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
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
behind him The death of Duke Fridericke for that he liued a single life and was neuer maried wherfore after him succeeded Iohn Fridericke D. of Saxony Mention was made a little before page 859. of the Ministers of Strausburgh which because of their Mariage Disceptatiō betweene the Senate of Strausburgh and Cardinall Campeius about married ministers were in trouble and cited by the Bishop to appeare before him and thereto be iudged without the precinct of the Citie of Strausburgh wheras there had bene a contrary order taken before betweene the Bishop and the Citie that the Bishop should execute no iudgement vpon any but vnder some of the Magistrates of the said City of Strausburgh Whereupon the Senate and Citizens taking into their hands the cause of these maried Ministers in defence of their owne right and liberties wrote as is sayd to their Byshop of Strausburgh and caused the iudgement thereof a while to be stayed By reason whereof the matter was brought at lēgth before Cardinall Campeius Legate sent by Pope Clemēt to the assemble of Norenberge an 1524. The chiefe doer in this matter was one Thomas Murnerus a Franciscane Frier who had commenced a greeuous complaint against the Senate and Citie of Strausburgh before the foresayde Cardinall Campeius Murnerus a Frier an accuser of maried ministers The Senate of Strausburgh purgeth themselues to Cardinall Campeius Wherefore the Senate to purge themselues sent their Ambassadours thus clearing their cause and aunswering to theyr accusation That they neither had bene nor would be any let to the Byshop but had signified to him before by theyr letters that whatsoeuer he could lay against those maried Priests consonant to the lawe of God they woulde be no stay but rather a furtherance vnto him to proceede in hys action But the Senate heerein was not a little greeued that the Bishop contrary to the order and compact which was taken betweene him and them did call the sayde Ministers out of the liberties of their Citie For so it was betweene them agreed that no Ecclesiasticall person should be adiudged but vnder some iudge of their owne Citie But now contrary to the said agreement the Bishop called those Ministers out of their liberties The Bishop of Strausburgh breaketh the agreement made the liberties of the Citie and so the Ministers claiming the right and priuiledge of the Citie were condemned their cause being neither heard nor knowne And now if the Senate should shew themselues any thing more sharpe or rigorous vnto those Ministers in claiming the right of the Citie the people no doubt woulde not take it well but happely woulde rise vp in some commotion against them in the quarell and defence of their fraunchises and liberties And where it is obiected that they receaue Priests and men of the Clergy into the fredome and protection of their Citie to this they answered that they did nothing herein but which was correspondent to the auncient vsage and maner of the Citie before and moreouer that it was the Byshops owne request desire made vnto them so to do To this the Cardinall againe aduising well the letters of the Bishop The answer of Campeius to the ambassadours The Popes prelates be lawles and can breake no order whatsoeuer they doe The ambassadours reply against the Cardinall the whole order of the matter which was sent vnto him declared that he right wel vnderstood by the letters sent that the Ministers in deede as the Ambassadours sayd were called out from the freedome liberties of the Citie and yet no order of law was broken therein for as much as the Bishop said he had there no lesse power and authoritie then if he were his owne Uicare delegate and therefore he desired them that they woulde assist the Bishop in punishing the foresayd Ministers c. After much other talke and reasoning on both partes wherein the Ambassadours argued in defence of their freedome that the iudgement should not be transferred out of the Citie among other cōmunication they inferred moreouer and declared how in the Citie of Strausburgh were many yea the most part of the Cleargy which liued viciously and wickedly with their strumpets harlots whom they kept in their houses Holy matrimony punished wicked whoredome escapeth to the great offence of the people shame to Christes Church and pernitious example of other and yet the Bishop would neuer once stirre to see any punishing or correction thereof Wherefore if the Senate said the Ambassadours should permit the Bishop to extend his crueltie and extremitie against these married Ministers for not obseruing the Bishop of Roomes law and leaue the other notorious whoremaisters whiche brake the law of God to escape vnpunished doubtles it would redound to their great danger and perill not onely before God but also among the commons of their Citie readie to rise vpon them To this Campeius aunswered what composition or bargaine was betwixt the Bishop and thē Campeius answereth he knew not but surely the Acte of the one was manifest and needed no great triall in law of prouing and confessing and therefore they were sequestred and abandoned from the communion of the Church ipso facto As for the other sorte of them which keepe harlots and concubines although said he it be not well done Ipso facto that is vpon the very doing of the acte without any further iudgement or triall by the lawe yet doth it not excuse the enormitie of their Mariage Neither was he ignorant but that it was the maner of the Bishops of Germany for money to winke at Priests lemans and the same also was euil done in deede and farther that the time should come when they shall be called to an accompt for the same but yet neuerthelesse it is not sufferable that Priestes therefore shoulde haue wiues And if comparison should be made sayd he much greater offence it were a Priest to haue a wife then to haue and keepe at home many harlots His reason was this For they that keepe harlots sayd he as it is naught that they do A fitt reasō for a carnall Cardinall better it is to haue many concubines then one wife .. Touching the Greeke church how vntruely this Cardinall speaketh turne to the pag. 187. The Ambassadours reply so do they acknowledge their sinne the other perswade themselues to do well and so continue stil without repentance or conscience of their fact All men said he can not be chaste as Iohn Baptist was yet can it not be proued by any example to be lawfull for Priests professing chastitie to leaue their single life and to marrie no not the Greekes themselues which in rites be differing from vs do geue this libertie to their owne Priestes to marry wherefore he prayed them to geue their ayde to the Bishop in this behalfe Whereunto the Ambassadours replyed againe sayeng that if he would first punish the whoremasters then might the Senate assist him
is the mount Sion here I am already in heauen it selfe Here standeth first Christ Iesus in the fronte About him stande the olde fathers Prophetes and Euangelistes Apostles and al the seruauntes of God Of whō some do embrace cherish me some exhort me some open the Sacramentes vnto me some comfort me other some singing about me And how then shall I be thought to be alone among so many such as these be The beholding of whome to me is both solace and example For here I see some crucified some slayne some stoned some cut a sonder and quartared some rosted some broyled some put in hoat caulderns some hauing theyr eyes bored thorough some their tongues cut out some their skinne plucked ouer theyr heades some theyr handes and feete chopt off some put in kilnes and furnaces some cast downe headlong and geuen to the beastes and foules of the ayre to feed vpon It woulde aske a long time if I should recite all To be short diuers I see with diuers and sundrye tormentes excruciate yet notwithstanding all liuing and all safe One playster one salue cureth al their woundes which also geueth to them strength life so that I susteyne all these transitory anguishes smal afflictions with a quiet mind hauing a greater hope layd vp in heauen Neither do I feare mine aduersaries which here persecute me and oppresse me For he that dwelleth in heauē shal laugh them to scorne and the Lord shall deride them I feare not thousands of people which compasse me about The Lord my God shal deliuer me my hope my supporter my comforter who exalteth vp my head He shall smite al thē that stand vp against me without cause shal dash the teeth iawes of sinners a sunder for he only is all blessednes and maiestie The rebukes for Christes cause make vs iocant for so it is writtē If ye be rebuked scorned for the name of Christ happy be you for the glory and spirite of God resteth vpon you 1. Pet. 4. Be you therefore certified that our rebukes which are layd vpon vs redound to the shame and harm of the rebukers In this world there is no mansion firme to me and therfore I trauaile vp to the new Ierusalem which is in heauen which offereth it selfe vnto me without paying anye fine or Income Behold I haue entred already in my iourny wher my house standeth for me prepared and where I shall haue riches kinsfolks delites honours neuer fayling As for these earthly thinges here present they are transitory shadowes vanishing vapours and ruinous walles Briefly all is but very vanitie of vanities where as hope and the substance of eternitie to come are wanting Which the mercifull goodnes of the Lord hath geuen as companions to accompany me and to comfort me and now doe the same begin to worke and to bring forth fruites in me I haue trauayled hetherto laboured and swette early and late watching day and night and now my trauailes begin to come to effect Dayes and houres haue I bestowed vpon my studyes Behold the true countenaunce of God is sealed vpon me the Lord hath geuen myrth in my hart And therefore in the same will I lay me downe in peace and rest Psal 4. And who then shall dare to blame this our age consumed or say that our yeares be cut off What man can nowe cauill that these our labours are lost which haue followed founde out the Lord and maker of this worlde and whiche haue chaunged death with lyfe My portiō is the Lord sayth my soule therfore I will seek wayt for him Now then if to dye in the Lord be not to die but to lyue most ioyfully where is this wretched wordly rebell which blameth vs of folly for geuing away our liues to death O how delectable is this death to me to taste the Lords cup whiche is an assured pledge of true saluation for so hath the Lord himself forewarned vs saying The same that they haue done to mee they will also do vnto you Wherfore let the doltish worlde with hys blynd worldlings who in the bright sun shine yet goe stumblyng in darcknes being as blinde as betels cease thus vnwisely to carp against vs for our rash suffering as they count it To whome thus we aunswere agayne with the holy Apostle That neyther tribulation nor anguish nor hunger nor nakednes nor ieoperdy nor persecution nor sworde shal be able euer to seperate vs from the loue of Christ. We are slain al the day long we are made like sheep ordayned to the shābles Rom. 8. Thus do we resemble Christ our head which said That the Disciple cannot be aboue his master nor the seruant aboue his Lord. The same Lord hath also commanded that euery one shall take vp his crosse and followe him Luc. 9. Reioyse reioise my deare brethrē fellow seruants be of good cōfort when ye fal into sondry tentations Let your pacience be perfect on all parts For so is it foreshewed vs before is writtē That they which shall kill you shal think to do God good seruice Therfore afflictiōs death be as tokens sacraments of our election life to come Let vs then be glad sing to the Lord whē as we being cleare frō al iust accusation are persecuted geuen to death For better it is that we in doyng well do suffer if it so be the will of the Lord then doing euil 1. Pet. 3. We haue for our example Christ and the prophets whiche spake in the name of the Lord whom the children of iniquitie did quell and murder and now we blesse and magnifie them that then suffred Let vs be glad and ioyous in our innocencie and vprightnes The Lord shall reward them that persecute vs let vs referre all reuēgement to him I am accused of foolishnes for that I do not shrink frō the true doctrine knowledge of God do not rid me selfe out of these trobles whē with one word I may O the blindnes of man which seeth not the sunne shyning neither remēbreth the Lords words Consider therfore what he sayth You are the light of the world A city builded on the hil cannot be hid Neither do men light a candle put it vnder a bushell but vppon a candlesticke that it may shyne and geue light to them in the house And in an other place he sayth you shal be led before kinges rulers feare ye not them which kill the body but hym whiche killeth both body and soule Who soeuer shall confesse me before men him will I also cōfesse before my father whiche is in heauen And hee that denyeth me before men him will I also deny before my heauenly father Wherfore seing the words of the Lord be so playne how or by what authoritie will this wise counseller thē approue this hys counsayle which he doth geue God forbid that I shuld relinquish the commaundements of God and folowe the counsailes
for the second time being duely conuicted it was made felonie as the other were In this constitution if the Lord Cromwell and other good men of the Parliament might haue had their wyll there is no doubt but the first crime of these concubinarye Priests as well as the second had had the same penaltie as the other vj. Articles had and should haue bene punished with death But Steuen Gardiner with his felowe Byshops who then ruled all the roste so basted this extraordinarie Article with their accustomed shiftes that if they were taken and duely conuicte for their not castè nor cautè at first time it was but forfaite of goodes Also for the second conuiction or atteinder they so prouided that the next yeare folowing that punishment and paine of death by Acte of Parliamente 〈◊〉 an 〈…〉 c. 10. was cleane wiped away and repealed And why so Because sayeth the Statute that punishment by payne of deathe is very sore and much extreme therefore it pleaseth the Kyng wyth the assente of the Lordes that that clause aboue written concerning felonie and paynes of deathe and other penalties and forfaitures for and vpon the first and seconde conuiction or atteynder of anye Prieste or woman The Acte aâ—ainst the â—horedome 〈◊〉 Priestes 〈◊〉 â—fter what 〈◊〉 for anye suche offences of whoredome or aduoutrie aforesayde shall be from hencefoorth voyde and of none effecte c. So that by this statute it was prouided for all suche votaries as liued in whoredome and adulterie for the first offence to lose his goodes and all his spirituall promotions except one For the second to forfaite all that he had to the King For the third conuiction to susteyne continuall imprisonment In these vngodly proceedings of the Popes Catholicke Clergie two things we haue to note The maniâ—est impiety â—f the popes â—octrine â—isclosed 1. First the horrible impietie of their doctrine directly fighting against the expresse authoritie of God his word forasmuch as that which God permitteth they restrayne that which he biddeth they forbid Habeat sayeth he non habeat say they taking exceptions agaynste the worde of the Lord. That which he calleth honorable and vndefiled they call heresie that which he cuÌ„mendeth and instituteth they punish with paynes of death Not onely the Priestes that marry but them also that say or cyphre that a Prieste may marry at the first they kill as felons Neither can any Miserere take place for chaste and lawfull wedlocke where as coÌ„trariwise a spirituall man may thrise defile his neighbours wife or thrise defloure his Brothers daughter and no felonie at all layde to his charge What is this in plaine words to say but that it is lesse sinne thrise to commit aduoutry then once to marry 2. The seconde is to be noted how these paynted hypocrites doe bewray their false dissembled dealinges vnawares with whome a man might thus reason Tell vs you Priests and votaries Dilemma â—gainst 〈◊〉 that will not marry which so precisely flie the state of Matrimonie intende you to liue chaste and are able so to do without wiues or do you keepe your selues chaste honest without them and without burning or not If ye be not able why then mary you not why take you not the remedy appointed of God Why make you those vowes which you can not performe or why do you not breake them being made falling thereby in daunger of breakyng Gods commandemeÌ„t for keeping your owne If you be able and so do intend to coÌ„tinue an honest and a continent conuersation without wiues then shall I aske of you according as Doct. Turner grauely truely layeth to your charge why do you so carefully prouide a remedie by your lawes aforehand for a mischiefe to come whiche you may auoide if ye list Doct. Turâ—eâ— huntyng â—he Romish Foxe vnlesse eyther ye listed not to stand though ye might or else saw your owne infirmitie that you could not though ye would And therefore fearing your owne weake fragilitie you prouide wisely for your selues aforehand that where other shall suffer paines of death at the first for well doing you may fall thrise in abhominable adultery and yet by the law haue your liues pardoned And heere commeth out your owne hypocrisie by your selues bewrayed For where as you all confesse that you are able to liue chaste if ye wil without wiues this moderation of the lawe prouided before against your aduouterous incontinencie playnely declareth that eyther ye purpose willingly to fal or at least ye feare and stand in doubt not to be able to stand And why then do you so confidently take such vowes vpon you standing in such doubt and feare for the performance thereof And be it to you admitted that all do not fall but that some keepe their vow The Paâ—istes beâ—â—ay their 〈…〉 though some viciously run to other mens wiues and daughters then here againe I aske you seeing these vicious whorehunters and aduouterous persons amongst you do liue viciously as you can not deny and may do otherwise if they list as you coÌ„fesse what punishmeÌ„t then are they worthy to haue which may liue coÌ„tinent and wil not neither yet will take the remedy prouided by God but refuse it Which beyng so then what iniquitie is this in you or rather impietie inexcusable against God and man to procure a moderation of lawes for such The impiety of the Papistes inexcusable and to shew such compassion and clemeÌ„cie to these so heynous adulterers whorehunters and beastly fornicators that if they adulterate other mens wiues neuer so oft yet there is no death for them and to shew no compassion at all nor to finde out any moderation for such but at the very first to kill theÌ„ as felons and heretickes which honestly doe mary in the feare of God or once say that a Priest may mary How can ye heare be excused O you children of iniquitie What reason is in your doyng or what truth in your doctrine or what feare of God in your harts You that neither are able to auoyde burnyng pollutioÌ„ without wedlocke nor yet will receaue that remedy that the Lord hath giuen you how will you stand in his face wheÌ„ hee shall reuele your operations and cogitations to your perpetuall confusion vnlesse by tyme ye conuert and repent And thus beyng ashamed of your execrable doyngs I cease to defile my penne any further in this so stinkyng matter of yours leauyng you to the Lord. It was declared before Read afore pag. 1130. pag. 1136. that what tyme these vi Articles were in hand in the Parliament house Cranmer then beyng Archbyshop of Canterbury onely withstoode the same disputyng iij. dayes agaynst them whose reasons and Arguments I wish were extant and remaynyng After these Articles were thus passed and concluded the kyng who alwayes bare especiall fauour vnto Cranmer perceiuyng him to bee not a litle discomforted therewith sent all the Lordes of the Parlament and
