but agaynst his doctrine which in most poyntes is repugnant to the doctrine of Christ. Thou art an arrogant fellow in deede then sayde the Byshop In what article is the doctrine of the Churche of Rome repugnant to the doctrine of Christ To whome George Marshe answered sayd Oh my Lord I pray you iudge not so of me Wherein the doctrine of the Church of Rome â—â—â—eth I stand nowe vppon the point of my life and death a man in my case hathe no cause to be arrogant neither am I God is my record And as concerning the disagreement of y e doctrine among many other things the Church of Rome erreth in the Sacrament For where Christ in y e institution therof did as well deliuer the cup as the bread saying Drinke ye all of this Marke reporteth that they did drinke of it in like manner S. Paul deliuered it vnto the Corinthians And in y e same sort also was it vsed in the primitiue church by the space of many hundreth yeares Now the Churche of Rome both taketh away one parre of the Sacrament from the Laity Wherefore if I coulde be perswaded in my conscience by Gods worde that it were well done I could gladly yeld in thys poynt Then sayd the Bishop Non disputandum est cum haeretico That is There is no disputing with an heretick So sayth the Turke in his Alcaron that no man must dispute of his lawe And therfore when all his answeres were read hee asked hym whether he would stand to the same beyng as they were sayd he full of heresie or els forsake them and come vnto the catholicke Churche To whom he made this full aunswere and sayde that he held no hereticall opinion but vtterly abhorred at kynd of heresie G. Marsh cleareth himselfe of heresie although they most vntruely so did sclaunder him And hee desired all the people present to beare hym wiâ—nesse if hereafter anye would sclaunder him and say y t he held any greuous heresie that in all Articles of Religion he he held none other opinion then was by law most godly established and publickely taught in England at the death of king Edward the vi and in the same pure Religion and doctrine he would by Gods grace stand liue Leach bidde to stand from Marsh. dye And here the ChauÌ„cellour spake to one Leache which â—tode neare vnto Marshe and bad him stand farther from him for hys presence did him no good This being done the Bishop tooke out a writing of his bosome begaÌ„ to read the sentence of condeÌ„natioÌ„ Sentence of condemnation read agaynst Marsh. but when the bishop had read almost halfe therof the Chauncellour called to him and sayd good my Lord stay stay for if ye proceede any further it will be to late to call it agayne and so the B. stayed Then his popish Priestes and many other of the ignorant people called vpon Marsh The Bishop stayeth in his sentence with many earnest wordes to recant and amongst other one Pulleyn a Shomaker sayd to hym for shame man remember thy selfe and recant They bad him kneele downe and pray and they would pray for him So they kneeled down and he desired them to pray for him and he would pray for theÌ„ The Bishoppe then asked hym agayne whether hee would not haue the Queenes mercy in time Gods mercy preferred before the Queenes mercy and he aunswered hee did gladly desire the same did loue her grace as faythfully as any of them but yet he durst not deny his Sauiour Christ for loosing his mercy euerlasting and so winne euerlasting death Then the Bishop put his spectacles agayne vpon his nose read forward his senteÌ„ce about v. or vi lyues and there againe the Chauncellour with a glauering and smiling countenance called to the B. and sayde The B. proceâ—â—deth in his sentence Yet good my Lord once againe stay for if that word be spoken al is past no relentyng will then serue and the Byshop pulling of his spectacles sayd I would stay and if it would be How sayst thou quoth he wilt thou recant Many of the Priestes and ignoraunt people bad him so do An other stay in reading the sentence and call to God for grace and pulled him by y e sleeue and bad him recant and saue his life To whom he answered I would as fayne to liue as you if in so doyng I shoulde not deny my mayster Christ and agayne he should denye me before his father in heauen So the bishop read out hys sentence vnto the end and straight after sayd vnto him G. Marsh. exhorted to recaÌ„t but could not be turned The B. readeth out the sentence A dogged saying of the Bishop G. Marsh deliuered to the Shiriffes The strayt keeping of Marsh in prison Nowe will I no more praye for thee then I will for a dogge And Marshe answered y t notwithstanding he would pray for his Lordship after this the bishop deliuered him vnto the Sheriffes of the city Then hys late keeper bad him fare well good George w t weeping teares whiche caused y e officers to cary him to a prisoÌ„ at the Northgate where he was very straitly kept vntill the tyme he went to hys death during which tyme he had small comfort or reliefe of any worldly creature For being in y e dongeon or darke prison none y t would hym good could speake w t hym or at least durst enterprise so to doe for feare of accusation and some of the Cittizens which loued him in God for the gospell sake wherof there were but a fewe although they were neuer acquaynted with him would sometime in the euening at a hoale vpon the wall of the City that went into the sayd darcke prisoÌ„ call to him and aske him how he did He would answere them most chearefully that he did well and thanked God most highly that he woulde vouchsafe of his mercy to appoynt him to be a witnes of his truth and to suffer for the same wherein he did most reioyce beseeching him that he would geue him grace not to faynt vnder the Crosse but patiently beare the same to his glorye and comfort of hys Churche The brotherly zeale of good men in comforting G. Marsh. with many other like godly sayinges at sondrye tymes as one that most desired to be with Christ. Once or twise he had money cast him in at the same hole about ten pence at one tyme 2. shillings at an
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 â—eeke long suffering serue and edifie one other Doctrine 〈◊〉 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 〈◊〉 good gifts grow vp into a perfit man in Christe these be earnestly to exhort you yea to beseech you in the â—ender 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 〈◊〉 1. Daâ—â—ell 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 coÌ„maundement of Christ now in time of famine the hungry people being in wildernes farre froÌ„ any townes Iohn 1â—â— 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 cleaâ—e 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 RepeÌ„t 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 â—etter of G. Marsh to â—ertayne 〈…〉 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 〈◊〉 exhorâ—eth to 〈◊〉 fastnes 〈◊〉 the Gospell exhorted the AntiochiaÌ„s 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 â—radford â—aunders 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 〈…〉 for the â—ospell in â— â—â—ryes 〈◊〉 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 woÌ„t for the most part to warne his
Newgate one Beard a Promooter came to him two or thre dais before he was burned and said vnto him Sir A 〈…〉 take â—â—â—tweenâ— Cardâ—â—â—â—â— and 〈…〉 I am sent vnto you by the Counsaile to knowe whether ye will recant or no Cardmaker From which Counsaile are ye come I thinke ye are not come nor yet sent from the Queenes counsaile but rather from the commissioners vnto whoÌ„ as I suppose ye belong And where as ye would know whether I wil recant or no thus I pray you report of me to those whom ye said sent you I know you are a Tailor by your occupation and haue endeuoured your selfe to be a cunning workeman and therby to get your liuing so I haue bene a preacher these xx yeres and euer since that God by his great mercy hath opened myne eyes to see hys eternal truth I haue by his grace endeuoured my selfe to call vpoÌ„ him to geue me the true vnderstanding of his holy word and I thanke hym for his great mercy I hope I haue discharged my conscience in the settyng forth of the same to that little talent that I haue receiued Beard Yea sir but what say you to the blessed Sacrament of the aultar Card. I say and marke it well that Christ the nyght before hys bitter passion ordeyned the holy and blessed Communion hath geuen commandement that his death should be preached before the receiuyng therof in the remeÌ„brance of his body broken and his precious bloud shed for the forgeuenes of our sinnes to as many as faithfully beleeue and trust in hym And furthermore The 〈◊〉 〈◊〉 of M. 〈…〉 sacramâ—â—â— to conclude the matter briefly wyth hym he asked of him whether the Sacrament he spake of had a beginnyng or no Whereunto when he had graunted and affirmed the same to be then maister Cardmaker againe thus inferred thereupon If the Sacrament said he as you confesse haue a beginning and an ending then it cannot bee God for God hath no beginnyng nor endyng and so willyng hym well to note the same he departed from hym Iune An. 1555. The 5. day M. Secretary Bourne the M. of the Roles Sir Frances Englefield Sir Richard Read and Doctor Hughes anchorising them or two or three of them at the least to proceed to further examination of Benger Cary D. and Field vppon such poynts as they shall gather out of their former confessions touchyng their lewd vayne practises of calculing or coniuryng presently sent vnto theÌ„ with the sayd letters The 7. day there was another letter to sir Iohn Tregonwel willing hym to ioyne in commission with the said L. North and others abouenamed about the examination of the said parties others for coniuring witchcraft And the 29. of August Cary and D. were set at liberty vpon bands for their good abearyng vntil Christmas after The 12. day a letter was sent to the L. Treasurer to cause Writs to be made to the Shirife of Sussex for y e burnyng and executing of Dirike a Brewer at Lewes and other two the one at Stainings the other at Chichester The 23. of Iune a letter was sent to Boner to examine a report geuen to the counsail of 4. parishes within y e Soken of Essex that should still vse the English seruice and to punish the offenders if any such be ¶ The story of Iohn Ardeley and Iohn Symson of the Parish of Wigborow the great in Essex The story of â—â—hn Simâ—â—â— Iohn â—rdeley 〈◊〉 WIth Mayster Cardmaker and Iohn Warne vpon the same day in the same company for the same cause was also coÌ„demned Iohn Ardeley and Iohn Symson which was the 25. day of Maye But before we come to the story of them first here is to be noted the copy of the King and Queenes letter directed froÌ„ the Court the same day and sent by a Poste early in the morning to the bishop in tenor and forme as foloweth ¶ To the right reuerend Father in God our right trusty and welbeloued the Bishop of London The king Queenes 〈◊〉 to B. 〈◊〉 RIght reuerend father in God right trusty and welbeloued we greet you well And where of late we addressed our letters to the Iustices of peace within euerye of the Countyes of this our Realme wherby amongest other instructions geuen them for the good order and quiet gouernement of the Country about them they are willed to haue a speciall regard vnto such disordred persons as forgetting theyr duetyes towardes God and vs do leane to any erroneous and hereticall opinions refusing to shew them selues conformable to the Catholick ReligioÌ„ of Christes church wherein if they cannot by good admonitions and fayre meanes reforme them they are willed to deliuer them to the Ordinarye to be by him charitably trauelled withall and remoued if it may be from their noughty opinions or els if they coÌ„tinue obstinate to be ordered according to the lawes prouided in that behalfe vnderstanding nowe to our no little maruell that diuers of the sayd disordered persons being by the Iustices of peace for theyr contempt and obstinacy brought to the Ordinaryes to be vsed as is aforesayd are either refused to be receiued at theyr hands or if they be receiued are neither so trauelled with as christian charity requireth nor yet proceeded withall according to the order of Iustice but are suffered to continue in theyr errors to the dishonor of almighty God and daungerous exemple of others like as we finde this matter very straunge so haue thought conuenieÌ„t both to signify our knowledge therwith also to admonish you to haue in this behalfe such regard hencefoorth to the office of a good pastor and Bishop as wheÌ„ any such offenders shal be by the sayd Officers or Iustices of peace brought vnto you Q. Mary stirreth Boner to â—hedde innocent bloud you to vse your good wisedom discretioÌ„ in procuring to remoue theÌ„ froÌ„ theyr errours if it may be or els in proceeding agaynst them if they shall coÌ„tinue obstinate according to the order of the lawes so as through your good furtherance both Gods glory may bee better aduaunced and the common wealth more quietly gouerned Yeuen vnder our signet at our honour of Hampton Courte the 24. of May the 1. and 2. yeares of our reignes This letter thus comming from the Court to the Bishop made him the more earnest and hasty to the condemnation as well of others as of these men of whom now we haue presently to entreat of Iohn Symson I meane and Iohn Ardeley Whyche both beyng of one countrey and of one Towne together and of one trade that is being both husbandmen in the town of Wigborow in Essex Iohn Ardeley Iohn Simson both husbandmen 〈◊〉 the towne of Wigboâ—ough and also almost both of one age sane that Symson was of the age of 34. the other of 30. were brought vp both together by the vnder Shyriffe of Essex to Boner Bishop of London vpoÌ„ the
sauing the Gloria in excelsis the Epistle and Gospell the Creed and the Pater noster for this cause they say they haue not nor will not come and heare Masse To the seuenth Iohn Ardeley aunswereth and sayth that he beleueth the contentes of the same to bee true but Iohn Symson doth answere that he is not as yet fully resolued with himselfe what aunswere to make therunto further sayth that as touching the common and dayly seruice sayd vsed in the church he sayth that he neuer sayd that seruice in the Churche ought to be sayd but in the Englishe tongue nor yet he neuer sayd that if it be otherwise sayd and vsed then in English it is vnlawful and nought Iohn Ardeley and Iohn Symson An other appearance of Simson and Iohn Ardeley before the Byshop Thus these articles being to them obiected and theyr aunsweres made vnto the same as before the Bishop according to the old trade of his Consistorie Court respited them to the after noone biddyng them to make their appearaunce the sayd day and place betweene the houres of two and three At what tyme the sayd Byshop repeatyng agayne the sayd articles vnto them and beginnyng with Iohn Ardeley did vrge and solicitate according to his maner of wordes to recant To whom Iohn Ardely againe constantly standyng to his professed Religion The wordes of Iohn Ardeley to Boner gaue answere in wordes as foloweth My Lord quoth he neyther you nor any other of your Religion is of the Catholique Church for you be of a false fayth and I doubt not but you shall be deceyued at length beare as good a face as ye can You will shedde the innocent bloud and you haue killed many and yet goe abot to kyll more c. And added further saying If euery heare of my head were a man I would suffer death in the opinion and fayth that I am now in These with many other woordes he spake Iohn Ardeley â— Iohn Simson condemned Then the Byshop yet demaunding if he woulde relinquish his erroneous opinions as he called them and be reduced againe to the vnitie of y e Church he answeared as foloweth No God foreshield that I should so do for then I should loose my soule After this the sayd Byshop asking Iohn Ardeley after his formall manner if he knewe any cause why hee shoulde not haue sentence condemnatorie agaynst hym so read the condemnation as he also did against Iohn Simson standyng lykewyse in the same cause and constancie with Iohn Ardeley which was done the xxv day of May and so were they both committed to the secular power that is to the handes of the Sheriffes to be conueyed to the place where they should be executed But before I come to their execution here is not to be passed a thing not vnworthy the looking vpon which happened in the closing vp of the examination of these two innocent martyrs of God which is this A Note At the tyme of the examination of this Symson and Iohn Ardeley aforesaid A note of the sodaine feare of Boner there was assembled such a great multitude of people that because the Consistorie was not able to hold them they were fayne to stand in the Church neare about the sayd Consistorie wayting to see the prisoners when they should depart It happened in the meane time that the Bishop being set in heate with the stoute and bolde aunsweares of the sayd two prisoners especially of Iohn Symson burst out in his loud and angry voice and sayd Haue him away haue him away Now the people in the Church hearing these wordes and thinking because the daye was farre spent that the prisoners had their iudgement they beyng desirous to see the prisoners had to Newgate seuered them selues one runnyng one way an other an other way whiche caused such a noyse in the Church that they in y e Consistorie were all amased and marueiled what it should meane wherfore the Byshop also being somewhat afrayde of this sodayne styrre The ridiculous feare of Boner and his Doctourâ— asked what there was to do The standers by answeryng sayd that there was like to be some tumult for they were together by the eares When the Bishop heard this by by his hart was in his heeles leauing his seat he with the rest of that court be tooke them to theyr legges hastening with all speed possible to recouer the doore that went into the bishops house but the rest being somewhat lighter of foot then my Lorde did sooner recouer the dore and thronging hastily to gette in kept the bishop still out and cryed Saue my Lord saue my Lord but meaning yet first to saue themsâ—lues if any daunger should come whereby they gaue the standers by good matter to laugh at reseÌ„bling in some part a spectacle not much vnlike to the old stagers at Oxford worse feared then hurt when as the Church there was noysed to be on fire wherof ye may read before pag. 1180. But of this matter enough Now Iohn Symson and Iohn Ardeley being deliuered as is aforesayd to the Shiriffes Iohn Simâ—son Ioâ—â— Ardeley 〈◊〉 into Essex be executed The Martyrdome oâ— Simsonâ— Ardeley Iune 10. were shortly after sent downe from LondoÌ„ to Essex where both they on one day which was about the 10. daye of Iune were put to death albeit in seuerall places for Iohn SympsoÌ„ suffered at Rochford Iohn Ardeley the same day was had to Railey where he finished his martyrdome most quietly in the quarrell of Christes Gospell * A note of Iohn Ardeley FOr the better consideration of the rigorous crueltye of these Catholick dayes this is furthermore not vnworthy of all men to be noted and knowen to all posteritie concerning the examinations of this Ardeley and his company how that they being brought before the Commissioners were by them greatly charged of stubbornes and vayne glory Vnto whom they aunswered in defence of their owne simplicitie that they were content willingly to yeelde to the Queene all their goodes and landes so that they might be suffered to liue vnder her in keepyng their conscience free from all Idolatie and papisticall Religion Yet this would not be graunted although they had offered all to their hart bloud so greedy and so thirsty be tbese persecutors of Christian bloud The Lord geue them repentaunce if it be his wil and kepe from them the iust reward of such cruel dealing Amen The ridiculous handling and proceedyng of Byshop Boner and his mates against Iohn Tooly first suspected and condemned after his death and then digged out of his graue and geuen to the secular power and so burned for an heretike ABout the same time of the burning of these two aforesayd in the beginning of the sayd moneth of Iune The story of Iohn Tooly fell out a soleme processe much ado was made by the Popes spiritualty agaynst Iohn Tooly in a case of heresy The story is this There
