theÌ„ within the said Deanry whom he shall lyke best to be instructed and appeased in that behalfe And also I haue appoynted that iâ— this beyng done there shall yet remayne any scruple in the parties conscience and himselfe not satisfied then the said partie to repaire vnto one of myne Archdeacons or chaplens vnto whom his mynd shal be most inclined vnto or els to repaire vnto myne owne selfe to bee resolued in his saide scruple or doubt and to receiue and take such order therin as to one of the sayd Archdeacons or vnto me shall therin appeare to be most expedient Further certifieng and declaring vnto you that I haue geuen commaundement herein to all my Archdeacons that they monish and commaund euery pastor Curate within their Archdeaconries that they hauing knowlege hereof doe in the first holiday next then followyng at the masse tyme when the multitude of people is present declare all these thyngs vnto their parishioners and exhort them that they esteeme this grace accordingly and reconcile themselues to the church before the first Sonday after Easter next ensuyng which thyng I also do commaunde by the tenour hereof with intimation that the sayd tyme beyng once past and they not so reconciled euery one of them shall haue processe made agaynst hym accordyng to the Canons as the cause shall require for which purpose the pastours and Curates of euery parish shall be coÌ„manded by their Archdeacon to certifie me in writyng of euery man and womans name that is not so reconciled Further herewith I do signify and declare vnto you that our holy father the Pope Iulius the 3. of that name lyke a most tender and naturall father hearyng of the returne and recouery of his prodigall child this Realme of England hath hymselfe made much ioy and gladnes here at and also all other true christen Realmes haue done the lyke Exhorting you therefore in our Lord not to bee vnthankfull your selues or negligent in this behalfe but diligently to seeke for it ioyfully to embrace it and fruitfully to vse it remembryng with all the monition and charge which came from me the last yeare concernyng your commyng to confession in Lent and receiuyng the sacrament at Easter which monition to all effects and purposes I haue now here repeated and renewed chargyng you and also al your Curates therwith And because al our dueties is earnestly and deuoutly to pray for the prosperous estate of our soueraignes the King and Queene of this Realm I do finally require and pray you as hartily as I can to pray for their maiesties accordingly and specially that it may please almighty God to send vnto her grace a good tyme and to make her a glad mother which cannot be but vnto vs all great ioy much comfort and inestimable profite Geuen at London the 19 day of the moneth of Febr in the yere of our Lord God after the computation of the church of England 1554. and of my translation the 16. * The forme of absolution to be kept by the Pastors and Curates in priuate confessions concernyng this reconciliation OVr Lord Iesus Christ absolue you and by the Apostolike authoritie to me graunted and committed I absolue you from the sentences of excommunication and from all other censures and paynes into the which you be fallen by reason of heresie or schisme or any other wayes and I restore you vnto the vnity of our holy mother the Churche and the Communion of all Sacramentes dispensing with you for all manner of irregularitie and by the same authoritie I absolue you from all your sinnes In the name of the father and of the sonne and of the holy Ghost Amen ¶ The lamentable history of Maister Iames Hales Iudge IN the history of M. Hooper mention was touched a little before of Iudge Hales The history of Iuâ—ge 〈◊〉 wherefore somethyng would be sayd more in this place touching that matter But because the story of that man and of his ende is sufficiently comprehended in our first booke of Acts and MonumeÌ„ts we shall not greatly need to stand vpon rehersall of euery perticular matter touching the whole but only taking the chiefest and leauyng the rest we will report somewhat of the communication betwene the B. of Winchester hym declaring withal how false and vntrue the excuse is of our aduersaries which so precisely by the law defend theÌ„selues and say that in all their doyngs they did nothing but by y e Law to beare them out Which if it be so how did they theÌ„ to Anne Askew What law had they when they had condemned her first for a dead woman then afterward to rack her The Catholickes proued to doe agaynst the law in Q Maryes tyme. By what law did they cal vp M. Hooper prison him for the Queenes debt when the Queene in very deede did owe hym foure score pounds and kept hym a yeare and a halfe in prison and gaue hym neuer a penny pag. 1577. By what law did B. Boner condemn and burne Richard Mekins a lad of xv yeares when the first Iurie had quit hym and at the stake reuoked all heresies and praised the sayd Boner to be a good man and also hauing him in prison would not suffer his father and mother to come to hym to comfort their owne chylde pag. 1168. What lawe had they to put Maister Rogers in prison when hee dyd neyther preache nor reade Lecture after the tyme of the Queenes inhibition and when they had kept hym in his owne house halfe a yeare beyng not depriued of anye liuyng yet would not let hym haue a halfe peny of his owne liuyngs to relieue hym his wyfe and xi childreÌ„ pag. 1574. By what law was Thomas Tomkins hand burnt and afterward his body consumed to ashes What good law or honestie was there to burne the 3. poore womeÌ„ at Garnsey with the infant chyld fallyng out of the mothers woÌ„be when as they all before theyr death recanted their wordes and opinions and were neuer abiured before So here likewyse in this case what order or right of law did Steuen Gardiner follow in troublyng imprisoning Iudge Hales when he had done nothyng neither agaynst Gods law nor mans law in proceeding by order of law against certayne presumptuous persones which both before the law and agaynst the law then in force tooke vppon them to say their Masse as ye shall heare in these his answers and communication had with Steuen Gardiner here vnder ensuyng ¶ The communication betwene the Lord Chauncellour and Iudge Hales beyng there among other Iudges to take his oth in Westminster hall An. 1553. October 6. Lord Chauncellour I. Hales MAister Hales ye shall vnderstand that lyke as the Queenes highnes hath heretofore conceiued good opinion of you especially for that ye stood both faithfully lawfully in her cause of iust succession refusing to set your hand to the booke among others y t were against her grace in that behalfe Communication
