the Guild Hall where he was kepâ— amongst which one of them findinâ—â— him eating an Alebrew with a cheerfull heart and quiet minde said that he was glad to see him at that time so shortly before his painfull anâ— heavy departure so heartily to refresh himself Whereunto he answered O said he I follow the example of the husbandmen of the countrey who having a ruinouâ— house to dwell in yet bestow cosâ— as long as they may to hold it up And so doe I now with this ruinous house of my body and with Gods creatures in thanks to him refresh the same as ye see Then sitting with his said friends in godly talk to their edification some put him in minde that though the fire which he should suffer the next day should be of great heat unto his body yet the comfort of Gods Spirit should cool it to his everlasting refreshing At this word the said Thomas Bilney putting his hand toward the flame of the candle burning before them as also he did divers times besides and feeling the heat thereof O said he I feel by experience and have known it long by Philosophy that fire by Gods Ordinance is naturally hot but yet I am perswaded by Gods holy Word and by the experience of some spoken of in the same that in the flame they felt no heat and in the fire they felt no consumption and I constantly beleeve howsoever that the stubble of this my body shall be wasted by it yet my soul and spirit shall be purged thereby a pain for the time whereon followeth 〈◊〉 unspeakable And then most coâ—fortably entreated of Isa. 43. 1 2. well in respect of himself as appâ—â—ing it to the particular use of friends there present of whom for took such sweet fruit therein the they caused the words to be 〈◊〉 written on tables and some in the books The comfort whereof 〈◊〉 divers of them was never takâ— from them to their dying day James Bainham As he was at the stake in the midâ— of the flaming fire which had haâ— consumed his arms and legs he spakâ— these words O ye Papists behold 〈◊〉 look for miracles and here now yâ— may see a miracle for in this fire I fâ—â—â— no more pain then if I were in a bedâ— down but it is to me as a bed of roseâ— William Tyndall For his notable pains and travel he may well be called the Apostle oâ—England in this our later age He translated the new Testament and five books of Moses for his faithfulnesse therein observe his own words I call God to record against the day we shall appear before our Lord Jesus to give our reckoning of our doings that I never altered one syllable of Gods words against my conscience nor would doe this day if all that is in earth whether it be honour pleasure or riches might be given me There was at Antwerp on a time amongst a company of Merchants as they were at Supper a certain jugler which through his diabolicall inchantment of art magicall would fetch all kinde of viands and wine from any place they would and set it upon the table presently before them with many other such like things The same of this jugler being much talked of it chanced that Master Tindall heard of it he desired certain of the merchants that he might also be present at Supper to see him play his parts The Supper was appointed and the Merchants with Tindall were there preseâ—â— Then the jugler being required 〈◊〉 play his feats and to shew his cuning after his wonted boldnesse began to utter all that he could dâ— but all was in vain At the last wâ—â— his labour sweating and toiliâ—â— when he saw that nothing would 〈◊〉 forward but that all his enchaâ—â—â—ments were void he was compellâ— openly to confesse that there wâ—â— some man present at supper whiâ—â— disturbed and letted all his doings He cried at the stake with a feâ—vent zeal and a loud voice * Leâ— open the King of Englands eies John Lambert After that his legs were consumâ—â—â— and burned to the stumps he liftiâ—â— up such hands as he had and his fiâ—â—gers ends flaming with fire criâ— unto the people in these words Noâ— but Christ none but Christ Anthony Person He being come to the place of â—â—â—ecution with a cheerfull countenance embraced the post in his arms and kissing it said Now welcome mine own sweet wife for this day shall thou and I be married together in the love and peace of God Henry Filmer He said to Person and Testwood two other Martyrs which died with him Be merry my brethren and lift up your hands unto God for after this sharp breakefast I trust we shall have a good dinner in the kingdome of Christ our Lord and Redeemer At the which words Testwood lifting up his hands and eies to heaven desired the Lord above to receive his spirit And Anthony Person pulling the straw unto him laid a good deal thereof upon the top of his head saying This is Gods hat now I am dressed like a true souldier of Christ by whose merits only I trust this day to enter into his joy Many which saw their patitient suffering confessed that they could have found in their hearts at the present to have died with them Adam Damplip He understanding from the Keepeâ— that he should soon suffer was yeâ— merry and did eat his meat as welâ— as ever he did in all his life in so much that some at the bord said unto him that they marvelled how he could eat his meat so well knowing he was so near his death Ah master quoth he doe you think that I havâ— been Gods prisoner so long in the Marâ— shalsey and have not yet learned to dy Yes yes and I doubt not but God wiâ—â— strengthen me therein Kerby Master Wingfield said to Kerby 〈◊〉 prison Remember the fire is hoâ— take no more upon thee then thoâ— canst perform the terrour is greaâ— the pain will be extream and life 〈◊〉 sweet Better it were betime to stiâ—â— to mercy while there is hope of lifâ— then rashly to begin and then to shrink To whom Kerby replied Ah Master Wingfield be at my burning and you shall say there standeth a Christian souldier in the fire for I know that fire and water sword and all other things are in the hands of God and he will suffer no more to be laid upon us then he will give us strength to bear Anne Askew Pray pray * pray To her confession in Newgate she thus subscribes Written by me Anne Askew that neither wisheth death nor feareth his might and as merry as * one that is bound towards heaven Wrisley Lord Chancellour sent her letters being at the stake offering to her the Kings pardon if she would recant who refusing once to look upon them made this answer again that she came not thither to deny her Lord and Master