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 slēder 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 whō 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
peoples eyes but to go vpwardes that you can neuer do and this is the true tryall Brad. Anno 1555. â—â—ly Yee must and will I am assured geue me leaue to follow the scriptures and examples of good men Harps Yea. Brad. Well theÌ„ Stephen was accused and condemned as I am that he had taught new and false doctrine before the fathers of the Church then as they were taken Stephen for his purgation improoueth their accusation But how doth he it by going vpwardes no but by coÌ„ming downwardes beginning at AbrahaÌ„ and continuing still till Esayas tyme and the peoples captiuitie From whence he maketh a great leape vntill y t time he was in whiche was I thinke vpon a 400. yeares called them by their right names helhoundes rather then heauen hounds On this sort will I proue my fayth that can you neuer do yours Harpsfield Yea sir if we did knowe that you had the holye Ghost then could we beleue you Here Bradford woulde haue answered that Steuens enemies would not beleue he had the holy Ghost and therefore they did as they dyd but as he was in speaking M. Harps arose vp the keeper and others that stode by began to talk gently praying Bradford to take heede to that maister Archdeacon spake who still sayd that Bradford was out of the church Bradford Syr I am most certaine that I am in Christes Church and I can shew a demonstration of my Religion from time to time continually God our father for the name and bloud of his Christ be merciful vnto vs and vnto al his people and deliuer them from false teachers and blinde guydes through whome alas I feare mee much hurt will come to this realme of England God our Father blesse vs and keepe vs in hys truth and poore Churche for euer Amen Then the Archdeacon departed saying that he would come againe the next morning ¶ The next dayes talke betweene Doctour Harpsfield and Maister Bradford VPon the xvi of February in the morning the Archdeacon and the other two with him came again â—rchdeacon â—arpsfield â—â—meth 〈◊〉 to M. â—â—adford and after a few by wordes spoken they sate downe Harps Maister Archdeacon began a very long Oration first repeting what they had said and how farre they had gone ouer night and therw t did begin to proue vpwards succession of Bishops here in England for 800. yeares in Fraunce at Lyons for 1200. yeares M. Harpsâ—â—eld agayne 〈◊〉 his â—hurch by 〈…〉 in Spayne at Hispalen for 800. yeares In Italy at Milan for 1200. yeares labouring by this to proue his Church He vsed also succession of Bishops in the East Church for the more confirmation of his wordes and so concluded with an exhortation and an interrogation the exhortation that Bradford would obey this church the interrogatioÌ„ whether Brad-could shew any such succession for the demonstratioÌ„ of his Church for so he called it which followed â—radfordes 〈…〉 M. Harpsâ—â—â—â—des 〈◊〉 Bradford Unto this his long Oration Bradford made this short answere my memory is euill so that I cannot aunswere particularly your Oration Therfore I wil generally do it thinking because your Oration is rather to perswade then to proue that a small aunswere will serue If Christ or his Apostles being here on earth had bene required by the Prelates of the churche then to haue made a demonstration of that churche by succession of such high Priestes as had approued the doctrine which he taught I think that Christ would haue done as I do that is haue alledged y t which vpholdeth the church euen the veritie y e word of God taught beleeued not by the high Priests which of long time had persecuted it but by the Prophetes and other good simple men which perchaunce were counted for heretickes of the Church which Church was not tied to succession but to the word of god And this to thinke S. Peter geueth me occasion when he sayth that as it went in the Churche before Christes comming so shall it go in the Church after his comming but then the pillers of the church were persecutors of the true Church therfore the like we must looke for now Harps I can gather and proue succession in Ierusalem of the high Priestes from Aarons tyme. Bradford I graunt but not such succession as allowed the trueth Harps Why did they not allow Moses law Bradford Yes and keepe it as touchyng the bookes therof as you doe the Bible and holye Scriptures But the true interpretation and meaning of it they did corrupt as you haue done doe and therefore the persecution which they sturred vpp against the Prophetes and Christ was not for the lawe but for the interpretation of it For they taught as you do now The Iewes corrupt the law as the Papists doe the Scriptures A comparison betweene thâ— old Phariseys our new Papistes that we must fetch the interpretation of the scriptures at your handes But to make an end death I looke dayly for yea hourely and I think my time be but very short Therfore I had need to spend as much tyme with God as I can whilest I haue it for his helpe comfort and therfore I pray you beare with me that I do not now particularly and in moe wordes aunswere your loÌ„g talk If I saw death not so neare me as it is I would then weigh euerye peece of your Oration if you woulde geue me the summe of it and I would answere accordingly but because I dare not nor I will not leaue of looking preparing for that which is at hand I shal desire you to hold me excused because I do as I do and hartely thanke you for youre gentle good will I shall hartily praye God our father to geue you the same light and life I do wish to my selfe so Bradford began to arise vp Harps But then began Maister Archdeacon to tell hym that he was in very perilous case Bolde confideÌ„ce and hope of Gods word and promise semeth strange among them which are not exercised in mortification and that he was sory to see him so setled As for death whether it be nigh or farre of I know not neither forceth it so that you did die well Brad. I doubt not in this case but y t I shall dye well for as I hope and am certaine my death shall please the Lord so I trust I shall dye chearfully to y e comfort of his childreÌ„ Harps But what if you be deceiued Bradford What if you shoulde say the sunne did not shyne now and the Sunne did shine through the windowe where they sat Harps Well I am sory to see you so secure and carlesse Bradford In deed I am more carnally secure and carelesse then I shuld be God make me more vigilant But in this case I cannot be so secure for I am most assured I am in y e trueth Harpsfield That are ye not for you are out of the
I haue preached before him It is Gods truth I haue taught It is that same infallible word whereof he sayd Heauen and earth shall passe but my word shall not passe The masse and such baggage as the false worshippers of God and enemies of Christes Crosse the Papistes I say haue brought in agayne The Masse is a poyson to the Church to poyson the Church of God withall displeaseth God highly and is abhominable in his sight Happy may he be whiche of conscience suffereth losse of life or goodes in dissalowing it Come not at it If God be God follow him If y e Masse be God let them that will see it heare or be present at it ComparisoÌ„ betweene the Lordes supper and the Masse go to the deuill with it What is there as God ordayned His supper was ordayned to be receiued of vs in the memoriall of his death for the confirmation of our fayth that his body was broken for vs his bloud shed for pardon of our sinnes but in the masse there is no receiuing but the pâ—iest keepeth all to himselfe alone Christ sayth Take eate No sayth the Priest gape peepe There is a sacrificing yea killing of Christ agayne as much as they may There is Idolatry in worshipping the outward signe of bread wyne there is all in Latine you cannot tell what he saith To conclude there is nothing as God ordeyned Wherefore my good mother come not at it Oh will some say it will hinder you Doubtes obiections aunswered Math. 19. if you refuse to come to masse and to do as other do But God wil further you be you assured as you shall one day find who hath promised to them that suffer hinderaunce or losse of anye thing in this world his great blessing here and in y e world to come life euerlasting You shall bee counted an hereticke but not of others then of heretickes whose prayse is a disprayse You are not able to reason agaynst the Priestes but God wil that all they shall not be able to withstand you No body wil do so but you onely In deede no matter for â—ewe enter into the narrow gate which bringeth to saluation Howbeit you shall haue with you I doubt not Father Traues and other my brothers and sisters to go with you therein but if they will not I your sonne in God I trust shall not leaue you an inche but go before you pray that I may geue thankes for me Reioyce in my suffering for it is for your sakes to confirme the truth I haue taught How soeuer you do beware this letter come not abroad but into father Traues his handes For all this caueat yet this letter came to the Earle of Darbyes knowledge for if it should be knowne that I haue pen and inke in the prison then would it be worse with me Therfore to your selues keep this letter commending me to God his mercy in Christ Iesus who make me worthy for his names sake to geue my life for his Gospel and Church sake Out of the Tower of London the sixt day of October 1553. My name I write not for causes you know it well enough Like the letter neuer the worse Commend me to all our good brethren and sisters in the Lord. Howsoeuer you do be obedient to the higher powers that is no point either in hand or tongue rebell but rather if they coÌ„maund that which with good conscience you caÌ„not obey lay your head on the blocke and suffer what soeuer they shall do or say By pacience possesse your soules After the time that M. Bradford was condemned and sent to the Counter it was purposed of his aduersaryes as ye heard before that hee shoulde be had to Manchester where he was borne and there be burned Whereupon he writeth to the Cittye of London thinking to take his last Vale of them in this letter ¶ To the Citie of London TO all that professe the Gospell and true doctrine of our Lord and Sauiour Iesus Christ in the Cittie of London A fruitefull letter of M. Bradford 〈◊〉 the citye oâ— London Iohn Bradford a most vnworthy seruaunt of y e Lord now not onely in prison but also excommunicated condemned to be burned for the same true doctrine wisheth mercy grace peace with increase of al godly knowledge and pietie from God the father of mercy through the merites of oure alone and omnisufficient Redeemer Iesus Christ by the operation of the holy spirite for euer Amen My dearely beloued brethren in our Sauiour Christ although the tyme I haue to liue is very little for hourly I looke when I shoulde be had hence to be conueyed into Lankeshyre there to be burned and to render my lyfe by the prouidence of God where I first receaued it by y e same prouidence and although the charge is great to keepe me from all things wherby I might signifie any thing to the world of my state yet hauing as now I haue pen inke through Gods working maugre the head of Satan and his souldiours I thought good to write a shorte confession of my fayth and thereto ioyne a little exhortation vnto you all to liue according to your profession First for my fayth I do confesse and pray all the whole Congregation of Christ to beare witnesse with me of the same that I do beleue constantly through the gift goodnes of God for fayth is Gods onely gifte all the 12. articles of the Symbole or Creede commonly attributed to the collection of the Apostles This my faythe I woulde gladly particularly declare and expound to the confirmation and comfort of the simple but alas by starts stealth I write in maner that I write and therfore I shall desire you all to take this breuitie in good part And this fayth I holde not because of the Creede it selfe but because of the word of God the which teacheth and confirmeth euery Article accordingly This worde of God written by the Prophetes and Apostles left and contayned in the Canonicall bookes of the whole Bible I do beleue to containe plentifully all thinges necessary to saluation so that nothing as necessary to saluation ought to be added thereto and therfore the Church of Christ nor none of his congregation ought to be burdened with any other doctrine theÌ„ which hereout hath his foundation and ground In testimony of this fayth I render and geue my life being condemned as well for not acknowledging the Antichrist of Rome to be Christes vicar generall and supreme head of his Catholicke and vniuersall Church here or els wherevppon earth as for denying the horrible and idolatrous doctrine of Transubstantiation and Christes reall corporall and carnall presence in his supper vnder the formes and accidences of bread and wine To beleeue Christ our Sauiour to be the head of hys Churche and kinges in their Realmes to be the supreme powers to whom euery soule oweth obedience and to beleue that
substaunce of bread and wine and is receiued of the wicked The 〈◊〉 of his coâ—â—demnaâ—ioâ— declared yea of dogges mise Also I am excommunicated and counted as a dead menber of Christes Church as a rotten braunche and therefore shall be cast into the fire Therefore ye ought hartily to reioyce with me and to geue thankes for me that God the eternall father hath vouched safe our mother to bring vp any childe in whom it would please him to magnifie his holy name as hee doth A great mercy of God to turne the death of â— saintes 〈◊〉 deseruâ—â— to serue a confirmâ—â—tion of his owne glorâ— and I hope for his mercye and truthes sake will do in me and by me Oh what such benefite vppon earth can it be as that that which deserued deathe by reason of my sinnes should be deliuered to a demonstration a testification and confirmation of Gods veritie and trueth Thou my mother the Vniuersitie hast not onely had the truth of gods word playnely manifested vnto thee by reading disputinge and preaching publickely and priuately but now to make thee altogether excuselesse and as it were almost to sinne agaynst the holy Ghost if thou put to thy helpyng hand with the romysh route to suppresse the veritie and set out the contrary thou hast my lyfe and bloud as a zeale to confirme thee if thou wilt be confirmed or els to confound thee and beare witnes agaynst thee if thou wilt take part with the prelates and Clergye Cantabriâ—â—ense◠〈…〉 moniti which nowe fill vp the measure of their fathers which slew the Prophetes and Apostles that all righteous bloud from Abell to Bradforde sued vpon the earth may be required at theyr handes Of this therefore I thought good before my death as tyme and libertie woulde suffer me for loue and duetye I beare vnto thee to admonishe thee good mother and my sister the Towne that you would call to minde from whence you are fallen and study to do the first workes You know if you wil these matters of the Read before the letter Cambridâ—â— to K. Henâ—â— 8. pag. 1104. Romish supremacy and the Antichristian transubstantiation whâ—â—â—by Christes supper is ouerthrowne his priesthoode euacuatâ— his sacrifice frustrate the ministery of his word vnplaced repentaunce repelled fayth faynted godlines extinguished the Masse mayntayned idolatry supported and all impietie cherished you know I say if you will that these opinions are not onely besides Gods word but euen directly agaynst it and therfore to take part with them is to take part agaynst God agaynst whome you cannot preuayle Therefore for the tender mercy of Christ in his bowels and bloud I beseeche you to take Christes collyrium and eye salue to annoynt your eyes that you may see what you doe and haue done in admitting as I heare you haue admitted yea alas authorised and by consent confirmed the Romish rotten rags whiche once you vtterly expelled Oh be not canis reuersus ad vomitum be not * The 〈◊〉 returned to his owne â—omitte Sus lota reuersa ad volutabrum coeni Beware least Satan enter in with seuen other spirites and then postrema shal be worse then the first It had bene better yee had neuer knowne the truth then after knowledge to runne from it Ah woe to this world and the thinges therein * The soâ—â— that was washed returned to 〈…〉 in the â—ite 2. Pet. 1. which hath nowe so wrought with you Oh that euer this dirt of the deuill shoulde daube vpp the eye of the Realme For thou oh mother art as it were the eye of the Realme If thou be light and geue shyne all the body shall fare the better But if thou the light be darcknes alas how great will the darckenes be What is man whose breath is in his nostrels that thou shouldest thus be afrayde of him Oh what is honour and life here Bubbles What is glorye in this worlde but shame Why art thou afrayde to carrye Christes Crosse Wilt thou come into hys kingdome and not drynke of his cup Doest thou not know Rome to be BabiloÌ„ The glory of this world is a vaine thing Babylon hath Iuda in captiuity doest thou not know that as the olde Babilon had the children of Iuda in captiuitie so hath this Rome the true Iuda that is the confessours of Christ Doest thou not know that as destruction happened vnto it so shall it do vnto this And trowest thou that God will not deliuer his people now when the time is come as hee did theâ— Hath not God commaunded hys people to come out from her and wilt thou geue ensample to the whole Realme to runne vnto her Hast thou forgotten the woe that Christ threatneh to offence geuers Wilt thou not remember that it were better that a Mylstone were hanged about thy necke and thou throwe into the sea then that thou shouldest offend the little ones And alas how hast thou offended yea and howe doest thou still offend The church â—â—ndeth 〈◊〉 in the outward shew Wilt thou consider thinges according to the outward shew Was not the Synagogue more seemely and like to be the true Church then the simple flocke of Christes Disciples Hath not the whore of Babilon more costly aray and rich apparell externally to set forth her selfe then the homely housewyfe of Christ Where is the beautie of the kinges daughter the Churche of Christ without or within Doth not Dauid saye wythin Oh remeÌ„ber that as they are happy which are not offended at christ so are they happy whiche are not offended at hys poore church Can the Pope and his prelates meane honestly whiche make so much of the wife and so little of the husband The Churche they magnifie but Christ they contemne If this Church were an honest woman that is Christes wife except they woulde make much of her husband Christ and his worde shee woulde not be made much of them When Christ and hys Apostles were vppon earth who was more like to be the true Church they or the Prelates Byshops Synagogue If a man should haue followed custome vnitie antiquitie or the more part shoulde not Christ and his companye haue bene cast out of the dores Therfore bade Christ Search the scriptures And good mother shall the seruaunt be aboue his master shall we looke for other entertaynment at the handes of the world then Christ and his deare Disciples found who was taken in Noes tyme for the Church Poore Noe and his familie or others Who was taken for Gods Churche in Sodom Lot or others And doth not Christ say As it was than so shall it goe now towardes the comming of the sonne of man What meaneth Christ when he sayth Iniquitie shall haue the vpper hand doth not he tell that charitie shall waxe colde And who seeth not a wonderfull great lacke of charitie in those whiche woulde nowe be taken for Christes Church All that feare GOD in thys Realme truely can