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
father that speaketh within you Euen the very heaâ—es of your head are all numbred Lay vp treasure for your selues sayth he where no theefe commeth nor moth corrupteth Feare not them that kill the body but are not able to kill the soule but feare hym that hath power to destroy both soule and body If ye were of the world the world would loue his owne Iohn 15. but because ye are not of the world but I haue chosen you out of the world therefore the world hateth you Let these and suche like consolations taken out of the Scriptures strengthen you to godward Let not the examples of holy men and women go out of your minde as Daniel and the rest of the prophets of the three children of Eleazarus that constaÌ„t father of the vij of the Machabies children of Peter Paule Steuen and other Apostles and holy Martyrs in the beginning of the Church As of good Symeon Archbishop of Seloma and Zetrophone with infinite other vnder Sapores the King of the Persians and Indians who contemned all torments deuised by the tyraunts for their sauiours sake Returne returne agayne into Christes warre Ephes. 6. and as becommeth a faithfull warriour put on that armour that S. Paule teacheth to be most necessary for a Christian man And aboue all things take to you the shield of fayth and be you prouoked by Christes own example to withstand the diuell to forsake the world and to become a true and faythfull member of his mysticall body who spared not his owne body for our sinnes Throw downe your selfe with the feare of his threatned vengeaunce for this so great and haynous an offence of Apostasie and comfort your selfe on the other part wyth the mercy bloud and promise of him that is ready to turne vnto you whensoeuer you turne vnto him Disdayne not to come agayne with the lost sonne seing you haue so waÌ„dred with him Be not ashamed to turne againe with hym from the swill of straungers to the delicates of your most benigne and louing father acknowledging that you haue sinned against heauen and earth Against heauen by stayning the glorious name of God and causing his most sincere and pure word to be euill spoken of through you Against earth by offending so many of your weake brethren to whom you haue bene a stumbling blocke through your sodaine sliding Be not abashed to come home againe with Mary and weepe bitterly with Peter not only with sheding the teares of your bodily eyes but also powring out the streames of your hart to wash away out of the sight of God the filth and mire of your offensiue fall Be not abashed to say with the Publicane Luke 1â— Lord be mercifull vnto me a sinner Remember the horrible hystory of Iulian of olde and the lamentable case of Spyra of late whose case me thinke should be yet so greene in your remembrance that being a thing of our time you should feare the like inconuenience seeing you are falne into the like offence Last of all let the liuely remembrance of the last day be alwayes afore your eyes remembring the terrour that suche shall bee in at that time with the runnagates and fugitiues from Christ which setting more by the worlde then by heauen more by theyr lyfe then by him that gaue them lyfe dyd shrinke yea did cleane fall away from him that forsooke not them and contrarywise the inestimable ioyes prepared for them that fearing no perill nor dreading death haue manfully fought and victoriously triumphed ouer all power of darkenesse ouer hell deathe and damnation thorough theyr most redoubted Captaine Christ who nowe stretcheth out his armes to receaue you ready to fall vppon your necke and kysse you and last of all to feast you with the deynties and delicates of his owne precious bloud which vndoubtedly if it might stand with his determinate purpose he woulde not set to shed againe rather then you should be lost To whome with the Father and the holy Ghost be all honour prayse and glory euerlasting Amen Be constant be constant feare not for no payne Christ hath redeemed thee and heauen is thy gayne ¶ A Letter written by the Lady Iane in the ende of the new Testament in Greeke the which she sent vnto her sister Lady Katherine the night before she suffered I Haue heere sent you good Sister Katherine a booke which although it be not outwardly trimmed with gold 〈…〉 of the â—â—dy Iane the â—ady 〈…〉 yet inwardly it is more worth then precious stones It is the booke deare Sister of the law of the Lord. It is his Testament and last will which he bequeathed vnto vs wretches which shall leade you to the path of eternall ioy and if you with a good minde reade it and with an earnest mind do purpose to follow it it shall bring you to an immortall and euerlasting life It shall teache you to liue and learne you to die It shall winne you more then you should haue gained by the possession of your wofull fathers landes For as if God had prospered him you should haue inherited his landes so if you apply diligently this booke seeking to direct your lyfe after it you shall be an inheritour of such riches as neither the couetous shall withdrawe from you neither theefe shall steale neyther yet the mothes corrupt Desire with Dauid good Sister to vnderstande the lawe of the Lorde your God Liue still to dye that you by death may purchase eternall life 〈◊〉 liue to 〈◊〉 that by 〈◊〉 you 〈◊〉 liue And trust not that the tendernesse of your age shall lengthen your life For as soone if God call goeth the yong as the olde and labour alwayes to learne to dye Defye the world denie the deuill and despise the fleshe and delite your selfe onely in the Lorde Be penitent for your sinnes and yet despayre not be strong in fayth and yet presume not and desire with S. Paule to be dissolued and to be wyth Christ with whome euen in death there is lyfe Be like the good seruaunt and euen at midnight be waking least when death commeth and stealeth vpon you like a theefe in the night you be wyth the euill seruaunt found sleeping and least for lacke of oyle you be found like the fyue foolish women and lyke hym that had not on the wedding garment and then yee be cast out from the marriage Reioyce in Christ as I do Follow the steps of your mayster Christ and take vp your Crosse lay your sinnes on hys backe and alwayes embrace hym And as touching my death reioyce as I do good Sister that I shall be deliuered of this corruption and put on incorruption For I am assured that I shall for losing of a mortall life winne an immortall life the which I pray God graunt you and send you of his grace to liue in hys feare and to dye in the true Christian fayth from the which in Gods name I exhort you that you neuer swarue
but the Lord would geue him strength to performe the same to his glory and immediately he sent to his seruaÌ„ts house for his bootes spurs and cloke that he might be in a redines to ride when he should be called The next day following about foure of the clocke in the morning before day the Keeper with others came to him and searched him the bed wherin he lay to see if he had written any thing and then he was led by the shiriffs of London and other their officers forth of Newgate to a place appoynted not farre from S. Dunstanes Church in Fleetestreete where sixe of the Queenes Garde were appoynted to receiue hym to cary hym to Gloucester there to be deliuered vnto the shiriffe who with the L. Shandois M. Wickes M. Hooper caâ—ryed to Glocester to be burned and other Commissioners were apointed to see execution done The which Gard brought hym to the Angel where he brake his fast with them eating his meat at that tyme more liberally then he had vsed to doe a good while before About the breake of the day he went to horse and lept cheerefully on horsebacke without help hauyng a hood vpon his hed vnder his hat that he should not be known and so tooke his iourny ioyfully towards Glocester and alwayes by the way the Gard learned of hym where he was accustomed to bait or lodge and euer caried hym to an other Inne Upon the Thursday following he came to a towne in his Dioces called Ciceter xv miles froÌ„ Glocester A woman of Ciceter confirmed by the constancy of M. Hooper which rayled at him before about eleuen of the clocke and there dyned at a womans house which had always hated the truth and spoken all euil she could of M. Hooper This woman perceiuing the cause of his commyng shewed him all the frendship she could and lamented his case with teares confessing that shee before had ofteÌ„ reported that if he were put to the trial he would not stand to his doctrine After dinner he rode forwardes M. Hooper câ—â—meth to Glocâ—ster came to Gloucestâ—r about v. of the clocke and a mile without the towne was much people assembled which cried lamented his estate in so much that on of the Gard rode post into the town to require ayde of the Mayor and shiriffes fearyng least hee should haue bene taken from them The Officers and their retinue repayred to the Gate with weapons The quiet minde of M. Hooper in his troubles and commanded the people to keepe theyr houses c. but there was no man that once gaue any signification of any such rescue or violence So was he lodged at one Ingrams house in Gloucester and that nyght as he had done all the way he did eate hys meat quietly and slept his first sleepe soundly as it was reported by theÌ„ of the Gard and others After his first sleepe he continued all that night in prayer vntil the morning and then he desired that he might go into the next chamber for the Gard wer also in the chamber where he lay that there being solitary he might pray and talke with God so that all that day sauing a litle at meat and when he talked at any time with such as the Gard licenced to speake with hym he bestowed in prayer Amongest other that spake with hym Sir Anthony Kingston Knight was one Who seemyng in tymes past his very friend was then appointed by the Queenes letters to be one of the commissioners to see execution done vppon hym Maister Kingston beyng brought into the chamber found him at his prayer â—yr Anthony Kingston câ—mmeth to M. Hooper and as soone as he sawe M. Hooper he burst foorth in teares Maister Hooper at the first blush knew hym not Then sayde maister Kingston Why my Lord doe ye not know me an olde friend of yours Anthony Kingston Yes M. Kingston I do now know you well and am glad to see you in health and do prayse God for the same But I am sory to see you in this case for as I vnderstand you bee come hether to dye Syr Anthony Kingstones perswasions But alas consider that lyfe is sweete and death is bitter Therefore seeyng lyfe may bee had desire to lyue for lyfe hereafter may doe good In deed it is true M. Kingston I am come hether to end this lyfe M. Hooper replyeth and to suffer death here because I wyll not gainsay the former truth that I haue heretofore taught amongest you in this Diocesse and els where and I thank you for your friendly counsail although it be not so frendly as I could haue wished it True it is M. Kingstone that death is bitter and lyfe is sweete but alas consider that the death to come is more bitter and the lyfe to come is more sweete Therfore for the desire and loue I haue to the one and the terror and feare of the other Lyfe compared with lyfe and death with death I do not so much regard this death nor esteeme this lyfe but haue setled my selfe through the strength of gods holy spirit paciently to passe through the torments and extremities of the fire now prepared for me rather then to denye the truth of his worde desiring you and others in the meane tyme to commende me to Gods mercy in your prayers Well my Lorde then I perceyue there is no remedye Syr Anâ—hony Kingstone and therefore I wyll take my leaue of you and I thanâ—e God that euer I knew you for God did appoynt you to call me beyng a lost child and by your good instructions Syr Anthony Kingstone conuerted by M. Hooper where before I was both an adulterer and a fornicator God hath brought me to the forsaking and detesting of the same If you haue had the grace so to do I do highly prayse God for it and if you haue not I pray God ye may haue and that you may continually lyue in hys feare M. Hooper After these and many other woordes the one tooke leaue of the other M. Kyngston with bitter teares M. Hooper with teares also tricklyng downe hys cheekes At which departure M. Hooper tolde hym that all the troubles he had sustained in prison had not caused hym to vtter so much sorrow The same day in the after noone a blind boy after long intercessioÌ„ made to the Gard A blynd boy commeth to M. Hooper obteined licence to be broght vnto M. Hoopers speache The same boy not long afore had suffered imprisonment at Gloucester for confessyng of the truth M. Hooper after hee had examined hym of hys fayth Gods grace vpon a blynd boy at Glocester and the cause of his imprisonment beheld hym stedfastly and the water appearing in his eyes sayde vnto hym Ah poore boy God hath taken from thee thy outward sight for what consideration he best knoweth but he hath geuen thee an other sight much more precious for
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
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
into his kingdom The triumph victory ouer death where he now sitteth at his fathers right hand that is to say in power glory equall in maiesty coeternall From thence he shal come to iudge the quicke the dead He shal appeare againe in great glory to receiue his elect vnto himselfe to put his enemies vnder his feete chaunging all liuyng men in a moment and raising vp al that be dead that all may be brought to his iudgement In this shall he geue ech man according to his deedes They which haue folowed him in regeneratioÌ„ which haue their sinnes washed away in hys bloud are clothed with hys righteousnes shall receiue the euerlasting kingdome and raigne with him for euer and they which after the race of the corrupt generation of Adam haue followed fleshe and bloud shall receiue euerlasting damnation with the deuill and hys angels I beleeue in the holy ghost I do beleue that the holy ghost is God the third person in Trinitie in vnitie of the Godhed equal with the father the sonne geuen through Christ to inhabite our spirites by which we are made to feele and vnderstand the great power vertue louing kindnes of Christ our lord For he illumineth quickneth and certifieth our spirit that by him we are sealed vp vnto the day of redemption by whom we are regenerate and made new cretures so that by hym and through hym we do receyue all the aboundaÌ„t goodnes promised vs in Iesus Christ. The holy Catholike Church This is an holy number of Adams posteritie elected gathered The Church washed and purified by the bloud of the Lambe from the beginning of the world and is dispersed through the same by the tiranny of Gog Magog that is to say the Turke and his tiranny and Antichrist otherwyse named the Bish. of Rome and hys aungels as this day also doth teach The Communion of Saints Which most holy congregation beyng as Paule teacheth builded vppon the foundation of the Apostles and Prophetes Christ beyng the head corner stone though it be by the tyranny of Satan and his ministers persecuted some by imprisonment some by death and some by other afflictions painful torments yet doth it remayne in one perfect vnitie both in faith and fellowship which vnity is knit in an vnspeakable knot as well of them which are departed from this mortal life as of them which now be liuyng and hereafter shall be in the same and so shall continue vntill they all do meete in the kyngdome where the head Iesus Christ with all hys holy members of which number thorough Christ I assuredly beleeue that I am one shall be fully complete knit and vnited together for euermore The forgeuenesse of sinnes I do beleeue that my sinnes and all their sinnes which do rightly beleeue the holy Scripture Remission only through Christ. are forgeuen onely thorough that Iesus Christ of whom onely I do professe that I haue my whole and full saluation and redemption which S. Paule saith commeth not through our workes and deseruyngs but freely by grace lest any should boast hymselfe Thorough the bloud of his Crosse all thyngs in heauen and earth are reconciled and set at peace wyth the Father without him no heauenly lyfe is geuen nor sinne forgeuen The resurrection of the body I do beleue that by the same my sauiour Christ I and all men shall rise againe from death for he as Paul sayth is risen agayne froÌ„ the dead and is become the first fruits of them which sleepe Resurrection For by a man came death and by a man commeth the resurrection from death This man is Christ through the power of whose resurrection I beleue that we all shall rise agayne in these our bodyes the elect clothed with immortalitie to liue with Christ for euer the reprobate also shall rise immortall to liue with the deuill and his angels in death euerlasting And the life euerlasting Through the same Iesus by none other I am sure to haue life euerlasting He onely is the way and entrance into the kingdome of heauen Iohn 3. For so God loued the world that he did geue his onely sonne Iesus Christ to the ende that so many as do beleue in him might haue euerlasting lyfe The which I am sure to possesse so soone as I am dissolued Life and Saluation onely by fayth in Christ. departed out of this tabernacle in the last day shall both body and soule possesse the same for euer to the which God graunt all men to come I beleue that the sacramentes that is to say of Baptisme and of the Lordes supper are seales of Gods moste mercyfull promises towardes mankind Two sacraments of the new Testament In Baptisme as by the outward creature of water I am washed from the filthines which hangeth on my flesh so do I assuredly beleue y t I am by Christes bloud washed cleane froÌ„ my sins through which I haue sure confidence of my certaine saluation In the partaking of the Lordes supper as I receyue the substance of bread wyne the nature of which is to strengthen the body so do I by faith receyue the redemption wrought in Christes body broken on the crosse life by his death resurrection by his resurrection and in summe all that euer Christ in his body suffered for my saluation to the strengthening of my faith in the same And I beleeue that God hath appointed the eatyng drinking of the creatures of bread and wine in his holy supper according to his word to mooue and to stirre vp my mynd to beleue these articles aboue written This is my faith this I do beleue and I am content by Gods grace to confirme and seale the truth of the same with my bloud By me Iohn Warne ¶ A letter of Iohn Cardmaker to a certaine friend of his The peace of God be with you YOu shall right well perceiue A 〈◊〉 M. Câ—â—â—â—make◠〈…〉 that I am not gone backe as some men do report me but as ready to geue my lyfe as any of my brethren that are gone before me although by a pollicie I haue a little prolonged it and that for the best as already it appeareth vnto me and shortly shall appeare vnto all That day that I recant any poynt of doctrine I shall suffer twenty kyndes of death the Lord beyng myne assistance as I doubt not but he wil. Commend me to my friend and tell hym no lesse This the Lorde strengthen you me and all his elect My riches and pouertie is as it was woont to be and I haue learned to reioyce in pouertie as well as in riches for that count I now to bee very riches Thus fare ye well in Christ. Salute all my brethren in my name I haue conferred with some of my aduersaries learned men and I finde that they be but Sophistes and shadowes ¶ A note concerning M. Cardmaker MAister Cardmaker beyng condemned in
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