Sir George Blague He being one of the Kings privy Chamber was condemned and appointed to be burned but being pardoned by the King and coming after into his presence Ah my Pig saith the King to him for so he was wont to call him Yea said he if youâ— Majestie had not been better to mâ— then your Bishops were your Pig had been rosted ere this time Mr John Rogers That morning he should be burned he was found asleep and could scarce with much jogging be awaked At length being raised and waked and bid to make haste theâ—â— said he if it be so I need not to tiâ— my points The sunday before he suffered he drank to Mr Hooper being then underneath him and bad them commend him unto him and tell him there was never little fellow would better stick to a man then he would stick to him presupposing they should both be burned together although it happened otherwise for Mr Rogers was burnt alone He was the Protomartyr of all the blessed company that suffered in Queen Maries time that gave the first adventure upon the fire His wife and children being eleven in number ten able to go and one sucking on her breast met him by the way as he went toward Smithfield this sorrowfull sight of his own flesh and bloud could nothing move him but that he constantly and chearfully took his death with wonderfull patience in the defence of Christs Gospel Laurence Sanders He seeming to be somewhat troubled at his lodging one which was there about him asked him how he did In very deed saith he I am in prison till I be in prison Meaning that his minde was unquiet untill he had preached and that then he should have quietnesse of minde though he were put in prison He that did lie with him in prison in the same bed reported that he heard him say that even in the time of his examination he was wonderfully comforted in so much as not only in spirit but also in body he received a certain taste of that holy communion of Saints whilst a most pleasant refreshing did issue from every part and member of the body unto the seat and place of the heart and from thence did ebb to and fro unto all the parts again At Coventry where he was burned a poor Shoemaker which was wont to serve him of shoes came to him and said O my good master God strengthen and comfort you Gran mercy good Shoemaker quoth Master Sanders and I pray thee to pray for me for I am the unmeetest man for this high office that ever was appointed to it but my gracious God and dear Father is able to make me strong enough When he came to the fire he fell to the ground and praied then he rose up again and took the stake to which he should be chained in his arms and kissed it saying Welcome the crosse of Christ welcome everlasting life and being fastened to the stake and fire put to him full sweetly he slept in the Lord In the beginning of Q. Maries time there being a communication between Laurence Sanders and D. Pendleton the Doctor took upon him to comfort Mr Sanders all that he might admonishing him not to start aside having put his hand to Gods plough I will see said he being a fat man the utmost drop of this grease of mine molten away and the last gobbet of this flesh consumed to ashes before I will forsake God and his truth Sanders on the other side seemed so fearfull and feeblespirited that he seemed rather to fall quite from Gods word which he had taught then to stick to his profession and abide by his tacle but after Sanders suffered most willingly and Pendleton played the Apostata Mr John Hooper Being at Zarick with Bullinger at his parting with him he promised to write unto him how it went with him But the last news of all I shall not be able to write for there said he taking M. Bullinger by the hand where I shall take most pains there shall you hear of me to be burned to ashes and that shall be the last news which I shall not be able to write unto you but you shall hear of me When Mr Hooper being made Bishop of Worcester and Glocester should have his Arms given him by the Herald as the manner is for every Bishop to have his Arms assigned unto him whether by the Bishops or Heralds appointment is uncertain the Arms to him allotted was a Lamb in a fiery bush and the sun-beams from heaven descended down upon the Lamb rightly denoting as it seemed the order of his suffering which afterward followed His life was so pure and good that no kinde of slander although divers went about to reprove it could fasten any fault upon it I know not one of all those vertues and qualities required of St Paul in a good Bishop lacking in this good Bishop Bishop Ridley and he differed about the ceremonies yet both being in prison for the truths sake they were reconciled Every day his manner was to have to dinner a certain number of poor folk of Worcester by course who were served by four at a messe with whole and wholesome meats and when they were served being afore examined by him or his Deputies of the Lords prayer the Articles of their faith and ten Commandments then he himself sate down to dinner and not before Sir Anthony Kingston his friend coming to him a little before his death used these words Life is sweet and death bitter to whom he replied that the death to come was more bitter and the life to come more sweet A blinde boy being brought unto him who had not long afore suffered imprisonment at Glocester for confessing of the truth Master Hooper after he had examined him of his faith and the cause of his imprisonment beheld him stedfastly and the water appearing in his eies said unto him Ah poor boy God hath taken from thee thy outward sight for what consideration he best knoweth but he hath given thee another sight much more precious for he hath indued thy soul with the eye of knowledge and faith God give thee grace continually to pray unto him that thou lose not that sight for then shouldst thou be blinde both in body and soul Being at the stake and having entred into his prayer a box waâ— brought and laid before him upon stool with his pardon or at least fained so to be from the Queen if he would turn At the sight where of he cried If you love my soul away with it if you love my soul away witâ— it The box being taken the Lorâ— Shandoys said Seeing there is no remedy dispatch him quickly Master Hooper said good my Lord I trust you will give me leave to make an end of my praiers Doctor Taylor He told the Sheriffe and others who laboured to turn him to the Popish
did he fail his promise but returned unto his prison again rather preventing his hour then breaking his fidelity He slept not commonly above four hours in the night and in his bed till sleep came his book went not out of his hand He counted that hour not well spent wherein he did not some good either with his pen study or in exhorting of others Whosoever saith he hath not learned the lesson of the crosse hath not learned his A B C in Christianity He was not content till he found God coming into his spirit with severall dispensations according to the severall parts of his prayer The keepers wife came up suddenly to him he being in the keepers chamber as one half amazed and seeming much troubled being almost windelesse said O M. Bradford I come to bring you heavy news what is that said he marry quoth she to morrow you must be burned and your chain is now a buying and soon you must go to Newgate with that M. Bradford put off his cap and lifting up his eies to heaven said I thank God for it I have looked for the same time and therefore it cometh not now to me suddenly but as a thing waited for every day and hour the Lord make me worthy thereof Creswell offering to make sute for M. Bradford He thus answered Iâ— the Queen will give me life I will thank her if she will banish me I will thank her if she will burn me I will thank her if she will condemâ— me to perpetuall imprisonment I will thank her Some of the subscriptions of his letters were observable The most miserable heardhearted unthankfull sinner John Bradford A very painted hypocrite John Bradford Christopher Waid As soon as he was fastened to the stake he spake his hands and eies being lifted up to heaven with â— cheerfull and loud voice the last