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 〈…〉 of M. Bradford to 〈◊〉 towne 〈◊〉 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 coÌ„firmed 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 〈…〉 answeâ—â— with 〈◊〉 bloud 〈◊〉 his docâ—â—â—ne 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 〈…〉 his 〈◊〉 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 dâ—arely 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 â—ayth 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 coÌ„sciences 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 ofteÌ„times 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
the Lordes wrath waxed hoat so doth it vnto vs. So that there is no remedye but that for it is better late to turne then neuer to turne wee confesse our faultes euen from the bottome of our hartes with harty repentaunce which God worke in vs all for his mercyes sake we runne vnto the Lord our God which is exorable mercifull sory for the euil poured out vpon vs and crie out vnto him with Daniel saying we haue sinned we haue sinned grieuously oh lord God agaynst thy maiesty He exhorteth to repentaunce and prayer and to bewayle our sinnes before the Lord our God we haue heaped iniquitye vpon iniquity the measure of our transgressions floweth ouer so that iust is thy vengeaunce and wrath fallen vpon vs. For wee are very miserable we haue contemned thy longe suffering wee haue not harkened to thy voyce When thou hast called vs by Preachers we hardened our hartes and therefore now deserue that they send thy curse hereupon to harden our hartes also that we should henceforth haue eyes and see not eares and heare not hartes and vnderstand not leaste wee shoulde conuert and be saued Oh be mercifull vnto vs spare vs good Lord and all thy people whom thou hast dearely bought Let not thine enemies triumph altogether and alwayes agaynst thee for then will they be puft vppe Looke downe and beholde the pittyfull complayntes of the poore let the sorowefull sighing of the simple come in thy fighte and bee not angry with vs for euer Turne vs oh Lorde GOD of hostes vnto thee and turne thee vnto vs that thou mayest be iustified in thy sweete sentences and ouercome whē thou are iudged as now thou art of our aduersaryes For they say where is theyr God Can God deliuer them now Canne theyr Gospell serue them Oh Lord howe long for the glorye of thy name and for thy honors sake in the bowels and bloud of Iesus Christ we humbly beseech thee come and help vs for we are very miserable On this sort I say dearely beloued let vs publickely and priuately bewayle our sinnes but so that hereto we ioyne ceasing from wilfulnesse sinne of purpose for els the Lord heareth not our prayers as Deuid sayth And in S. Iohn it is written The prayers o◠sinners be not hearde The impenitent sinners God heareth not Nowe impenitent are they which purpose not to amend theyr liues As for example not only such which folow still theyr pleasures vncleannes carnality but those also which for feare or fauor of men doe agaynst theyr conscience to consent to the Romish ragges and resort to the rotten Religion Romish rages rotten religion communicating in Seruice ceremonies wyth the Papistes thereby declaring themselues to loue more the worlde then God to feare man more then Christ to dread more the losse of temporall things then of spirituall in whom it is euident the loue of God abideth not For he that loueth the world hath not Gods loue abiding in him sayth Saynt Iohn therefore my deare hartes and deare agayne in the Lord remember what you haue professed Christes Religion and name and the renouncyng of the Deuill Sinne and the world Remember that before yee learned A. B. C. your lesson was Christes crosse Forgette not that Christ will haue no Disciples but such as will promise to deny thēselues take vp their crosse marke The A. B. C. of the Christians beginneth with Christes Crosse. take it vppe and folowe him and not the multitude custome c. Consider for Gods sake that if wee gather not with Christe wee scatter abroade What should it profite a man to winne the whole worlde and loose his owne soule We must not forget that this life is a wildernesse and not a Paradise here is not our home we are now in warrefare we must needes fight or els be taken prisoners Of all thinges we haue in this life we shall cary nothing with vs. If Christ be our Captayne we must follow him as souldiours If we keepe company with him in affliction we shal be sure of his society in glory If we forsake not him he will neuer forsake vs. If we confesse him he will confesse vs but if we deny him he will deny vs. If we be ashamed of him he will bee ashamed of vs. Wherefore as he forsooke his father and heauen all thinges to come to vs They neuer lose that follow Christ. so let vs forsake all thinges and come to him being sure and most certayne that we shall not lose thereby Your children shall finde and feele it double yea treble whatsoeuer you loose for the Lordes sake and you shall finde and feele peace of conscience and frēdship with God which is more worth then all the goodes of the world My dearely be loued therefore for the Lordes sake consider these thinges which now I write vnto you of loue for my Vale last farewell for euer in this present life Turne to the Lord repent you your euill and vnthankefull life declare repentaunce by the fruites take time while you haue it come to the Lord whiles he calleth you run into his lappe whiles his armes be open to embrace you seeke him whiles he may be found call vpon him whiles time is conuenient forsake and flie from all euill both in religion He exhorteth to amendement in religion and conuuersation and in the rest of your life and conuersation Let your light so shine before men that they maye see your woorkes and prayse God in the day of his visitation Oh come agayne come agayne you straunge children and I will receiue you sayeth the Lorde Conuert and turne to me and I will turne vnto you Why wyll ye needes perish As sure as I liue sweareth the Lorde I will not your death turne therefore vnto me Can a woman forgette the childe of her wombe If she should yet will I not forget you saith the Lod your God I am he I am he which put away your sinnes for mine owne sake The Lord watcheth to performe his worde doublewise O then deare frendes turne I saye vnto your dearest father Cast not these his sweete and louing wordes to the grounde and at your tayle for the Lord watcheth on his word to performe it which is in two sortes to them that lay it vp in theyr hartes and beleue it will he pay all and eternall ioy and comfort But to thē that cast it at theyr backes and will forget it to them I say will he poure out indignation and eternall shame Wherefore I hartely yet once more beseech and pray you and euery of you not to contemne this poore and simple exhortation which nowe out of prison I make vnto you or rather the Lord by me Loth would I be a witnesse agaynst you in the last day Bradford must be a witnes in the last day to them that reiect his coūsaile as of truth I must be if ye repent not
if ye loue not Gods Gospell yea if ye loue it not Therefore to conclude repent loue Gods Gospell liue in it all your conuersation so shall Gods name be praysed his plagues be mitigated his people comforted and his enemies ashamed GrauÌ„t all this thou gracious lord god to euery one of vs for thy deare sonnes sake our Sauiour Iesus Christ To whome with thee and the holy Ghost be eternal glory for euer and euer Amen The 12. of February 1555. By the bondman of the Lord and your afflicted poore brother Iohn Bradford * To my louing brethren B. C. c. their Wiues and whole families I. Bradford I Beseech the euerliuing God to graunt you all my good brethren and sisters An other letter of M. Bradford to certayne frendes of his whom for danger of that time he would not name the comfort of the holy spirit and the continuall sense of his mercy in Christ our Lord now and for euer amen The world my brethren semeth to haue the vpper hand iniquity ouerfloweth the trueth and verity seemeth to bee suppressed and they which take parte therewith are vniustly entreated as they which loue the trueth lament to see and heare as they doe The cause of all this is Gods anger and mercy his anger because we haue greuously sinned agaynst him his mercy because he here punisheth vs and as a Father nourtereth vs. Wee haue beene vnthankefull for his word We haue contemned his kyndenesse Gods anger and mercy both together vpon his Church The contempt of God and his Gospell punished Wee haue bene negligent in prayer We haue bene so carnall couetous licencious c. We haue not hastened to heauen warde but rather to hellwarde We were fallen almost into an open contempt of God and all his good ordinaunces so that of his iustice he coulde no longer forbeare but make vs feele his anger as now he hath done in taking his worde and true seruice from vs and permitted Sathan to serue vs with Antichristian religion and that in such sort that if we will not yelde to it and seeme to allow in deede an outwarde facte our bodyes are like to be layed in prison and our goodes geuen we can not tell to whom This should we looke vpon as a signe of Gods anger procured by our sinnes which my good brethren euery of vs should now call to our memories oftentymes so particularly as we can that wee might hartely lament them Exhortâ—â— to repâ—â—â—tance 〈…〉 repent them hate them aske earnestly mercy for them and submit our selues to beare in this liâ—e any kinde of punishment which God will lay vpon vs for them This should we do in consideration of Gods anger in this time Now his mercy in this time of wrath is seene and should be sene in vs my dearely beloued in this that God doth vouchsafe to punish vs in this present life If he should not haue punished vs Gods 〈◊〉 the 〈◊〉 why we punished here do not you thinke that we would haue continued in the euilles we were in Yes verely we woulde haue bene worse and haue gone forwardes in hardenyng our hartes by impenitency and negligence of God true godlines And then if death had come should not we haue perished both soule and body into eternall fire and perdition Alas what misery shoulde we haue fallen into if God shoulde haue suffered vs to haue gone on forwarde in our euils No greater signe of damnatioÌ„ there is then to lie in euill and sinne vnpunished of God as now the Papistes my dearely beloued are cast into Iezabels bed of security which of all plagues is the grieuousest plague that can be They are bastards and not sonnes for they are not vnder Gods rod of correction A great mercy it is therefore that GOD doth punish vs For if he loued vs not he would not punish vs. Iesabeâ— bed of 〈◊〉 Apoc. â— Heb. 1â— 1. Cor. â— 1. Pet. â— The 〈…〉 God 's 〈◊〉 be 〈◊〉 in thâ—â— world Phillip â— Now doth he chastice vs that we shoulde not be damned with the worlde Nowe doeth he nourtour vs because he fauoureth vs. Now may we thinke our selues Gods house and children because he beginneth his chastising at vs Now calleth he vs to remember our sinnes past Wherefore that we might repent and aske mercy And why That he might forgeue vs pardon vs iustifye vs and make vs his children and so begin to make vs here lyke vnto Christ that we might be lyke vnto hym elswhere euen in heauen where already wee are sette by fayth with Christ and at his comming in very deede we shall then most ioyfully enioy when our sinnefull and vile bodyes shall be made like to Christes glorious body accordynge to the power whereby he is able to make all thinges subiect to himselfe Therefore my brethren let vs in respect hereof not lament but land God not to be sory but be mery not weep but reioyce and be gladde that God doth vochsafe to offer vs his Crosse Rom. â— thereby to come to him to endlesse ioyes and comfortes For if we suffer we shall raigne 2. Tim. â— if we confesse him before men he will confesse vs before his father in heauen if we be not ashamed of his Gospell now Math. â—â— he wyll not be ashamed of vs in the last day but will be glorifyed in vs crowning vs with crownes of glorye and endlesse felicitye Math. â— For blessed are they that suffer persecution for righteousnesse sake for theyrs is the kingdome of heauen Be glad sayâ—h Peter for the spirite of God resteth vpon you After that you are a litle afflicted God will comforte 1. 〈…〉 strengthen and confirme you 1. 〈…〉 And therefore my good brethren be not discouraged for Crosse for prison or losse of goodes for confession of Christes Gospell and truth He 〈…〉 to takâ— comforâ— the 〈◊〉 Math. â— whiche ye haue beleued and liuely was taught amongest you in the dayes of our late good Kyng and most holy Prince Kyng Edward This is most certayne if you loose any thing for Christes fake and for contemning the Antichristian seruice set vppe agayne amongst vs as you for your partes euen in prison shall finde Gods great and riche mercy farre passing all worldly wealth so shall your wiues and children in this present life finde and feele Gods prouidence more plentifully then tongue can tell For he will shew mercifull kindenesse on thowsands of them that loue hym Psalm â— The good mannes seed shall not goe a begging his bread You are good men so many as suffer for Christes sake I truste you all my dearelye beloued Gods 〈◊〉 seene 〈◊〉 Crosse. wyll consyder this geare with your selues in the crosse see Gods mercy which is more sweete and to be set by then life it selfe muche more then anye Mucke or Pelfe of this worlde This mercy of God shoulde make you merye and chearefull for the afflictions of
so many thowsandes it pleaseth his mercy to choose me to be one in whome he will suffer For although it be moste true that iuste patior i. I iustly suffer for I haue bene a great hypocrite and a greeuous synner the Lorde pardon me yea hee hath done it he hath done it in deede yet hic autem quid mali fecit i. What euill hath he done Christ whome the Prelates persecute his verity which they hate in me hath done no euill nor deserueth death Therefore ought I most hartely to reioyce of this dignation and tender kyndnesse of the Lord towardes me This is a singular mercy of God to haue death which is a due punishment for sinne â— turned into a demonstration testification of the Lordes truâ—he 4. Reg. 2. which vseth the remedy for my sinne as a testimoniall of hys Testament to his glory to my euerlasting comfort to the edefying of his Church and to the ouerthrowing of Antichrist and hys kingdome O what am I Lorde that thou shouldest thus magnifye me so vile a man and miser as alwayes I haue bene Is this thy wont to sende for suche a wretche and an hypocrite as I haue bene in a fiery Charyot as thou diddest for Helias Oh deare Fathers be thankefull for me and pray for me that I styll may be found worthy in whom the Lord would sanctify his holy name And for your part make you readye for we are but your gentlemen hushers Nuptiae agni paratae sunt venite ad nuptias 1. The mariage of the Lambe is prepared come vnto the mariage I now go to leaue my flesh there where I receiued it He meaneth that he should be conueyed by the Queenes Garde into Lankeshire to be burnte as the aduersaryes had once determined lyke as Ignatius was by a company of soldiours conueyed to Rome and cast to the Leopardes I shall be coÌ„ueied thither as Ignatius was at Rome to Leopardis by whose euill I hope to bee made better God graunt if it be his will that I aske it may make them better by me Amen For my farewell therfore I write and send this vnto you trusting shortly to see you where we shall neuer be separated In the meane season I will not cease as I haue done to commende you to our father of heauen And that you would so do by me I most hartely praye euerye one of you You knowe nowe I haue moste neede But fidelis Deus qui nunquam sinet nos tentaâ—i supra id quòd possumus i. Faythfull is God which will not suffer vs to be tempted aboue our strength He neuer didde it hytherto nor now I am assured he will neuer do Amen A dextris est mihi non mouebor Propter hoc laetabitur cor meum quia non derelinquet animam meam in inferno nec dabit me sanctum suum per gratiam in Câ—risto videre corruptionem E carcere raptim expectens omni momento carnificem i. He is on my righte hand therefore I shall not fall Wherefore my hart shall reioyce Psalme 16 for he shall not leaue my soule in hell neither shall suffer me his holy one by his grace in Christ to see corruption Out of prison in haste looking for the Tormentour The 8. of February Ann. 1555. Iohn Bradford * To the honourable Lord Russell now Earle of Bedford being then in trouble for the verity of Gods Gospell THe euerlasting and most gracious God and Father of our Sauiour Iesu Christ A letter of M. Bradford to the Lord Russell now Earle of Bedford â—lesse your good Lordshippe with all maner of heauenlye blessinges in the same Chryst our onely comfort and hope Amen Praysed be God our Father which hath vouched you worthye as of fayth in his Christ so of his Crosse for the same Magnifyed be his holy name who as he hath deliuered you from one crosse so he hath made you willing I trust and ready to beare another wheÌ„ he shall see his time to lay it vpon you for these are the most singular giftes of God geuen as to few The excellencye of fayth and what it worketh so to none els but to these few whiche are moste deare in his sight Fayth is reckoned and worthely among the greatest gyftes of GOD yea it is the greatest it selfe that we enioy for by it as we be iustified and made Gods childreÌ„ so are we temples and possessours of the holy spirite yea of Christ also Eph. 4. And of the Father hymselfe Iohn 14. By fayth we driue the Deuill away 1. Peter 5. We ouercome the world 1. Ioh. And are already Citttizens of heauen and fellowes wyth Goddes deare Sayntes But who is able to reckon the riches that this fayth bringeth with her vnto the soule she sitteth vpon No man or Aungell And therefore as I sayd of all Gods giftes she may be set in the top and haue the vpmost seate The which thing if men considered in that she commeth alonely from Goddes owne mercy seat Fayth commeth by hearing the word and not by hearing Masse by the hearing not of Masse or Mattyns Dyriges or such drasse but of the worde of God in such a toung as we canne and doe vnderstand as they would be diligent and take greate heede for doyng or seeyng any thyng whiche might cast her downe for then they fal also so would they with no lesse care read and heare Goddes holy word ioyning thereto most earnest and often prayer aswell for the more and better vnderstanding as for the louing liuyng and confessing of the same mauger the head of the deuill the worlde our fleshe reason goodes possessions carnall frends wife children and very life here if they should pull vs backe to harken to the voyce and counsell for more quiet sure and longer vse of them Philip. 1. Now notwithstanding this excellency of fayth in that we read the Apostle to matche therewith yea as it were to preferre suffering persecution for Christes sake I trowe no man will be so fond as to thinke otherwise but that I and all Goddes children haue cause to glorify and prayse God whiche hath vouched you worthye so greate a blessing The efficacy of the crosse and what it worketh in Gods children For though the reason or wisedome of the worlde thinke of the Crosse according to theyr reach and according to theyr present sence and therefore flyeth from it as from a most great ignominye and shame Yet Gods Scholers haue learned otherwise to thinke of the Crosse that is the frame house in the which God frameth his children lyke to his sonne Christ the Fornace that fineth Gods golde the high way to Heauen the Sute and Liuery that Gods seruauntes are serued withall the earnest and beginning of all consolation and glory For they I meane Gods scholers as your Lordshyp is I trust doe enter into Goddes sanctuary Psalme 72. least theyr fecte slippe They looke not as beastes do on thinges