the Lordes wrath waxed hoat so doth it vnto vs. So that there is no remedye but that for it is better late to turne then neuer to turne wee confesse our faultes euen from the bottome of our hartes with harty repentaunce which God worke in vs all for his mercyes sake we runne vnto the Lord our God which is exorable mercifull sory for the euil poured out vpon vs and crie out vnto him with Daniel saying we haue sinned we haue sinned grieuously oh lord God agaynst thy maiesty He exhorteth to repentaunce and prayer and to bewayle our sinnes before the Lord our God we haue heaped iniquitye vpon iniquity the measure of our transgressions floweth ouer so that iust is thy vengeaunce and wrath fallen vpon vs. For wee are very miserable we haue contemned thy longe suffering wee haue not harkened to thy voyce When thou hast called vs by Preachers we hardened our hartes and therefore now deserue that they send thy curse hereupon to harden our hartes also that we should henceforth haue eyes and see not eares and heare not hartes and vnderstand not leaste wee shoulde conuert and be saued Oh be mercifull vnto vs spare vs good Lord and all thy people whom thou hast dearely bought Let not thine enemies triumph altogether and alwayes agaynst thee for then will they be puft vppe Looke downe and beholde the pittyfull complayntes of the poore let the sorowefull sighing of the simple come in thy fighte and bee not angry with vs for euer Turne vs oh Lorde GOD of hostes vnto thee and turne thee vnto vs that thou mayest be iustified in thy sweete sentences and ouercome whē thou are iudged as now thou art of our aduersaryes For they say where is theyr God Can God deliuer them now Canne theyr Gospell serue them Oh Lord howe long for the glorye of thy name and for thy honors sake in the bowels and bloud of Iesus Christ we humbly beseech thee come and help vs for we are very miserable On this sort I say dearely beloued let vs publickely and priuately bewayle our sinnes but so that hereto we ioyne ceasing from wilfulnesse sinne of purpose for els the Lord heareth not our prayers as Deuid sayth And in S. Iohn it is written The prayers o◠sinners be not hearde The impenitent sinners God heareth not Nowe impenitent are they which purpose not to amend theyr liues As for example not only such which folow still theyr pleasures vncleannes carnality but those also which for feare or fauor of men doe agaynst theyr conscience to consent to the Romish ragges and resort to the rotten Religion Romish rages rotten religion communicating in Seruice ceremonies wyth the Papistes thereby declaring themselues to loue more the worlde then God to feare man more then Christ to dread more the losse of temporall things then of spirituall in whom it is euident the loue of God abideth not For he that loueth the world hath not Gods loue abiding in him sayth Saynt Iohn therefore my deare hartes and deare agayne in the Lord remember what you haue professed Christes Religion and name and the renouncyng of the Deuill Sinne and the world Remember that before yee learned A. B. C. your lesson was Christes crosse Forgette not that Christ will haue no Disciples but such as will promise to deny thēselues take vp their crosse marke The A. B. C. of the Christians beginneth with Christes Crosse. take it vppe and folowe him and not the multitude custome c. Consider for Gods sake that if wee gather not with Christe wee scatter abroade What should it profite a man to winne the whole worlde and loose his owne soule We must not forget that this life is a wildernesse and not a Paradise here is not our home we are now in warrefare we must needes fight or els be taken prisoners Of all thinges we haue in this life we shall cary nothing with vs. If Christ be our Captayne we must follow him as souldiours If we keepe company with him in affliction we shal be sure of his society in glory If we forsake not him he will neuer forsake vs. If we confesse him he will confesse vs but if we deny him he will deny vs. If we be ashamed of him he will bee ashamed of vs. Wherefore as he forsooke his father and heauen all thinges to come to vs They neuer lose that follow Christ. so let vs forsake all thinges and come to him being sure and most certayne that we shall not lose thereby Your children shall finde and feele it double yea treble whatsoeuer you loose for the Lordes sake and you shall finde and feele peace of conscience and frēdship with God which is more worth then all the goodes of the world My dearely be loued therefore for the Lordes sake consider these thinges which now I write vnto you of loue for my Vale last farewell for euer in this present life Turne to the Lord repent you your euill and vnthankefull life declare repentaunce by the fruites take time while you haue it come to the Lord whiles he calleth you run into his lappe whiles his armes be open to embrace you seeke him whiles he may be found call vpon him whiles time is conuenient forsake and flie from all euill both in religion He exhorteth to amendement in religion and conuuersation and in the rest of your life and conuersation Let your light so shine before men that they maye see your woorkes and prayse God in the day of his visitation Oh come agayne come agayne you straunge children and I will receiue you sayeth the Lorde Conuert and turne to me and I will turne vnto you Why wyll ye needes perish As sure as I liue sweareth the Lorde I will not your death turne therefore vnto me Can a woman forgette the childe of her wombe If she should yet will I not forget you saith the Lod your God I am he I am he which put away your sinnes for mine owne sake The Lord watcheth to performe his worde doublewise O then deare frendes turne I saye vnto your dearest father Cast not these his sweete and louing wordes to the grounde and at your tayle for the Lord watcheth on his word to performe it which is in two sortes to them that lay it vp in theyr hartes and beleue it will he pay all and eternall ioy and comfort But to thē that cast it at theyr backes and will forget it to them I say will he poure out indignation and eternall shame Wherefore I hartely yet once more beseech and pray you and euery of you not to contemne this poore and simple exhortation which nowe out of prison I make vnto you or rather the Lord by me Loth would I be a witnesse agaynst you in the last day Bradford must be a witnes in the last day to them that reiect his coūsaile as of truth I must be if ye repent not