verse of the 86. Psalm Shew me â— token for good that they which hate mâ— may see it and be ashamed because thou Lord hast holpen me and comforted me Fire being put unto him he cried unto God often Lord Jesus receive my soul without any sign of impatiency in the fire till at length after the fire was once throughly kindled he was heard by no man to speak still holding his hands up over his head together towards heaven even when he was dead and altogether rosted as though they had been staid up with a prop standing under them Robert Samuell a Minister He would often in prison have drank his own water but his body was so dried up with his long emptinesse that he was not able to make one drop of water After he had been pined with hunger two or three daies together he then fell into a sleep as it were one half in a slumber at which time one clad all in white seemed to stand before him which ministred comfort unto him by these words Samuel Samuel be of good cheer and take a good heart unto thee for after this day shalt thou never be either hungry or thirsty Which thing came even to passe accordingly for speedily after he waâ— burned and from that time till bâ— should suffer he felt neither hungâ— nor thrist Robert Glover After he was condemned by the Bâ—shop and was near his death twâ— or three daies before his heart beinâ— lumpish and destitute of all spiritualâ— consolation he felt in himself â— aptnesse nor willingnesse but ratheâ— a dulnesse of spirit full of much disâ—comfort to bear the bitter crosse oâ— martyrdome ready to be laid upoâ— him Whereupon fearing in himself least the Lord had utterly with drawn his wonted favour from hiâ— he made his moan to Austen Benhâ—â— a Minister and his familiar frienâ— signifying how earnestly he had praâ—ed day and night unto the Lord anâ— yet could receive no motion no sense of any comfort from him unto whom the said Austen answerinâ— again desired him patiently to waiâ— the Lords pleasure and howsoeveâ— his present feeling was yet seeing his cause was just and true he exhorted him constantly to stick to the same and to play the man nothing misdoubting but the Lord in his good time would visit him and satisfie his desire with plenty of consolation whereof he said he was right certain and therefore desired him whensoever any such feeling of Gods heavenly mercies should begin to touch his heart that then he should shew some signification thereof whereby he might witnesse with him the same and so departed from him The next day when the time came of his martyrdome as he was going to the place and was now come to the sight of the stake although all night before praying for strength and courage he could feel none suddenly he was so mightily replenished with Gods holy comfort and heavenly joyes that he cried out clapping his hands to Austen and saying in these words Austen he is come he is come and that with such joy and alaâ—rity as one seeming rather to be risen from some deadly danger to liberty of life then as one passing out of the world by any pains of death Such was the change of the marvellous working of the Lords hand upon that good man Bishop Ridley He offering to preach before the Lady Mary being made Queen was refused He was after brought by Sir Thomas Wharton to a room and desired to drink After he had drunk he paused a little while looking very sadly and suddenly brake out into these words Surely I have done amisse Why so quoth Sr Thomas Wharton For I have drunk said he in that place where Gods Word offered hath been refused Whereas if I had remembred my duty I ought to have departed immediately and to have shaken off the dust of my shoes for a testimony against this house These words were spoken by him with such a vehemency that some of the hearers afterward confessed that it made their hair stand upright on their heads The night before he suffered his bear'd was washed and his legs and as he sate at supper the same night at M. Irishes who was his keeper he bad the hostesse and the rest of the bord to his marriage for saith he tomorrow I must be married and so shewed himself to be as merry as ever he was at any time before M. Ridley looking as he was going to the stake espied Master Latimer coming after unto whom he said O be ye there Yea said M. Latimer have after as fast as I can follow After they came both to the stake D. Ridley with a wondrous chearfull look ran to M. Latimer imbraced and kissed him and as they that stood near reported comforted him saying Be of good heart brother for God will either asswage the fury of the flame or else strengthen us to abide it D. Smith preached at the burning of Bishop Ridley and M. Latimer on the first of the Corinth 13. 3. wherein he railed against the Martyrs and these two especially crying
nox Et calcanda semel via lethi When it was told Anaxagoras that both his sons which were all he had were dead being nothing terrified therewith he answered Sciebam me genuisse mortales I knew I begat mortall creatures There are three speciall reasons why all must die 1. Because God hath so decreed it Heb. 9. 27. 2. All men are made of one mould and matter Job 4. 19. Dust thou art and unto dust shalt thou return Gen. 3. 19. 3. Because all have sinned Rom. 5. 12. Wherefore as by one man sinne entred into the world and death by sin and so death passed upon all men for that or in whom all have sinned Beza prefers that version in whom In Adam legally as they stood under his Covenant in him naturally as they bear his Image Sin brought death into the world either meritoriè as it deserves wrath or privativè as it takes away the power of the law to conferre life Rom. 6. 23. The wages of sinne is death The word in the * Originall signifies properly victuals because victuals were that which the Roman Emperours gave their souldiers as wages in recompence of their service but thence the word extends to signifie any other wages or salary whatsoever Death is then certain because no man can eschew it yet it is 3. waies uncertain 1. In regard of time no man knows when * he shall die Hezekiah only had a lease of his life 2. In regard of place * no man knows where he shall die 3. In respect of the kinde of death no man kuows what death he shall die whether a naturall or violent death Objection 1 Cor. 15. 51. We shall not all sleep but we shall all be changed Christ is said to be the judge of the quick and dead therefore all men shall not die Answer Cajetan on 2 Thes. 4. 17. gives both a succinct and sufficient answer Statutum regulare est illos autem non mori singulare est Others say that change shall be a kinde of death Secondly The misery that comes to the wicked by death Every man in an unregenerate estate lies under the fear of death 1. The Scripture thus frequently sets forth naturall men Heb. 2. 15. And deliver them who through fear of death were all their life time subject to bondage Job 18. 14. Death is called The King of terrours an ordinary hebraisme as the Lord of glory that is most glorious death hath a dominion over them Luk. 1. 79. The shadow of death that is such darknesse as strikes men with fear of death 2. All unregenerate men hate the very thoughts of death Isa. 28. 