religion set vp amongest vs agayne but come away come away as the Angell crieth from amongst them in their idolatrous seruice Apoca. 18. lest you be partakers of their iniquitie Harken to your preachers as the Thessalonians did to Paule that is conferre their sayings with the scriptures if they sound not thereafter the morning light shall not shyne vpon them Esay 8. Vse much and hearty prayer for the spirite of wisedome knowledge humblenes meekenes sobrietie and repentaunce which we haue great need of because our sinnes haue thus prouoked the Lordes anger against vs but let vs beare his anger and acknowledge our faultes with bitter teares and sorowfull sighes and doubtles he will be mercifull to vs after his wonted mercy The which thyng he vouchsafe to do for his holy names sake in Christ Iesu our Lord to whome with the father and the holy ghost be all honour glory prayse and euerlastyng thankes from this tyme forth for euermore Amen Out of prison by yours in the Lord to commaund Iohn Bradford ¶ A letter to M. George Eaton ALmighty God our heauenly Father recompence aboundantly into your bosome my dearely beloued here and eternally A letter aâ— M. Bradford to M. George Eaton the good which froÌ„ him by you I haue continually receiued sithen my comming into prison Otherwyse can I neuer be able to requite your louing kindnesse here then by praying for you and after this lyfe by witnessing your fayth declared to me by your fruits wheÌ„ we shall come and appeare together before the throne of our Sauiour Iesus Christ whether I thanke God I am euen now a goyng euer looking when officers wyll come satisfie the precept of the Prelates wherof though I can not complayne because I haue iustly deserued an hundreth thousand deaths at gods hands by reason of my sinnes yet I may and must reioyce because the Prâ—lates do not persecute in me myne iniquities but Christ Iesus his veritie so that they persecute not me they hate not me but they persecute Christ they hate Christ. And because they can do hym no hurt for he sitteth in heauen The Prelates persecute and hate the Martirs not for their iniquities but for hatred of Christ of his veritye in them and laugheth them and their deuises to scorne as one day they shall feele therfore they turne their rage vpoÌ„ his poore sheepe as Herode their father did vpon the infants Math. 2. Great cause therefore haue I to reioyce that my dere Sauiour Christ wil vouchsafe amongst many to chuse me to be a vessel of grace to suffer in me which haue deserued so often iustly to suffer for my sinnes that I might be most assured I shall be a vessell of honour in whom he will be glorified Therfore my right deare brother in the Lord reioice with me geue thankes for me and cease not to pray that God for his mercies sake would make perfect the good he hath begun in me And as for the doctrine which I haue professed and preached I do confesse vnto you in writing as to the whole world I shortly shall by gods grace in suffering Iohn Bradford geueth testimony of his doctrine that it is the very true doctrine of Iesus Christ of his Church of his Prophets Apostles and all good men so that if an Angell should come from heauen and preach otherwise the same were accursed Therefore wauer not deare hart in the Lord but be confirmed in it and as your vocation requireth wheÌ„ God so will confesse it though it be perillous so to do The end shall euidently shew an other maner of pleasure for so doyng then tong can tell Bee diligent in prayer and watch therein Use reuerent readyng of Gods worde Set the shortnesse of this tyme before your eyes and let not the eternitie that is to come depart out of your memory Practise in doing that you learne by reading and hearing Decline from euill and pursue good Remember them that be in bondes especially for the Lordes cause as members of your body and fellow heires of grace Forget not the afflictions of Syon and the oppression of Ierusalem and God our Father shall geue you hys continuall blessyng thorough Christ our Lorde who guide vs as hys deare children for euer Amen And thus I take my Vale and farewell with you deare brother for euer in this present lyfe till wee shall meete in eternall blisse whether our good God and Father bryng vs shortly Amen God blesse all your babes for euer Amen Out of pryson this viij of February Your afflicted brother for the Lordes cause Iohn Bradford ¶ An other Letter to Maistresse Anne Warcuppe ALmighty God our heauenly father for his Christes sake encrease in vs fayth An 〈◊〉 letter Mistreâ— Anne 〈◊〉 by which we may more more see what glory and honour is reposed and safely kept in heauen for all theÌ„ that beleeue with the hart and confesse Christ his truth wyth the mouth Amen My dearely beloued I remember that once heretofore I wrote vnto you a Vale or a farewell vpon coniecture but now I write my farewel to you in this lyfe in deed vpon certaine knowledge My staffe standeth at the dore I continually looke for the shiriffe to come for me and I thanke God I am ready for him Now goe I to practise that which I haue preached Now am I climing vp the hill it wil cause me to puffe and blow before I come to the cliffe The hill is steepe and high my breath is short and my strength is feeble pray therfore to the Lord for me that as I haue now thorough his goodnes euen almost come to the toppe I may by his grace be strengthened not to rest till I come where I should bee Oh louing Lord put out thy hand and drawe me vnto thee for no man commeth but he whoÌ„ the father draweth See my derely beloued Gods louing mercy he knoweth my short breath great weakenes As he sent for Helias in a firy chariot so sendeth he for me for by fire my drosse must be purified that I may bee fine gold in his sight Oh vnthankfull wretch that I am Lord do thou forgeue me myne vnthankfulnes In deed I confesse right deare to me in the Lord that my sinnes haue deserued hell fire much more then this fire But loe so louyng is my Lord God 〈◊〉 the â—â—â—serued 〈◊〉 death of his to a gloâ—â—â—ous testiâ—â—â—niall of his truth that he conuerteth the remedy for my sins the punishment for my transgressions into a testimoniall of his truth and a testification of his veritie which the Prelates do persecute in me not my sinnes therfore they persecute not me but Christ in me which I doubt not will take my part vnto the very end Amen Oh that I had so open an hart as could so receiue as I should do this great benefite and vnspeakeable dignitie which God my father offreth to me Now
pray for me my dearely beloued pray for me that I neuer shrinke I shall neuer shrinke I hope I trust in the Lord I shall neuer shrinke for he that alwayes hath taken my part I am assured will not leaue me when I haue most neede for his truth and mercies sake Oh Lord help me Into thy handes I commend me wholy In the Lord is my trust I care not what maÌ„ can do vnto me Amen My dearely beloued say you Amen also and come after if so God call you Bee not ashamed of the Gospell of Christ but keepe company with him still He wyll neuer leaue you but in the midst of temptation will geue you an outscape to make you able to beare the brunt Vse hearty prayer reuerently read and heare Gods word put it in practise looke for the crosse lift vp your heads for your redemption draweth nye know that the death of Gods saints is precious in his sight Bee mery in the Lord pray for the mitigation of Gods heauy displeasure vppon our countrey God keepe vs for euer God blesse vs with his spirituall blessings in Christ. And thus I bid you farewel for euer in this present lyfe Pray for me pray for me for Gods sake pray for me God make perfect his good worke begun in me Amen Out of prison this vij of February Yours in the Lord. Iohn Bradford In the story of M. Bradford it was aboue rehearsed how a certaine Gentlewoman beyng in trouble by her father and mother for not comming to Masse sent her seruant to visite M. Bradford in prison Who tenderyng the wofull case of the Gentlewoman to the entent partly to confirme her with counsaile partly to relieue her oppressed mynd with some comfort directed this letter vnto her the contents whereof are these ¶ To a certaine godly Gentlewoman troubled and afflicted by her friends for not comming to the Masse I Wish vnto you right worshipfull and my dearely beloued sister in the Lord as to my selfe An other letter of M. Bradford a godly â—â—â—â—tlewoman 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 â—earely 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 frâ—ends 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. 〈◊〉 3. 〈◊〉 10. 〈…〉 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 stâ—iuyng 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 â—â—ke 11. which you cannot tell how long it wyll last to lâ—ose for euer and euer all ease and comfort For hee that gathereth not with me sayth Christ Cor ◠〈◊〉 12. Cor 10. as no Masse Gospelâ—er doth scattereâ—h 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 〈…〉 Cor. 6. much more then of our factes and deedes You cannot be partaker of Gods religion and Antichrists seruice wherof the Masse is most principall You cannot be a member of Christes Church and a member of the Popes Church You must glorifie God not onely in soule and hart but also in body and deede You may not thinke that God requireth lesse of you his wyfe now then your husband dyd of you Iâ— both hart and body your husband would haue shall
follies and wounding of your conscience from which God euermore preserue you with your good wife and your babe Leonard all your familie to the which I wish the blessing of God now and for euer through Christ our Lord Amen I pray you geue thanks for me to your old bedfellow for his great friendship for your sake shewed to me when I was in the Tower Iohn Bradford ¶ To a faithfull friend of his and his wyfe resoluing their doubt why they ought not to come to auricular confession An other letter of M. Bradford disprouing auricular confession THe mercifull God and father of our Sauiour Iesus Christ which loueth vs as a most deare Father and hath put vppon hym towards vs the affection of a most tender mother towardes her children so that he can no lesse thinke vpon vs although of our selues we be most vnworthy and deserue nothyng lesse then she can thinke on her onely begotten chyld in his distresse yea if she should forget her childe as some vnnaturall mother will do yet will he neuer forget vs although for a tyme he seme to sleepe that we might be occasioned to call loud and awake hym thys good God keepe you my deare brother * Note that this Nathanaell was not his proper name but was so called for his vnfayned simplicity truth Nathanaell and your good yokefellow my hartily beloued Sister in the Lorde in all thyngs now and for euer to his glory and your eternal comfort and also of his goodnes he graunt you both the feelyng of that hope which vndoubtedly he hath layd vp in store for you both farre passing the store and prouision not onely which you haue made but all the world is able to make as I trust already he hath wrought it in you but I besech him to encrease it more more and kindle in you a harty longyng for the enioying of the same the which once felt had in deed then the meanes by the which we come thereto cannot be so greatly dread as most men doe dread them because either they want this feeling I meane it of altogether or els because the sense of this present tyme things therein are as a mist to the hidyng of those thyngs frō our sight least we should run and embrace them by harty prayer the spirit wherof God graunt vs and in deed we should attaine enough in this behalfe if we continued therein For auricular confession wherein you desire my aduise for your good yokefellow and family my most deare brother I am as ready to geue it as you to desire it yea more glad for as much as halfe a suspicion was in me at the least touching my deare sister your wyfe of a lothyng of my aduise that to much had bene geuen where in deed I should lament my too little feedyng you spiritually as both you out of prison and in prison haue fed me corporally But as I alwayes thought of her so I yet thinke that she is the chyld of God whom God dearely loueth and wil in his good tyme to her eternall comfort geue her her hartes desire in sure feelyng and sensible beleuyng of this which I would she had often in her mynd namely that hee is her God father through Christ Iesus our deare Lord and Sauiour A greater seruice to God she cannot geue What to do if Sathan charge our conscience with vnbeliefe then to beleue this If Sathan say she beleeueth not to answer not hym but the Lord and to say yea Lorde helpe my vnbeliefe and encrease my poore fayth which Sathan fayth is no fayth make him a lyer Lord as alwayes he hath bene is and shall be Vndoubtedly sooner or later God will graciously heare her grones and keepe all her teares in his bottell yea write them in his countyng booke for he is a righteous God and hath no pleasure in the death of his creature he loueth mercy he wil returne and shew her his mercy he will cast all her sinnes and iniquities into the botome of the sea and the longer that he tarieth as he doth it but to prooue her so the more liberally will he recompence her long lookyng which no lesse pleaseth hym then it grieueth now her outward Adam For the mortification whereof God vseth this crosse and therfore if she desire to beare the same The Lord the longer he taryeth the more liberally he recompenseth at his comming doubtles God will make her able to beare it in presumption of his goodnes and strength let her cast her selfe wholy vpon him for he is faithfull and will assuredly confirme and bring to a happy end that good which graciously he hath begun in her The which thyng I desire hym to do for his owne glory names sake Amen Amen Confession auricular to what end it was first instituted Auricular confession as it is abused is to be reiected as vnlawfull wicked for 8. causes And now to the matter Confession auricular as it was first vsed and instituted which was by the way of counsaile askyng I take to be amongst those traditions which are indifferent that is neyther vnlawfull nor necessarily bynding vs except the offence of the weake could not be auoyded But to consider it as it is now vsed I write to you but as I thinke and what my mynd is the which follow no further then good men by Gods worde do allow it to consider it I say as it is now vsed me thinkes it is plainly vnlawfull and wicked and that for these causes First because they make it a seruice of God a thing which pleaseth God of it selfe I will not say meritorious this brynger my brother can tell you at large how great euill this is Secondly because they make it of necessitie so that he or she that vseth it not is not taken for a good Christian. Thirdly because it requireth of it selfe an impossibilitie that is the numbring and tellyng of all our sinnes which no man perceiueth much lesse can vtter Fourthly because it establisheth and confirmeth at the least alloweth praying to Saints Precor Sanctam Mariam you must say or the Priest for you Fifthly because it is very iniurious to the liberty of the Gospell the which to affirme in example and fact I take to be a good worke and deare in Gods sight Sixtly because as it is vsed it is a note yea a very sinow of the Popish church and therefore we should be so farre from allowyng the same that we should thinke our selues happy to lose any thing in bearyng witnes there agaynst Seuenthly because in stead of counsaile thereat you should receiue poison or if you refuse it vnder sir Iohns Benedicite you should no lesse there be wound in the briers Eightly because the end and purpose why we go thether is for the auoidyng of the crosse that is for our owne cause and not for Christes cause or for our brethrens commoditie For