so deuoutly the title of a martyr for withholding that from the king which by law of God and of the realme did belong vnto him and cannot suffer Hunne to be titled for a Marty Cope Dial. 6. Pag. 847. dying in his owne right by the handes of spirituall theeues and homicides as you your selfe do terme them But what do I strayne my trauell any further to proue Hunne a martyr wheÌ„ as Copes own confessioÌ„ doth import no lesse though I said nothing For if I should take no more but his owne very wordes say Cope Ibid. that he was knowne to be an heretique as Cope doth affirme what could I say more seing he dyed for theyr heresy to proue him to dye a Martyr For to dye an hereticke with the Papistes what is it els to say trueth but to dye with God a Martyr But howsoeuer it pleaseth either Syr Tho. Moore to iest or Alen Cope to skowlde out the matter to stile Richard Hunne for a knowne and desperate heretique yet to all true godly disposed meÌ„ Hunne may well be known to be a godly and vertuous person no heretique but faythful and sound saue that onely he semed rather half a papist at least no full Protestant for that he resorted dayly to masse and also had his Beades in prison with him Hunne no full Protestant after the Catholique maner albeit he was somwhat inclining as may appeare toward the Gospell And if the name of a martyr be thought to good for him yet I trust maister Cope wyll stand so good maister to him to let him at least to be a martirs felow But what now if I goe further with Mayster Cope name Richard Hunne not onely â—or a martyr but also commend him for a double martyr Certes as I suppose in so saying I should affirme nothing lesse theÌ„ trueth nor any thing more then truly may be sayd and iustly proued But to geue and graunt this confession vnto the aduersary which notwithstanding might be easily proued let vs see now the proofes of maister Cope how he argueth that Rich. Hunne is no martyr because saith he true men being killed in hie wayes by theeues murderers are not therfore to be counted martyrs c. And was there nothing els in the cause of Hunne but as is in true men killed by theeues murderers They that are killed by theeues and murderers are killed for some pray or money about them And what pray or profit was in the death of Hunne let vs see to redound to them whiche oppressed him If it were the mortuary or the bearing cloth that was a small thing and not worthye his death If it were the Premunire the daunger therof perteined to the Priest and not to them If they feared least the example thereof once begun should afterward redound to the preiudice of the whole church theÌ„ was the cause of his death not priuate but publick teÌ„ding to the whole Church and Clergy of Rome and so is hys death not altogether like to the death of theÌ„ which for priuate respectes are killed of theeues and murderers But he was an heretique sayth Cope By the same reason that Cope taketh him for an heretique I take hym the more to be accepted for a martyr For by that waye which they call heresy the liuing God is serued by no way better And if he were an heretique why then did they not proceed agaynst him as an heretique while he was alyue when they had him at Fulham before them if they had ben sure to entrappe him in that snare why did they not take theyr aduauntage The cause of Hunnes secret murther discussed when they might with least ieoperdye why did they not proceede and condemne hym for an heretique why made they suche haste to preuent his death before why did they not tary the sentence of the law hauing the law in theyr owne handes But belike they perceiued that he coulde not be prooued an heretique while he liued and therfore thought it best to make him away priuily and to stop the Premunire and afterward to stop the pursuite of his death by making him an heretique And therfore were articles deuised by the Chauncellour as is proued by witnesse of Charles Ioseph and other pag. 785. agaynst hym and he condemned for an heretique Craftie practise and all his fauourers also who so euer durst styrre to take his part and so therevpon was committed to the secular power and burned Wherin they did him double wrong first in that they burned him for an heretique hauing before submitted himselfe to theyr fauourable correction as it appeareth yet in the Bishops Registers by his owne hand as it is there preteÌ„ded whiche was agaynst theyr owne lawes Agayne if he had not submitted himselfe at that time yet did they hym wronge to burne him before they knewe and hearde hym speake as Tindall sayth whether he woulde recant or no. And yet admit that he was condemned and burned for an heretique Hunne had doble wroÌ„g yet to be killed and burned of them for an heretique that taketh not from him the name of a martyr but rather geueth him to be a double martir But Cope yet proceding in his hoat coler agaynst Rich. Hunne after he hath made him first no martyr and then an heretique thirdly he now maketh him also a murtherer of himselfe and sayeth that no other man was any part of his death Copes reasons why Hunne should hang him selfe but only his owne handes and that either for indignation and anger or for desperation or for some cause he knoweth not what And in his Epilogus to make it probable he allegeth the example of one but namelesse who in Queene Maries time in like sort went about to hang himself had he not bene taken in the maner and rescued Furthermore as touching the Chauncellour he argueth that there was no cause why he should attempt any such violence agaynst him both for his age and for his dignitye for his learning and for the greatnesse of his owne perill which might ensue thereof Who if he had maligned the man and had bene so disposed to worke his destruction had meanes otherwise without daunger to bring that about hauing him within his dauÌ„ger conuict and fast tyed for heresy Wherunto I aunswere that to all this matter Copes reasons aunswered sufficient hath bene aunswered by the story it selfe of his death aboue specified Whereby the maner of his death by circumstaunces of his handling and hanging Proufes that Hunne dyd not hange him selfe by his necke broke by his bodye loose by his skinne fretted by his wristes wroung by his gyrdle in such shortnesse double cast about the staple by his cap right vpon his head by his heare kemmed by his eyes closed by the cake of bloud founde in the floore by his Shyrt coller Doublet Iacket and other outwarde partes of his garmentes without drop of bloud vnspotted by the stoole so
knowe whether hee shall be saued c.  Marian Morden his own sister Also that shee dyd not worship Images And after these little thynges he intended to teache her of the Sacrament  W. Afrike or Littlepage Iohn Afrike or Litlepage Emme Harding or Afrike Iohn Fip Phisition ¶ To thys Iames Morden with other moe abiurers it was enioyned by Bishoppe Smith for seuen yeares to visite the church of Lincolne twise a yeare from Amersham And when diuers had gotte licence of the Bishoppe for length of the iourny to visite the Image of our Ladie of Missenden for the space of v. yeares thys Iames Morden when hee coulde not obtaine licence so to doe yet notwithstandyng for the tediousnesse of the way went with them to the same Image and thereuppon was charged for violatyng the Bishops iniunction Also because to get his liuing hee wrought halfe a yeare out of the dioces when he had bene inioyned by the Bishop not to goe out of the diocesse of Buckingham Fol. 11. This Iam. Morden confessed y t he vsed his Pater noster and Creede so much in English that he had forgot many words therof in Latin and therefore was inioyned by bishop Smith to say it no more in English but only in Latine and because he kept not this iniunction he fell therefore in relaps Roger Benet by like compulsion of his othe was caused to detect these following to be knowne persons W. Rogers Tyler and his wife W. Harding Rog. Harding Ioane Ienynges George seruaunt to Tho. Tochel Th. Gray seruant of Roger Benet Agnes Franke. Ioane Colyngworth W. Smith The wife of Iohn Milsent Rob. Stampe and his wife The wife of Rob. Bartlet The wife of Dauid Lewys of Henley Ioh. Frier seruant to M. Penne. Iohn Tracher  Ioh. Mordens wife Rich. Ashford Wil. Litlâ—page prentise sometime of Iohn Scriuener Emme his wife Ioh. Scriuener Isabel Morwyn For teaching Coplands wyfe her errors Thom Halfaker sworne vpon his othe did detect these names here folowing Ioh. Milsent his wife Rog. Harding and his wife Th. Bernard Th. Afrike his wife W. Rogers W. Harding and his wife Kat. Bartlet the mother of Rob. and Ric. Barlet Th. Harding his wife W. Franke and Agnes his wife This great abiuraâ—ion was anno 1511. Because these comming to the Church and especiallye at the eleuatioÌ„ time would say no prayers but did sitte mumme as hee tearmed it lyke beastes Because Katherine Bartlette beyng of good health came but seldome to the Church but fained her selfe sicke and because William Franke maried Agnes hys wife shee beyng before abiured  Rob. Pope Because hee fled away when the great abiuration was at Amersham Also for hauing certaine English bokes fol. 16.  Emme Affrike alias Emme Harding I. Affricke Henry Milner Hernes wife now the wife of Waiuer William Tilseworth Emme Tilseworth of London Thomas Tilseworth and his wife The wife of Robert Tilseworth William Glasbroke Christopher Glasbroke Milner Thomas Groue and Ioane his wife Thomas Man by Bristow Tho. Holms detected Hen. Miller Counted for a great heretike and learned in the Scripture  Iohn Schepard The wife of Iohn Schepard of Dorney The elder daughter of Rog Harding of Amersham Nich. Stokely Couper and his wife of Henley Iohn Clerke Tho. Wilbey of Henley W. Stokeley Hobs with his sonnes of Hychenden The wife of Iohn Scriuener Smith of Owborne Thomas Clerke the elder Thomas Clerke the younger Wigmer fermer of Hychenden Robert Carder weiuer Iohn-Frier seruant to M. Pen. Iohn Morwen and Isabel his wife Elizabeth Houer wife of Henry Houer of little Missenden Rich. White Fuller of Beckinsfield  Andr. Randal and his wife of Ricmansworth Because they receyued into theyr House Thomas Manne flying for persecution and for reading Wickleffs Wicket  The father of Andrewe Randall Benet Ward Fuller Thys Benet Warde was also denounced by Iohn Merstonne for saying that it booteth no manne to pray to oure Ladie nor to no Sainte nor aungell in Heauen but to God only for they haue no power of mans soule  The wife of Benet Ward and her dâ—ughter For saying that Thomas Pope was the deuoutest manne that euer came in their house for he woulde sitte readyng in his booke to midnight many times The foresayd Tho. Holmes detected Tho. Tailour and his wife of Vxbridge Rob. Quicke Rob. Cosine Tho. Clarke and his wife of Ware One Gâ—ldener about Herford Iohn Bay and Wil. Say his sonne of little Missenden The wife of Iohn Wellys of Amersham Ioane Glasbroke sister to Wil. Glasbroke of Harow on the Hill Tho. Susan Wheler Iohnâ— Lee Smith Iohn Austy Sherman Iohn Frier Edmund Harding Ioh. Heron Carpenter of Hambeldon Henry Miller  Iohn Phips Hee was very ripe in Scriptures  Emme wife of Rich. Tilsworth  Iohn Phip He was a reader or rehearser to the other  Iohn Say of Missenden William Stokeley  Rog. Squire For saying to Holmes Thys is one of them that maketh all this businesse in oure Towne wyth the Byshoppe I pray GOD teare al the bones of him  Roger Herne A certaine Tanner  Ioh. Butler Carpenter Rich. Butler W. King of Vxbridge These three sate vp all the night in the house of Durdant of Iuencourte by Stanes For reading the Scripture in Englishe readinge all the nighte of a Booke of Scripture  Iohn Muklyf Weauer For speaking againste holy bread and holy water  Tho. Man For saying that Christ was not substantially in the Sacrament  Thomas 〈…〉 Butler For receiuing an English booke geuen hym by Carder his father who after his abiuration don before bishop Smith fel sieke and died  Rich Vulford of Riselip Hackar Thomas King  Ione Cocks The wife of Rob. Wywood husbandman For desiring of Durdant her maister that he being a knowen a man woulde teache her some knowledge of gods law and desiring the same also of the Butlers Rob. Carder of Iuer weuer detected these Nic. DurdaÌ„t of Stanes Dauy Durdant of Ankerwike The wife of old DurdaÌ„t The wife of Nich. Durdant These were detected for that olde Durdant of Euyncourte at dinner sitting with his children their wiues bidding a boy there staÌ„ding to departe out of y e house that he should not heare and tel did recite certain places vnto them out of the Epistles of S. Paule of the Gospels  Ric. White Father in law to Benet Ward of Bekinsfield He was detected to be a knowen man because after the death of bishop Smith he was heard to say these words my L. that dead is was a good man and diuers known men were called before him he seÌ„t them home againe bidding them y t they should liue among their neighbors as good Christen men should do And now saide he there is a new Byshop which is called a blessed man and if he bee as he is named hee wil not trouble the seruants of God but wil let them be in quiet
part agaynst his accusers that he at that time was rid out of trouble William Tyndall in hys booke aunswering that M. More addeth moreouer and testifieth that the Byshop of London would haue made the said Colet Deane of Paules an hereticke for translating the Pater noster in Englishe had not the Byshop of Caunterbury holpen the Deane But yet the malice of Fitziames the Byshop so ceased not who being thus repulsed by the Archbishop practised by an other trayne how to accuse hym vnto the king The occasion thus fel. It happened the same time that the king was in preparation of warre agaynst Fraunce Whereupon the Byshop with his coadiutors taking occasion vpon certaine wordes of Colet wherein he seemed to preferre peace before any kinde of warre Iniqua pax iustissimo bello praeferenda were it neuer so iust accused him therefore in their sermons and also before the Kyng Furthermore it so befell the same time y t vpon good friday D. Colet preaching before the king entreated of the victory of Christ exhorting all Christians to fight vnder y e standard of Christ against the deuill adding moreouer what an hard thing it was to fight vnder Christes banner and that all they which vpon priuate hatred or ambition tooke weapon against their enemy one christian to slay an other suche did not fight vnder the banner of Christ but rather of Satan therefore concluding his matter he exhorted that Christian men in theyr warres would followe Christ their Prince captayn in fighting against their enemies rather then the example of Iulius or Alexander c. The king hearing Colet thus to speake and fearing lest by hys words the hartes of his souldiours might be withdrawne from his warres which hee had then in hande Colet called before the kyng tooke hym aside and talked with him in secret conference in his garden walking Bish. Fitziames Bricot and StaÌ„dish who were his enemies thought now none other but that Collet must needs be committed to y e Tower wayted for his comming out But the king with great gentlenes intertayning D. Colet and bidding him familiarly to put on his cap in long curteous talk had with him in the garden much commended him for his learning integritie of lyfe agreeing with him in all poyntes D. Colet commended of the king but that onely he required him for that the rude souldiours shuld not rashly mistake that which he had said more playnly to explane hys words and minde in that behalfe which after he dyd and so after long communication and great promisâ—s the king dismissed Colet with these wordes saying let euery man haue his Doctour as him liketh this shall be my Doctour and so departed Wherby none of his aduersaries durst euer trouble him after that time The foundation of the schoole of Paules Among many other memorable actes left behind him he erected a worthy foundation of the schoole of Paules I pray God the fruites of the schoole may answere y e foundation for the cherishing vp of youth in good letters prouiding a sufficient stipende as well for the maister as for the Husher whome he willed rather to be appoynted out of the number of maryed men then of single priestes with their suspected chastitie The first moderator of this schoole was Guliel Lilius Gulielm Lilius Ex epist. Eras. ad Iod. Ionam Guliel Grocinus Guliel Latimerus The iudgemeÌ„t of Greocinus vpon Hierachia ecclesiast Dionisii Areopag a man no lesse notable for hys learnyng then was Colet for his foundation Ex. Epist. Erasm. ad Iodoc Ionam This Colet died the yeare of our Lord 1519. Not long before the death of this Colet and Lily lyued Gulielmus Grocinus and Gulielmus Latimerus both English men also and famously learned This Grocinus as he began to read in his opeÌ„ lecture in y e church of S. Paul the booke of Dyonisius Areopagita commonly called Hierarchia Ecclesiastica for the reading of the holy scriptures in Paules was not in vre in the first entry of his preface he cryed out with great vehemency agaynst them who soeuer they were whiche eyther denyed or stoode in doubt of the authoritie of that booke in the number of whome hee noted Laurence Valla diuers other of like approued iudgement and learning But afterward the same Grocine when he had continued a few weekes in hys reading thereof and did consider further in him he vtterly altered and recanted his former sentence protesting openly that the forenamed booke to his iudgement was neuer written by that authour whom we reade in the actes of the Apostles to be called Dyonisius Areopagita Ex. Eras. ad Parisiens Dionisius Areopag The tractation of these two couples aboue rehearsed doe occasion me to adioyne also the remembraunce of an other couple of like learned men The names of whom not vnworthy to be remembred were Thomas Linacre and Richard Pace which two followed much vpon the tyme of Colet Thomas Linacre Richarde Pace and of Wil. Lily But of Richard Pace whiche was Deane next after the foresayd Iohn Colet more conuenient place shall serue vs hereafter to speake comming to the story of Cardinall Wolsey Moreouer to these two I thought it not out of season to couple also some mention of Geffrey Chaucer and Iohn Gower Geffrey Chaucer Iohn Gower Which although being much discrepant froÌ„ these in course of yeres yet may seeme not vnworthy to be matched with these forenamed persons in commendation of their study and learning Albeit concerning the full certainty of the tyme and death of these two we cannot find yet it appeareth in the prologe of Gowers work intituled confessio Amantis that he finished it in the 16. yeare of K. Rich. the second And in the end of the viij booke of hys sayde treatise he declareth that he was both sicke and old when he wrote it wherby it may appeare that he liued not long after Notwithstanding by certayne verses of the sayde maister Gower placed in y e latter end of Chaucers works both in Latine and Englishe it may seeme that he was aliue at the beginning of the raigne of king Henry the iiij and also by a booke which he wrote to the same K. Henry By his sepulture within a Chappell of the Churche of S. Mary Oueries The bookes 〈◊〉 Iohn Gower whiche was then a monastery where he his wife lye buried it appeareth by hys cheyn his garlaÌ„d of Laurell that he was both a knight and florishing than in poetry In the which place of his sepulture were made in hys grauestone 3. books the first bearing the tytle Speculum meditantis The second Vox Clamantis The thyrd CoÌ„fessio amantis Besides these diuers Chronicles and other workes moe he compiled Likewise as touching the tyme of Chaucer by hys owne works in the end of hys first booke of Troylus and Crâ—scide it is manifest that he and Gower were bothe of one tyme