15. Lewis the 11th of France straitly charged his servants that when they saw him sick they should never dare to name that bitter word Death in his ears 3. Thoughts of death often imbitter all the comforts of this life The reasons of this truth may be these 1. Because death is contrary to nature it self and to that inseparable desire of its own preservation it being a dissolution of the whole man and a separation of two most loving companions the soul and body by vertue of that ancient curse Gen. 2. 17. Yet it is not an enemy to the godly mans person though it be to his naturall estate 1 Cor. 3. 22. Christ did maledictionem benedicere paupertatem ditare ignominiam glorificare saith Luther 2. Because they die in their sins they must themselves conflict with the terrours of death 1 Cor. 15. 55. John 8. 44. Sin in every man brings with it a secret guiltinesse which makes him fear something worse will follow after death 3. It puts an end to all the benefits and comforts of this life Son remember that in thy life time thou receivedst good things It deprives him of friends goods pleasures credit 4. It puts an end to all his hopes Job 11. ult. Their hope shall be as the giving up of the ghost 5. His conscience shall then be awakened this is the worm 6. It brings him to the barre of judgement Heb. 9. 27. He must go to God to give an account in whom he hath no interest 7. All offers of grace shall be at an end 8. It is the inlet to eternity and puts them into an unchangeable condition In the next place I shall resolve some questions about death 1. Question Whether it be lawfull to desire death We have examples of both kindes Paul desired to be dissolved but Hezekiah mourned and prayed exceedingly against it so did David Psal. 102. yet he rashly wished to die for Absolom 1 Sam. 18. 33. The Israelites offended this way Would God we had died in Egypt and would God we had died with our brethren Elisha Job and Jonah were to blame this way O that I had never been born said Job O that I had died so soon as I was born O that I might die out of hand for these are the three parts of his desperate words It is often in the mouths of wicked people would I were dead and I would I were out of the world If they were to die indeed they would be loath enough to it Like the man in the fable who being wearied with his burden of sticks lay down and called for death but when death came indeed to take him and said What shall I doe man thou calledst me I pray thee said he help me up with my burden of sticks To answer this question we must distinguish 1. Of desire there is Desiderium carnale spirituale heroscum a carnall spirituall and heroicall desire If this desire ariseth 1. From diffidence of Gods help and succour 2. From impatience under crosses Or 3. From shunning of those labours and pains which are to be endured for Gods glory and the Churches good it is very sinfull but if it arise from a holy desire to injoy the presence of Christ and to be freed from sin it may be lawfull Secondly We must distinguish of the manner in desiring which is either absolute or conditionate if it be a conditionate one with submission to Gods will as long as the Church hath need of him it may be lawfull Domine si adhuc populo tuo sim necessarius nâ—llum recuso laborem 2. Question Whether a godly man may fear to die Answer He may 1. For some sin that he is not enough humbled for 2. For want of the clear evidence of pardon and assurance of interest in Christ 3. Question Whether may one pray against a sudden and violent death Answer A violent and sudden death chiefly by some immediate hand of God is tedious to mans nature The Apostles themselves in a tempest made bold to waken Christ with some what a reproving speech Master carest thou not that we perish Christ told Peter foretelling a violent death that he should be led to it as to that which he would not meaning
least degree of saving faith will serve for justification sanctification adoption salvation but not for consolation Every blast of temptation overthrew the Disciples while they were weak beleevers they questioned the truth of all Christ therefore rebukes them for it and saith Why are your hearts troubled Paul when he could say I know whom I have beleeved though after he was told he should be whipt he said none of these things troubled him Thirdly He gets acquaintance with some things in the covenant of grace which may take off those objections that usually trouble beleevers which are four and these doe hinder Gods people from living by faith 1. They finde corruption in their hearts this should no way hinder their comfort if they hate it and strive against it 2. Temptations trouble them whereas Gods own people are liable to temptations of all sorts 3. Afflictions God breeds them up which are in covenant with him under divers and great afflictions 4. Desertions They finde not the working of Gods Spirit nor the assurance of his favour God many times leaves his best children to great and sad desertions Fourthly Thou must get sound acquaintance with the Promises of the Gospel else thou wilt be to seek in time of trouble Some generall Promises concern all estates we can be in all things shall work for good to them that fear God and no good thing shall be wanting to such 2. There are excellent promises in the Scripture for any condition imaginable Fiftly As the exigents or occasions require whether to bear afflictions or go through temptations act thy faith upon that Promise which sutes thy present need A good man having all taken from him and his wife desiring to know how he and his family would live he said he would now put his bond in suit Think on Gods power truth love and Christs interest in the Promises to incourage thy soul Sixtly As a Promise from God must be measured by faith so only by faith not by carnall sense or reason doe as Abrahaem did he never told his wife Sarah when he was to go cut his childes throat and offer him a sacrifice to God Seventhly Faith must be helped with a use of all other means which God hath appointed to attain the blessing 2 Sam. 7. later end Psal. 5. 3. Psal. 119. Deal well with thy servant according to thy word Faith made Noah to build him an Ark work belongs to us successe to God Eightly Resolve to wait the Lords leasure in all thy beleeving limit him not to the time or manner of delivering thee resolve God shall do it in his own time if thou hast an able good paymaster thou wilt be willing he should pay thee how and when he will He that beleeves will not make haste Ninthly Get thy will so far subdued to Gods will that his will may be thine as near as it is possible for poor sinners to attain it learn to say Gods will is the best will Rom. 12. 3. 4. Tenthly Study the life of holines let David be an example to thee he had great communion with God and knew how to improve a Promise Some think one ought to beleeve whatever corruptions he gives way to they say men are duty-mongers merit-mongers Others of Gods people are too much dejected with the remainders of their own corruption CHAP. VIII 2. Of dying in Faith QValis vita finis ita He that will die in faith must first of all live by faith and there is but one example in all the whole Bible of a man dying in faith that lived without faith viz. that thief upon the crosse To die by faith is when a man in the time of death doth with all his heart rely himself wholly on Gods speciall love and favour and mercy in Christ and as it is revealed in the word Religion is seen in its glory when one not only lives but dies in Christ Phil. 1. 