thee and thy people as Samuel did Amen Amen If on this sort good Mother from your heart you wold pray as I shoulde be the moste meriest man that euer was so am I certaine the lettes of your praier for my imprisonmeÌ„t would be taken away Good Mother therefore marke what I haue wrytten and learne this Prayer by heart to say it daily and then I shall be merye and you shall reioyce if that you continue as I truste you doe in Gods true Religion euen the same I haue taught you and my father Traues I trust wil putte you in remembraunce of 〈◊〉 letter 〈◊〉 not to 〈◊〉 handes my brother Roger also I trust doeth so daily Goe to therefore and learne apace Although the deuill cast diuers lettes in the waye God in whome you truste will cast them awaye for hys Christes sake if you will call vppon him and neuer will he suffer you to be tempted aboue that he will make you able to beare But howe you shoulde doe heerein the other Letter which I haue wrytten herewith shall teache you which I woulde none should reade till my father Traues haue read it he wil geue you by Gods grace some instructions Nowe therefore will I make an ende praying you good Mother to looke for no mo Letters for if it were knowen that I haue penne and inke and did wryte then should I want all the foresayd commodities I haue spoken of concerning my body and be cast into some dungeon in fetters of yron which thing I know would greeue you and therefore for Gods sake see that these be burned when this little prayer in it is copied out by my brother Roger for perchaunce your house may be searched for such geare when you thinke little of it and looke for no moe sweete Mother till eyther God shall deliuer mee and sende mee oute eyther you and I shall meete together in heauen where we shall neuer part asunder Amen I require you Elizabeth and Margarete my sisters that you will feare God vse Prayer loue your husbandes be obedient vnto them as God willeth you bring vppe youre children in Gods feare and be good housewiues God blesse you both wyth both your husbandes my good brethren whome to doe good because I nowe can not I will pray for them and you Commende me to my sister Anne mother Pike T. Sorrocolde and his wife R. Shalcrosse his wife R Bolton I. Wild M. Vicare the Parson of Mottrom Syr Laurence Hall with all that loue I trust liue in the Gospel and God turne Syr Thomas his heart Amen I will daily pray for him I nede not to set my name you know it wel inough Because you shoulde geue my Letters to my father Traues to bee burned I haue wrytten heere a Prayer for you to learne to pray for me good mother and an other for all your house in your euening Prayer to pray with my brother These Praiers are written wyth mine owne hande keepe them still but the letters geue to father Traues to burne and geue father Traues a copie of the latter Prayer An other Letter to his Mother as hys last farewell vnto her in this world a litle before he was burned GOds mercy and peace in Christ be more and more perceiued of vs Amen My moste deare Mother in the bowelles of Christe I heartely pray and beseeche you to be thankefull for me vnto God which thus nowe taketh me vnto hymselfe I dye not my good mother as a theefe a murderer an adulterer c. but I die as a witnesse of Christe hys Gospell and veritie which hetherto I haue confessed I thanke God as well by preaching as by prisonement and now euen presently I shall moste willingly confirme the same by fire I knowledge that God moste iustly mighte take mee hence simply for my sinnes which are many great grieuous but the Lorde for his mercy in Christ hath pardoned them all I hope but nowe deare Mother he taketh mee hence by this death as a Confessour and witnesse that the Religion taughte by Christe Iesu the Prophetes Bradford perecuted of the prelates not for his sinnes but for the truth of Christ. and the Apostles is Gods truth The Prelates doe persecute in me Christ whome they hate and hys trueth which they maye not abide because theyr woorkes are euill and maye not abide the truth and light least men shoulde see theyr darkenesse Therefore my good and moste deare Mother geue thankes for me to God that hee hathe made the fruite of your wombe to be a witnesse of hys glory attend to the truthe which I thanke God for it I haue truely taughte out of the Pulpit of Manchester Use often and continuall Prayer to God the Father through Christe Hearken as you may to the scriptures serue God after his word and not after custome beware of the Romish religion in England defile not your selfe with it carye Christes Crosse as he shall lay it vppon your backe forgeue them that kil me pray for them for they knowe not what they doe commit my cause to God our father be mindefull of bothe youre daughters to helpe them as you can I send all my wrytings to you by my brother Roger do with them as you will because I cannot as I woulde he can tell you more of my minde I haue nothing to geue you or to leaue behinde me for you onely I pray God my father for his Christes sake to blesse you and keepe you froÌ„ euil He geue you pacience he make you thankefull as for me so for your selfe that wil take the fruit of your wombe to witnesse hys veritie wherein I confesse to the whole world I die and depart thys life in hope of a much better which I looke for at the hands of God my father thorough the merites of hys deare sonne Iesus Christ. Thus my deare Mother I take my last farewell of you in this life beseeching the almighty and eternal father by Christ to graunt vs to meete in the life to come where we shall geue him continuall thankes and praise for euer and euer Amen Out of prison the 24. of Iune 1555. Your sonne in the Lord Iohn Bradford A letter sent wyth a supplication to Queene Mary her Counsell and the whole Parlament IN moste humble wise complaineth vnto your Maiestie and honours a poore subiecte persecuted for the confession of Christes veritie A letter of M. Bradford ioyned with a supplication sent to Q. Maâ—y her Counsayle and the Parlament the which veritie deserueth at your hands to be maintained and defended as the thing by the whiche you raigne and haue your honour and authorities Althoughe we that be professours and thorough the grace of God the constante confessours of the same are as it were the outsweepings of the worlde yet I say the veritie it selfe is a thing not vnwoorthy for your eares to heare for your eyes to see and for youre handes to handle
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 posterâ—ore Election fiâ—st 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 himsâ—lfe 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 iudgemeÌ„t 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 depeÌ„deth the whole coÌ„dition 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 omnipoteÌ„t 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 coÌ„dition 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
of God Not that the action it selfe of beleeuing as it is a qualitie in man doeth so deserue but because it taketh that dignitie of the obiect For as I sayde in the acte of iustifying faith as it is an action in man is not to be considered alone but must euer go with his obiecte and taketh his vertue therof Like as the looking vp of the olde Israelites did not of it selfe procure any healthe vnto them but the promise made in the obiecte which was the brasen serpent whereupon they looked gaue them healthe by their looking vp Euen so after like sort are we saued by our faith and spirituall looking vp to the bodye of Christe crucified Which faith to define is this To beleeue Iesus Christe to be the sonne of the liuing God sent into thys worlde by hys death to satisfie for oure sinnes and so to receiue the same And thus much touching election and Faith with the order and explication of the causes necessary to be considered in our saluation Wherby may appeare howe farre the pretensed catholikes do swarne from the right mind of the scriptures For where the scriptures in declaring the causes of saluation do send vs only to faith as the onely condition whereby these causes haue their working these catholikes do quite leaue out faith and in stead thereof place in other conditions of doings merites wil workes pardons masses and especially auricular confession with penance and satisfaction for our sinnes c. And besides these letters aboue specified of M. Iohn Bradforde there hath come to our handes certaine other letters of his not long a goe sent by a certaine olde frende of the sayd Iohn Bradforde vnto vs. Which letters beyng written of him in former times before his trouble as they haue not bene yet printed nor seene abroade so I thought it not amisse to communicate the same to the châ—istian reader for the worthinesse of the matter and the goodnesse of the man which may redound I trust to no small fruite to him that with godly eyes shall aduise the same A letter of M. Bradford to father Trauers Minister of Blackeley THe aboundant grace and rich mercy of God in Christe our only sauiour and high bishop be increased in your heart thorow the liuely woorker of all goodnesse the holye spirite vntill the day of the Lorde c. I haue receiued youre two letters good father Trauers sithen y t I did wryte any vnto you whereof though honesty willeth to make an excuse yet truth biddeth me otherwise and sayeth it is better wyth shame to confesse the fault for therein is as a man mighte say halfe a deseruing of pardon then without shame to lie I might haue written vnto you twise notwythstanding in deede some businesse wherein I haue some thing bene occupied but yet I haue not Nowe the cause is because I woulde not And why woulde I not But because I coulde not I meane because my canning is taken away by sinne for my sinnes doe forbid goodnesse vnto me In dede if my sinning were of infirmitie there were good hope of recouerie of that which I haue lost But seeing both willing and knowing I haue too much yeelded and yet doe yeelde to my infirmities iustly I doe deserue that because I haue cast awaye and reiected the woord of the Lord behinde my backe that the Lord should reiecte me And because I would not haue blessing I am woorthye as Dauid sayeth that it be taken away from me I haue nowe at length experience that to bring a man foorth of Gods fauour is sooner seene when a man hath receiued all things abouÌ„dantly then when nede or the crosse pincheth Afore it pleased God to woorke the restitution you know what I meane and afore it pleased God to prouide for me as he hath done so that I can saye in nothing where any want is as pertaining to my body I was an other maner of man then nowe I am and yet Gods deserts haue otherwise bounden me But the scripture is true I haue aduanced my children Deut. 32. and nourished them but they haue contemned me I haue fedde them that they were fatte and grosse and they spurned agaynste me Perchaunce you will aske me wherein Oh father Trauers I warrante you this my stile in carnall and not in spirituall wryting doeth some thing shewe vnto you but as for it in comparison of other things is nothynge For where the life of man is such that either it paireth or ameÌ„deth as Paule sayeth the outwarde man is corrupted day by day and therefore except the inwarde man be renewed the shoe goeth awrie euery building in Christ doth grow to a holy temple as the wicked on the contrary parte shall proceede to worser 2. Tim. 3. 2. Tim. 3. I haue made a change farre otherwise in going backe than I thinke by letters I can perswade you wherein will you say For the first seconde and thirde and to be brief in all things As for an example Gods true feare is flowen away from me loue to my brethren is exiled from me faith is vtterly taken awaye In stead wherof is distrust doubtfulnes bearing rule Contempt of Gods honor of my brethreÌ„ raigning in stead of true feare an imagined feare accordinge to my brayne holding the principalitie For I extenuate sinne and I do not consider that in sinne which a Christian ought to consider that sinne being not forgeuen is such a thyng for the which God casteth his creature away as exaÌ„ples not only of Saule of Iudas of the Israelites which were beloued in deede yet for sinne are reiected but also of others on whome lately for my warning God hathe shewed the same do admonish me But it is but my pen which writes this for the wicked sayth Salomon when they come into the depth of their sinnes then they grow in securitye Prouerb 18. I am I caÌ„not tel what I feare but it is but blindly or els wold I awake otherwise then I do 2. Tim. 2 I feare me I say that I am intangled of the deuil after his desire Pray for me that the Lord would geue me repentance that I may escape out of his snares Alas the spirite of praier which before I haue felt plentifully is taken cleane away from me The Lorde be mercifull vnto me I am solde vnder sinne I am the bondslaue of sinne for whome I obey his seruaunt I am I am ashamed to speake ofte no I shame not at all for I haue forgot to blush I haue geuen ouer to wepe And truly I obey I obey I say mine owne coÌ„cupiscences namely in eating in drinking in iangling and idlenesse I will not speake of vaine glorie enuie disdaine hypocrisie desire of estimation selfeloue and who can tell all Is thys the rewarde thou renderest to GOD O Bradforde It is true yea to true thou knowst it O Lord for thy mercies sake pardon me In your letters you touch me home how that
omnipotency of Christ doth not proue him to be really in the Sacrament he may doe all thyngs and there is nothyng vnpossible for hym to do New I know God is almighty and can do all that he wil but he cannot make his sonne a lyer he cannot deny himself nor he cannot restore virginity once violated defiled Thornt What is that to your purpose God doth not defile virginity we speake but of thyngs that God doth New Why Absurdity in the Popes doctrine will ye haue the humanity of Christ in all places as the deitie is Thornt Yea he is in all places as the deitie is if it please hym New I wil promise you that semeth to me a very great heresie for heauen and earth are not able to containe the diuine power of God for it is in all places as here and in euery place yet ye wil say that wheresoeuer the deitie is there is also the humanitie and so ye wil make him no body but a fantasticall body and not a body in deed Thornt Nay we do not say he is in all places as the deitie is but if it please him he may be in all places w t the deitie New I promise you that it semeth to me as great an heresie as euer I heard in my life and I dare not grant it lest I should deny Christ to bee a very man and that were agaynst all the scriptures Thornt The humanitye of Christ may not be in all places Tush what shall we stand reasoning with him I dare say he doth not beleue that Christ came out of his mother not openyng the matrice Do you beleue that Christ rose from death and came through the stone New I doe beleue that Christ rose from beath but I doe not beleue that he came through the stone neither doth the Scripture so say Thornt Loe how say you hee doth not beleue that Christ came through the stone if he doth not beleue this howe shall he beleue the other If he could beleeue this it were easie for hym to beleeue the other New Note the grosse ignoraunce of this Suffragane The scripture doth not say he went through y e stone but it sayth the angels of God came downe and rolled away the stone for feare of him the keepers be came euen as dead men Thornt A foole foole that was because that women should see that he was risen agayne from death New Well the scripture maketh as much for me as it doth for you and more too Thornt Well let vs not stād any longer about him Back agayne to the reall presence How say ye is the bodye of Christ really in the sacrament or no New I haue answered you already Thornt Wel do ye not beleue that he is there really New No I beleeue it not Thornt Well will ye stand to it New I must deeds stand to it til I be perswaded by a further truth Thornt Nay ye will not be perswaded but stande to your owne opinion New Nay I stand not to myne owne opinion GOD I take to witnes but only to the Scriptures of God that can all those that stand here witnes with me and nothing but the Scriptures and I take God to witnes that I do nothing of presumption but that that I do is only my cōscience if there be a further trutht hen I see except it appeare a truth to me I cannot receiue it as a truth And seing faith is the gift of God commeth not of man for it is not you that can geue me faith nor no man els therefore I trust ye wil beare the more w t me seing it must be wroght by God when it shal please God to open a further truth to me I shal receiue it with all my hart and embrace it ¶ Thornton had many other questions which I did not beare away but as I do vnderstand these are the chiefest as for taunts foolish vnlearned he lacked none Prayse God for his gifts and God increase in vs strength The Arguments of Iohn Newman Arg in the 2. figure If the body of Christ were really and bodily in the sacrament then whosoeuer receiued the Sacrament receiued also the body The wicked receiuyng the Sacrament receiue not the body of Christ. Ergo the body of Christ is not really in the sacrament Argument Ca They which eate the flesh and drinke the bloude of Christ dwell in hym and he in them mes The wicked dwell not in Christ nor he in them tres Ergo the wicked eate not the flesh nor drinke y e bloud of Christ. Argument Ca They that haue Christ dwelling in them bring forth much fruit Iohn 15. He that dwelleth in me and I in hym bringeth forth much fruit c. mes The wicked bryng forth no fruit of goodnes tres Ergo they haue not Christes body dwelling in them Argument Da Where remembrance is of a thing there is imported the absence thereof Arg in the 3. figure ti Remembrance of Christes body is in the sacrament Do this in remembraunce of me c. si Ergo Christes body there is imported to be absent Mary they wil say we see hym not with our outward eies but he is commended vnder the forme of bread and wyne and that that we see is nothing but a qualitie or an accidence But let them shew me a qualitie or an accidence without a substance I wil beleue them And thus much concernyng Newmans examinations and arguments * The fayth of Iohn Newman dwelling at Maydstone in Kent who was by occupation a Peuterer The Lord is the protector of my lyfe The iust shall lyue by fayth and if he withdrawe hymselfe Abac 1. Hebru ◠my soule shall haue no pleasure in hym MY fayth is that there is one God which is wythout beginnyng and without endyng Gen. 1.1 This God created al things visible and inuisible And after that he had made both heauen and earth with all other creatures hee made man set him in the place which he had prepared for him which place he called Eden he gaue to Adam hys commandements precepts and sayd when so euer thou doest the thyng which I forbid thou shalt surely die y e death yet did man for all this disobey God his creator after his sinne he fled from God hid hymselfe was in a miserable desperate case But God seeing mā in this miserable estate Gen. 3◠because he all his posteritie should not continue in deth promised Adā that the womans seed shold breake the serpents head wherby is ment y t the son of God shold become man destroy the deuil Which by his subtill perswasions had deceiued Adam Then did Adā by faith take hold of gods promise and became the seruāt of righteousnes through the faith which he had in the promise of y e womans seed So did Abel Seth Henoch Noe with faithful Abraham Isaac