poore innocent manne Wherefore all we doe perceiue that this murther coulde not bee done but by the commaundement of the Chauncellour and by the witting and knowing of Iohn Belringer Charles Ioseph within the tower of Lond. of his owne free will vnconstrayned said that maister Chauncellor deuised wrote with his owne hand all such heresyes as were layde to Hunnes charge Witnes of Charles Ioseph Sumner recorde Iohn God Iohn True Iohn Pasmere Richarde Gibson with many other Also Charles Ioseph sayth that when Richard Hunne was slayne Iohn Belringer bare vp the steyre into Lollardes tower a waxe candle hauing the keyes of the doore hanging on his arme and I Charles went next to him and maister Chauncellour came vppe last and when all wee came vppe wee found Hunne lying on his bed and then maister Chauncellour sayd lay handes on the theefe and so all we murdered Hunne then I Charles put the gyrdle about Hunnes neck and then Iohn Belringer and I Charles did heue vp Hunne and Mayster Chauncellour pulled the gyrdle ouer the staple and so Hunne was hanged ¶ The Deposition of Iulian Littel late seruaunt to Charles Ioseph by her free will vnconstrayned the 6. yere of our soueraigne Lord king Henry the eight within the Chappel of our Lady of Bethlem shewed to the Inquest The witnes of Iulian Littell against Charles Ioseph FFrst Iulian sayth that the wednesday at night after the death of Richard Hunne Charles Ioseph her Mayster came home to his supper then Iulian sayd to him Mayster it was tolde me that ye were in prison Charles aunswered It is mery to turne the penny and after supper Charles trussed vp a parcel of his goodes and with helpe of Iulian bare them into Maister Porters house to keepe and that done Charles sayd to Iulian Iulian if thou wilt be sworne to keepe my counsell I wyll shew thee my mind Iulian aunswered yea if it be neyther felony nor treason Then Charles tooke a booke out of his purse and Iulian sware to him therupon then sayd Charles to Iulian I haue destroyed Richard Hunne Alas mayster said Iulian how he was called an honest man Charles aunswered I put a wyer in his nose Alas sayd Iulian nowe be ye cast away and vndone Then sayd Charles Iulian I trust in thee that thou wilt keepe my counsell and Iulian aunswered yea but for Gods sake Mayster shyft for your selfe and then Charles sayde I had leuer then a hundred pound it were not done but that is done can not be vndone Moreouer Charles sayd then to Iulian. Upon Sonday when I rode to my cosin Baringtons house I taryed there and made good cheare all day til it was night and yet before it was midnight I was in London and had killed Hunne and vpon the next day I rode thyther aagayne and was there at dinner and sent for neighbors and made good cheare Then Iulian asked Charles where set you your horse that night you came to towne and wherefore came ye not home Charles aunswered I came not home for feare of bewraying and then Iulian asked Charles who was with you at the killing of Hunne Charles aunswered I will not tell thee and Iulian saith that vpon the Thursday folowing Charles taried all day in his house with great feare and vpon Friday folowing early in the morning before day Charles went forth as he sayd to Paules and at his comming in agayne he was in a great feare saying hastely get me my horse with greate feare and haste made him ready to ride and bade Mayâ—â—er Porters lad leade hys horse into the field by the backeside and then Charles put into his sleeue hys Mase or Masor with other plate borowed of mayster Porter both golde siluer but howe much I am not sure and Charles went into the field after his horse and Iulian brought hys bouget after hym Also vpon friday in Christmas weeke folowing Charles came home late in the night and brought with him three Bakers and a Smyth of Stratforde and the same night they carryed out of Charles house all hys goodes by the fieldes side to the Bell in Shordich and early in the morning conueyed it with Cartes to Stratford Moreouer Iulian sayth that the Saterday at night before the death of Hunne Charles came home and brought with him a gurnard saying it was for Hunne Charles boy called to Iulian that there was also ordeyned a piece of fresh Salmon which Iohn Belringer had Also Charles said to the said Iulian were not this vngracious trouble I could bring my Lord of LondoÌ„ to the doores of heretiques in London both of men and women that bene worth a thousand pound But I am afrayd that the vngracious midwife shall bewray vs all Also Charles sayd vnto maistres Porter in likewise more larger saying of the best in London whereto maistres Porter aunswered the best in London is my Lorde Maior then Charles sayde I will not scuse him quite for that he taketh this matter hoate Whereas Charles Ioseph sayth he laye at Neckehyll with a harlot a mans wife in Baringtons house the same night and there abode vntill the morrowe at eleuen of the clock that Richard Hunne was murthered wherupon he brought before the kinges Counsell for his purgation the foresayd Baude Baringtons wyfe and also the foresayde Harlot which purgation we haue proued all vntrue as right largely may appeare aswel by the deposition of Iulian Littel Thomas Chichesley Taylor Tho. Symondes Stationer of Rober Iohnsonne and his wife of Iohn Spalding Belringer Also of Peter Turner sonne in lawe of the foresayde Charles Ioseph who sayde before to an honest woman a waxe chaundelers Wyfe The witnes of Peter Turner that before this day seuenth night Hunne should haue a mischieuous death c. Also of Iohn Enderbye Baker to whome Iohn Spalding himselfe declared these wordes That there was ordeined for Hunne so grieuous penaunce that when men heare of it they shal haue great maruel therof c. Besides the deposition moreouer of Alen Creswel wax chauÌ„delor The witnes of Iohn-Spalding himselfe and Richard Horsenayle Bayliffe of the Sanctuary towne called Godsture in Essex Which testimonyes depositions hereafter folow * The Deposition of Alen Creswell waxechaundeler THe sayde Alen sayeth that Iohn Graunger seruaunt with my Lord of London in my L. of Londons kitchin at such time as the said Alen was seruing of Hunnes coffeÌ„ that GrauÌ„dger told to him that he was present with Ioh. belringer the same sonday at night that Rich. Hunne was found dead in the morow when the keepers set him in the stocks in so much the sayd Hunne desired to borow the kepers knife the keper asked him what he would do with his knife he answered I had leuer kil my selfe then to be thus entreated This deposition the sayd Alen will prooue as far forth as any christian man may saying that GrauÌ„dger shewed to him these wordes of his owne