21. For me to live is Christ and to die is gain And ver. 20. So now also Christ shall be magnified in my body whether it be by life or death If I live by preaching if I dy by suffering Dr Preston said a little before his death I have longâ— conversed with Christ in the world and though I change my place I shall not change my company Revel. 14. 13. Blessed are the dead which dy in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works doe follow them In the Lord that is say some for the Lord as Ephes. 4. 1. Which suffer death for Christ rather in the faith of Christ being incorporated into him {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from henceforth as Rom. 8. 1. and 16 17. That constantly hold out in these times of persecution say some presently saith Dr Rainolds from the very time of their death they rest from their labours of their particular calling under afflictions from God and persecutions from men under sin temptations desertions And their works That is metonymically the rewards of their works as 2 Cor. 5. 26. Do follow them accompany or go with them the words well weighed sound so When a godly man dies he dies in the â—ord by vertue of his union with Christ when there is a dissolution of the soul and body the mysticall union is not dissolved as the personall union of Christ was not dissolved when he died Before I lay down directions how to die well and shew the benefits that come to the godly by death I will shew 1. The necessity or certainty of death and the misery of it to the wicked 2. Resolve some questions about death Of the first Death is a common condition appointed for every man first or last to undergo Heb. 9. 27. And as it is appointed unto men once to die but after this the judgement The Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} translated It is appointed signifieth it lieth as a mans lot Once imploies two things 1. A certainty it shall once be 2. A singularity it will be but once 1 Samuel 26. 8. 1 King 2. 2. I go the way of all the earth saith David Job 30. 23. The grave is called the house appointed for all the living Eccles. 12. 5. Solomon calls the grave {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Bajith Gnolam domum saeculi the house of age We translate it long home where he must abide for a long time 1 Cor. 15. 26. The last enemy that shall be destroyed is death that is death destroies all and after is destroied it self Psal. 89. 48. What man lives and shall not see death When we would affirm any thing to be infallibly true we say as sure as death A young man may die an old man must die It is an Hebrew proverb In Golgotha are to be seen sculs of all sizes that is death comes on the young as well as the old Omnes una manet
THE Saints Encouragement IN EVIL TIMES OR OBSERVATIONS Concerning The MARTYRS in generall withâ—some memorable Collections OUT OF Foxes three Volumes Martin Luther The Covenant and Promises Living and dying by faith By EDWARD LEIGH Esquire REVEL. 14. 13. Blessed are the dead which die in the LORD Mori timeat qui ad secundam mortem de hâc morte transibit Cyprian de mortal LONDON Printed by A. M. for William Lee and Thomas Vnderhill 1648. TO THE CHRISTIAN READER READER THe Church even in her Infancy the Christian Church was under the Crosse Stephanus lapidatus Jacobus trucidatus saith Austin Stephen was stoned and James beheaded The Church hath had two kinde of persecutions one from Rome ethnicall the other from Rome Papall After the Apostles what a continuall storme arose against Christians which lasted three hundred years under the ten monsters of men those bloudie Emperours Nero Domitian Trajane Antoninus Severus Maximinus Decius Valerianus Aurelianus Dioclesianus whose rage was such as a man could not set his foot in Rome but tread on the graves of Martyrs Nero was the Authour * of the first grand persecution wherein Saint Peter as it is said and Saint Paul were martyred at Rome with others innumerable and Jacobus Iustus at Jerusalem whence Tertullian inferred That the Gospel must needs be a precious thing because Nero hated it Dioclesian raised the tenth and extreamest persecution * wherein Churches were overthrown Bibles burnt whole Cities razed women hanged upon trees naked with their heads downwards The Christians yet in that time under the Heathen Emperours had many lucida intervalla many breathing spaces under Princes not altogether so bloudy But the Popes have persecuted the Protestants for six hundred years together and that without any intermission I might exemplifie in many of their cruell practices 1. In their wars against the Waldenses and Albigenses 2. In the Massacre of France in which the rivers were died with bloud 3. In our tempora Mariana Queen Maries daies Who hath not heard of bloudy Bonner and Gardiner 4. In the rebellious insurrection in Ireland and the cruell butchery of above 200 thousand Protestants there Platina writes of seventeen thousand martyred by Dioclesian but Meterane writes of 50 thousand slaughtered by the Pope only in the Low-countries and that in the time of Charles the 5th Natalis Comes of sixty thousand in France only in one year Iulius the second in seven years shed the bloud of above two hundred thoâ—sand Christians Antichrist is drunk with the bloud of the Saints Revel. 17. 6. and 18. 24. In her that is Babylon now Rome was found the bloud of Prophets that is of all those that preacht the Word of God and of Saints and of all that were slain upon the earth They were put to death by the authority of the Pope Some hold that the bitterest persecutions of the Church of God are yet to come but two considerations may much support the spirits of Gods people 1. The shortnesse of the Persecutours lives and their miserable ends for the most part 2. The good that comes to the Church of God by affiction and persecution I will not speak of the short lives of many Popes and the short reign of Queen Mary * nor of the miserable end of many persecuting Emperours but shall out of Foxes Martyrology instance in the exemplary punishments of some of the persecutours of our Martyrs George Eagles alias Trudge over the world hid himself in a Corn-field and by the benefit of the height of the Corn and breadth of the field he had escaped had not Ralph Lurdane one of his persecutours with more malicious craft climbed a high tree to view over the place and so descried him This persecutour a lewd fellow of life for theft and whoredome within a few years after he had apprehended the foresaid George Eagles for gain of money he himself was attached of felony for stealing a horse condemned and hanged in the same place and Town of Chelmesford where George Eagles before suffered martyrdome A Bishop coming to Stephen Gardiner Bishop of Winchester on his death-bed put him in remembrance of Peters denying his Master he answering again said That he had denied with Peter but never repented with Peter and so both stinkingly and unrepentantly died Doctour Storie was a great enemy to the Protestants in Queen Maries daies but in Queen Elizabeths