afterwarde was byd hym selfe to kneele down to haue his head cut off no cause nor coÌ„demnation further beyng layd agaynst him but onely of meere hatred agaynst the Gospell Ex Ioan. Gastia The name of the Persecutor appeareth not in the story George Scherrer At Rastat by Saltzeburge An. 1528. Ater that this George had instructed the people in knowledge of the Gospell in Rastat .x. miles distant froÌ„ Saltzeburge George Scherâ—er Martyr he was accused of his aduersaries and put in prison where he wrote a confession of his faith whiche Mathias Illiricus hath set out wyth his whole storye Ex Mat Flat Illyrica Hee was condemned to be burned a liue but meanes was made that first his head shoulde be cut of and his body afterward be cast into the fire Going toward his death he sayd crying aloude That you may knowe sayde he that I die a true Christian A straunge myracle of God in manifesting hys Gospel I will geue you a manifest signe and so he did by the power of the Lord For when his head was taken of froÌ„ his shoulders the body falling vpon his belly so coÌ„tinued the space while one might well eat an egge After that softly it turned it selfe vpon the backe and crossed the righte foote ouer the lefte and the right hand ouer the left At the sight wherof they which sawe it were in a great maruell The Magistrates which before had appoynted to haue burned the body after his beheading seeing this myracle would not burne it but buryed it with other Christian mens bodyes and many by the same examplr were moued to beleue the Gospell Thus God is able to manifest the truth of his Gospell in the midst of persecution who is to be blessed for euer Amen Balthasar Officiall Henry Flemmyng At Dornick 1225. This Henry a Fryer sometyme of Flaunders forsooke hys habite maryed a wyfe Who beyng offered lyfe of Balthasar if he woulde confesse hys wyfe to be an harlot denyed so to do and so was burnt at Dornic A Popishe priest and a wicked murderer A good priest dwelling not farre from Basill 1539. A good Priest martyred in hys own house There was a certaine wicked Priest a notorious adulterer a dycer and a vile dronkard geuen to all wickednes and vngratiousnesse without all feare regarding nothing what mischiefe he did moreouer a maÌ„ fit and readye to serue the affection of the papistes at all turnes It chaunced y t this Priest was receiued and lodged in the house of an other Priest dwellyng not farre from Basill whiche was a good man and a sincere fauourer of the Gospell This dronken priest sitting at supper was so dronke that he coulde not tell what he did or els feyned himselfe so dronke of purpose the better to accomplishe hys intended mischiefe So it followed that this wretch after hys first sleep rose out of his bed and brake all the glasse windowes in his chamber threwe downe the stone and rent all his hostes bookes that he founde The host awaking wyth y e noyse therof came to hym asking howe he dyd whether there were any theeues or enemies that he was in feare of desiring him to shew what he ayled But assoon as the good host had opened his chamber doore the wicked cutthroate ranne at him with his sworde and slew hym The host after the wounde receaued fell downe and dyed Upon this a clamour was made through all the street and the neighbours came in the murderer was taken and bound and yet all the frendes and kinsfolkes that the good priest had could not make that miserable caitiffe that was the murderer to be executed the superiour power did so take hys part saying that he shoulde be sent to hys byshop The townes men did grieuously cry out and complayne at the boulstering out of so manifest vilany So did also the noble man that was the Lord of the Page saying that so many good men and maried priests were drowned and beheaded for such small trifles without any regard had to the Byshop but a murtherer might escape vnpunished It was aunswered to them agayne that what the superiour powers wold do thei had nothing to do withal The tyme was otherwise now then it was in the commotion of the rusticall people The superiour power had authoritie to gouerne as they would sayd they it was their parts onely to obey Ex Ioan Gastij And so was he sent bound to the byshop and shortly after dismissed hauing also a greater benefice geuen him for hys worthy acre for he so auaunted him selfe that he had slain a Lutheran Priest Ex tom 2. Conuiualium Sermonum Ioan. Gastij ex Pantal. Charles the Emperours Procurator Doctour Anchusanus Inquisitour Latomus At Louane An. 1543. XXviij ChristeÌ„ men and weomen of Louane Paule a preist Two aged women Antonia Two men At Louane 1543. When certayne of the Cittie of Louane were suspected of Lutheranisme the Emperors Procurator came from Bruselles thether to make Inquisition After which Inquisition made certaine bandes of armed men came beset their houses in the nighte where many were taken in theyr beddes pluckt froÌ„ their wiues and children and deuided into dyuers prysons Through the terrour wherof many citizens reuolted from y e doctrine of the gospel and returned agayne to Idolatrye But 28. there were whiche remayned constant in y e persecutioÌ„ Unto whoÌ„ the Doctors of Louan Anchusanus especially the Inquisitour Latomus sometymes w t other came and disputed thinking no lesse but either to confound them or to conuert theÌ„ But so strongly y e spirite of y e Lord wrought with hys Saints that the other went rather confounded awaye theÌ„ selues When no disputation coulde serue that whiche lacked in cunning they supplyed w t tormentes by enforcing and afflicting theÌ„ seuerally euery one by him selfe Among the rest there was one Paulus a Priest vpon the age of 60. yeres whom the Rectors of the Uniuersitie wyth theyr Collegues accompanyed with a great number of billes and gleues brought out of prison to y e Austen Friers where after many foule wordes of the Rector he was degraded But at length for feare of death he began to stagger in some poynts of his confession and so was had out of Louane and condemned to perpetuall prison whiche was a darke and stincking dongeon where he was suffered neither to read nor write Paulus a priest condemned to perpetuall prison or anye man to come at him commaunded onely to be fed with bread and water After that other two there were whiche because they had reuoked before were put to the fire and burnt 2. Martyrs burnt at Louane constantly taking their martyrdome Then was there an old man and 2. aged women brought forth An aged man Martyr of whom the one was called Antonia borne of an auncient stocke in that Citie These also were condeÌ„ned the man to be headed the 2. women to be buryed quicke Antonia
Martyre buryed quicke which death they receiued lykewise very chearfully Certain of the other prisoners which were not codemned to death were depriued of theyr goodes commaunded in a white sheete to come to the church An aged woman Martyr buryed quicke and there kneling with a Taper in their hand to aske forgeuenes and they which refused so to doe and to abiure the doctrine of Luther were put to the fire Ex Francis Encenate The name of the persecutor appeareth not in the story M. Perseuall Martyr M. Perseuall At Louane An. 1544. Not long after this was one M. Perseual in the same Uniuersitie of Louane singularly well learned Who for reprehending certayne popishe superstitions and some thing speaking in commendation of the Gospell was throwne into prison Then beyng accused of Lutheranisme because he stood to y e same and woulde not condesende to the popes erroneous faction he was adiudged to perpetuall pryson there to be fedde onely with bread and water which punishment he tooke pacyentlye for Christes sake Neuerthelesse certayne Cittizens taking compassiō of him sent him wyne and beare But hys keepers beeing charged vnder a great penaltie durst let nothing come vnto hym At last what became of him no man coulde learne nor vnderstand Some iudge that hee was eyther famished for hunger or els that he was secretly drowned Et Franc. Encenate Dorsardus◠a Potestate in that coūtrey Franciscus Encenas prisoner and a great persecutor Iustice Imbsberger At Brusels An. 1544. Iustus of Louane Martyr Iustus a skinner of Louane being suspected of Lutheranisme was foūd in his house to haue the new testament and certayne sermons of Luther For the which he was committed and hys Iaylour commanded that he should speake wyth none There were the same tyme in the lower prison vnder them Egidius and Franciscus Encenas a Spanyard who secretly hauing the doores left open came to him and confirmed hym in the cause of righteousnes Thus is the prouidēce of the Lord neuer lacking to hys Saintes in time of necessity Shortly after came the Doctours and maysters of Louane to examine hym of certayne Articles touching religion as of y e popes supremacy Sacrifice of y e masse Purgatory and of the sacrament Iustus 〈◊〉 de terra Whereunto when hee had aunswered playnely and boldly after the Scriptures and woulde in no wise be remooued he was condemned to the fire but through y e intercessiō made to the Queene his burnyng was pardoned and he onely beheaded Ex Franc. Encenate The person of Brusels Giles of Brusels An. 1544. This Gyles was borne in Brusels Gyles Martyr of honest parentes By hys occupatiō he was brought vpp from hys youth to be a Cutler In the which occupation he was so expert and cunning that hee waxed thereby riche wealthy Comming to the yeares of 30. he beganne to receaue the light of the Gospell thorough the readyng of the holy Scripture and encreased therein exceedingly And as in zeale he was feruent so was he of nature humane milde and pittyfull passing al other in those partes Whatsoeuer he had that necessitie coulde spare he gaue it awaye to the poore and onely liued by hys science Some he refreshed with hys meate Good works going with a lyuelye fayth some with clothing to some he gaue hys shoes some he helped wyth housholde stuffe to other some he ministred holesome exhortatiō of good doctrine One poore woman there was brought to bed and had no bed to lye in to whom he brought hys owne bed hymselfe contented to lye in the straw The sayd Egidius being detected by a Priest or person of Brusels was taken at Louane for that religion whiche the Pope doth call heresie Where hys aduersaryes extended great care and dilligence to reduce hym to theyr doctrine and to make hym abiure But as he was a man well reasoned and singularly witted they went away many tymes wyth shame Thus beyng deteyned 8. monthes in prison he was sent to Brusels to be iudged The humble heart of Gyles where he comforted dyuers whych were there in prison amōg whom was also Fraunciscus Encenas exhorting them to constancie of the truth vnto the crowne which was prepared for them At the table he ministred to them al beyng contented hymselfe wyth the fewe scrappes which they left Feruency of prayer In thys hys prayers he was so ardent kneelyng by hymselfe in some secret place that he seemed to forget hym selfe Beyng called many tymes to meate he neyther heard nor sawe them that stood by hym till he was lift vp by the armes then gently he woulde speake vnto them as one waked out of a sweet sleep Certayne of the Gray Friers sometymes were sent vnto hym by two and two to reduce hym but he would alwaies desire them to depart frō him Blasphemy of Papistes for he was at a poynt when the Fryers at anye tyme did miscall hym he euer helde his peace at such pryuate iniuries in somuche that those blasphemers would say abroad that he had a dum deuill in hym But when they talked of any religion there he spared not but answered them fully by euidences of the Scripture in such sort that diuers times they would depart maruelyng At sundry times he might haue escaped the doores being let open but he woulde not for bringing his keeper in perill At length about the moneth of Ianuary he was brought to an other prison to be constrayned with tormentes to confesse Purgatory and to vtter mo of hys fellowes But no forcement would serue Wherfore vppon the 22. of Ianuary he was condemned to the fire but priuily contrary to the vse of y e Country for openly they durst not condemne hym for feare of the people so wel was he beloued When tidinges of the sentence came vnto him he gaue harty thankes to GOD that the houre was come when he might glorifie the Lord. As he was brought to the place of burning where he saw a great heape of wood pyled hee required the greater part therof to be taken awaye and geuen to y e poore a litle sayd he wold suffice him Also seyng a poore man comming by as he wēt that lacked shoes he gaue hys shoes vnto him Better sayd he so to do then to haue his shoes burnt and the poore to perish for cold Standing at the stake the hangman was ready to strangle hym before but he woulde not saying that there was no such need that hys payn shuld be mittigated for I feare not sayd he the fire doe therfore as thou art commanded And thus the blessed Martyr lifting vp his eyes to heauen in the middle of the flame was extincted to the great lamentation of all that stood by The zeale of people against the bloudy Fryers After that tyme when the friers of that Cittie would goe about for theyr almes the people would say it was not meet for them to receaue almes with bloudy handes This history
that we our nobles can nor wil suffer this iniury at your hands vnreueÌ„ged if ye geue not place to vs of soueraignetie shew your selues as bounden and obedient subiects and no more to entermeddle your selues from hencefoorth wyth the waightie affaires of the Realme the direction whereof onely appertaineth to vs your king and such noble men and counsailours as we list to electe and choose to haue the ordering of the same And thus wee pray vnto almightie God to geue you graee to doe your dueties to vse your selues towardes vs like true and faithfull subiectes so as wee may haue cause to order you therafter and rather obediently to consent amongest you to deliuer into the hands of our Lieutenant a hundreth persons to be ordered according to their demerites at our will and pleasure then by your obstinacie and wilfulnes to put your selues your wines children lands goodes and cattels beside the indignation of God in the vtter aduenture of total destruction vtter ruine by force and violence of the sword After the Lyncolneshyre menne had receiued thys the Kynges aunswere aforesayd The commotion of Lyncolnshire asswaged made to theyr petitions eche mistrusting other who shoulde be noted to be the greatest meddler euen very sodeinly they began to shrinke and out of hand they were all deuided and euery man at home in his owne house in peace but the Captaines of these rebels escaped not all cleare but were after apprehended and had as they deserued Ex Edw. Hallo After thys immediately wythin sixe dayes vpon the same followed a newe insurrection in Yorkeshire for the same causes A Popishe insurrection in yorkshire through the instigation and lying tales of seditious persons especially Monkes and Priests making them beleeue that their siluer chalices crosses iewels and other ornaments shoulde be taken out of their Churches and that no man should be maried or eate any good meate in his house but should geue tribute therfore to the King but their speciall malice was against Cromwell and certaine other Counsailours The number of these rebelles were neare about 40. M. hauing for their badges the 5. woundes The badges of the rebels wyth the signe of the Sacrament and Iesus wrytten in the middest This their deuilish rebellion they termed by the name of a holy pilgrimage A holy Pilgrimage but they serued a wrong and a naughty Saint They had also in the field their streamers and banners whereuppon was painted Christ hanging vpon the Crosse on the one side and a chalice with a painted cake in it on the other side with other such ensignes of like hypocrisie and fayned sanctitie pretending thereby to fight for the faith and right of holy Church As soone as the king was certified of this newe seditious insurrection hee sent with all speede against them the Duke of Northfolke The kinges power agaynst the â—ebels in the North. Duke of Suffolke Marques of Excetor Earle of Shrewsbury other wyth a great armye forthwith to encounter with the rebels These noble Captaines and Counsailours thus well furnished with habilement of warre approching towarde the rebels and vnderstaÌ„ding both their number and howe they were ful bent to battaile first with policy went about to assay and practise how to appease all without bloudsheding The blinde â—â—â—burnnes â—f superstitiâ—us people â—ebelling â—here they â—â—ue no 〈◊〉 but the Northern men stoutly and sturdely standing to their wicked cause and wretched enterprise wold in no case relent froÌ„ their attempts Which when the nobles perceiued saw no other way to pacifie their furious mindes vtterly sette on mischiefe determined vppon a battel The place was appoynted the day assigned and the houre set but see y t wanderous worke of Gods gracious prouideÌ„ce The night before the day of battaile came as testifieth Edward Hall fell a small raine nothing to speake of A great 〈◊〉 of God in dâ—â—feÌ„ding the 〈◊〉 of his Gospelâ— but yet as it were by a great miracle of God the water which was but a very small forde and that men in maner y e day before might haue gone brishod ouer sodenly rose of suche a height deepenes and breadth that the like no man that there did inhabite could tell that euer they sawe afore so y t the day euen when the houre of battayle shoulde come it was impossible for the one army to come at the other After this y e appoyntment made betweene both y e armies being thus disappoynted as it is to be thought onely by God who extended his great mercye and had compassion on the great number of innocent persons that in that deadly slaughter had like to haue bene murthered could take no place then by the great wisedome and pollicie of y e said Captaines a communication was had a pardon of the kings Maiestie obteined for al the captayns and chiefe doers of this insurrection and they promised y t such thinges as they found themselues agreeued with all they shoulde gently be heard and theyr reasonable peticions graunted that their articles shoulde be presented to the king that by his highnesse authoritie and wisedome of his Counsayle all thinges shoulde be brought to good order and conclusion and with this order euery man quietly departed and those which before were bent as hote as fire to fight being letted therof by God went now peaceably to their houses and were as cold as water A Domino factum est istud In the time of this ruffle in Yorkeshyre and the king lying the same time at Windsore there was a Butcher dwelling within 5. miles of the saide towne of Windsore Popishe priesteâ— rebelling against the king whiche caused a Priest to preach that all they that tooke part with the Yorkshire men whom he called Gods people did fight in Gods quarrell for the whiche both he and the priest were apprehended and executed Diuers other priestes also with other about the same tyme committing in like sorte treason agaynst the king suffered the like execution Such a busines had the Kyng then to ridde the realme from the seruitude of the Romish yokes Tantae molis erat Romanam euertere sedem But Gods haÌ„d did still worke with all in vpholding hys Gospell and troden truth against all seditious sturres coÌ„motions rebellions and what soeuer was to the contrary as both by these storyes aforepassed and by suche also as hereafter follow may notoriously appeare The yere next after this which was of the Lord. 1537. after that great execution had bene done vpon certayne rebellious Priestes and a fewe other lay men Anno. 1537. with certayne noble persons also and gentlemen amongest whome was the Lord Darcy the Lorde Hussy Syr Robert Constable Syr Thomas Percy Syr Frances Bygot Syr Stephen Hamelton Syr Iohn Bulmer and his wife William Lomeley Nicholas Tempest with the Abbottes of Gerney and of Riuers c. in the month of October the same yeare folowing was borne Prince Edward Shortly