well remember not except it be against the Epistles of Petilian Who so euer saith he teacheth any thyng necessarily to be beleued which is not contayned in the olde or new Testament the same is accursed Oh beware of this curse if you be wise I am much deceyued if Basilius haue not such like words 〈◊〉 What so euer saith he is besides the holy scripture if the same be taught as necessarily to be beleeued that is sinne Oh therefore take heede of this sinne There be some that speake many false things more probable and more like to the truth then to the truth it selfe Therefore Paule geueth a watch word Let no man saith he deceiue you with probabilitie and perswasions of woordes But what meane you saith one by this talke so far from the matter Well I hope good maisters you will suffer an old man a little to play the child and to speake one thyng twise Oh Lord God you haue chaunged the most holy Communion into a priuate action and you deny to the Laitie the Lordes cup contrary to Christes commaundement The 〈◊〉 of the 〈…〉 in 〈◊〉 the â—ords Supâ—er and you do blemish the annuntiation of the Lordes death till he come for you haue chaunged the Common prayer called the diuine seruice with the administration of the sacramentes from the vulgar and knowen language into a strange tongue contrary to the wyll of the Lord reuealed in his word God open the dore of your hart to see the things you should see herein I would as fayne obey my soueraigne as any in this realme but in these things I can neuer do it with an vpright conscieÌ„ce God be mercifull vnto vs. Amen Weston Then refuse you to dispute Will you here then subscribe Lat. No good maister I pray you be good to an olde man You may if it please God be once old as I am ye may come to this age and to this debilitie West But God saw it good that WestoÌ„ 〈◊〉 câ—me to his age Ye said vpon saterday last that ye could not find the masse nor the marybones thereof in your booke but wee will finde a masse in that booke Lat. No good M. Doctor ye cannot West What find you then there Lat. Forsooth a Communion I find there West Which Communion * By this first and second coâ—â—union he â—eaneth the two 〈◊〉 of â—â—blicke 〈◊〉 set forth in 〈◊〉 Edwards daies 〈◊〉 one in 〈◊〉 beginâ—â—ng the 〈◊〉 in the 〈◊〉 end of 〈◊〉 reigne 〈◊〉 Weston 〈…〉 the 〈◊〉 of the â—ords Supper 〈…〉 Doâ—â—nica â—hrisost in Cor. cap. the first or the last Lat. I find no great diuersitie in them they are one supper of the Lord but I like the last very well West Then the first was nought belike Lat. I do not wel remember wherin they differ West Then cake bread loafe bread are all one with you Ye call it the Supper of the Lord but you are deceyued in that for they had done the supper before and therfore the Scripture sayth Postquam coenatum est that is After they had supped For ye know that S. Paul findeth fault wyth the Corrinthians for that some of them were drunken at this supper and ye know no man can be dronken at your Communion Lat. The first was called Coena Iudaica that is The Iewish Supper when they did eate the Paschall Lambe together the other was called Coena dominica that is The Lordes supper West That is false for Chrysostome denieth that And S. Ambrose in cap. 19. prioris ad Corinthios saith that Mysterium Eucharistiae inter coenandum datum non est coena dominica that is The mysterie of the sacrament geuen as they were at supper is not the supper of the Lord. And Gregory Nazianzene sayth the same Rursus Pasche sacra cum discipulis in coenaculo ac post coenam dieque vnica ante passionem celebrat Nos verò ea in orationis domibus ante coenam post resurrectionem peragimus that is Agayne he kept he holy feast of Passeouer with his Disciples in the dinyng chamber after the supper â—reg Naâ—â—â—zenus and one day before his passion But we keepe it both in the Churches and houses of prayer both before the supper and also after the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈…〉 â—eastes 〈◊〉 wont 〈◊〉 be geuen the 〈…〉 in his 〈◊〉 And that first Supper was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can you tell what that is Lat. I vnderstande no Greeke Yet I thinke it meaneth charitie West Will you haue all thing done that Christ did then Why then must the Priest be hanged on the morrow And where find you I pray you that a woman should receyue the sacrament Lat. Will you geue me leaue to turne my booke I finde it in the xi chapter to the Corinthians I trow these be hys wordes Probetautem seipsum homo c. I pray you good maister what Gender is homo West Marrie the common gender Cole It is in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 11. Har. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vir Lat. It is in my booke of Erasmus translation Probet seipsum homo Feck It is Probet seipsum in deed and therfore it importeth the Masculine gender Latimer What then I trowe when the woman touched Christ he said Quis tetigit me Scio quod aliquis me tetigit that is Who touched me I know that some man touched me Weston I will be at host with you anone When Christ was at his supper none were with hym Argument but his Apostles onely Ergo he ment no woman if you will haue this institution kept Lati. In the twelue Apostles was represented the whole Church The Apostles represented the whole Church in which you will graunt both men and women to bee West So thorough the whole hereticall translated Bible ye neuer make mention of Priest Weston scorneth the name of Minister tyll ye come to the putting of Christ to death Where find you then that a priest or minster a minstrel I may cal him wel enough should do it of necessitie Lat. A minister is a more fit name for that office The name of Minister more fit theÌ„ the name of Priest for y e name of a priest importeth a sacrifice West Well remember that ye cannot finde that a woman may receiue by scripture M. Opponent fall to it Smith Because I perceiue that this charge is layd vppon my necke to dispute with you to the ende that the same may go forward after a right maner and order I wil propose three questions so as they are put forth vnto me And first I aske this question of you although the same in deed ought not to be called in question but such is the condition of the Church that it is alwayes vexed of the wycked sort I aske I say whether Christes body be really in the sacrament Lat.