reign he being beyond sea was by a handsome wile brought over into England and suffered as a Traitour on whom the boyes sung these verses D. Story for You I am sorrie The hangman must have Your gown Your father the Pope could not save You from the rope For all his triple crown Secondly The people of God like Commomile the more they were trod on the more they did spread and like Rabbets in frosty weather did thrive under persecution One * saith Martyrologie and catechizing were the great engines by which the reformers battered down Poperie Jerome compares the state of the Châ—rch under Constantine and some Christian Emperours with that under Dioclesian and some persecuting Emperours under the former the Church increased much Potentia divitiis in power and wealth but diminished virtutibus in vertue How strangely was that promise accomplished in England and France Whosoever will save his life shall lose it and whosoever will lose his life for my sake shall finde it William Wolsey Martyr being in prison sent by another a noble to Richard Denton with this commendation That he marvelled he tarried so long behinde him seeing he was the first that delivered him the book of Scripture into his hand and told him that it was the truth desiring him to make haste after as fast as he could This money and message being delivered to Denton almost a year after Wolsey was burned his answer was this I confesse it is true but alas I cannot burn But he that would not burn in the cause of Christ was afterward burned against his will for his house was set on fire and while he went in to save his goods he lost his life On the contrary some that were in prison and purposed to suffer for the truth were â—y the death of Queen Mary happily preserved that being a true observation which * one hath As good husbands do not put al their corn to the oven but save some for seed so doth God ever in the worst of persecutions When Henry the fourth of France had conquered his enemies he turned Papist and gave this reason of it That he might settle himself in peace and safety Ravilliak who slew him confessed that the reason why he stabbed him was because he was of two religions It is well noted by a Reverend Divine * That the book of martyrs was in high esteem all the days of Queen Elizabeth All Churches by authority were injoyned to have it so as all that would might read it There was scarce a
family of note that had it not it was usuall to spend the long winter evenings in reading it By the constancy of Martyrs therein set out people were much encouraged to stand to that faith which was sealed by their bloud Whether the killing of the two Witnesses be near at hand or no I determine not but sure there is likelihood enough of troubles and persecutions to Gods people therefore I conceive these severall Tracts Of the Martyrs in generall and Concerning our English Martyrs Of Martin Luther a couragious Reformer Of the Covenant and Promises Of living and dying by faith may be very suitable to our times But some may urge that for the first subject concerning the Martyrs there was a book long since published stiled The Mirrour of Martyrs usefull that way I deny not but that book might be profitable to divers Christians who either wanted money to purchase or leasure to reade the large book of Martyrs But my drift in this worke is to excerp onely among the many dicta facta of the Martyrs those speeches and acts of theirs which were specially observable Master Coâ—ton who composed the book before mentioned hath confusedly jumbled divers things together some of which are ordinary though others may be remarkable and I believe he mistakes in that which he hath of Voes it being not consonant to the originall whence he took it He hath also the same thing twice of Iohn Christopher Waid I hope therefore though I have many things the same with Cotton that this work will be of speciall use to those who would not be ignorant of the living speeches of dying Christians The Saints are best toward their end so it was with Jacob and Moses as appears in his excellent song made a little before his death so David Solomon what an excellent Sermon and praier did our Saviour make a little before his death I have likewise long since put forth a Treatise of the Covenant and Promises yet having collected divers new Observations of that excellent subject for some of which I was beholding to two of our worthy Lecturers * at Westminster I thought good to adde this Tract to the rest it being of speciall use alwaies for Christians especially in evil times Thus hoping God will blesse these my endeavours for the good of his people I rest Thy true Christian Friend EDWARD LEIGH THE SAINTS Encouragement IN Evil Times CHAP. I. Observations concerning the Martyrs in generall A Martyr in common use of speech means one which seals his witnesse to the Gospel with his bloud suffers death for Christ That 's a Martyr {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the highest * degree But the word in Grammar sense means but a witnesse Tertullian cals confessours to Christ Martyrs He must suffer in a good cause for the name of Christ 1 Pet. 4 14. Causa non poena facit martyrem Non debet quid quisque patiatur sed quare patiatur attendi Aug. contra Crescon. lib. 4. cap. 46. The cause not the punishment makes a martyr When I consider the cause of my condemnation said Mr Bradford I cannot but lament that I do no more rejoyce then I doe For it is for Godâ— verity and truth so that the condemnation is not a condemnation of Bradford simply but rather a condemnation of Christ and of his truth Bradford is nothing but an instrumenâ— in which Christ and his doctrine iâ— condemned How early did martyrdome come into the world The first man that died died for religion One saith None are saved but Martyrs martyrs either actually or habitually having faith enough to encourage and love to constrain them to be martyrs if the honour of their profession should require it The habit of martyrdome is included in the most fundamentall principle of Christianity love of Christ better then our selves self-resignation or deniall To suffer death for Christ is the greatest honour which can befall a man and such a promotion that the highest Angel in heaven is not permitted to have In the primitive times they were wont to call martyrdome by the name of Corona Martyrij the crown of martyrdome and Stephen the protomartyr had his name in Greek from a crown One woman martyr having her childe in her hand gave it to another and offered her self to martyrdome Crowns saith she are to be dealt this day and I mean to have one Luther writing to those which were condemned to death saith the Lord will not do me that honour I who have made all this busle It was very strange * that one who had so provoked the Pope and all his potent party should die quietly in his bed Bernard saith there are three sorts of martyrs 1. Martyrs voluntate solùm in will only so all the godly are martyrs 2. Voluntate opere in will and act those who chearfully lay down their life for Christs cause 3. Opere solum in act only so the children of Bethlehem Mat. 2. 