comming into his house saluted him frendly pretending as though their comming had bene to make good cheare for he was a good housekeeper and the Gentlemen of the Countrey thereaboutes vsed oftentimes to resort vnto his house familiarly This priest made ready for them in short space a very sumptuous banket whereof they did eate and drinke very cheerefully After dinner was ended and that the Priest was yet at the table thinking no hurt Vngentlenes in a gentleman the Gentleman said to his seruants take ye this priest our host and hang him and that without delay for he hath wel deserued to be hanged for the great offence he hath committed agaynste hys Prince the seruaunts were marueylously astonied wyth his words and abhorring to do the deede sayd vnto theyr maister God forbid that we should cōmit any such crime to hang a man that hath intreated vs so gently for y e meate which he hath geuen vs is yet in our stomackes vndisgested It wer◠a wicked acte for a noble man to render so great an euill for a good turne but especially to murder an innocent Briefly the seruaunts sought no other occasion but only to geue him way to flee that they might also auoide the execution of that wicked purpose As the Gentleman and his seruants were thus contending the priest said vnto them I beseech you shewe no such crueltie vpon me rather leade me away captiue vnto my prince where I may purge my selfe I am falsely accused and I trust to pacifie his anger which he hath conceiued against me At least remember the hospitalitie which I haue euer shewed to you and all Noble mē at al times resorting to my house But principally speaking to the Gentleman he aduertised him of y e perpetuall sting which would follow vpon an euill conscience protesting that he had faithfully and truely taught them the doctrine of the Gospell and that it was the principall cause why he had such euill will whiche long time before he had foreseene would come to passe for so much as he had oftentimes in the pulpit reproued sharply and openly the horrible vices of the Gentlemen Many thinges ma◠be pretēded but religion is euer the cause why good men goe to wracke which mainteined their people in their vicious liuing and they themselues were geuen vnto blasphemie and drunkennes whereas they should shewe example of faith true religion and sobernes but they had oftentimes resisted him sayeng that it was not his part to reprooue them for so much as they were his Lordes and might put him to death if they woulde that all things which they did was allowable and that no man ought to gaynesay it also that he went about some things in hys Sermons that would come to an ill ende This good man whatsoeuer he coulde saye coulde not make his matter seeme good for the Gentleman continued in his wicked enterprise and pricked forth his seruants still to accomplish their purpose for it was resolued by the Prince that he shoulde be put to death and turning hymselfe vnto the Priest he said that he could gaine nothing by preaching in such sorte Kindnes vnkindly rewarded with vnkindnes but that he shoulde fully determine himselfe to die for the prince had geuen expresse commaundement to hang him whose fauour he woulde not loose for to saue his life At the last the seruants after great sorrow and lamentation bound their hoste hanged him vpon a beame in his owne house the Gentleman standing by looking vpon This good man seeing no remedy spake none other wordes but onely Iesus haue mercy vpon me Iesus saue me This is the truth of this most cruell acte which a Turke would scarsely haue committed against his mortall enemie Now let euery man iudge with himselfe which of them haue the greatest aduantage either they which commit the crueltie against the good or the good men which do suffer the same vniustly The first sorte haue a continuall gnawing in their conscience and the other obtaine an immortall crowne ¶ The like historie of the death of a certaine Minister named M. Peter Spengler which was drowned in the yeare of our Lord 1525. collected by Oecolampadius IN a certaine village named Schlat in the countrey of Brisgois there was a vigilant minister a man very wel learned in the Scriptures of a good name for that he liued a godly a blamelesse life hauing lōg time faithfully done his office and dutie being also courteous and gentle A descriptiō of a good minister or curate and wel beloued of mē but specially of the Bysh. of Constāce with whom he was in great authority peaceable and quiete with all men that he had to doo withall He quieted discordes and contentions with a marueilous prudencie exhorting all men to mutuall charity loue In al assembles wheresoeuer he came he greatly commended honest lyfe amendment of maners When the purity of the gospell began to shine abroad he began to read with great affection the holy Scriptures which long tyme before he had read but without any vnderstanding When he had recouered a litle iudgement and came to more vnderstanding by cōtinuall reading being also further grown in age he begā to consider with himselfe in how great darckenes and errors the whole order of priests had bene a long time drowned O good God sayd he who would haue thought it that so many learned and holy men haue wandred out of the right way and could haue so lōg time bene wrapped in so greate errors or that the holy Scripture coulde haue bene so deformed with such horrible abuses for he neuer wel vnderstood before he sayde that the Gospell was the verity of God in that order wherein it is written seeing it conteyned so much touching the Crosse persecution and ignominious death The crosse discerneth betweene true Christians and counterfeit and yet the Priestes liued in great prosperity and no man durste mayntayne any quarrell agaynst them without great daunger He also saw that the howre was come that the Gospell should be displayd that persecution was at hand that the enemies of the truth beganne now to rage that the wicked and proud lyfted vppe theyr heades on high He that seeketh to lyue godly in Christ shall suffer persecution and feared not to enterprise and take in hand all kynde of mischiefe and wickednesse agaynst the faythfull that the Byshops which ought by theyr vertue and power to defend the word were more barbarous and cruell then any tyrauntes had bene before He thus considering the present estate of the world ◠Tim. 4. put all doubte from his hart and sawe presently before hys eyes that Iesus Christ had taught the trueth seeing so many bodyes of the faythful were dayly so tormented beaten exiled and banished drowned and burned For who can report the great tormentes which the innocent haue endured these yeares passed euen by those which cal themselues Christians and for no
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
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
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
alleging certain reasons to perswade him so to do Whereunto the minister answeared that he was bound to God and his church and if it seemed conuenient to the ministers and people that he should go he would be content to do the same and therof he promised to send him aunswere immediately with the which aunswere he seemed to be contented Shortly after the foresayd Lord not tarying for an auÌ„swere sent his army to the temple of S. Laurence in Angrongne pretendyng to sing a Masse there sodenly the souldiours besieged the Ministers house The Minister beyng warned therof assayed to escape The souldiers attempted nothyng by force but vsed geÌ„tle perswasions to the contrary for there were not yet many of them But the Minister pushed on further the souldiers folowed him halfe a myle but fearyng the people durst go no further The Minister withdrew himselfe into the rockes vpoÌ„ the mouÌ„taine accompanied with v. other The army was by by at his heeles The minister of AngroÌ„gne pursued of the souldiers sought a good while in the houses and cotages on euery side cruelly handlyng the people whom they tooke to make theÌ„ coÌ„fesse where their Minister was spoylyng their houses takyng some prisoners beatyng other some but yet they could not learne of them where their Minister was At the leÌ„gth they espyed him amoÌ„gest the rockes where they thought to haue enclosed him so they pursued him in y e rockes all couered with snow vntill it was night could not take him Then they returned spoyled his house and diligently searched out all his bookes writynges The ministerâ— house spoyled and caried them to the Lord of Trinitie in a sacke who caused them al to be burnt in his presence supposing as it well appeared that y e letters which he had sent to Angrongne touchyng the agreemeÌ„t should be with the rest burnt for he did not the lyke in the other Ministers houses 40 houses in Angrongne spoyled That day they spoyled fourtie houses in AngroÌ„gne broke their mylles and caried away all the corne and meale that they found About midnight the souldiours returned with torch-light to the Ministers house to seeke him searched euery corner The next mornyng commaundement was geuen to the rulers of Angrongne that within xxiiij houres they should deliuer their Minister or els AngroÌ„gne to be put to the fire sword The Rulers aunswered that they could not so do for they knew not where he was and the souldiours had chased him ouer the mountaine After certaine dayes wheÌ„ the souldiours had burned houses spoyled the people broken their mylles done what mischief they could the army retired Notwithstandyng the Lord of Trinitie left garrisons in the forenamed Fortresses but all at y e costes and charges of the Waldoys the which garrisons not contented with their wages spoyled continually Upon a night v. souldiers went with torches to a rich mans house of Angrongne spoyled the same The good man of the house hardly escaped with life Gods holy protection in sauing his seruant by the top of the house for there were xij pellets shot of at him Whereof one touched his face stroke his hat from his head without any further hurt The Rulers of Angrongne whiche were gone to the Fortresse to cary thether victuals and money Two rulers of Angrongne beaten almost to death for not kneeling to the Masse were by the souldiours receiued in despite of them the people caused a Masse to be song before them and forced them to be present at it and because they would not kneele downe to it they were beateÌ„ almost to death The one of them was sent agayne for more money the other with great perill of his lyfe lept ouer the walles and beyng pursued to Angrongne escaped Certaine dayes after a certaine coÌ„pany of souldiours came vnto the midst of AngroÌ„gne as though they would haue passed through and called for meate and drinke The poore men brought that they had vnto theÌ„ in a close court WheÌ„ they had eaten and drunken Cruelty shewed for kindnes they caused the women to auoyde then bounde xiiij of those which had brought theÌ„ victuals by ij and ij together led them away Their wiues children perceiuyng this Note how God did blesse his seruantes standing in their owne defence so fiercely pursued them with stones that they were fayne to let go x. of their prisoners for hast had much ado to saue them selues The other iiij they led away to the Fortresse of the which two were ransomed the other two were haÌ„ged vp by the feete the handes hauyng tormented them almost to death they released them for a great summe of money Two Martyrs of Angrongne The one of the which dyed the next night the other lay sicke without hope of lyfe long tyme after and his flesh fell from his handes and his feete and therof he became lame and after that his fingers fell of also In like manner did the other garrisons entreate the villages adioyning vnto them The garrison of Tour of Uillars beyng assembled together in a night went to Tailleret to the place called Bouuets breakyng in at the windowes and toppes of the houses breakyng open the doores sackyng spoylyng all that they could lay handes of tooke also xiiij prisoners and bound them two two together by the armes and so led them to the Fortresse of Tour. But two which were escaped whiles the souldiers were taking other set vpon them which led the prisoners Note againe how God blesseth his people staÌ„ding to their defence against the bloudy Papistes Two Martyrs A barbarous kinde of toâ—ment vsed agaynst a Martyr of the Loâ—d called Odul Gemet by â—he cruell Papistes and so valiantly assaulted beat them with stones that they forced them to let go xij of the prisoners the which tumbling and rolling themselues downe the mountaine hauing their hands bound behinde their backes and fastened two and two together by the armes were contented rather so to dye then to be caried to the Fortresse and yet in the ende they escaped The other two which were led to the Fortresse were cruelly tormented and in the end the one of them the Captayne strangled with his owne handes who was very young and but a child the other which was about threescore yeares of age whose name was Odull Gemet suffered a strange cruel death For when they had bound him they toke a kynde of beastes which liue in horsedoung called in French Escarbotz and put them vnto his nauell couering them with a dishe the which within short space pearced into his belly and killed him These and the like more then barbarous cruelties haue bin reuealed by the souldiours themselues The poore Waldoys were yet in great captiuitie and distresse but especially because they had not the preaching of Gods word amongst them as they were wont to haue
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
mindes to make them put theyr fayth in our Lady and in other saynts and not in God alone to whom be honor and glory for euer Brusierd But that I beleue and knowe that God and all his Sayntes will take euerlasting reuengement vppon thee I woulde surely with these nayles of myne be thy death for this horrible and enorme iniury agaynst the precious bloud of Christ. God sayth I will not the death of a sinner but rather that he conuert and liue And thou blasphemest him as though he should lay priuy snares of death for vs secretly that we shoulde not espye them Whiche if it were true we might well say then with Hugh de saynt Uictore in this maner If it be an error it is of thee O God that we be deceiued for these be confirmed with such signes and wonders which can not be done but by thee But I am assured it is vntrue and hereticall and therfore I will leaue this matter and will talke with you concerning the merites of Sayntes For once I remember in a certayne Sermon of yours you said that no Saint though his suffering were neuer so great and his life most pure deserued anye thing for vs with God either by his death or life which is contrary to S. Austen Bilney Christ sayth one thing Saynt Augusten another whether of these two shoulde we beleue For Christ willing to deliuer vs out of this darck dungeon of ignorance gaue forth a certayne parable of ten virgins of which fiue were fooles and fiue were wise By the fiue foolish virgins wanting the oyle of good workes he meant vs all sinners By the wise Uirgins he meant the companye of all holy Sayntes * God leadeth not into errour but hath left hys scriptures to lead vs into truth Math. 25. Saintes haue not merites sufficient for themselues much lesse to spare to others Now let vs heare what the fiue wise Uirgynes aunswered to the fiue foolish crauing oyle of them No say they least peraduenture wee haue not sufficient for vs and for you Get you rather to them that sell and buye of them to serue your turne Wherfore if they had not oyle sufficient for them selues and also for the other where then be the merites of Sayntes wherewith they can deserue both for themselues and for vs Certes I cannot see Brusierd You wrast the Scripture from the right vnderstanding to a reprobate sense that I am scarse able to hold mine eyes froÌ„ teares hearing with mine eares these wordes of you Fare ye well ¶ The Submission of M. Thomas Bilney THe fourth day of DeceÌ„ber the bishop of London with the other bishops his assistauntes Bilney conuented againe bâ—fore the Byshop of London assembled againe in the chapter house of Westminster whether also M. Bilney was brought and was exhorted admonished to abiure and recant who aunswered that he would stand to his coÌ„science Then the Bishop of London with the other Byshops Ex officio did publish the depositions of the witnesses with his Articles and aunsweres commaunding that they should be read That done the Byshop exhorted hym agayne to deliberate with himselfe whether he woulde returne to the Church and renouÌ„ce his opinions or no and badde him to depart into a voyd place and there to deliberate with himselfe Which done the Bishoppe asked him agayne if he would returne Who aunswered Fiat iusticia iudicium in nomine domini Bilney denyeth to recant 〈…〉 and being diuers times admonished to abiure he would make no other answere but Fiat iustitia c. And haec est dies quam fecit Dominus exultemus laetemur in ea Then the Byshop after deliberation putting off his cap sayd In nomine patris filij spiritus sancti Amen Exurgat Deus dissipentur inimici eius and making a crosse on his forehead and his brest by the counsell of the other Bishops he gaue sentence against M. Bilney being there present in this maner I by the consent and counsell of my brethren here present do pronounce thee Thomas Bilney who hast bene accused of diuers Articles to be conuict of heresy and for the rest of the sentence we take deliberation till to morow The 5. day of December the Byshops assembled there agayne before whom Bilney was brought whom the byshop asked if he would returne to the vnity of the Church and reuoke his heresies which he had preached Wherunto Bilney aunswered that he would not be a slaunder to the Gospell Bilney conuented againe befâ—re the Bâ—shop Biâ—â—ey reâ—â—iseth againe to 〈◊〉 trusting that he was not seperate froÌ„ the Churh and that if the multitude of witnesses might be credited he might haue 30. men of honest life on his part agaynst one to the contrary brought in agaynst him which wytnesses the Byshoppe sayd came to late for after publication they could not be receiued by the law Then Bilney alleadging the story of Susan and Daniel the Bishop of London still exhorted him to returne to the vnity of the Church and to abiure his heresies Lyke Byshops lyke lawes and permitted him to goe into some secret place there to consult with his frendes till one of the clocke at after noone of the same day At afternoone the bishop of London agayne asked him whether he would returne to the church and acknowledge his heresies Bilney conuented the 3. tyme. Bilney aunswered that he trusted he was not seperate from the Church and required time and place to bring in witnesses which was refused Then the Byshop once agayne required of him whether he woulde turne to the Catholicke Church Whereunto he aunswered Bilneys witnesses refused that if they could teach and proue sufficiently that he was coÌ„uict he would yelde and submit himselfe and desired agayne to haue time and space to bring in agayne his refused witnesses and other answere he would geue none Then the Byshop put M. Bilney aside and tooke couÌ„sel with his felowes and afterward calling in M. Bilney asked him agayne whether he would abiure but he would make no other aunswere then before Then the Byshoppe with the consent of the rest did decree and determine that it was not lawfull to heare a petition which was agaynst the law and enquiring agayne whether he would abiure he aunswered plainely no and desired to haue time to consult with his frendes in whom his trust was Bilney denyeth the third time to recant and beynge once agayne asked whether he would returne and instanly desired thereunto or els the sentence must be read he required the Bishop to geue him licence to deliberate wyth himselfe vntill the next morow whether he might abiure the heresies wherwith he was defamed or no. The Bishop graunted him that he should haue a litle time to deliberate with M. Dancaster but Bilney required space till the next morow to consult with M. Farmar and Mayster Dancaster But the Bishop would not graunt him his request Dancaster conferreth
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