the person and credite of Syr Thomas Moore The reasons of Syr Thomas More refuted Now as touching his reasons whereas he comming in with a flimme flamme of a horse mylne or a mylne horse in his owne termes I speake thinketh it probation good enough because he coulde not see him taken by the sleeue which murdered Hunne agaynst these reasons vnreasonable of his I alledge all the euidences and demonstratioÌ„s of the history aboue prefixed to be coÌ„sidered and of al indifferent men to be peased First how he was founde hanging with his countenance fayre with his bearde and head fayre kemmed hys bonet right set on his head with his eyne and mouth fayre closed without any driueling or spurging His body being taken downe The circumstaÌ„ces of Hunnes hanging considered was found loose whiche by hanging coulde not be his necke broken and the skinne thereof beneath the throate where the gyrdle went frette and faced away his gyrdle notwithstanding being of silke and so double cast about the staple that the space of the gyrdle betweene the staple and his necke with the residue also which went about his neck was not sufficieÌ„t for his head to come out His handes moreouer wroung in the wristes his face lyppes chinne doublet and shyrt coller vnstayned with any bloud when as notwithstaÌ„ding in a maner somewhat beyond the place where he did hang a great quantitye of bloud was found Also whereas the staple wheron he hanged was so that he could not climbe thereto without some meane there was a stoole set vp vpon the bolster of a bed so tickle that with the least touch in the world it was ready to fal And how was it possible that Hunne might hang himselfe vpon that staple the stoole so standing Besides the confession moreouer of Charles Iosephs owne mouth to Iulian Littell of Robert Iohnson Iohn Spalding the Belringer Peter Turner and others All whiche testimonyes and declarations being so cleare and vndeniable may suffice I trust any indifferent man to see where the truth of this case doth stand vnlesse maister Moore being a geÌ„tleman of Utopia Vtopia Morl. peradueÌ„ture after some strauÌ„ge guise of that country vseth to cary his eyes not in his head but in his affection not seing but where he liketh nor beleuing but what him listeth Finally where Sir Thomas Moore speaking of himselfe so concludeth that he hearing the matter what well might be sayde yet could not finde contrary but Hunne to be guilty of his owne death so in as many wordes to answere him agayne I perusing and searching in the storye of Richard Hunne what may wel be searched cannot but maruell with my selfe either with what darcknes the eyes of maister Moore be dared not to see that is so playne or els with what conscience he would dissemble that shame can not deny And thus by the way to the Dialogues of Syr Thomas Moore Thirdly touching the Dialogues of Alen Cope which had rather the Bishops Chauncellor and officers to be recounted among theues and murderers Aunswere to Alanus Copus for Richarde Hunne then Hunne to be numbred among the martyrs I haue herein not much to say because himselfe sayth but litle and if he had sayd lesse vnlesse his grouÌ„d were better it had made as little matter But forasmuch as he saying not much sendeth vs to seeke more in Moore so with like breuity agayne I maye sende him to William Tindall to shape him an aunswere Yet notwithstanding least Cope in saying something shoulde thinke Hunnes innocent cause to lack some frends which will not or dare not aduenture in defence of truth somewhat I will answere in this behalfe And first touching this murder of Hunne not to be his owne wilfull acte but the deede of others HuÌ„ne murdered not by himselâ—e but by others besides the demonstrations aboue premised to sir Thomas Moore now to M. Cope if I had no other euidences but onely these two I would require no more That is his cap founde so streight standing vpon his head and the stoole so tottering vnder his feet For how is it I will not say like but how is it possible for a man to hang himselfe in a silcken gyrdle double cast about a staple in suche shortnesse Not possible that Hunne so hangyng shoulde hang himselfe that neyther the space of the knot coulde well compasse his head about and yet hauing his cap so streight set vpon his head as his was Again how is it possible or can it be imagined for him to hang himselfe climing vp by a stoole which had no stay for him to stand vpon but stood so tickle that if he had touched the same neuer so litle it must needes haue fallen But Cope being something more prouideÌ„t in this matter seemeth to exceede not altogether so farre as doth M. Moore For he vnderstanding the case to be ambiguous doubtfull so leaueth it in suspeÌ„se neither determining that Hunne did hange himselfe and yet not admitting that hee died a martyr Cope denyeth Richard Hunne to dye a Martyr no more then they which are quelled by theues murderers in high way sides Well be it so as Cope doth argue that they which dye by the handes of feloÌ„s and murderers in theeuish waies be no martyrs yet notwithstanding this his owne similitude coÌ„paring the Bishops Chauncellour officers to theeues and murderers doth graunt at least that Hunne dyed a true man although no Martyr Now if the cause be it and not the paine that maketh a Marâ—yr in pondering the cause why Hunne was slayne we shall finde it not altogether like to the cause of them whiche perishe by Theeues and Robbers The cause not the paiâ— maketh a Martyr For such commonly because of theyr goodes and for some worldlye gayne to be sought by theyr death are made away beyng true men may peraduenture haue y e reward although not the name of Martyrs Whereas this mannes death being wrought neyther for money nor any such temporall lucre to redounde to his oppressors as it hath an other cause so may it haue an other name and deserue to be called by the name of Martyrdome Like as Abel being slayne by wicked Cain albeit he had no opinion of religion articulate agaynst him The cause of Abels death of HuÌ„nes compared but of spite onely and of malice was made away yet notwithstanding is iustly numbred among the Martyres so what let to the contrary but that Hunne also with him may be reckoned in the same societye seeing the cause wherefore they both did suffer proceedeth together out of one fountayne And what moreouer if a man should cal Naboth who for holding his right inheritance was slayne a Martyr what great iniury should he do eyther to the name or cause of the persoÌ„ worthy to be carped Agaynst Thomas Becket yet know M. Cope no speciall article of fayth was layd wherefore he dyed And why theÌ„ do you bestow vpon him