16. This was rather a passive then an active martyrdome and improperly so called since to true martyrdome not only slaughter and a good cause are requisite but a will and intention of undergoing death for Christs sake It is a question among the Schoolmen why Christ should so complain in his sufferings as in the garden and on the crosse and yet the martyrs suffer so chearfully 1. They suffered for God and Christ from God 2. They suffered in their bodies Christ in his soul and the wrath of God Isa. 43. 10. 3. Their sufferings were mixed with joy and comfort exuberance of joy sometimes Christs sufferings on the crosse were void of all comfort Mat. 27. 46. and there was a suspension of divine influence M. Ball in his catechisme saith The testimony of conscience is a strong argument to prove that there is a God and the constancy of the Saints * is a good reason to prove the Scriptures to be the Word of God both these main principles of religion may be then confirmed from the carriage and courage of the Martyrs First How forcible was the working of conscience in some of them Bilny and Bainham at first recanted but what a hell did they feel in their consciences till they returned to God and bewailed their abjuration On the contrary what ravishing comfort did Robert Glover injoy a little before his martyrdome Dear wife saith Sanders * riches I have none to leave behinde me wherewith to endow you after this worldly manner but the treasure of tasting how sweet Christ is unto hungry consciences whereof I thank my Christ I feel part and would feel more I bequeath unto you and to the rest of my beloved in Christ to retain the same in sense of heart alwaies Secondly The Martyrs constant suffering may much establish us in the assurance of the Scriptures coming from God 1. Observe the number of those which suffered
still to the people to beware of them for they were heretikes and died out of the Church Dr Ridley after the Sermon was ended desired liberty to speak but could not obtain it unlesse he would revoke his erroneous opinions and recant To which he answered so long as the breath is in my body I will never deny my Lord Christ and his known truth Gods will be done in me and said with a loud voice Well then I commit our cause to Almighty God which shall indifferently judge all M. Hugh Latimer In King Edwards time he did so evidently fore-shew and prophecy oâ— all those kindes of plagues which afterwards ensued that if England ever had a Prophet he might seem to be one And as touching himself hâ— ever affirmed that the preaching of the Gospel would cost him his life When the Lieutenants man upon a time came to him in prison the aged * Father kept without a fire in the frosty winter and well nigh starved for cold merrily bad the man tell his master that if he did not look the better to him perchance he would deceive him He praied fervently and oftentimes so long continuedâ— kneeling that he was not able to rise without help The three principal matters he praied for were First That as God had appointed him to be a Preacher of his Word so also he would give him grace to stand to his doctrine untill his death that he might give his heart-bloud for the same Secondly That God of his mercy would restore his Gospel to England once again and these words Once again once again he did so inculcate as though he had seen God before him and spoken to him face to face His third request was for the preservation of Queen Elizabeth whom in his praier he was wont to name and even with his tears desired God to make her a comfort to this comfortlesse Realm of England Upon new-years day every Bishop was used to present the King with some handsome new-years gift so they did some with gold some with silver some with a purse full of money and some one thing and some another but M. Latimer being Bishop of Worcester then among the rest presented a new Testament for his new-years gift with a napkin having this posie about it Fornicatores adulteros * judicabit Dominus Fornicatours and adulterers God will judge To some that asked him why one that preacht his Sermon did not preach as he did he answered he had his siddle and stick but wanted his rozen Quem recitas meus est O Fidentine libellus Sed malè dum recitas incipit esse tuus He spake to M. Ridley at the stake with him in this manner Be of good comfort M. Ridley and play the man we shall this day light such a candle by Gods grace in England as I trust shall neveâ— be put out M. John Philpot. Bishop Bonner said thus to him What say you to the omnipotency of God Is not he able to perform that which he spoke This is my body I tell thee that God by his omnipotency may make himself to be this carpet if he will To whom Philpot answered God is able to do whatsoever he willeth but he willeth nothing which is not agreeable to his Word Non potest Deus facere quae sunt naturae suae contraria It is contrary to the nature of God to be a carpet for a Creator to be the creature A messenger from the Sheriffs coming to M. Philpot and bidding him make ready for the next day he should suffer and be burned at a stake with fire Master Philpot answered and said I am ready God grant me strength and a joyfull resurrection And so he went into his chamber and poured out his spirit unto the Lord God giving him most hearty thanks that he of his mercy had made him worthy to suffer for his truth As he went with the Sheriffs to the place of execution entring into Smithfield the way was foul and two Officers took him up to bear him to the stake Then said he merrily What Will ye make me a Pope I am content to goe my journies end on foot But first coming into Smithfield he kneeled down there saying these words I will pay my vows in thee O Smithfield And when he was come to the place of suffering he kissed the stake and said Shall I disdain to suffer at this stake seeing my Redeemer did not refuse to suffer a most vile death upon the crosse for me Thomas Cranmer Archbishop of Canterbury He was so milde to his enemies that if any of them who had wronged him would seem never so slenderly to relent or excuse himself he would both forget the offence committed and also evermore afterward friendly entertain him insomuch that it came into a common proverb Doe unto my Lord of Canterbury a displeasure a shrewd turn and then you may be sure to have him your friend while be liveth He was a means to bring some learned men from beyond sea into England as Bucer Paulus Fagius Peter Martyr Tremellius * being very hospitable to learned and pious men And there are in Calvins Epistles letters between Calvin and him When the fire began to burn near him he stretching out his arm put his right hand to the flame which he held so stedfast and immoveable saving that once with the same hand he wiped his face that all men might see his hand burned before his body was touched His eyes were lifted up into heaven and oftentimes he repeated his unworthy * right hand so long as his voice would suffer him and using often the words of Stephen Lord Jesus receive my spirit in the greatnesse of the flame he gave up the ghost William Tyms He being brought and examined before Bishop Boner and the Bishop of Bath The Bishops began to piâ—y Tyms case and to flatter him saying Ah good fellow thou art bold and thou hast a good fresh spirit we wish thou hadst learning to thy spirit I thank you my Lord said Tyms and both you be learned and I would you had a good spirit to your learning Hugh Laverock an old lame man John Apprice a blinde man Martyrs burn'd at Stratford the Bow At their death Hugh Laverock after he was chained casting away his crâ—tch and comforting John Apprice his fellow martyr said unto him Be of good comfort my brother for my Lord of London is our good Physitian He will heal us both shortly thee of thy blindenes and me of me lamenesse Bradbridges wife When she was condemned of the Bishop to be burned she had two children named Patience and Charity Who then said to the Bishop That if he would needs burn her yet she trusted that he would take and keep Patience and Charity meaning her two children Nay quoth the Bishop by the faith of my body I will meddle with