after whose birth Queene Iane his mother the second daye after dyed in childbed left the king agayne a widower which so continued the space of two yeres together Upon the death of whiche Queene Iane Prince Edward borne and vppon the birth of prince Edward her sonne these two verses were made which follow Phoenix Iana iacet nato Phoenice Queene Iane dyed in childe-bed dolendum Secula Phoenices nulla tulisse duas Here is by the waye to be vnderstand that during all this season since the time that the king of Englande had reiected the pope out of the Realme both the Emperour These verses were thought to be made by M. Armigyl Wade y e French king and the king of Scottes with other forreine potentates which were yet in subiection vnder the Pope bare no him do great good fauour inwardly what soeuer outwardly they pretended Neither was here lacking pryuy setters on nor secret working among themselues how to compasse vngracious mischiefes if God by cōtrary occasions had not stopped their intended deuises For first y e Pope had sent Cardinall Poole to the French king to stir him to warre agaynst the realme of England Secondly where as the Frenche king The Pope stirreth warre agaynst England by Cardinall Poole The Emperour the French king and the king of Scottes set agaynst the king of England by treaty of perpetuall peace was bound yearly to paye to the king of England at the first dayes of May and Nouember about xcv thousand crownes of the summe and odde mony and ouer that 10000. crownes at y e sayd ij termes for recōpēce of salt due as the treates therof did purporte that pension remayned now vnpayed iiij yeares and more Furthermore the Emperour and the Frenche K. both reteined Grancetor a traiterous rebell against the king condemned by Act of Parliament with certayn other traitors moe and yet would not deliuer him to the king at his earnest suite and request The Frenche king also digressing from his promise and treaty made alliance wyth the Bishop of Rome Clement in marying the Dolphine to hys Niece called Katherine de Medicis The sayd Frenche kyng moreouer contrary to his contracte made married his daughter to the king of Scottes All which were preiudiciall and put the kinge no doubt in some feare and perplexity though otherwise a stout and valiant Prince to see the Pope the Emperour the French king and king of Scottes so bent against him And yet all this notwithstanding the Lord stil defended the iustnes of his cause against them all For although the French king was so sette on by the Pope and so linked in mariage with the Scots and sacked nothing now but only occasion to inuade the realme of England yet notwythstanding he hearing now of the birth of Prince Edwarde the kinges sonne by Queene Iane and vnderstandinge also by the death of the sayde Queene Iane that the Kyng was a widower and perceiuing moreouer talk to be that the king would ioyne in mariage with the Germains began to waxe more calme and colde and to geue much more gentle wordes and to demeane him selfe more curtuously labouring to mary the Queene of Nauare hys sister to the king The Ambassadors resident then in France for the king were Ste. Gardiner with Docto◠Thirleby c. Whyche Steuen Gard. what he wrought secreately for the Popes deuotion I haue not expressely to charge him Whether he so did or what he did the Lord knoweth all But thys is certaine that when D. Boner Archedeacon then of Leicester was sente into Fraunce by the Kinge throughe the meanes of the Lord Cromwell to succeede Steuen Gardinar in Ambassie which was about the yeare of our Lord 1538. he found such dealing in the sayd Bishop of Winchester as was not greatly to be trusted beside the vnkynde partes of the sayde Byshop againste the foresayde Boner Anno. 1538. comming then from the King and Lorde Cromwell as was not to be liked Long it is to recite from the beginning few men peruenture woulde beleeue Doct. Boner the kyngs Ambassadour in Fraunce the brawling matters the priuie complaints the contentious quarels and bitter dissentiōs betwene these two and especially what despightful contumelies D. Boner receiued at the hands of Winchester For vnderstande good Reader that this doctor Boner all this while remained yet as he seemed a good man Doct. Boner in the beginning a fauourer of the truth and a Lutherane and was a great furtherer of the kinges proceedings and a fauourer of Luthers doctrine and was aduanced only by the Lorde Cromwel Whose promotions here to reherse first he was Archdeacon of Leycester persone of Bledon of Dereham Cheswike and Cheriburton Then was made Byshop of Hereford and at last preferred to be Bish. of London The chiefe of which preferments and dignities were conferred vnto him only by the meanes and fauour of the L. Cromwel L. Cromwel the onely setter vp of Doct. Boner who was then his chiefe and only patrone and setter vp as the said Boner himselfe in al his letters doth manifestly protest and declare The Copies of which his letters I could heere produce and exhibite but for prolonging my story with superfluous matter Yet that the worlde and all posteritie may see how the comming vp of D. Boner was onely by the Gospell howsoeuer he was after vnkind vnto the Gospell this one letter of his Doct. Boners cōming vp was by the Gospell which I wil heere inferre written to the Lorde Cromwel out of Fraunce may stand for a perpetuall testimonie the tenour whereof here ensueth * A letter of Doctor Boner the kings Ambassadour resident in Fraunce sent to the Lord Cromwell declaring the order of his promotions and comming vp MY very singular especiall good Lord as one most bounden I most humbly commende mee vnto your honourable good Lordship Out of Boners owne hand writing And wheras in times passed in hath liked the same without any my desertes or merites euen only of your singular exceding goodnes to bestowe a great deale of loue beneuolence and good affection vpon me so poore a man and of so small qualities expressing in deede sondry wayes the good effectes therof to my great preferment I was very much bounde thereby vnto your honourable good Lordshippe and thought it alway my duetie as in deede it was both to beare my true hart againe vnto your Lordship D. Boner cōfesseth himselfe much bound to the L. Crōwell and also remembring suche kindnes to doe vnto the same all such seruice pleasure as might then lie in my smal power to do But where of your infinite inestimable goodnes it hath further liked you of late first to aduance me vnto the office of Legation from such a Prince as my soueraigne Lorde is vnto the Emperour and French king and next after to procure and obtayne mine aduauncement to so honourable a promotion as the Byshoprike of Hereford
of others First the Masse sayeth he is a most subtile and pernicious enemie against Christ and that double wayes namely against his Priesthode and against his sacrifice which he prooueth by this way For the Priesthoode of Christe sayeth he is an euerlasting Priesthoode and such an one as can not go to another But the Masse vtterly putteth him out of place as though he were dead for euer and so God were a lier which said that Christ should be a Priest for euer which briefly commeth vnto this Argument Fes That thing is not perpetuall nor standeth not alone which admitteth succession of other to do the same thing that was done before ti But the Masse Priests succeede after Christ doing the same sacrifice as they say which he did before no. Ergo the Masse Priests make Christs Priesthode not to be perpetuall Another Argument Ba All Priests eyther be after the order of Aaron or after the order of Melchisedech or after the order of the Apostles or after that spirituall sort whereof it is written Vos estis spirituale sacerdotium c. ro But our Masse Priests neither be after the order of Aaron Minor for that is to resume that which Christ hath abolished neither after the order of Melchisedech for that is peculiar only to Christ neither after the order of the Apostles for then should they be Ministers not Maisters not Priests but Preachers and which of the Apostles was euer named by the title of a Priest Againe neither are they after the generall sorte of the spirituall priesthoode For after that prerogatiue euery true Christian is a spirituall Priest as well as they offering vp spirituall not bodily sacrifice as prayers thankesgeuing obedience mortification of the bodie framed to the obedience of his commaundements co Ergo our Masse Priests are no Priests vnlesse it be after the order of the Priestes of Baal Conclusiâ— Secondlye The 〈◊〉 iniurious the sacrifiâ—â— or death 〈◊〉 Christ. Maior concerning the sacrifice of Christ aboue mentioned hee reasoneth in lyke manner whyche wee haue reduced in the waye of Argumente as followeth Da To reiterate a thing once done for the atteining or accomplishing of the end wherefore it was begon declareth the imperfection of the same thing before ri The Masse Priestes do reiterate the sacrifice of Christ once done for the end wherefore it was begonne that is Minor Conclusiâ—â— for propitiation and remission à poena culpa pro viuis pro defunctis j. Ergo Masse Priestes make the sacrifice of Christe to be vnperfect and so are they iniurious to the sacrifice of Christ. ¶ For the confirmation of the premisses marke heere Reader I beseech thee the Rubrike heere following written before the Masse of the fiue woundes in the Masse booke BOniface Bishop of Rome lay sicke and was like to die to whome our Lord sent the Archangell Raphael with the office of the Masse of the fiue woundes saying Rise and write this office and say it fiue times and thou shalt be restored to thy health immediately and what Priest soeuer shall say this office for himselfe or for any other that is sicke fiue times the person for whome it is sayde shall obteine health and grace and in the world to come if he continue in vertue life euerlasting And in whatsoeuer tribulation a man shall be in this life if he procure this office to be said fiue times for him of a Priest without doubt he shall be deliuered And if it be saide for the soule of the dead anone as it shall be saide and ended fiue times hys soule shall be rid from paines This hearing the Byshop he did erect himselfe vp in his bed coniuring the Aungell by the name of almighty God to tell him what he was and wherefore he came and that he should depart without doing him harme who aunswered that he was Raphaell the Archangell sent vnto him of God and that all the premisses were vndoubtedly true Then the sayde Boniface confirmed the said office of the fiue woundes by the Apostolike authoritie An other Argument against the Masse for that it is an hinderance to the true seruice of God The Masse is an hinderance to the true seruise of God and to the Godly life of 〈◊〉 Maior and to the godly life of men the declaration whereof is more at large by the saide Authour set out but briefly in fourme of Argument may thus be contracted Another Argument Da Whatsoeuer causeth or occasioneth a man to rest in outward seruing of God whose seruice should be all inward in spirit and veritie that hindreth the true seruice of God ti The Masse occasioneth a man to rest in outward seruing as in hearing seeing and saying Masse which be but outward senses of a man Minor and as they say meritorious ex opere operato etiam sine bono motu inteÌ„tionis si Ergo the Masse hindreth y e right true seruice of God Conclusio Another Argument proouing that Masse hindreth good life Di Upon the Masse riseth false hope and false remedie is promised to wicked liuers Maior For euill men hearing Masse in the morning vpoÌ„ hope therof take more securitie in doing al day what they list And such as haue in bibbing brauling tauerning swearing whoring dicing The Masse â—â—â—dereth â—ood lyfe carding committed wickednes to them the masse is set vp promising sufficient propitiation sacrifice remedy of body and soule for man and beast a poena culpa pro viuis mortuis Though they neuer hearde preaching neuer vsed praying neuer repented or how wicked so euer they haue bene yet if they come to the Church take holy bread and holy water and heare a Masse or finde a soule Priest vpon the remedie thereof then they thinke themselues discharged and good Catholicke men sa Upon what cause soeuer riseth false hope and false remedy is promised to wicked liuers Minor that hindreth good life mis. Ergo the Masse hindreth good life Conclusio Another Argument Da Where one thing is sufficient and serueth alone there all other helpes be neadeles thereunto Maior wherein it serueth ti The Masse as they say hath all serueth for all for by it commeth pardon for sinnes Minor by it commeth deliuerance from Hell and Purgatory by it commeth health for man and beast In summa the Masse is Mare bonorum c. si Ergo all other helpes else be needelesse hearing of Gods word Conclusio faith praying in spirit repenting preaching pietie and other helps to good life c. An other Argument proouing that the Masse is diuers and contrary from the institution of Christes Supper 1. CHrist ordeined his Supper to be a memoriall of his death and passion to be preached vntill he come The Masse is no memoriall thing of Christ remembred in the Sacrament but rather they make the Sacrament to be Christ himselfe offered and sacrificed for remission of
sinnes both for the quicke and the dead 2. Christ ordeined his Supper to be celebrate and receaued of the congregation And therefore Paule biddeth the Corinthians to tarry one for another In the Masse there is no such thing choose the people whether they will come or no Sir Iohn is kinne to the tide he will tarry for no man if he haue a boy to say Amen it is inough 3. Christ receaued not but he distributed also the whole in euery part Sir Iohn when he hath receaued all alone he sheweth the people the empty chalice And if he distribute to the people once a yeare it is but in one kinde alone 4. Christ ordeined the Supper to be a taking matter an eating matter a distributing and a remembring matter Contrary our Masse men make it a matter not of taking but of gazing peeping pixing boxing carying recarying worshipping stouping kneeling knocking with stoupe downe before hold vp higher I thanke God I see my maker to day c. Christ ordeined it a table matter We turne it to an altar matter he for a memorie we for a sacrifice he sate our men stand he in his common tongue we in a forreigne tongue Whereby it is manifest to appeare how diuers and repugnant the Masse is to the institution of the Lords Supper The doctrine◠of the Massebook◠cōtrary to God◠commaundementes Maior Another Argument proouing that the Masse is contrary to Gods Commaundementes Item where the first table of Gods blessed and sacred commaundements teacheth men to woorship and serue him and to direct the meditations of their harts only vnto him and that in all places at all times both publikely and priuately The Masse booke doth point out seruice for Saincts and for creatures by name to be serued Minor at the least 300. dayes and yeares as appeareth by the Calenders Masses Collectes martiloge c. Ergo the doctrine and institution of the Masse booke tendeth contrary to Gods holy commaundements Conclusio Another reason against the Masse Item where S. Paule in expresse woordes willeth all things to be done in an edifying tongue the Masse is celebrate in a tongue forreigne straunge and vnknowne to the people so that although the matter therein conteyned were holesome and consonant to Scripture as much as disagreeing from the same yet for the straungenes of the tongue it geueth but a sound and worketh no edifying to the ignorant Now both the tongue being strange to the eares of the people and the matter also in the Masse conteined being repugnant to Gods word what defence can the Masse haue but vtterly it is to be reiected And for somuch therefore as the Masse so long vsed in a forreigne language hath not hitherto come to the vnderstanding of the simple and vulgare sort to the intente they may themselues perceiue the matter and be theyr owne iudges I haue heere set foorth the chiefest parte thereof which is the Canon in Englishe so as I found it in a certayne written copie by Maister Couerdale translated adioining withall the Rubricke and circumstaunce of the same in euery point as is in the Masse booke conteyned ¶ The whole Canon of the Masse with the Rubricke thereof as it standeth in the Massebooke after Salisbury vse Translated word by word out of Laten into English AFter the Sanctus the Priest immediately ioining hys handes together and lifting vp his eies beginneth these wordes Te igitur clementissime c. that is to saye The Rubrick Therefore most gratious father thorough Iesus Christ thy sonne our Lord we humbly beseech thee Let him bowe downe his body while he sayth And we desire Heere the Priest standing vpright must kisse the altar (a) And why not on the left hand aswell or why any such kissing at all on the right hand of the sacrifice saying that thou accept and blesse Heere let the Priest make three crosses vpon the chalice and the bread saying these ✚ giftes these ✚ (b) Precious no doubt princypall or els arte thou to presūptuous that hast already offered it vp for thy sinnes for the saluation of others presentes these ✚ holy and vnspotted sacrifices When the signes are made vpon the chalice let him lift vp his hands saying thus Which first of al (c) Who gaue you that cōmission will you offer bread and wine for the Church of Christ who of very loue hath offred vp himselfe for it already Ephes. 5. we offer vnto thee for thy holy Catholike Church that thou vouchsafe to pacifie keepe vnite and gouerne it throughout the whole world with thy seruaunt our Pope N. and our Bishop N. That is (d) Charitye would pray for others also his owne Byshop only and our King N. And they are expressed by name Then let there follow and all true beleeuers and such as haue the Catholike and Apostolike faith in due estimation Heere let him pray for the liuing Remember Lord thy seruants handmaides N. and N. Anno 1552. In the which prayer a rule must be obserued for the order of charitie Fiue times let the Priests pray So did not the Lord teach his disciples to pray Mat. 6. Luke 11. First for himselfe Secondly for father and mother carnall and spirituall and for other parents Thirdly for speciall frends parishioners and others Fourthly for all that stande by Fifthly for all Christen people And heere may the Priest commend all (b) And why not his enemies also Math. 5. his frends to God But my counsayle is that none make ouerlong tarying there partly for distraction of mind partly because of immissions which may chaunce through euill Angels And all that stand heereby round about whose fayth and deuotion vnto thee is knowne and manifest for whome we offer vnto thee or which themselues offer vnto thee this sacrifice (c) Why make ye then a satisfactory sacrifice of it of prayse for them and theirs for the redemption of their soules for the hope of their saluation and health and render their vowes vnto thee the eternall liuing and true God Communicating and worshipping the memoriall fyrst (d) If ye hadde the Lordes matter in hand ye would do it in remembrance of him of the glorious and euer virgin Bowing downe a little let him say Mary the mother of our God and Lord Iesu Christ also of thy blessed Apostles and Martyrs Peter Paule Andrew Iames Iohn Thomas Phillip Bartholomew Mathew Simon Tadeus Timis Cletus Clemens Sextus Cornelius Ciprianus Laurence Chrisogonus Iohn and Paule Cosme and Damian and of all thy Saincts By whose (e) Thus the merites prayers of Christ are defaced merites praiers graunt thou that in all things we may be defended wyth the helpe of thy protection through the same Christ our Lord Amen Heere let the Priest behold the hoste (a) And why for within a litle whyle he looketh to haue it his God with great veneration saying Therefore Lord we beseech thee