therefore it is easie to iudge to how fauourable and vprightfull hartes they tooke vppon them to be his aduocates and defenders The Chauncellour likewise charged him vpon the same xxiij daye y t since his last imprisonment he had said vnto Robert Cluny the Bishops Sumner and his keeper that as far foorth as he could see or perceiue for his parte in this his matter the lawes of the Church were grounded vpon Pilate Cayphas The lawes of the church of Rome groūded vpon Pilate and Cayphas Which obiection he graunting to be true the Chaūcellour did for that time dismisse the Courte vntill the first daye of Marche nexte following Uppon whiche daye minding to make quicke dispatche he in fewe wordes asked Man what matter he had to alledge for himselfe why he shoulde not then considering the premisses bee pronounced a relapsed heretique and receiue suche punishement by the seculare power as to suche was due by order of lawe But he hauing no other allegations then before whiche might take place with them was finally condemned as an heretique And notwithstanding that as the register noteth but howe truely God onely knoweth he did agayne forsake his former renewed profession of Christes Gospell and yelded himselfe vnto the Bish. of Rome requiring to be absolued from his curse of excommunication and contented to doe such penaunce as they should enioyne him he was yet the xxix day of Marche deliuered by Doctour Hed vnto the Sheriffe of London The popish chauncelour would not seeme to cōsent to his death but yet could send him to the Shambles to be kilde to be then presently burned with this protestation made before that he might not consent to the death of any and therefore he desired the Sheriffe that he woulde receiue this person as relapsed and condemned and yet to punishe him otherwise then by rigorous rigour The wordes to be marked in their sentence be these Rogamus attentè in visceribus Iesu Christi vt huiusmodi dignae seueritatis vltio executio de te contra te in hac parte fienda taliter moderetur vt non sit rigor rigidus neque mansuetudo dissoluta sed as salutē sanitatem animae tuae c. That is We desire in the bowels of our lord Iesus Christ that the punishment and execution of due seueritie of thee against thee in this part may so be moderate that there be no rigorous rigour nor yet no dissolute mansuetude but to the health and wealth of thy soule c. Wherein these Catholique Churchmen doe well declare accordyng to the wordes of Thomas Man before expressed that the lawes of their church be grounded vpō Pilate Caiphas For like as Caiphas with his court of Phariseis cried against Christ vnto Pilate It is not lawfull for vs to put anye man to death But if thou let hym go thou art not Caesars friend Euen so they first condemning the saints of God to death and then deliuering them vnto the secular Magistrate to be thereupon executed woulde yet couer their malignant hartes with the cloke of hipocriticall holines and vnwillingnes to shedde bloude But God be thanked whiche bringeth all thinges to light in his due time vncouereth her hipocrisie at last that she may be seene and knowne in right colours * The burning of Thomas Man Thus Thomas man the manly martyr of Iesu christ being condemned by the vniust sentence of Hed the Chaūcellour was deliuered to the Sheriffe of London sitting on horsebacke in Pater noster rowe before the Byshops doore an 1518. protesting to the sayde Sheriffe that he had no power to put him to deathe and therefore desired the Sheriffe to take him as a relapse and cōdemned to see him punished Et tamen citra Mortem that is without death as the wordes stand in the Register The Sheriffe receiuing neither articles to be read at his burning nor any Indentures of that his deliuerye Thomas Man burned of the Sheriffe without any warrāt An. 1518. Mens Mart. 29. Ex Regist. immediately caryed him to Smithfielde and there in the same day in the foorenoone caused him to be put into Gods Aungell according to the wordes of the sayd Thomas Man before saying that if he were taken againe of the pilled knaue priestes as he called them he wist well he should goe to the holy Aungell and then be an angell in heauen In the deposition of one Thomas Risby weauer of Stratford Langthorn against y e forenamed Martyr Tho. Man it appeareth by the Registers that he had bene in diuers places and countryes in England and had instructed very many as at Amersham at London at Billerica Chemsford at Stratford Langford at Oxbrige at Burnham at Henley vpon Thamis in Suffolke and Northfolke at Newbery and diuers places moe where he himselfe testifieth that as he went Westward he found a great company of well disposed persons being of the same iudgement touching the sacrament of the Lordes supper that he was of and especially at Newbery where was as he confessed a glorious and sweete societie of faythfull fauourers who had continued the space of xv yeares together Ex Regist. Rich. Fitziames