him the tenour whereof here ensueth ¶ The sentence geuen against Iohn Frith IN the name of God Amen We Iohn by the permission of God Byshop of London lawfully and rightly proceeding with all godly fauour by authoritie and vertue of our office against thee Iohn Frith of our iurisdictiō Sentence against Iohn Frythe before vs personally here present being accused and detected and notoriously slaundered of heresie hauinge hearde seene and vnderstande and with diligent deliberation wayed discussed and considered the merites of the cause all thinges being obserued which by vs in this behalfe by order of law ought to be obserued sittyng in our iudgement seate the name of Christ being first called vppon and hauing * As they had which crucified Christ. God onely before our eyes because by y e actes enacted propoūded and exhibited in this matter and by thine owne confession iudicially made before vs we do finde that thou hast taught holden and affirmed and obstinately defended dyuers errours and heresies and damnable opinions contrarie to the doctrine and determinatiō of the holy Church and specially agaynst the reuerende Sacrament and albeit that we following the example of Christ which woulde not the death of a sinner but rather that he should conuert and lyue haue oftentimes gone about to correct thee and by al lawfull meanes that we coulde and moste wholesome admonitions that we did knowe to reduce thee againe to y e true fayth and the vnitie of the vniuersall Catholique Churche notwithstanding wee haue founde thee obstinate and stiffe necked willingly continuing in thy damnable opinions heresies and refusing to returne againe vnto the true faith and vnitie of the holy mother Church and as the childe of wickednesse and darkenesse so to haue hardened thy harte that thou wylt not vnderstande the voyce of thy sheapeheard which with a fatherly affection doth seeke after thee nor wilt not be allured with his godly and fatherly admonitions We therefore Iohn the Bishop aforesaid not willyng that thou whiche arte wicked shouldest become more wicked and infecte the Lordes flocke wyth thy heresye which we are greatly afrayde of do iudge thee and definitiuely condemne thee the sayde Iohn Frith thy demerites and faultes beyng aggrauate through thy damnable obstinacie as gyltie of most detestable heresies and as an obstinate vnpenitent sinner refusing penitently to returne to y e lappe and vnitie of the holy mother Church and that thou haste bene and arte by Lawe excommunicate and pronounce and declare thee to be an excōmunicate person also wee pronounce and declare thee to bee an heretique to be cast out from the Church and left vnto the iudgement of the secular power and nowe presentlye so do leaue thee vnto the secular power and their iudgement moste earnestly requiring them in the bowels of our Lorde Iesus Chryst that this execution and punishment worthily to be done vppon thee maye so bee moderate that the rigour thereof be not too extreme nor yet the gentlenesse too muche mitigated but that it may bee to the saluation of thy soule to the extirpation terrour and conuersion of heretiques to the vnitie of the Catholique fayth Moderation pretended but none shewed by this our sentence definitiue or finall decree which we here promulgate in this fourme aforesayde This sentence thus readde the Byshop of London directed hys letter to Syr Steuen Pecocke Mayor of London Iohn Fryth deliuered to the secular handes and the Sheriffes of the same Citie for the receyuyng of the foresayde Iohn Frith into their charge Who being so deliuered ouer vnto them the fourth daye of Iulie in the yeare aforesayde was by them caryed into Smithfield to be burned and when he was tyed vnto the stake there it sufficiently appeared with what constancye and courage he suffered death The constant death of Iohn Fryth for when as the fagots and fire were put vnto hym hee willingly embraced the same therby declaring with what vprightnesse of mynde he suffered hys death for Christes sake and the true doctryne whereof that daye hee gaue with his bloud a perfect and firme testimonie The wynde made hys death somewhat the more longer which bare away the flame from him vnto his felowe that was tyed to his backe but hee had established hys minde with such pacience God geuinge hym strength that euen as though he had felt no paine in that long torment he seemed rather to reioyce for his felow thē to be careful for himselfe This truely is the power and strength of Christ stryuing vanquishing in his Saintes who sanctifye vs together with them and direct vs in all thinges to the glory of his holy name Amen This day before the burning of these worthye men of God the Bishop of London certified king Henry the eight of his worthy ye rather wooluish proceeding against these men the tenour whereof for as muche as it proceedeth as the other do before we therefore omit it referryng the reader to the same ¶ Andrewe Hewet burned with Maister Frith ANdrewe Hewet borne in Feuersham in the county of Kent Andrew Hewet Martyr a yong man of the age of foure and twenty yeres was apprentise with one maister Warren Taylor in Watlyng streete And as it happened that hee went vppon a holy daye into Fleete streate Anno. 1533. towarde Saint Dunstanes he met with one William Holt which was foreman with the kyngs Taylour at that present called maister Malte and beynge suspected by the same Holt which was a dissemblyng wretche to be one that fauoured the Gospel after a litle talke had with hym he went into an honest house about Fleete Bridge whiche was a bookesellers house Then Holt thynking he had founde good occasion to shew foorth some fruit of his wickednesse Andrew Hewet apprehended sent for certaine offycers and searched the house fynding the same Andrew apprehended hym and caryed hym to the Byshops house where he was cast into yrons The man that gaue him this file was Valentine Freese the Painters brother who was afterward with his wyfe burned in Yorke and being there a good space by the meanes of a certaine honest man he had a File conueyed vnto hym wherewith he fyled of his yrons when he spyed his tyme he got out of the gate But being a man vnskilfull to hyde hym selfe for lacke of good acquaintance he went into Smythfielde and there mette with one Wythers whych was an hypocrite as Holt was Which Wythers vnderstandynge howe he had escaped and that hee knewe not whyther to goe pretendyng a faire countenāce vnto hym willed hym to go wyth him promysing that he shoulde bee prouyded for and so kept hym in the countrey where he had to do from Lowe Sunday til Whitsuntide and then brought him to London to y e house of one Iohn Chapman in Hosier lane beside Smithfielde and there left him by the space of two dayes Then he came to the layde Chapmans house againe and brought Holt with
quo edere non habent potestaté qui tabernaculo deseruiunt Anno 1538. Quorum enim animalium infertur sanguis pro peccato in sancta per pontificeÌ„ A Sermon of Bish. Longland before the king an 1538. The Thâ—aÌ„e Hebr. 13. horum corpora cremantur extra castra Propter quod Iesus extra portam passus est Exeamus igitur ad eum extra castra improperium eius portantes These are the wordes of the Apostle Many things conteined in few wordes and the English thereof is this We haue an aulter we haue an aulter sayth the Apostle an aulter and a sacrifice vpon this aulter And they that serueth the Tabernacle may not eat of this aulter may not eat of the Sacrifice that is offred vpon this aulter For the Apostle here Per metonymiam doth put the aulter for that that is sacrificed vpon the aulter The bloud of those beastes that were slayne for the sacrifice was brought into the holy secret high place of the temple where the Arke was betwene the high aultar as ye will say and the veile by the bishop there offered vp for the sinne of the people The bodies of the beastes that were burned without the pauilions or tentes for the which Propter quod for which what for the fulfilling of which mistery Also to verifie and fulfill the figure and that the thing figured might be correspondent to the figure Iesus suffered without the gate to sanctify the people by his bloud Let vs go out therefore and suffer with Christ bearing his opprobries and rebukes These be the wordes of the Apostle now taken I will by the helpe of our Lord God declare these wordes in order eueÌ„ as they do staÌ„d Here is an aultar here is a Sacrifice here is a Byshop which did offer this Sacrifice here is a Tabernacle a seruing of the Tabernacle the bloud of the sacrifice which was offered by the Byshop for the sinnes of the people in the moste holy place of the temple and the bodies of the beastes whose bloud was offered were burned without the tentes And this was done the x. day of the vij moneth Ye heare now the words of the Apostle Wherin appeareth the manifest figure of the Passion of our sauior Iesus Christ which we this day do honor In these wordes the Apostle toucheth the figure of the lawe And bringeth it to a spirituall vnderstanding For it was commaunded in the law in the booke of Numbers Num. 19. that the x. day of the vij moneth in the feast that was called the feast of the propitiation of mercy of remission or the feast of purgation when the people were purged At which time they should take a calfe and a kidde and slay them whose bloud the onely Bishop should bring In sancta sanctorum into the most holy solemne Heb. 11. and secret place of the temple wherein the bishop neuer came vnlesse he brought with him bloud to offer in Sacrifice Quia omnia ferè in sanguine secundum legem mundabuntur sine sanguinis effunone non sit remissio sayth the Apostle Almost al thinges after the law or in the law were cleansed in bloud and by bloud without the effusion of bloud was no remission And in that place of the temple called Sancta Sanctorum the Bishop prayed and offered for the people The flesh and corps of the sacrifice was burned without the tentes without theyr pauilions And it was not law full to any that did serue the tabernacle to eat of the flesh of that sacrifice Here is a manifest figure as I sayd of the Passion of our Sauiour Christ. The aultar that was consecrate and halowed in this solemnity of the bloud of the eternall Testament was that holye crosse that Christ suffered on Which as on this day he did consecrate hallow dignifie and dedicate and did adourne and decke the same with the members of his most precious body more gloriously then if it had bene embrodered and insert with precious stones For as golde which is the most precious metall is made more precious when it is set with precious stones 1. Pet. 2. and is dignified therwith whether it be aulter Image crowne ring or owchâ— so was the aulter the holy Crosse beautified dignified adourned made precious with the members of that most precious stone Christ which is as Peter sayth Lapis viuus The stone christ ab hominibus reprobatus a deo electus probatus angularis praeciosus This Christ is he sayth the liuely stone which men did reproue which God did elect for the approued stone for a corner stone for the chiefe stone in the building of his church for the stone that ioyneth the walles of the Church together for the stone wherupon the fayth of Christ and his Church is builded A precious stone a stone of price a stone of high value far passing in the estimation of a good Christen man all other precious stones in the world This precious stone Christ with the members of his most precious body did decke adourne and made precious this aulter of the Crosse when his body was by the â—ewes with violency Psal. 21. extremely strayned vpon the same that all his bones as testifieth the Prophet mought be numbred Vpon this aultar was the great Sacrifice of the world offered Christ himselfe He was the Sacrifice he was the Priest He offered vp himselfe to God his father Christ the sacrifice of the world for the sinne of man Obtulit semetipsum immaculatum deo vt sanctificaret iniquinatos sayth the Apostle He offered himselfe a pure cleane immaculate hoste to God to redeeme the world to sanctify sinners to iustify man This Christ the Bishop of good thinges to come as the Apostle witnesseth entred once into the place called Sancta Sanctorum not onely of the temple but in Sancta sanctorum into that holy place of places into heaueÌ„ He entred with sacrificed bloud like a Bishop Not with the bloud of goates or calues Heb. 9. Heb. 9. Heb. 9. not with the bloud of rammes or buls but with his owne precious bloud For if the bloud of goates and bulles and the ashes of the burned calfe sprinckled abroad were sufficient to the making cleane of flesh how much more then the bloud of Christ who by the holy Ghost did offer vp himselfe to God a most pure most cleane immaculate sacrifice is able to purge clense and make fayre our coÌ„sciences froÌ„ the works of death and to liue in the liuing God This is our great bishop as the Apostle sayth Leuit. 16. Heb. 4. Habemus pontificem magnum qui penetrauit coelos Iesum filium dei We haue a great bishop which did penitrate the heauens whose name is Iesus the sonne of God This is our great Byshop our high Byshop our vniuersall Byshop This is the head byshop of all Bishops and of all the worlde named God as the Apostle sayth to be our
also of hys death read before pag. 146. In the yere of our Lord. 950. liued Odo Archbyshop of CaÌ„terbury in whose time it appeareth in the catholickes owne confession that many priests then affirmeth that the bread and wine after consecration did remayn in their former substance and that the sayd mysteries were onely a figure of the body and bloud of Christ as we finde it witnessed by Osberne himselfe who did write the liues of Odo Dunstane and Elphege at the bidding of LanfraÌ„ke Archbyshop of Canterbury as reporteth Edmerus Anselmus Chaplain The wordes of Osberne be these Hoc ferè tempore quidam clerici maligno errore seducti asseuerare conabantur panem vinum quae in altari ponuntur post consecrationem in priori substantia manere figuram tantummodo esse corporis saÌ„guinis Christi c. That is About this time saith Osbern writing in the daies of Lanfrak certaine of the Clergy being seduced by wicked errour did hold and maintein that bread and wine which are set vpon the aulter after the consecration do remaine in their former substaunce and are but onely a figure of the body and bloude of Christe c. And no doubt but at that time the common opinion of most of the Clergye was so that the Sacrament was the bodye and bloud of Christ and that the substaunce of bread and wine notwithstanding were not transubstantiate as the Romish Catholikes do now teach But this is the guise of these men that in their writinges and stories stil they diminish the better number wherby their faction may seeme euer to be the bigger and therefore to extenuate the common opinion then receiued in the Churche he inferreth mention of certaine of the Cleargy c. And as he fayleth in the number of these Clergymen which then held against transubstantiation so he vpholdeth the same with as lying a miracle A lying miracle to proue transubstantiatioÌ„ Which miracle hee faineth to be wrought the same time for the conuersion of the sayd Clergy men by the bloud dropping out of the host at Masse as Odo was breaking the host ouer the chalice At the sight wherof first Odo himselfe saith he wept for ioye seeing his petition accomplished which he so earnestly praied for Secondarily all those Clergie men saith he which before beleeued not this transubstantiation by by were conuerted and blessed the archbishop that euer he was borne desiring him to pray againe that the bloud might returne to his former shape Ex Malmes streight it was done And this was the miracle which seemeth as true as that which W. Malmesbury writeth of the sayde Odo howe by his prayers he caused a sworde to come flying from heaueÌ„ into king Aethelstanes scabbard wheÌ„ he had lost his owne as he should fight aginst Analanus or els as that miracle where the sayd Odo is said to couer and defend the church of Caunterbury that no droppe of raine could touch it so long as the roofe thereof was in making Read afore pag. 151. Ex W. Malmesb. Vid sup pag. 151. In the which so miraculous a myracle many things are to be marueiled First I maruel that at this great myracle of the Archb. in his Cathedral Church amongest so many singing men we read of no Te Deum ther to be song after the doing thereof Reasons and prouâ—es alleaged agaynst this myracle Secondly I maruell that those Priestes and Clerkes which then denied transubstantiation were suffered to be so neare the Archb. at his Masse and that they were not committed rather to ward like heretickes and traitours if this Article of transubstantiatio had ben then such a Catholike doctrine and so publikely receaued in the Church as they say it was Thirdly I maruel seeing the time of myracles is expired we hauing the scriptures to guide vs why y e Archbyshop would seeke to miracles and apparitions to conuert men rather then to the lawe and Prophets according as we are commaunded especiall hauing no such example of all the olde Doctors which in confutatioÌ„ of so many erroneous opinions yet neuer sought to such myracles or blynde meanes Fourthly I maruel much at the discrepance in telling this tale The authors of this fabulous miracle do not agree with in themselues betwene Osbern and the other which since haue written Legendes of Odo For wheras Osbern speaking of certaine Priestes nameth no place but leaueth the matter at large and speaketh absolutely quidam clerici all other which haue since written the Legendes of Odo doe tell this tale against certaine Priests of Caunterbury adding to the wordes of Osberne quidam Clerici Cantuarienses But to conuict the falshode of them all as well Osberne as of the rest there is a legend of the life of Odo and of Oswald together more auncient then this of Osberne written as it may seeme in the time of Aelfricus Archb. of Canterbury Elphege then Bishop of Winchester wherin mention is made in deede of this miracle but after an other sort then this of Osberne to an other purpose then to disswade certaine priestes infected with that errour froÌ„ the opinioÌ„ before declared which is only brought to shew the holines of Odo as comonly the maner of Legendes is to do So that in this olde Legend it is thus reported that when this miracle was done Odo disclosed the matter not to many priests of England that were in that error as Osborne would sed vocat protinus fidelem seruum qui cominus erat miraculum secretè demonstrat c. that is but called vnto him a certaine faithful seruaunt which was neare about him and shewed vnto him the miracle secretly Wher vpon the Priest sayth the Legende muche reioyced at the holines of Odo and desired him to make his prayer to almighty God that the body might returne againe to the former shape ce Out of this old lying Legend Osberne and other likewise that followed him seemeth to haue takeÌ„ this tale so that out of the errour of one as the maner is springeth the errour of a number mo But this much more I maruel why this miracle is not stored in Henry Huntington Lying Leâ—endes which professedly writeth of such miracles nor in Rog. Houeden and such other but onely in such blinde Legendes which commonly haue no substance of veritie nor certeinetie of time or writer to know when and by whom they were written and for the most part are stuffed with lying visions and prodigious fables Finally if this miraculous fiction of Osberne were true y t for the conuerting of Priestes of England whiche would not beleue transubstantiation this bloud did drop out of the hoste of the which bloud peraduenture came the bloud of Hales and that by the sight thereof the Priestes eâ—tsoone were all conuerted as Osberne pretendeth how then came it to passe that after the time of Odo in the daies of Elfricus which was after him
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.