for the washing away of sinnes as it was euen the same day that it flowed out of the blessed side of our sauiour and finally that the whole substance of our sacrifice which is frequented of the Church in the Lords Supper The wholâ— substance 〈◊〉 our sacrificâ— wherein it consisteth consisteth in praiers praise and geuing of thankes and in remembring and shewing foorth of that sacrifice once offered vpon the altar of the crosse that the same might continually be had in reuerence by mystery which once onely and no more was offered for the price of our redemption These are the things right worshipfull M. Prolocutor and ye the rest of the Commissioners which I could presently prepare to the aunswering of your three foresayde propositions being destitute of all helpe in this shortnes of time sodaine warning and want of bookes B. Ridley appealeth from the vniust sentence of his aduersaries to some other superiour competent iudge Wherefore I appeale to my first protestation most humbly desiring the helpe of the same as much as may be to be graunted vnto me And because ye haue lately giuen most vniust and cruell sentence against me I do heere appeale so farfoorth as I may to a more indifferent iust censure iudgemeÌ„t of some other superiour competent lawful iudge that according to the approued state of the church of England Howbeit I confesse that I am ignoraunt what that is at this present through the trouble and alteration of the state of the Realme â— Ridley 〈…〉 of 〈…〉 â—ppealeth 〈◊〉 â—ighty 〈◊〉 But if this appeale may not be graunted to me vpon earth then do I flye euen as to my onely refuge and alone hauen of health to the sentence of the eternall iudge that is of y e almighty God to whose most merciful iustice towardes his most iust mercifulnes I doe wholly commit my selfe and all my cause nothing at all despayring of the defence of mine Aduocate and alone Sauiour Iesus Christ to whome with the euerlasting Father and the holy Spirit the sanctifier of vs all be now and for euer all honour and glory Amen Albeit this learned Byshop was not suffered to reade all that is aboue prefixed before the Disputations yet because he had it then ready and offered it vp to the Prolocutour after the Disputations sentence pronounced I thought heere the place not vnmeete to annexe the same together with the rest Now let vs heare the Arguments and aunsweres betweene Doctour Smith and him ¶ D. Smith beginneth to oppose SMith You haue occasioned me to go otherwise to worke with you then I had thought to haue done Me seemed you did in your supposition abuse the testimonies of scripture concerning the Ascension of Christ to take away hys presence in the Sacrament as though this were a strong Argument to inforce your matter withall Smithes argument Christ did ascend vnto heauen Ergo he is not in the Sacrament Now therefore I will go about to disproue this reason of yours Christes Ascension is no let to his reall presence in the Sacrament Ergo you are deceiued whereas you do grounde youre selfe vpon those places Rid. You import as though I had made a strong Argument by Christes going vp into heauen But howsoeuer mine Argument is made Aunswere you collect it not rightly For it doth not only stay vpon his Ascension but both vpon hys Ascension and his * The veritie of M. Ridleyes answere touching the reall being of Christ in earth to be restrained by his ascending and abiding in heauen standeth vpon a necessitie whiche we call Necessitas consequentiae by thys demonstration Da Euery naturall body must necessarily be contayned in his pecular and certaine place â—iâ— Christes body is a naturall body â— Ergo Christes body not to be in one certaine place at once contayned it is impossible according to the rule Omne propositiones de impossibili de necesâ—e equipollent dicto dissimiliter se habenti modoÌ„ similiter abiding there also Smith Christes going vp to heauen and his abiding there hinder not his reall presence in the Sacrament Ergo you are deceiued Rid. Of Christes reall presence there may be a double vnderstanding if you take the reall presence of Christ according to the reall and corporal substance which he tooke of the virgine that presence being in heauen caÌ„ not be on the earth also But if you meane a reall presence secuÌ„dum rem aliquam quae ad corpus Christi pertinet i. according to some thing that appertaineth to Christes body certes the Ascension and abiding in heauen are no let at all to that presence Wherefore Christes body after that sort is heere present to vs in the Lords supper by grace I say as Epiphanius speaketh it West I will cut off from hencefoorth all equiuocation and doubt For whensoeuer we speake of Christes body wee meane that which he tooke of the Uirgin Rid. Christes Ascension and abiding in heauen can not stand with this presence Smith Christ appeared corporally and really on the earth for all his Ascension and continuall abode in heauen vnto the day of Dome Argument Ergo his Ascension and abiding in heauen is no let to his reall presence in the Sacrament Rid. Aunswere Maister Doctour this Argument is nothing worth I do not so straightly tye Christ vp in heauen that he may not come into the earth at his pleasure For when he will he may come downe from heauen and be on the earth as it liketh himselfe Howbeit I do affirme that it is not possible for him to be both in heauen and earth at one tyme. Smith Marke I pray you my Maisters diligently that be here what he aunswereth First he saith that the sitting of Christ at the right hande of his father is a let to the reall presence of his body in the Sacrament and then afterward he flyeth from it agayne Rid. I woulde not haue you thinke that I do imagine or dreame vpon any such maner of sitting as these men heere sit in the Schoole Smith Ergo it is lawfull for Christ then to be heere present on the earth when he will himselfe Rid. Yea when he will it is lawfull indeede Smith Ergo his ascending into heauen doth not restrayne his reall presence in the Sacrament Rid. I do not gaynesay but that it is lawfull sor hym to appeare on the earth when he wil but proue you y t he wil. Christes aboâ—e in heauen is no let for him to appeare on earth when he will but whether he wil that must be proued Againe it is one thing to appeare on earth an other still in the Sacrament and to be present the same time with his body in heauen wheÌ„ he is bodely present in earth Smith Then your aunswere dependeth vppon the will of Christ I perceiue Therfore I will ioyne agayn with you in this short argument Christ albeit hee doth alway abide in heauen
heauier lumpe of this vile carkase ought therfore of nature to be more frayle then you yet sayth he The stouâ— bragges 〈◊〉 D. Pendlâ—â—ton at thâ— first begiâ—â—ning God geueth strength where feâ—â—blenes is confessed I will see the vttermost drop of this grease of mine molteÌ„ away the last gobbet of this flesh consumed to ashes before I wil forsake God and his truth Wherunto the other answering but litle wishing that almighty God woulde geue him more strength theÌ„ he presently felt in himselfe acknowledging his owne weaknes conseÌ„ted notwithstanding though it were somewhat fayntly to ioyne w t him in the profession of the Gospell so to go vp to London set forth the same wherupon they gaue ech other theyr haÌ„ds Now when they were come to London Lord what a great chaunge was there betwene these two persons The poore feeble faynt harted Saunders by the goodnes of almighty God taking hart of grace to him seking the same in humility boldly stoutly confirmed his flock out of the pulpit where his charge lay mightely beating down Antichrist lustely preached Christ his maister for the which he afterward suffered most willingly as is afore declared Wheras on the other side Pendleton the proud who as it appeared by the sequele had bene more stout in words Example how feebâ—â— man is 〈◊〉 himselfe without the Lord support him theÌ„ constant in deeds and a greater bragger then a good warrior folowed Peter so iustly in crackes howsoeuer he did in repentance which God onely knoweth that he came not so soone to London but he chauÌ„ged his tipet playd y e Apostata preaching in stede of sound doctrine nothing almost but errors lyes aduauncing Antichrist and ouerthrowing poore Christ with all his mayne so his former boldnes came to nothing vnlesse it were a contrarye key becomming of a faithfull pastour a false runnagate and of a true Preacher a sworne enemy of Gods euerlasting Testament to the great offence of his brethren the hurt of hys flock and the vtter vndoing with our Gods greater mercy of his owne soule Wherein are specially to be considered the deepe and maruellous iudgementes of God who as he can and doth make strong whome it pleaseth hym when he seeth his time most commonly such as appeare most feeblest euen so contrariwise throweth he downe other some seeme they neuer so stoute stand they neuer so much in theyr own conceites Wherefore let him that standeth take heed he fall not and let vs pray continually to almighty God though we haue fayth that he will helpe and encrease our faith that in him it may be made stroÌ„g which of it selfe is so weake that it is soone ouerthrowne Anno 1555. February This blessed man of God enduring long time in prisoÌ„ did not passe all his time in vnfruitfull idlenes but still froÌ„ time to time did visite his frendes as is sayd and especially his wife with many letters full of godly instruction consolatioÌ„ All which letters it shall not be greatly needful here to insert partly because they are to be found in the booke of letters partly because we enteÌ„d also if God will to prosecute the same more at large In the meane time it shall not be out of place here preseÌ„tly to coÌ„prehend certein of them as in order foloweth ¶ A letter sent to M. Farrar Bishop of S. Dauids Doctor Tailor M. Bradford and M. Philpot. A letter of M Saundeâ—s sent to B. Farrar D. Taylor M. Bradford and M. Pâ—ilpot 〈◊〉 8. GRace mercy and peace in Iesus Christ our Lord. c. Good fathers and deare brethren be thankefull vnto our most gracious God which hath preserued vs and shall I doubt not from blaspheming his blessed name yea not onely that but also ex ore Infantium Lactentium perficiet laudem c. i. Out of the mouthes of very babes and sucklinges shall be set forth his praise They offer vs forsooth our liberty pardon so that we will rise with them vnto that faith which we with them were fallen from Yea or no must be answered in hast They will not admit any need full circumstances but all as heretofore most detestable abhominable Rise with them we must vnto the vnity And pardon say I of me must not be so dearely purchased A pardon I desire for to liue with an vnclogged coÌ„science The Donatists say they sought for such singularitye but they were not meete to liue in a common wealth no more be you as you shall shortly vnderstand Wherefore away with him yea the time was named within thys seuen night There be 12. houres in the day Death shall be wellcome say I as being looked for long since and yet do iustice ye were best for Abels bloud cryed ye wot what The spirite of God be vpon you Iohn 11. God saue your honors Thus departed I from theÌ„ Pray pray Ah ah puer sum nescio loqui i. I am a childe I cannot speake My brother P. shall shew you more herein By him send me word what you haue done Fare ye well and pray pray I woulde gladly meet with my good brother Bradford on the backeside about 11. of the clock Before that time I cannot start out we haue such outwalkers but then will they be at dinner Yours as you know Laurence Saunders ¶ A Letter which L. Saunders did write to his wife and others of the faythfull after his condemnation to the fire written the last of Ianua 1555. out of the Counter in Breadstreete THe grace of Christ w t the coÌ„solation of the holy Ghost to the keeping of fayth and a good conscience coÌ„firme keep you for euer vessels to Gods glory A comforâ—â—ble letter â—f M. Saunders to his 〈◊〉 〈◊〉 of the 〈…〉 Amen Oh what worthy thanks can be geueÌ„ to our gracious God for his vnmeasurable mercies pleÌ„tifully poured vpoÌ„ vs And I most vnworthy wretch cannot but poure forth at this present eueÌ„ from the bottom of my hart the bewayling of my great ingratitude and vnkindnes towardes so gracious a good God and louing father I beseech you all as for my other many sinnes so especially for that sinne of my vnthankefulnesse craue pardon for me in your earnest prayers commendyng me to Goddes greate mercyes in Christ. To number these mercies in particular where to number the drops of water which are in the Sea the sandes on the shore the starres in the skie O my deare wife ye the rest of my frends reioyce with me I say reioyce w t thanksgeuing for this my present promotion The sweete comfort of 〈…〉 away 〈◊〉 feare of death from 〈…〉 in that I am made worthy to magnifye my God not onely in my life by my slow mouth vncircuÌ„cised lips bearing witnes vnto hys truth but also by my bloud to seale the same to the glory of my God and confirming of his true church And as
yet I testify vnto you that the comfort of my sweete Christ doth driue from my phantasy the feare of death But if my deare husband Christ doe for my triall leaue me alone a little to my selfe alas I know in what case I shal be thē but if for my proofe he do so yet am I sure he will not be long or far from me Though he stand behind the wal hide himselfe as Salomō saith in his mistical ballet yet will he peep in by a crest to see how I do He is a very tender harted Ioseph though he speak roughly to his brethren handle thē hardly yea threatē greuous bondage to his best beloued brother Beniamin yet can he not conteyne hymselfe from weeping with vs vpon vs with falling on our neckes and sweetly kissing vs. Such Christ a sweete brother vnto vs. such a brother is our Christ vnto vs all Wherfore hasten to go vnto him as Iacob did with his Sonnes and family leauing theyr country and acquayntaunce Yea this our Ioseph hath obteined for vs that Pharao the Infidell shall minister vnto vs chariots wherin at ease we may be caryed to come vnto him as we haue experience how our very aduersaries do help vs vnto our euerlasting blisse by theyr spedy dispatch yea how all thinges haue bene helpinges hereunto blessed be our God Be not afrayde of fraybugges which lye in the way Feare rather the euerlasting fire feare the Serpent which hath that deadly sting of which by bodely death they shall be brought to taste which are not grafted in Christ wanting fayth and a good conscience and so are not acquaynted with Christ the killer of death But oh my deare wyfe and frends we we whom God hath deliuered from the power of darcknes and hath translated vs into the kingdom of his deare sonne by putting of the old man by fayth putting on the newe euen our Lord Iesus Christ his wisedome holines righteousnes redēption we I say haue to triumph agaynst the terrible spitefull Serpent the Deuill sinne hell death damnation For Christ our brasen Serpent hath pulled away the sting of this serpēt The sting of death pluck◠out 1. Cor. 15. so that now we may boldly in beholding it spoyled of his sting triūph with our Christ al his elect say Death where is thy sting Hell where is thy victory Thankes be to God who hath geuen vs Vs the victory through our Lord Iesus Christ. Wherfore be mery my deare wife all my deare felow heyres of the euerlasting kingdome alwayes remēber the Lord. Reioyce in hope be pacient in tribulation continue in prayer pray for vs now appoynted to the slaughter y t we may be vnto our heauenly father a fat offering and an acceptable sacrifice I may hardlye write to you Wherfore let these few words be a witnes of commendations to you and all them which loue vs in fayth To this his flocke the parish of Alhallowes in Bredstreate He wrote also a fruitefull letter exhorting and charging them to beware of the Romish religiō and constantly to sticke to the truth which they had confessed and namely vnto my flocke among whom I am resident by Gods prouidence but as a prisoner And although I am not so amōg them as I haue bene to preach to them out of a pulpit yet doth god now preach vnto them by me by this my imprisonment and captiuity which now I suffer among them for Christes Gospelles sake bidding them to beware of the Romish Antichristian religion and kingdome requiring and charging them to abide in the trueth of Christ which is shortly to be sealed w t the bloud of theyr Pastor who though he be vnworthy of such a ministery yet Christ there high pastor is to be regarded whose truth hath bene taught thē by me is witnessed by my chaynes shall be by my death through the power of that hye pastor Be not carefull good wife cast your care on the Lord commend me vnto him in repentant praier as I do you and our Samuell whom euen at the stake I will offer as my selfe vnto God Fare ye wel all in Christ in hope to be ioyned w t you in ioy euerlasting This hope is put vp in my bosome Amen Amen Amen Pray pray * An other Letter to Maystres Lucy Harington a Godly Gentlewoman and frendly to him in his troubles YOur most gentle commendations An other comfortable lette◠of M. Saunders whereof this messenger made remembraunce vnto me was for two causes very comfortable First for that thereby I vnderstood of the state of your health bodely welfare for the which I geue thankes vnto god who graunt the long continuaunce thereof to his honour and fatherly good will whereunto I will dayly say Amen And farther I was refreshed by the expressing of your mindefull frendship towardes me farre vnworthy thereof Wherein I take occasion of much reioysing in our so gracious a God and mercifull Father who as he hath in his vnmeasurable mercy by fayth handfasted vs his chosen childrē vnto his deare sonne our Christ as the spirituall spouse of such an heauēly husband so he linketh vs by loue one vnto an other being by that bond cōpact together with charitable readines to doe good one vnto another so that first to the glory of our God his Christ thē to our owne ioying in the testimony of a good cōscience and last of all to the stopping of the mouthes and confusiō of our aduersaries we beare the badge as the right spouse of our Christ which himselfe noted in this saying Herein shall all men know that ye be my Disciples if ye loue one another Then farther by this bond of mutuall loue The true badge of Christ. Iohn 13. is sette forth the fatherly prouidence of God towardes vs his children that though it be he that careth for vs in whome we liue mooue and be who feedeth all flesh with bodely sustenaunce yet hath he appoynted vs in these present necessities to stand in his sted one vnto another Wherein is not onelye sette forth our dignitye but also that vnspeakeable accorde and vnitye among vs the many members in his mysticall body And though that either for lacke of ability or els through distaunce of place power and oportunity of helping one another doe fayle yet wonderfull is the working of Gods children through the spirite of prayer as wherby they fetch all heauenly influence frō Christ theyr celestiall head by his spirite to be measured seuerally as maye serue to the mayntenaunce of the whole body Thus doth our faythfull prayer which we make one for another distribute and scater Gods bountiful blessinges both ghostly and bodely Iohn 15. when ordinary ability lacketh and when the arme may not reach forth such Gods riches According herunto I well perceiue and vnderstand your readines to do good vnto all and especially I haue experience of your