Pag. 798. Vj. score abiured and 3. or 4. burnt about Newbery 60. yeares agoe till at last by a certaine lewd person whome they trusted and made of their counsell they were bewrayed and then many of them to the number of sixe or seuen score were abiured and three or foure of them burnt From thence he came then as he confessed to the forest of Windsore where he hearing of the brethren which were at Hamersham remoued thither where he found a godly and a great company which had continued in that doctrine and teaching 23. yeares whiche was from this present time 70. yeares agone Abiuratio magna Knowen men or Iust fast men of Amersham W. Tilseley or rather Tylseworth martyr Vid. supra Pag. 774. And this congregation of Buckingham shyre men remayned till the time of Iohn Longham Bishop of Lincolne whereof we shal Christ willing heare more anone Against these faythfull Christiās of Amersham was great troble and persecution in the time of W. Smyth Byshop of Lincolne about the yeare of our Lord 1057. at whiche time diuers and many were abiured and it was called Abiuratio Magna the great abiuration and they whiche were noted of that doctrine and profession were called by the name of knowne men or iust fast men c. In this congregatiō of the faithful brethren were 4. principall readers or instructers Wherof one was Tilesworth called thē D. Tilesworth who was burnt at Amersham mentioned in our history before by the name of William Tilseley whō I suppose rather to be called Tilseworth pag. 774. An other was Thomas Chase Thomas Chase Martyr Vide. supra pag. 774. called amongst them Doctour Chase whom we declared before to be murdered and hanged in the Bishop of Lincolnes prison at Woborne called Little ease pag.
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
forenoone to perswade Luther simply and absolutely to submitte the iudgement of his writinges to the Emperor and Empire Sollicitatâ—oÌ„ to causa Luther to yelde He aunswered he would doe it and submit any thing they would haue hym so they grounded with authority of holy Scripture otherwise he woulde not consent to doe any thing For God sayd by his Prophet sayth he Trust ye not in Princes nor in the childreÌ„ of men in whom there is no health Also Cursed be he that trusteth in man And seeing that they did vrge him more vehemently he answered We ought to yeld no more to y e iudgement of men theÌ„ the word of God doth suffer So they departed and prayed him to aduise for better answere and sayd they would returne after dinner After dinner they returned exhorting him as before but in vayne Luthers coÌ„dition They prayed him that at the least he woulde submit his writing to the iudgement of the nexte generall Councell Luther agreed therunto but with this conditioÌ„ that they themselues shoulde present the Articles collected out of his bookes to be submitted to the Councell in suche sort as notwithstanding the sentence awarded by the couÌ„cell should be authorised by the Scripture and confirmed with the testimonyes of the same They then leauing Luther departed and reported to the Archbishop of Triers False witnesse that he had promised to submit his writinges in certayne articles to the next Councell in the meane space he woulde keepe silence which Luther neuer thought who neither with admonitions ne yet manaces could be induced to deny or submit his bookes to the iudgementes of menne he had so fortified hys cause wyth cleare and manifest authorityes of the Scripture vnlesse they could proue by sacred scripture and apparant reasoÌ„s to the contrary The prouideÌ„ce of God It chaunced then by the speciall grace of God that the Archbishop of Triers sent for Luther thinking presently to heare him And when he perceiued otherwise then Peutinger and the Doctour of Bade had tolde him he sayde that he would for no good but that he had heard himselfe speake for els he was euen now going to the Emperor to declare what the Doctors had reported Then the Archbishop entreated Luther and conferred with him very gently Familiar talke betweene the archbishop and Luther first remouing such as were preseÌ„t as well of the one side as of the other In this conference Luther concealed nothing from the Archbishop affirming that it was dauÌ„gerous to submit a matter of so great importaunce to them who after they had called hym vnder safeconduct attempting him with new commaundementes had condemned his opinion and approued the Popes Bull. Moreouer the Archbishop bidding a frend of his draw nigh required Luther to declare what remedy might bee ministred to helpe this Luthers prophecie out of Gamaliell Luther answered there was no better remedy then suche as Gamaliel alledged in the fyfte chapter of the Apostles as witnesseth S. Luke saying If this Councell or this woorke proceede of men Act. 5. it shall come to nought but if it be of God ye can not destroy it And so he desired that the Emperour might be aduertised to write the same to the Pope that he knewe certaynely if this his enterprise proceeded not of God it would be abolished within three yea within two yeares The Archbishop enquired of him what he would do if certayne articles were taken out of his bookes to be submitted to the generall councell Luthers coÌ„stancie Luther aunswered so that they be not those which the counsell of Constance condemned The Archbyshoppe sayd I feare they will be the very same but what then Luther replyed I will not nor I cannot holde my peace of such for I am sure by theyr decrees the word of God was condemned therefore I wyll rather loose head and life then abandon the manifest word of my Lord God Then the Archbishop seing Luther would in no wise geue ouer the word of God to the iudgement of men geÌ„tly bade Luther farewell who at that instaunt prayed the Archbishop to entreat the Emperours