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
or see there This tale was no sooner brought to Doct. London by William Symons Filmers vtter ennemie but he sent for the poore man home to his house 〈◊〉 London 〈◊〉 broâ—â—â— agâ—ynst â—â—â—ther where he chearished hym with meat and money telling him he shoulde neuer lacke so long as he liued that y e seely poore man thinking to haue had a daily frend of D. London was content to do and say whatsoeuer he and Symons would haue hym say or do against his owne brother And when D. London had thus won the pore man he retained him as one of his houshold men vntill the court day was come and then sent him vp to witnes this foresaid tale against his brother Which â—ale Filmer denied vtterly saying that D. London for a little meat and drinke sake had set him on and made him to say what his pleasure was â—â—â—mers own â—â—â—ther 〈◊〉 agaynst 〈◊〉 wherfore my Lord quoth Filmer to the bishop I beseeche your Lordship weigh the matter indifferently 〈◊〉 witnes stand is aâ—â—â—nst the 〈◊〉 for as muche as there is no man in all thys towne y t can or will testifie with him that euer he heard any such talke betwene him and me and if he can bring forth any that wil witnes the same with him I refuse not to die But say what he could it would not preuaile Then Filmer seeing no remedy but that hys brothers accusemeÌ„t shuld take place he sayd Ah brother what cause hast thou to shew me this vnkindnes I haue alwaies ben a naturall brother vnto thee and thine and helped you all to my power from time to time as thou thy selfe knowest and is this a brotherly part 〈◊〉 cast 〈◊〉 by his 〈…〉 thus to rewarde me nowe for my kindnesse God forgeue it thee my brother geue thee grace to repent Then Filmer looking ouer his shoulder desired some good body to let him see the booke of statutes Hys wife being at the end of the hall and hearing her husband call for the booke of statutes ran downe to the keper and brought vp the booke gat it conueied to her husbaÌ„d The Bishop seeing the booke in his hand starte hym vp from the bench in a great sume 〈◊〉 Bishops â—â—â—demne 〈◊〉 not one without 〈◊〉 but 〈…〉 that â—â—ould not 〈…〉 by 〈…〉 the 〈◊〉 and 〈◊〉 do the 〈…〉 say that 〈◊〉 did 〈◊〉 but by 〈◊〉 〈◊〉 of 〈◊〉 iust 〈…〉 a 〈◊〉 accuser 〈◊〉 his 〈◊〉 demanding who had geueÌ„ the prisoner that booke commaunding it to be taken from him and to make searche who had brought it swearing by the faith of hys body he should go to prison Some sayd it was his wife some sayd the keeper Like inough my lord quoth Symons for he is one of the same sort as worthy to be heere as the best if he were rightly serued But howsoeuer it was the truthe would not be knowen and so the Bishop sate him downe againe Then sayd Filmer O my Lord I am this day iudged by a lawe why should not I see the lawe that I am iudged by The law is I should haue two lawfull witnesses and here is but one which would not doe as he doeth but that he is forced thereunto by the suggestion of mine ennemies Nay quoth Bucklayer the kynges atturney thyne heresie is so heinous and abhorteth thine owne brother so much that it forceth him to witnesse against thee which is more then two other witnesses Thus as ye see was Filmer brought vniustly to hys death by the malice of Symons and D. London who had enticed that wretched caitiffe his brother to be their minister to worke his confusion But God which is a iust reueÌ„ger of all falsehode wrongs would not suffer that wretch long to liue vppon earth but the next yeare followyng he beyng taken vp for a labourer to goe to Bullaine had not bene there three daies ere that in exonerating of nature a Gunne tooke him and tore him all to peeces And so was these woordes of Salomon fulfilled A false witnesse shall not remaine vnpunished Iohn Marbecke THen was Marbecke called and hys Inditement read The inditement of Marbecke whiche was that he shoulde say That the holy Masse when the Priest doeth consecrate the body of our Lorde is poluted deformed sinnefull and open robbery of the glory of God from the which a Christian hart ought both to abhorre and flee And the eleuation of the Sacramente is the similitude of the setting vp of Images of the calues in the Temple builded by Ieroboam and that it is more abhomination then the sacrifices done by the Iewes in Ieroboams temple to those calues And that certaine and sure it is that Christ himself is made in the masse mans laughing stocke To thys hee aunswered and sayde Marbecke aunswereth to his inditement that these woordes wherof they had indited him were not his but the wordes of a learned man called Iohn Caluine and drawn out of a certaine Epistle which the sayd Caluine had made whych Epistle he had but onely wrytten out and that long before the 6. Articles came foorth so that nowe he was discharged of that offence by the kings generall pardon desiring that he might enioy the benefite thereof Then was the Iurye called which were all Farmers belonging to the Colledge of Wyndsore Partiall dealing in calling the Iurye whereof fewe or none had euer sene those men before vppon whose life and death they went Wherfore the prisoners counting the farmers as partial desired to haue the Townes men or such as did know them and had sene their daily conuersations in the place of the Farmers or els to be equally ioyned w t them but that would not be for the matter was otherwise foreseene and determined Now when the Iury had taken theyr oth and al Bucklayer the kynges atturney began to speake Buclayer the kinges atturney a persecuter and first he alledged many reasons against Anth. Person to prooue him an hereticke Whych when Anth. woulde haue disprooued the Bishop sayd let him alone Syr he speaketh for the K. so went Bucklayer foorth with his matter making euery mans cause as hainous to the hearers as he coulde deuise And when he had done and sayd what he would then Sir Humfrey Foster spake to the Quest in the fauor of Marbecke on thys wise Maisters quoth hee Syr Humfrey Foster speaketh for Marbecke yee see there is no man here that accuseth or layeth any thyng to the charge of this poore man Marbecke sauing he hath written certaine things of other mens sayings with his owne hand wherof he is discharged by the kings generall pardon therfore ye ought to haue a conscience therin Then start vp Fachel at the lower ende of the benche and sayd Fachell a persecuter What can we tel whether they were wrytten before the pardone or after They may as well be wrytten since as afore for any thing that we
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
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
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
colourably or expresly priuily or apertly either in their houses or in other publike or priuate places to read hold preach print publishe or defend eyther by themselues or by others but straight wayes after the publishing hereof they doe burne or cause to be burned the sayd errors by their Ordinaries diligeÌ„tly beyng searched out and solemnely presented in the sight of the whole Clergy of the people vnder all and singular the penalties aforesayd Now as touching the sayd Martin O good lord what haue we left * * Let vs see here what ye haue not done Fyrst Luther gently submitted himseâ—fe but you reiected him He then referred him to the iudgement of 4. Vniuersiâ—ies in Germâ—nye it would not be taken he then appealed froÌ„ the Cardinal to the Pope the Pope refused himâ— then he appealed from the Pope to the Councell neyther did the pope admit that he required to be conuinced by the Scriptures the Pope neyther would nor could so do And yet the Pope sayeth he left nothing vndone vndone what haue we left vnattempted what fatherly charitie haue we not shewed whereby to haue reduced him from these errours For after that wee did cite hym thinking to proceed with him more fauourably we inuited and exhorted him as well by diuers tractations had with our Legate as by our owne letters that he would relinquish the foresayd errors or els hauing safe conduct offred to him with money necessary for his iourney to come to vs without any feare or dread which perfect charitie ought to cast out and so after the example of our sauiour and his Apostle S. Paule he would speake not in corners and in secret but openly to our face Which if he had done of truth we thinke no lesse but that reformyng himselfe he would haue recognised his errors neyther should haue found so many faults in y e court of Rome which he beyng seduced with the rumours of malitious people more theÌ„ he ought doth so much reprehend Where we would haue taught him to see more clearely then the light day that the holy fathers of Rome our predecessors whome he without all modestie most iniuriously doth rayle vpon did neuer erre in their Canons and constitutions which he so much depraueth For as saith the prophet Neither is there Rosine or Phisition lacking in Galaao But he hath alwayes shewed himselfe disobedient and refused at our Citation to appeare and yet to this present day continuing still in hys stubburne mynd and heart indurate hath remayned now more then a yeare vnder our curse yea moreouer adding mischiefe to mischief which is worst of all he hearing of this our Citation burst out into a presumptuous appellation from vs vnto the next generall Councell Ierem. 8. against the constitution both of Pope Pius the second and Pope Iulius the second our predecessours which so decreed that all they which so did appeale Here note good reader that Luther appealed froÌ„ the pope to the Councell two yeares before this Bull which was an 1518. should be punished as heretikes In vayne also he seeketh refuge to the generall Councell which professeth himselfe not greatly to regard such couÌ„cels So that now we might lawfully proceed against hym as against one notoriously suspected of his fayth yea a very heretike in deed without any further citation or delay to the condemnation of him as of an heretike and to the seueritie of all and singuler paynes and censures afore written Yet we notwithstandyng by the counsell of our brethren aforesayd following the clemencie of almighty God which wyll not the death of a sinner but rather that hee should conuert and lyue and forgetting all iniuries heretofore done vnto vs and to the See apostolike haue thoght good to vse all fauourable meanes toward hym that wee might and so to worke as much as in vs lyeth that he by this way of mansuetude might be brought to reformation so that he forsaking hys former errours might be receiued as the lost chyld and returne home againe into the lap of his mother the Church Wherfore in most harty wise we exhort and beseech the said Martin and all his adherents receiuers and fautors by the bowels of the mercy of our God The Popes exhortation to Luther and by the sprinklyng of the bloud of our Lord Iesu Christ in whome and by whom is made the redemption of mankind and the edification of holy mother church that they will cease to disturbe the peace vnitie and veritie of the said Church for the which our sauior so instantly prayed to his father and that they will absteine from such pernicious errors aforesaid Who in so doyng shall find with vs if they shal obey or shall certifie vs by lawfull witnesses to haue obeied effectually herein the affection of fatherly charitie and a ful fountayne opened of all mercy and clemencie willing and charging the said Martine notwithstanding from henceforth that he vtterly desist in the meane time from all preachyng and office of preaching Or els if the loue of Iustice and vertue shall not restraine the said Martin from sinne neither the hope of our pardon shall reduce hym to repentaunce to the intent that the terror of punishment and of discipline may bridle him we require and admonish y e said Martin and his adherents abbettors fautors and receyuers by the tenor hereof in the veritie of holy obedience vnder incurring all the penalties aforesaid districtly charging and commaunding that within fourty days whereof twenty we assign for the first twenty for the second and the other twenty for the third peremptory terme immediately following after the settyng vp of these present letters The Pope threatneth M. Luther with punishment that the sayd Martin his abettors fautors adhereÌ„ts and receiuers aforesayd do surcease from the foresayd errors and from the preching publishing mainteining and defending of the same also from settyng out of booke or scriptures vpon the said errors or any of them furthermore that they burne or cause to be burned all and singular such bookes and scriptures as containe the foresaid errors or any of them by any maner of way Also that the said Martin doe vtterly reuoke those errors and assertions and so to certifie vs of the reuokyng thereof by publike testimonie in due forme of lawe signed by the handes of two prelates to be sent vnto vs within the terme of other like xl daies or els to be brought by him vnto vs if he himselfe will come which would please vs much rather with a full safeconduct aboue mentioned which from henceforth we are content to offer vnto hym to the entent that no scruple of doubt touching hys true obedience The Popes safe conduct to Luther offered should hereafter remayne Contrarywise if the said Martin which God defend his abettors fautors adherents and mainteiners aforesaid shal otherwise do or shal not fulfill to euery effect and purpose all and singuler the premisses within the terme
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
do we eate the substaunce or the accidents Glin. Both as when we eate wholesome and vnwholesome meates together so we eate the substance of Christes body and yet not without the accidents of bread Pilking I prooue that the accidents are eaten for whatsoeuer entreth in by the mouth goeth into the priuy but the accidents go in by the mouth Ergo into the priuy Glin. This sentence whatsoeuer entreth in by the mouth c. is not ment of all kynd of meats as not of that which Christ eate after hys resurrection Pilking You shall not eate this body which you see Glin. That is not after that maner as you see it now nor after the same visible forme Pilking Wheresoeuer Christ is there be his ministers also for so he promised But Christ as you hold is in the Sacrament Ergo his ministers are there also Where Christ is there be his ministers Glin. To bee with Christ is spoken diuers wayes as in hart in mynd and place and sometymes both or to bee with Christ is to minister vnto him and to do his wil c. The third disputation holden at Cambridge as before M. Perne CHrist at his last supper tooke bread brake bread distributed bread Ergo not his body but a Sacrament of hys body for the bones of Christ could no man breake as witnesseth the Prophet sayeng Os non comminuetis ex eo that is you shall not breake a bone of hym This cuppe is the cup of the new Testament in my bloud In this sentence there is a trope by theyr owne confession wherefore there is in the other also This is my body for the holy scripture is a perfect rule not onely of doyng but also of speakyng Paule calleth it bread three tymes Ergo it is bread c. And wheras they vrge so much this Pronoune illum it is not in the Greeke canon which hath panem bread not panem illum that bread There was no transubstantiation in the Manna Ergo nor in this sacrament for there is this article est if that can prooue transubstantiation as they suppose And if Manna were a figure say they then this is not This mysterie or Sacrament we hold to be true bread and true meate Manna gaue lyfe vnto them as this doth vnto vs yet was it but a figure In euery sacrament there ought to be a certaine analogie Their ought to be a certaine analogie in euery Sacrament betwene the thing that signifieth the thing that is signified both of the interne and externe thyng of the Sacrament as Augustine sayth writyng to Bonifacius but betwixt the formes of bread and wyne and the body of Christ there is no analogie at all Ergo they make not a Sacrament As of many graynes c. This similitude of Paule is spoken of y e substance of bread not of the forme thereof otherwyse Paule should in vayne compare vs to bread As in Baptisme there is materiall water so in the sacrament of the Eucharist is materiall bread Dionysius called the Sacrament of Christes bodye no otherwyse then bread Eusebius in ecclesiastica historia doth the same Tertullian lib. 4. against Marcion sayth thus He gaue hys body that is sayth he a figure or type of hys body Cyprian sayeth In his last supper he gaue bread and wyne and hys body vpon the crosse The same Cyprian epist 6. lib. 1. and epist. 3. lib. 2. sayeth Christ dranke wyne at his last supper Cyprian epist. 6. Cyprian epist. 6. li. 1. epist. 3 li. 2. because he would root out the heresie of certaine who onely vsed water in the ministration thereof Chrysost. hom 13. vpon Math. sayth That onely bread remayneth c. Theodoretus sayth in hys first dialogue bread remayneth still in hys first nature as before Augustine sayth The bread doth not loose his first nature after the consecration but receyue y e another qualitie whereby it differeth from common bread The same August lib. 3. agaynst Maximinus sayeth Aug. li. 3. contra Maximinum Sacramentes are figures beyng one thyng in deede and shewyng forth an other thyng he speaketh of no transubstantiation here Agayne writyng to Bonifacius he sayth The Sacrament of the body of Christ is the body of Christ and so is the sacrament of wyne also c. The sacraments of the olde and new law are all one in substaunce of matter notwithstandyng they be diuers in signes which Sacramentes why should they not be one wheÌ„ as they signified al one thing The body of Christ when it was on the earth was not in heauen so now it beyng in heauen is not on the earth Wherby it may appeare that transubstantiation is a most blasphemous sacrilegious and damnable errour and a most vayne Transubstantiation a most blasphemouse errour vnsauory and diuelish papisticall inuention defended and maintayned onely by the papistes the professed and sworn enemies of all truth Those who impugn this doctrine of transubstantiation are no new vpstartes as the enemies of the truth the papists beare the world in hand But contrarily those who maintayne this diuelish doctrine are new sprong vp cocatrices as Manicheus Euticus and others Gelasius sayth The sacramentes which we receyue are diuine thyngs yet cease they not to bee bread and wyne in nature Out of this puddle of transubstantiation hath sprong vp adoration of the sacrament and inducyng men to beleeue that Christ hath many bodies The declaration of the sayd M. Perne in the 2. conclusion MAthew Marke Luke and the apostle Paule call it a commemoration or remembraunce of Christes body and bloud And Paule to the Hebrews sayth By one onely oblation once offered are we made perfect to eternall saluation c. By hym therefore doe we offer vp the sacrifice of laud and prayse to God that is the fruit of the lips c. It is called the Eucharist Why it is called the Eucharist because we offer to God praise and thankesgeuyng with deuout myndes and it is called the cup of thankesgeuyng because we geue thankes to God thereby also You shall preach forth the Lordes death c. that is you shall geue thanks be myndfull of his death c. Geue your bodies a quick and liuyng sacrifice c. The sacrifice of prayse and thankesgiuing shall honour me c. Chrysostome sayth No other sacrifice but onely prayse and thankesgeuing The wyse men offered three kyndes of sacrifices gold frankencense and myrrhe so we doe also namely vertue prayer and almes deedes These be the sacrifices wherewith Christ is pleased And Augustine sayth there are no other sacrifices theÌ„ prayer prayse and thanksgeuyng c. Chrysostome homil 46. vpon Iohn sayth to be conuerted or turned into Christ is to be made pertaker of hys body and bloud There disputed against him M. Parker M. Pollâ—rd M. Vauisor and M. Yong. Parker CHrist whose wordes are to be beleeued sayd This is my body he said not this bread is my body or w t