Covenant of grace 3. A mixt Covenant consisting of nature and grace Others make these three Covenants 1. Foedus natura the Covenant of nature made with Adam 2. Foedus gratiae the Covenant of grace made to us in Christ 3. Foedus subserviens a preparing Covenant to make way for the advancement of the Covenant of grace in Christ Others say there were never any but two Covenants made with man one Legall the other Evangelicall of works or grace the first in innocency the other after the fall Foedus operum when it was first made with man was foedus amicitiae God and man were then friends foedus gratiae is foedus reconciliationis inter iâ—imicos 1. The Covenant of works wherein God Covenanteth with man to give him eternall life upon condition of perfect obedience in his own person 2. The Covenant of grace which God maketh with man promising eternall life upon condition of beleeving We reade not in Scripture the Covenant of works and of grace totideâ— syllabis the nearest we come to it is Rom. 3. 27. the law of works opposed to the law of faith which holds out as much as the Covenant of works and the Covenant of grace The Covenant of works was 1. That Covenant wherein God was the authour and the ground of it was Gods free grace it was reciprocall betwixt him and Adam We call not the second Covenant a Covenant of grace because there was no grace in the first Covenant but in opposition to the condition of the first Covenant which was works and because greater grace is manifested in it then the first 2. It was the same Covenant under which the best of the creatures the Angels now stand and injoy their happinesse and Adam should have been happy by observing this Covenant if he had stood Christ was made under this Covenant 3. The promises of this Covenant were very glorious 1. For naturall life in the body there was perfection without defect beauty without deformity labour without wearinesse 2. For spirituall life Adam should not have had terrours in his conscience sorrow fear shame 3. For death he should have been translated without dissolution The Faederati were God and Adam together with all his posterity God made a Covenant with Adam as a publick person which represented all mankinde The reasons of it may be these 1. From the imputation of Adams sin to all mankinde Rom. 5. 12. In whom or for as much as all have sinned they sinned not all in themselves therefore in Adam see vers. 14. In him all died 1 Cor. 15. 47. 2. Those on whom the curse of the Covenant comes they are under the bond and precept of the Covenant all mankinde is directly under the curse of the Covenant Rom. 8. 20. 21. Gal. 3. 13. Adam did consent to it and understood the terms of the Covenant for God dealt with him in a rationall way and expected from him a reasonable service Either he knew the tenour of the Covenant or else he broke it out of ignorance but the first sin could not be a sin of ignorance he knew whatsoever was necessary to know in a way of duty God dealt with Adam not only in a way of sovereignty but in a way of Covenant God did this for divers reasons 1. For the speciall manifestation of his free grace 2. That it might be the greater obligation to Adam to obey God made a promise and he gave his consent 3. To sweeten his authority to man Deut. 6. 24. 4. To encourage man to obedience Heb. 12. 2. 5. That this might be a ground to Adam to exercise His faith in beleeving whatsoever God had revealed or should reveal 2. His love 1 John 4. 19. 3. His hope 6. To leave man inexcusable if he sin that a clear way might be made for Gods justification and mans conviction Objection God is a free Agent how can it stand with his honour and absolute liberty to be bound to the creature Answer In a strict sense 1. God cannot be said to be bound but promittendo sâ— fecit debitorem saith Austins and he is rather bound to himself and his own faithfulnesse then the creature Objection How can it stand with Gods justice to involve Adams posterity in a Covenant which themselves never consented to Answer It is not an injustice among men for parents to conclude their children their acts binde them and their heirs 2. God hath reserved to himself a liberty to visit the sins not only of the first but immediate parents on their children Gen. 9. 22. 1 Thes. 2. 26. The Sodomites children were punisht with their parents 3. Adam was our parent there was the will of the nature which was enough to inwrap them in originall sin the sin of the nature 4. This Covenant was made with Adam and his posterity out of free grace therefore all his posterity was bound by way of thankfulnesse to consent 5. They ought to rejoice in Adams exaltation being so advanced and to agree to the Covenant made with him 6. God made the best choice for them in the first Adam as he did in the second in so doing seeing he made him so perfect The first Covenant consists of three parts Gal. 3. 10 11 12. 1. The precept that continueth not in all things 2. The promise live the man that doth them shall live 3. The curse in case of transgression cursed in every one The precept requires perfect and personall obedience The condition of the Covenant on mans part was 1. Perfect obedience 1. The commandment then did and still doth as it refers to the first Covenant call for perfect obedience Lev. 18. 5. Rom. 10. 5. Gal. 3. 12. Ezek 20. 25. 2. Because there is a curse denounced against the least transgression Gal 3. 10. One sinne and that but in thought broke the Angels Covenant Rom. 5. 17. 3. Gods holinesse is such that he requires from the creature perfect obedience Job 4. 18. Heb. 1. 13. 4. There are two things in the law 1. The principall part of it the precept 2. The accidentall the curse man is bound to the precept jure creatoris to the curse jure judicis 5. He gave us a perfect ability to obey in our creation Ephes. 4. 22 23. Eccles. 7. ult. 6. He requires perfect obedience in Christ Rom. 8. 4. 2. Personall obedience 1. There is a perfect obedience to the law required of every particular man Gal. 3. 10. 2. The curse is denounced against the person the soul that sins shall die 3. This was required of Christ our surety Gal. 4. 4. 4. It was required for the acceptation of our persons and salvation of our souls 5. The righteousnesse of the first Covenant might easily be lost by transgression Dan 9. 23. CHAP. V. Of the Covenant of grace AFter man by his fall had broken the first Covenant God our of his free grace did enter into a better and second Covenant 1. All the persons in