the body of Christ to their owne confusion Veri No not so These are not Paules woordes but hee sayeth Who so eateth of this bread and drinketh of thys cuppe vnworthely eateth and drinketh his owne condemnation The wicâ—â—â— receiue 〈◊〉 the body 〈◊〉 Christ. not iudging the bodye of the Lorde Heere hee calleth it in playne woordes breade And althoughe the Sacramente be very bread yet doeth the iniurie redounde to the body of Christ. As if a man breake the kynges Mace or treade the broade Seale vnder his foote although hee haue broken and defaced nothynge but siluer and waxe Yet is the iniurie the Kinges and the doer shall be taken as a Traitour Ambrosâ—â—â— Saint Ambrose declareth the meaninge of Saint Paule by these woordes Reus est corporis Domini qui poenas dabit mortis Christi quoniam irritam fecit mortem Domini The cause of the ordinance therof was the remembraunce of the death of Christe which who so forgetteth receiueth the Sacrament to their condemnation Augustiâ—â— That same witnesseth S. Augustine For the Sacrament sayeth he is an outwarde token of loue and charitie For like as many graines of come are become one pece of bread euen so they that receiue it ought to be one Then sayeth hee Mysterium pacis ac vnitatis nobis Christus in mensa sua consecrauit Quid accepit mysterium vnitatis non seruat vnitatem non mysterium accepit pro se sed testimonium contra se. Hee that readeth the Gospel wherein is declared the passion and death of Christe The plaâ—â— of S. Pauâ—â— of receiuâ— vnworthâ— expound and liueth contrary to the Gospell shall doubtlesse be the more giltie of the death of Christe because hee heareth and readeth the word of God and regardeth it not In a certaine countrey the maner is that when the Gospell is read the king shall stand vp with a naked sword in his hand declaring therby that he beareth his sword in defence of the Gospell But if he himselfe oppresseth the Gospell he beareth the sword against himself for the Gospel shal turne to his iudgement and condemnation So wil Christ so much more extremely punish a manne which knowing him selfe to be wicked and without repentance and therefore none of the flocke of Christe yet notwithstanding will impudently creepe into the company of Christian men receiue the Sacramentes with them as though he were one of the nomber And this meant S. Paule by the vnworthy receiuing of the Sacrament of Christes body Wherefore a man maye vnworthely take the Sacrament and be giltie of the death of Christe although he receiue not Christes body into hys mouthe chawe it with his teeth But what if I prooue that euerye Massing priest is giltie of the body and bloud of Christ Cust. I dare say you can not prooue it Veri But if I do prooue it will you beleeue me Cuâ—t I may well inough for it is impossible to doe it For Priestes commonly are confessed before they go to Masse and how can they then take the Sacrament vnworthely Veri â—â—â—fessioÌ„ In deede confession if it be discretely vsed is a laudable custome and to the vnlearned man and feeble coÌ„science so good as a Sermone But notwythstanding because it was neuer neither commaunded of Christ nor receiued of the Apostles â—â—brosius nor much spoken of the olde Doctours it can not make much for y e due receiuing of the Sacrament But how like you these woordes of S. Ambrose Is indignè sumit qui aliter sumit quam Christus instituit i. He taketh it vnworthely that taketh it otherwise then Christ ordained it Custome This liketh me very wel But what gather you of it Veritie This will I gather The Massing Priest taketh the Sacrament otherwise then Christ either commaunded or taught Ergo he taketh it vnworthely and so consequeÌ„tly to his condemnation Cust. That is not so for he doth altogether as Christ commaunded him Veritie That shall appeare For Christ commaunded it to be done in his remembraunce the Priest doth it in remembraunce of dead men 〈◊〉 Priest 〈◊〉 the 〈…〉 as 〈…〉 it vnworthely Christ tooke breade and left it breade the Priest taketh bread and coniureth it away Christ tooke bread and gaue thankes the Priest taketh bread and breatheth vppon it Christe tooke bread and brake it the Priest taketh bread and hangeth it vppe Christ tooke breade and dealt to hys Apostles the Priest because hee is an Apostle him selfe taketh breade and eateth it euery whitte alone Christ in a Sacrament gaue his owne body to be eaten in faith the Priest for lacke of faith receiueth accidences and dimensions Christ gaue a Sacrament to strengthen mens faith the Priest geueth a sacrifice to redeeme mens soules Christ gaue it to be eaten the Priestes giueth it to be worshipped 〈◊〉 â—â—tweene Christs orâ—â—nance 〈◊〉 Priestes 〈…〉 And to conclude Christe gaue bread the Priest sayth he geueth a God Here is difference inough betwene Christ and the Priest Yet moreouer Christ at his Supper spake his woordes out and in a plaine tounge the Prieste speaketh nothing but Latine or Greeke which tounges he ofttimes perceiueth not and much he whispereth least any other poore man should perhaps perceiue him So it commeth to passe that the Prieste knoweth no more what hee himselfe sayeth then what he doeth This you may see that the Massing Prieste receiueth the Sacrament of Christes body farre otherwise then euer Christ minded and so therfore vnworthely and to his condemnation Nowe if you thinke your selfe satisfied I wil returne to my former question and prooue more at large that Christes body can not be 〈◊〉 of the wicked which thing must necessarily ensue if the breâ—de were turned into the body of Christ. Christ in the 6. of Iohn speaking of the eating of his body saythâ— He that eateth of this bread shall liue for euer Whereof I gather thus But sinnefull men take the Sacrament to theyr condemnation and liue not for euer Ergo in the Sacrament they receiue not the body of Christ. Againe Christe sayeth He that eateth me shall liue for my sake Heereof I conclude thus But impetinent personnes can not liue for Christes sake Moreouer Christes bodye must be receiued and not wyth the mouth Gregorius as Gregorie recordeth saying that it is eaten wyth the teethe of the soule not of the body as I haue aboue more largely declared But wicked and impenitent persons lacke faith Wherefore they can not eate the bodye of Christe Againe Christes body can not be deuided from his spirite but wicked men haue not the spirite of God Ergo they haue not Christes body Heereunto agreeth all the old wryters affirming constantly that the vnfaithful he no meete vessâ—lles to receiue the body of Christe â—â—gust 〈…〉 S. Augustine sayth Qui non manet in Christo in quo non manet Christus 〈…〉 non manducat carnem Christi nec bibit eius
speaking of Christ tropicall figuratiue anagogicall allegoricall which they do interpret after this sort that although the substance of bread wyne doe remayne and be receiued of the faythfull yet notwithstanding Christ chaunged the appellation thereof called the bread by the name of his flesh the wine by the name of his bloud non rei veritate sed significaÌ„te misterio i. not that it is so in verye deede but signified in a misterye So that wee shoulde consider not what they bee in theyr owne nature But what they import to vs and signify and should vnderstand the Sacrament not carnally but spiritually and shoulde attend not to the visible nature of the Sacraments neither haue respect onely to the outward bread cup thinkyng to see there with our eye no other thinges but onely bread and wyne but that liftyng vp our mynds we should looke vp to the bloud of Christ with our fayth Ann. 1454. â—priâ—l should touche hym with our mynde and receiue him with our inward man and that beyng lyke Egles in this lyfe we should flye vp into heauen in our heartes where that Lambe is resident at the right hand of hys father 〈◊〉 Sacraâ—â—â—â— to 〈…〉 what it 〈◊〉 â—ature 〈◊〉 whaâ— it 〈…〉 which taketh away the sinnes of the world by whose stripes we are made whole by whose passion we are filled at hys table and whose bloud we receiuyng out of his holy side do lyue for euer beyng made the ghests of Christ hauing him dwellyng in vs through the grace of his true nature and through the vertue and efficacie of his whole passion beyng no lesse assured and certified that we are fed spiritually vnto eternall lyfe by Christes flesh crucified and by hys bloudshed the true food of our myndes then that our bodies be fed with meat and drinke in this lyfe and hereof this sayd mysticall bread on the table of Christ the mysticall wyne beyng administred and receyued after the institution of Christ be to vs a memoriall a pledge a token a sacrament The Sacrament is a â—â—moriall 〈◊〉 pledge a 〈◊〉 a â—â—crament 〈…〉 â—hat is 〈◊〉 by 〈◊〉 the 〈…〉 and a seale And thereof is it that Christ sayth not thus This is my body eate ye but after he had biddeÌ„ them eate then he said This is my body which shal be geueÌ„ for you Which is to mean as though he should say In eating of this bread consider you that this bread is no common thyng but a mysticall matter neither do you attend that which is set before our bodily eyes but what feedeth you within Consider behold my body crucified for you that eate and digest in your myndes Chaw you vpon my passion be fed w t my death This is the true meat this is the drinke that moysteneth wherwith you beyng truly fed and inebriate shall liue for euer The bread and the wyne which be set before our eies are onely declarations of me What the 〈◊〉 â—ody of Christ doth â—o our sâ—â—les but I my selfe am the eternall food Wherfore whensoeuer at this my table you shall behold the sacraments haue not regard so much to them as consider ye what I promise to you by them which is myselfe to be meat for you of eternall lyfe The onely oblation of Christ wherewith he offered himselfe to God the father once to death vpon the aultar of the crosse for our redemption was of such efficacy y t there is no more need of any sacrifice for the redemption of the whole world The sacriâ—â—ce of Christes 〈…〉 all but all y e sacrifice of y e old law he tooke away performyng that in very deede which they did signify and promise Whosoeuer therfore shal fixe the hope of his saluatioÌ„ in any other sacrifice he falleth froÌ„ the grace of Christ and is contumelious against the bloud of Christ. For he was wounded for our transgressions and was broken for our iniquities 〈◊〉 53. All we lyke sheepe haue wandered astray Euery man hath turned after his owne way and the Lord hath layd all our iniquities vpon him For he hath entered once for all into the holy place by the bloud not of Goates or Calues but by his own bloud Heb. 9. finding eternall redemption And hath entered into heauen to appeare now in the sight of God for vs not to offer hymselfe oftentymes for so should he haue suffred many times but now hath he appeared once to put away sinne through hys owne oblation And as it is appoynted to all men once to dye so also Christ once was offered Heb. 17. Who offering vp one oblation for sinnes sitteth now for euer on the right hand of God For by one oblation hath he made perfect for euer those that be sanctified For where is remission of sinnes there is now no more oblation for sinne but this only sacrifice of Christ whosoeuer shall seeke any other sacrifice propitiatory for sinne 〈◊〉 sacrifice 〈◊〉 for 〈◊〉 but 〈◊〉 maketh the sacrifice of Christ of no validitie force or efficacie For if it be sufficient to remit sinnes what neede is there of any other For the necessitie of another argueth and declareth this to be insufficient Almighty God graunt that we may truly leaue to one sacrifice of Christ and that wee to hym agayne may repay our sacrifices of thanksgeuing of prayse of confessing hys name of true amendment of repentaunce of mercifulnes towards our neighbors and of all other good workes of charitie Christ 〈…〉 for 〈◊〉 we 〈…〉 For by such sacrifices we shall declare our selues neither ingratefull to God nor altogether vnworthy of this holy sacrifice of Christ. And thus you haue out of the testimonies of holy scripture and of the ancient Doctors of the Church the true and sincere vse of the Lordes holy supper and the fruite of the true sacrifice of Christ. Which whosoeuer thorough captious or wrested interpretations or by mens traditions shal go about otherwise then Christ ordeined them to alter or traÌ„substantiate he shall aunswere to Christ in the latter day when he shal vnderstand but then to late that he hath no participation with the body and bloud of Christ but that out of the supper of eternal lyfe he hath eaten and dronken eternall damnation to hymselfe West Because we will not consume and spend the tyme in waste this your writyng which you exhibite hereafter shall be read in hys place In the meane season let vs now fall to the Arguments Ched The Scriptures in many places doe affirme Argument that Christ gaue hys natural body Mat. 26. Mark 14. Luk. 22 Ergo Aunsâ—â—â—â— I doe conclude that the naturall body is in the Sacrament Cran. To your argument I aunswer If you vnderstand by the body natural organicum that is hauyng such proportion and members as he had liuyng here then I aunswer negatiuely Furthermore concernyng the Euangelists thus I say and graunt that Christ tooke bread and called
curssed and execrable doctrine in thy sundry coÌ„fessions assertions and recognitions heere iudicially before vs oftentimes repeated and yet stil doest maintaine affirme and beleue y e same and that thou haste beene and arte lawfully and ordinarily conuicted in this behalfe Wee therefore I say all be it folowing the example of Christ Which woulde not the death of a sinner but rather that he should conuert and liue we haue gon about oftentimes to correct thee and by al lawfull meanes that wee coulde and all wholesome admonitions that wee did knowe to reduce thee againe vnto the true faith and vnitie of the vniuersall catholike churche notwithstandinge haue founde thee obstinate and stifnecked willingly continuing in thy damnable opinions and heresies and refusing to retourne againe vnto the true faith and vnitie of the holy mother Church and as the childe of wickednesse and darkenesse so to haue hardned thy heart that thou wilt not vnderstand the voice of thy shephard which with a fatherly affection doth seeke after thee nor wilte not be allured w t his fatherly and godly admonitions wee therfore Ste the B. aforesaid not willing that thou which art wicked shuldest now become more wicked and infect the Lords flocke with thine heresie which we are greatly afraide off wyth sorrowe of minde and bitternesse of hearte doe iudge thee and diffinitiuely condemne thee the sayde Iohn Rogers otherwise called Mathew thy demâ—rites defaultes being agrauate through thy damnable obstinacy as gilty of most detestable heresies and as an obstinate impenitent sinner refusing penitently to returne to the lappe and vnity of the holy mother church and that thou hast ben and art by law excommunicate doe pronounce and declare thee to be an excommunicate person Also we pronouÌ„ce and declare thee being an heritike to be cast out from the church left vnto the iudgement of the secular power now presently so doe leaue thee as an obstinate heretike and a persone wrapped in the sentence of the greate curse to be disgraded worthely for thy demerites requiring them notwithstanding in the bowels of our Lord Iesus Christ that thys execution and punishment worthely to be done vpon thee may so be moderated that the rigor therof be not too extreme nor yet the gentlenes too much mitigated but that it may be to the saluation of thy soule to the extirpation terror and conuersion of the heretikes to the vnitie of the Catholike fayth by thys our sentence definitiue which we heere lay vpon and against thee and doe with sorrowe of heart promulgate in this forme aforesaid M. Rogers and M. Hooper sent to Newgate After this sentence being read he sent vs M. Hoper I meane and me to the Clinke there to remaine till nyghte and when it was darke they caried vs M. Hoper going before with the one sherife and I comming after with the other with bils and weapons enough out of the Clinke led vs through the bishops house and so thorow S. Marie Oueries churchyarde and so into Southwarke and ouer the bridge on procession to Newgate through the city But I must shewe you this also that when he had red the condemnation he declared that I was in the great cursse and what a vengeable daungerous matter it were to eate and drinke with vs that were accursed A vengeable thing to be in the Popes Church or to geue vs anye thyng for all that so did shoulde be pertakers of the same great cursse Well my Lord quoth I heere I stand before God and you M. Rogers wordes to the the Bishop of Winchester and all this honorable audience and take him to witnesse that I neuer wittingly or willingly taughte any false doctrine and therfore haue I a good conscience before God and all good men I am sure that you and I shall come before a iudge that is righteous before whome I shall be as good a man as you and I nothing dout but that I shall be found there a true member of the true Catholike church of Christ euerlastingly saued And as for your false churche ye neede not to excommunicate me foorth of it I haue not bene in it these 20. yeares the Lorde be thanked therefore But now ye haue done what ye can my Lorde I pray you yet graunt me one thing What is that quoth he That my poore wife being a straunger may come and speake with me so long as I liue M. Rogers request to haue his wife come to him while he liued could not to be graunted For she hath ten children that are hers mine and somewhat I would counsell her what were best for her to do No quoth he shee is not thy wife Yes my Lord quoth I and hath ben these 18. yeres Should I graunt her to be thy wife quoth he Chuse you quoth I whether ye will or not she shal be so neuerthelesse Shee shall not come at thee quoth he Then I haue tried out all your charitie sayde I. You make your selfe highly displeased with the Matrimonie of priestes but you maintaine open whoredom as in Wales quoth I where euery priest hath his whore opeÌ„ly dwelling with him and lying by him euen as your holy Father suffereth all the priestes in Dutchlande and in Fraunce to do the like Therto he answered not but looked as it were a squint at it and thus I departed and saw him last Other good matter there is besides penned by M. Rogers in the prison which he thought and would haue aunswered if he myght haue bene permitted touching whych matter as heere vnder foloweth to be seene by hys owne setting downe HItherto dearely beloued ye haue heard what was said nowe heare what I purposed the nighte before to haue sayd if I could haue bene permitted Two things I purposed to haue touched The one howe it was lawfull for a priuate man to reason and wryte against a wicked acte of Parliament or an vngodly counsell whych the L. Chauncelor the day before denied me Thother was to proue that prosperitie was not alwaies a token of Gods loue And thys I purpose to speake off because the Lorde Chauncellour boasted of hym selfe that hee was deliuered fourth of prison as it were by myracle preserued of God to restore true religion and to punish mee and suche other whom he termed hereticks Concerning these two poynts in this manner I purposed to haue proceeded It is not vnknowen to you that king Henrie the eight in hys time made his daughter the Queene that now is a bastarde he abolished the authoritie of the Bishop of Rome hee pulled downe Abbeys and all this hee did by the consent of Parliament King Edwarde the sixte in hys time made lawfull the mariage of priests turned the seruice into English abolyshed the idolatrous Masse with all like superstitious truÌ„perie sette vp the holy Communion and all by consent of Parliament The Queene that nowe is hath repealed the Acte that made her bastarde hath
that saueth the Christian man in Christe and doubtlesse the scarcitie of Faith is nowe more and will I feare encrease then it was in the time of the greatest tyrannes that euer were and no marueil why Faith more scarser now then in the old time vnder Tyrauntes Read ye the 6. chap. of s. Iohns Reuelation and ye shall perceiue amongest other thinges y t at the opening of the fourth Seale came out a pale horse and hee that sate vpon him was called death and hell followed hym This horse is the time wherin hipocrites and dissemblers entred into the Churche vnder the pretence of true Religion The pale horse in the Apocalips chap. 6. what it meaneth Mo soules slaine by Monkes and Fryers c. then bodyes by Tytantes as Monkes Friers Nounes Massing Priestes wyth suche other that haue killed moe soules with heresie and superstition then all the tyrannes that euer were killed bodies w t fire sword or banishment as it appeareth by hys name that sitteth vpon y e horse who is called death for all soules that leaue Christe and trust to these hypocrites liue to the deuill in euerlasting paine as is declared by him that foloweth the pale horse which is hell These pretensed and pale hypocrites haue stirred the earthquakes The 6. chapt of the Apocalips opened that is to witte the Princes of the worlde against Christes church haue also darkened the Sunne and made the Moone bloudy and haue caused the Starres to fal from heauen that is to say haue darkned with mists and daily doe darken as ye heare by theyr Sermons the cleare sunne of Gods most pure worde the Moone which be Gods true Preachers whych fetche onely lighte at the Sunne of Gods word are turned into bloud prisons and chaines that theyr light can not shine vnto the worlde as they woulde whereuppon it commeth to passe that the Starres that is to say Christian people fall from heauen that is to wit from Gods most true woorde to hypocrisie most deuilish superstition and Idolatrie Let some learned man shew you al the articles of your beliefe monuments of Christian faith from the time of Christ hitherto and yee shall perceiue that there was neuer mention of suche articles as these hypocrites teach God blesse you and pray for me as I do for you Out of the Fleete by your brother in Christ Iohn Hooper To maister Ferrar Bishop of S. Dauies D. Tailor M. Bradford and M. Philpot prisonners in the kings benche in Southwarke THe grace of God be with you Amen I am aduertised by diuers An other letter of M. Hooper as well such as loue the truthe as also by suche as yet be not come vnto it that ye and I shal be caried shortly to Cābridge there to dispute in the faith and for the religion of Christ which is most true that we haue and doe professe I am as I doubt not ye be in Christ readie not only to goe to Cambridge but also to suffer by Gods helpe Commission geuen out for M. Hooper and other to dispute at Cambridge death it selfe in the maintenaunce thereof Weston and his complices haue obtained foorth the commission already and spedily most like he wil put it in execution Wherfore deare brethren I doe aduertise you of the thing before for diuers causes The one to comfort you in the Lorde that the tyme draweth nigh and is at hand that we shall testifie before Gods enemies Gods truth The next that ye shoulde prepare your selues the better for it The third to shew you what wayes I think were best to vse our selues in this matter and also to hear of euery one of you your better aduise if mine be not good Ye knowe such as shall be Censors and Iudges ouer vs breath and thirst our bloud and whether we by Gods help ouercome after the word of God or by force and subtiltie of our aduersaries be ouercome this will be the conclusion our aduersaries wil say they ouercome and ye perceiue howe they reporte of those great learned men and godly personages at Oxforde Wherefore I minde neuer to aunsweare them except I haue bookes present The counsell of M. Hooper how and vpon what cautions to dispute with the aduersaries because they vse not onely false allegation of the Doctors but also a peece of the Doctors against the whole course of the Doctors minde The next that we may haue sworne Notaries to take things spoken indifferently which will be very harde to haue for the aduersaries will haue the ouersight of all thinges and then make theirs better then it was our worse then it was Then if we see that two or three or more will speake together or with scoffes and tauntes illude and mocke vs I suppose it were best to appeale to be hearde before the Queene and the whole Counsaile and that would much set foorth the glory of God For many of them knowe already the truthe many of them erre rather of zeale then malice and the others that be indurate shoulde be aunsweared fully to their shame I doubte not althoughe to oure smart and bloudshedding For of this I am assured that the Commissioners appoynted to heare vs and iudge vs meane nothynge lesse then to heare the cause indifferently for they be ennemies vnto vs vnto our cause and be at a poynt already to geue sentēce against vs so that if it were possible with S. Stephen to speak so that they could not resist vs or to vse suche silence pacience as Christ did they will proceede to reuenging Wherefore my deare brethren in the mercy of Iesus Christe I would be glad to knowe your aduise this day or to morowe for shortly we shall be gone and I verily suppose that we shall not cōpanie together but be kept one abroade from an other They will denie our appeale yet let vs chalenge the appeale and take witnesse thereof of suche as be present and require for indifferencie of hearing and iudgement to be heard either before the Queene and the Counsaile or els before all the Parliament as they were vsed in king Edwardes dayes Further for my part I will require both bookes and time to answere Wee haue bene prisoners now three quarters of a yeare and haue lacked oure bookes and oure memorie by close keeping and ingratitude of their partes be not as present and quicke as theirs be I trust God will be with vs yea I doubt not but he will and teache vs to doe all thinges in hys cause godly and cōstantly If our aduersaries that shal be our iudges may haue their purpose we shall dispute one day be condemned the next day and suffer the third day Note how◠the Papist◠proceed agaynst all order and law And yet is there no law to condemne vs as farre as I knowe and so one of the Conuocation house sayde this weeke to Doct. Weston To whome Weston made this answere It forceth not quoth
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
the Gard were so busy about him that as soone as he opened his mouth one or other thrust a tip staff into his mouth and would in no wise permit him to speake Then desired he licence of the Shiriffe to speake D. Taylour could not be suffered to speake to the people but y e Shiriffe denyed it to him and bad him remember hys promise to the Counsell Well quoth Doctour Taylour promise must be kept What this promise was it is vnknown but the common fame was that after he and others were condemned the Consell sent for them and threatned them they would cut theyr tongues out of theyr heades except they would promise that at theyr deathes they would keep silence and not speake to the people Wherefore they desirous to haue the vse of theyr tonges to call vpoÌ„ God as long as they might liue promised silence For the Papistes feared muche least this mutation of religion from truth to lies from Christs ordinances to the Popish traditions should noâ— so quietly haue bene receiued as it was especially this burning of y e Preachers but they measuring others myndes by theyr own feared lest the tumult or vprore might haue bene stirred the people hauyng so iust a cause not to bee contented with theyr doinges or els that they most feared y e people should more haue bene confirmed by their godly exhortatioÌ„s to stand stedfast agaynst their vaine Popish doctrine idolatry But thanks to God which gaue to his witnesses fayth and pacience with stout and manly hartes to despise all tormentes The Gospellers are not seditious as the Papistes commonly bee neither was their so much as any one man that once shewed any signe of disobedience toward y e magistrates They shed theyr bloud gladly in the defeÌ„ce of y e trueth so leauing example vnto all men of true perfect obedience which is to obey God more then meÌ„ and if need require it to shed theyr owne bloud rather then to depart from Gods truth Doctor Taylor perceiuing that he could not be suffred to speake sat down and seing one named Soyce Soyce pulleth of his bootes he called him and sayd Soice I pray thee come pull of my bootes take them for thy labor Thou hast long looked for theÌ„ now take them TheÌ„ rose he vp D. Taylour confesseth the truth and put of his clothes vnto his shirt and gaue theÌ„ away Which done he saide with loud voyce Good people I haue taught you nothing but Gods holye word and those Lessons that I haue taken out of Gods blessed booke the holy Bible Homes a cruell Tyrant and I come hyther this day to seale it with my bloud With that woorde Homes yeoman of the Gard aforesayd who had vsed doctour Taylour very cruelly all the waye D. Taylour prayeth gaue him a great stroke vpon the head with a waster and sayd Is that the keeping of thy promise thou hereticke Then he seyng they would not permit him to speak kneled down and prayed a poore woman that was among the people A good woomaÌ„ comming to pray with him could not be suffered stepped in prayed with him but her they thrust away and threatned to tread her down with horses notwithstaÌ„ding she would not remoue but abode and prayed with him When he had prayed he went to the stake and kissed it and set hymselfe into a pitch barrell which they had set for him to stand in and so stood with his backe vpright agaynst the stake with his handes folded together and his eyes toward heauen so he continually prayed Then they bound him with chaynes and the Shiriffe called one Richard Doningham a Butcher and commauÌ„ded him to set vp Fagots but he refused to do it and sayd I am lame Syr and not hable to lift a Fagot Richard Donningham The Shyrriffe threatned to send him to prison notwithstanding hee would not do it Then appoynted he on Mulleine of Carsey a man for his vertues fit to be a hang man and Soice a very dronkard and Warwicke who in the commotion time in king Edwardes dayes lost one of his eares for his sedicious talke amongest whoÌ„ was also one Robert King a deuiser of Enterludes The tormentourâ— Warwicke a cruell tormentour This king was also one of them which went with his halbert to bring them to death which were burnt at Bery D. Taylor is pacient who albeit was there present had doyng there with the gunnepouder what he ment and did therin he himselfe sayth he did it for the best and for quicke dispatch the Lord knoweth which shal iudge al more of this I haue not to say These foure were appoynted to set vp the Fagots and to make the fire which they most diligently did and this Warwicke cruelly cast a Fagot at him which lyght vpon his head and brake his face that the bloud ran downe his visage Then sayd Doctour Taylour Oh frend I haue harme enough what needed that Furthermore Syr Iohn Shelton there standing by as Doct. Taylour was speaking and saying the Psalme Miserere in Englishe stroke him on the lippes ye knaue Syr Iohâ— Shelton sayd he speake Latine I will make thee At the last they set to fire and Doctour Taylour holding vppe both hys handes called vpoÌ„ God and sayd D. Tayloâ—â— last worâ— Mercifull father of heauen for Iesus Christ my Sauiours sake receiue my soule into thy handes Soyce 〈…〉 downe with an Holbard So stood he still without either crying or mouing with his handes folded together till Soice with an Halberd stroke him on y e head that the braynes fell out and the dead corpes fell downe into the fire Thus rendred the man of God his blessed soule into the handes of his mercifull father and to his most deare and certeine Sauiour Iesus Christ whome he most entyrelye loued faithfully and earnestly preached obediently folowed in liuing and constantly glorified in death ⧠The Martyrdome of Doctour Taylour burned at Hadley for the testimony of the Gospell February 9. Anno. 1555. The same morning when he was called vp by the shiriffe to goe to his burning about three of the clocke in the morning being sodenly awaked out of his sound sleepe he sat vp in his bed and putting on his shyrt had these wordes speaking somewhat thicke after his accustomed maner Ah horson theeues ah horson theues robbe God of his honor robbe God of his honor Afterward being risen and tying his poyntes hee cast his armes about a balke whiche was in the chamber betwene Mayster Bradfordes bed his D. Taylor careles of his death and there hanging by the handes sayde to M. Bradford O Maister Bradford quoth he what a notable sway should I geue if I were hanged meaning for that he was a corpulent and bigge man These thinges I thought good here to note to set forth and declare to those that shall read this history what a notable and singuler
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
in diuinitie and minding well vnto you and desiring the safegard of your soule and that you should folow and beleue the doctrine of the Catholicke church as afore concerning the sayd sacrament of the aultar and whether you did not at al times since your sayd comming to me vtterly refuse to follow and beleue the sayd doctrine concerning the sayd sacrament Whether can you nowe finde in your hart and conscience to conforme your selfe in all poyntes to the said fayth and catholicke church concerning the sayde Sacrament of the aultar faythfully truely and playnely without anye dissimulation beleeuing therein as our sayd soueraignes with the Nobilitie Clergie and Laytie of this Realme and other Christian realmes and other persons aforesaid and also the sayd Catholicke Church haue and do beleue in that behalfe In case you so caÌ„not what ground haue you to mayntaine your opinion and who is of the same opinion wyth you and what conference haue you had therein with any what comfort and what reliefe haue you had therein by any of them and what are their names and surnames and their dwelling place Their aunsweres to these articles were not much discrepant from Tomkins and other like Martirs aboue mentioned as here followeth to be seene ¶ The aunswere of Steuen Knight and William Pigot to the aforesayd Articles TO the first article they beleue that the contentes of this article is not agreable to scripture Answeres to the Articles aforesayd To the second they answere and beleue that their parentes and other expressed in the sayd article so beleuyng as is contayned in the same were deceiued To the thyrd they aunswere that they so beleued but they were deceiued therein as they now beleue To the fourth they say that they haue heretofore beleued as is conteined in the said article but now they do not so beleue To the fift they say that if they so beleue they are deceiued To the sixt they beleue the same to be true To the seuenth they answere and beleue the contents of the same to be true To the eight they aunswere that they can no whyt confourme themselues to the fayth and doctrine contayned and specified in this article vntill it be proued by Scripture To the ninth they say that they haue no grounde to mainteine their sayd opinions but y e truth which as they say hath bene perswaded by learned men as D. Taylour of Hadley and such other These aunsweres being made and exhibited they were commaunded to appeare agayne the next daye at eight of the clocke in the morning and in the meane while to bethinke themselues what they would do An other appearaunce of the sayd prisoners before Boner An other appearaunce THe next daye in the morning being the 9. daye of February before their open appearaunce the Bishop sent for William Pigot and Stephen Knight into his great chamber in his Pallace where he perswaded with them to recant and deny their former profession Who answered that they were not perswaded in their consciences to returne and abiure theyr opinions whereunto they had subscribed Within a while after they were all three with Thomas Tomkins and William Hunter afore named brought openly into the Consistorye the ix day of February aforesayd and there had the same articles propouÌ„ded vnto them which were before propouÌ„ded vnto the foresayde Thomas Tomkins as appeareth in the discourse of his historye and therto also subscribed these wordes I do so beleue Talke betweene Boner and Iohn Laurence Priest Iohn Laurence sometymes a Fryer The Bishop also vsed certayne talke vnto Iohn Laurence onely Whereunto he aunswered in this manner That hee was a Priest and was consecrated and made a Priest about eightene yeares past and that he was sometime a Blacke Fryer professed that also hee was assured vnto a mayd whome he intended to haue maryed And being agayne demaunded his opinion vppon the Sacrament he said that it was a remembraunce of Chrystes body and that many haue bene deceiued in the beleeuing the true body of Christ to be in the Sacrament of the Aultar and that all such as doe not beleue as he doth doe erre After this talke and other fayre wordes and threatninges they were all of theÌ„ commaunded to appeare again at after noone The third and last appearaunce AT the which houre they came thyther agayne there 〈◊〉 the accustomed manner were exhorted to recant and reuoke their doctrine and receiue the fayth To the whiche they constantly aunswered they woulde not but would sticke to that fayth that they had declared and subscribed vnto for that they did beleeue y t it was no errour whiche they beleued but that the contrary therof was very heresy When the Bishop sawe that neither his fayre flatteringes Steuen Knight William Pigot Iohn LaureÌ„ce condemned Iohn Laurence disgraded Steuen Knight burned at Mauldon W. Pigot at Braintree March 28. nor yet his cruell threatnings would preuayle he gaue them seuerally their iudgementes And because Ioh. Laurence had bene one of theyr annoynted priestes hee was by the bishop there according to their order solemnly disgraded the maner whereof you may see in the history of Maister Hooper afore passed pag. 1435. Their sentence of condemnation this degradation once ended they were committed vnto the custodye of the Sheriffes of London who sent theÌ„ vnto Newgate where they remayned with ioy together vntill they were caryed downe into Essex and there the 28. daye of March the sayd William Pigot was burned at Brayntree and Stephen Knight at Mauldon who at the stake kneeling vpon the ground sayd this prayer which here followeth The Prayer that Stephen Knight sayd at hys death vpon his knees being at the stake at Mauldon O Lord Iesu Christe for whose loue I leaue willingly this life and desire rather the bitter death of his Crosse with the losse of all earthly thinges A godly prayer of Ste. Knighâ— at his Marâ—tyrdome then to abide the blasphemye of thy moste holy name or to obey men in breaking thy holye Commaundement thou seest O Lorde that where I might liue in worldlye wealth to worship a false God and honour thine enemy I chose rather the torment of the body and the losse of this my lyfe and haue counted all thinges but vile duste and dounge that I might winne thee whiche death is dearer vnto me then thousandes of gold and siluer Such loue O Lord hast thou layd vp in my breast that I hunger for thee Psal. 42. as the Deere that is wounded desireth the soyle Send thy holy comforter O Lord to ayd comfort and strengthen this weake peece of earth whiche is emptye of all strength of it selfe Thou remembrest O Lorde that I am but dust and able to do nothing that is good Therfore O Lord as of thine accustomed goodnes and loue thou hast bidden mee to this banket and accompted mee worthye to drinke of thyne owne cup amongst thine elect euen so geue me strength
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
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
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
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
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
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
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
and the Archdeacon at Caunterbury the thirteenth daye of Iune The name of this Byshop was Richard Thorneton The Commissary was Robert Collins whome the Cardinall by his letters patent had substitute to his factor before his comming ouer to Englande The Archdeacon was Nicholas Harpsfield Under these a great sorte of innocent Lambes of Christ were cruelly entreated and slayne at Caunterbury amongest whome this foresayd Mayster Bland was one of the first â—he wordes â—f M. Bland 〈…〉 who as it is sayd being brought before the said Bishop and Colleagues whiche were Iohn Frankeshe Nicholas Sheterden Thomas Thacker Umfrey Middleton William Coker was examined of articles To whome it was obiected by the Commissarye whether hee beleue that Christ is really in the sacrament or no. c. To this he aunswered and sayd that hee beleeued that Christ is in the sacrament as he is in all other good bodies so that he iudged not Christ to be really in the sacrament Wherupon the day being Monday he was bid to appeare agayne vpon Wednesday nexte An other appearance and from thence he was deferred agayne to monday following being the xx Iune in the same Chapterhouse then to heare further what should be done in case he would not relent to theyr minde The whiche daye and place he appearing as before The last appearance of M. Bland before the Bishop of Douer and others was required to saye his minde playnely and fully to the foresayd articles being agayne repeated to him Whiche articles commonly and in course they vse to obiect to their Examinates which he wrought before them as here now followeth and need not much hereafter specially for that Countrey of Kent to be repeated ¶ Articles ministred by Richard Byshop of Douer to mayster Bland and likewise to the rest followyng after him 1. FIrste that thou arte of the Dioces of Caunterbury Articles oâ— Course ministred against M. Bland and so subiect to the iurisdiction of the Archbyshop there 2. Item that thou art a Christen man and doest professe the lawes of God and fayth of Christes Catholicke Church and the determination of the same 3. Item that all Parsons which teach preache beleeue affirme holde mayntayne or saye within the Dioces of Caunterburye otherwise then our holy mother y e church doth are excommunicate persons and heretickes and as excommunicate and heretickes ought to be named reputed and taken 4. Item that thou contrary to the Catholicke faith and determination of our mother holy Churche within the Dioces of Caunterbury hast openly spokeÌ„ mayntayned holden affirmed and beleued and yet doest hold maynteine affirme and beleeue that in the blessed Sacrament of the aultar vnder the fourmes of bread and wyne there is not the very bodye and bloude of our Sauioure Iesus Christ in substaunce but onely a token signe and remembraunce thereof and that the very body and bloud of christ is onely in heauen and no where els 5. Item that thou contrary to the Catholicke fayth and determination of our mother holye Churche hast wythin this Dioces of Caunterbury openly spoken sayde maintayned holden affirmed and beleued and yet doest holde maynteine affirme and beleue that it is agaynst Gods word that the sacrament of Christes Churche shoulde be ministred in an vnknowne tongue and that no man safely and with a safe conscience or without perill of sinne receiueth any sacrament ministred in any tongue that he vnderstandeth not 6. Item that thou contrary to the Catholicke fayth of our mother holy Church hast and yet doest hold opinion and say that is against Gods word that the sacrament of the aultar shoulde be ministred in one kinde and that no man may with a safe conscience so receiue it 7 Item that the premisses be true and that there is a common fame vppon them within the Dyoces of Caunterbury The aunsweres of Mayster Bland to the foresayd Articles 1. TO these articles M. Bland aunswearing agayne in order as they were obiected to him Aunswere to the first article out of the Register The Catholicke Church of Christ. The Catholicke Church of Antichrist sayth to the first graunting the same that he was a priest and of the Dyoces of Caunterbury 2. To the second also he aunswered affirmatiuely 3. Item to thirde hee aunswereth that the Article is true meaning the Catholicke Churche to bee Chrystes Churche 4. Item in the fourth Article as touching the first parte of the Article he doth confesse that he hath preached and taught it as it is contayned in the same And as touching the seconde parte of the article he doth confesse that he doth nowe also hold and say as he preached and taught before 5. Item to the fift article he graunteth 6. To the sixt hee hath preached held and doth holde as it is conteyned in the article 7. Item to the last article he graunteth the same c. This done and his aunsweres and confession taken respite was geuen hym yet a few dayes to deliberate with himselfe So the xxv day of the sayde moneth of Iune hee making his appearing agayne in the sayd Chapterhouse there openly and boldly withstoode the authoritie of the Pope whereupon his sentence was read and so he condemned and committed to the secular power Touching the forme and tenor of the sentence M. Bland denyeth the Pope M. Bland condemned because all theyr sentences of course agree in one read before in y e historye of Maister Rogers ¶ The prayer of Maister Bland before his death THe Lorde Iesus for whose loue I doe willingly leaue thys life A prayer of M. Bland and desire rather the bitter death of this crosse wyth the losse of all earthly thinges then to abide the blasphemye of thy holye name or els to obey man in breaking thy Commaundements thou seest Oh Lord that where as I might liue in worldly wealth to worship false Gods and honoure thy enemye I chose rather the tormentes of this body and losse of this my life and haue counted al thinges but vile dust and dung that I might winne thee Which death is more deare vnto me then thousands of gold and siluer Such loue Oh Lorde hast thou layde vp in my brest that I hunger for thee as the Deere that is wounded desireth the soyle Send thy holy comfort O Lorde to ayd comfort and strengthen this weake peece of earth whiche is voyde of all strength of it selfe Thou remembrest O Lorde that I am but dust and not able to doe any thing that is good Therefore O Lorde as thou of thy accustomed goodnes hast bidden me to this banket and counted me worthy to drinke of thine owne cup amoÌ„gst thine elect geue me strength against this element that as it is to my sight most â—â—kesome and terrible so to my minde it may be at thy commaundement as an obedient seruaunt sweete and pleasaunt and through the strength of thy holye spirite I may passe through the strength of this fire into thy bosome according
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
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