maiesty to graunt him gracious leaue to depart He aunswered he woulde take order for him and speedely aduertise hym of the Emperours pleasure Within a small while after Iohn Eckius the Archbyshops officiall in the presence of the Emperours Secretary who had bene Maximilians Chauncellour sayde vnto Luther in his lodging Luther sent home from the counsel by the commaundement of the Emperour that since he had bene admonished diuersly of the Emperiall maiesty the Electors Princes and estates of the Empyre and that notwithstanding he woulde not returne to vnity and concord there remained that the Emperour as aduocate of the Catholique fayth should proceed further and that it was the Emperours ordinaunce that he should within 21. dayes returne boldly vnder safe conduct and be safely garded to the place whence he came so that in the meane while he styrred no commotion amonge the people in his iourney either in conference or by preaching· Luther hearing this aunswered very modestly christianly euen as it hath pleased God so is it come to passe the name of the Lord be blessed He sayde further he thanked most humbly the Emperors maiesty and all the Princes and estates of the Empyre that they had geuen to hym benigne and gracious audience and graunted safe conduct to come and returne Finally he sayd he desired none other of them then a reformation according to the sacred word of God and consonancy of holy Scriptures which effectually in his hart he desired Otherwise he was prest to suffer all chauÌ„ces for the Emperiall maiesty as life and death goodes fame and reproch reseruing nothing to himselfe but the onely word of God which he would constantly confesse to the latter end humbly recommending hym to the Emperours maiesty and to all the Princes and other estates of the sacred Empyre The morow after which was the 26. day of Aprill Luthers departure from Wormes after he had taken his leaue of such as supported him and other his beneuolent frends that often times visited hym and had broken hys fast at tenne of the clocke he departed from Wormes accompanyed with such as repayred thyther with him hauing space of time limited vnto him as is sayd for 21. dayes and no more The Emperours Heralde Casper Sturine folowed and ouertooke him at Oppenhime being commaunded by the Emperour to coÌ„duct him safely home ¶ The vsuall prayer of Martin Luther COnfirme O God in vs that thou hast wrought and perfect the worke that thou hast begunne in vs to thy glory So be it Ex histor Phil. Melancth Ex Sledano Ex Parali Abb. Vrsperge ex Casp. Peucero MArtin Luther thus being dismissed of the Emperour according to the promise of his safeconduct made as you haue heard departed from Wormes toward his countrey the 26 of Aprill Luther in his iourney wryteth to
the Emperour and nobles of Germany acompanied with the Emperours Heraulde and the rest of his company hauing onely xxi dayes to him graunted for his returne and no more In the which meane space of his returne hee writeth to the Emperour and to other nobles of the Empyre repeating briefely to them the whole action and order of things there done desiring of them theyr lawfull good will and fauour which as he hath alwayes stand neede of so now he moste earnestly craueth especially in this that hys cause whiche is not his but the cause of the whole church vniuersall may be hearde with indifferency and equitye and may be decised by the rule and authority of holy Scripture signifying moreouer that when so euer they shall please to send for him he shall bee ready at theyr commaundement at any time or place vppon theyr promise of safety to appeare c. During the time of these doinges the Doctours and Schoolmen of Paris were not behinde with theyr partes The doctors of Parts condemne the bookes of Luther but to shewe theyr cunning condemned the bookes of Luther extracting out of the same especially out of hys booke De Captiuitate Babilonica certayne Articles as touching the Sacramentes lawes and decrees of the Church equalitye of workes vowes contrition absolution satisfaction Purgatory free will priuiledges of holy Church coūcelles punishment of heretiques Philosophye Schole diuinity with other more Philip Melancton answereth the Parisians Unto whom Philip Melancton maketh aunsweare and also Luther himselfe albeit pleasantly and iestingly It was not long after this but Charles the new Emperour Luther outlawed by the Emperour to purchase fauor with the Pope because hee was not yet confirmed in his Empyre prouideth and directeth out a solemne writ of outlawry agaynst Luther all them that take his part commaunding the said Luther where so euer he might be gotten to be apprehended and his bookes burned By which decree proclaymed agaynst Luther the Emperour procured no small thanke with the Pope in so much that the Pope ceasing to take part with the French king ioyned himselfe whollye to the Emperour In the meane time Duke Fridericke to geue some place for the time to the Emperors Proclamation M. Luther kept aside for a while conueyed Luther a litle out of sight secretly by the helpe of certain noble men whom he well know to be faythfull and trusty vnto him in that behalfe There Luther being close and out of company wrote diuers Epistles and certayne bookes also vnto his frendes among which he dedicated one to his companye of Augustine Fryers entituled De abroganda Missa Which Friers the same time being encouraged by him Luthers booke De Abroganda Missa ad Augustinenses beganne first to lay downe theyr priuate Masses Duke Fridericke fearing least that would breede some great styrre or tumult caused the censure and iudgementes of the whole Uniuersity of Wittenberge to be asked in the matter committing the doing thereof to foure Iustus Ionas Philip Melancthō Nic. Ambsdorssius Ioh. Dulcius The mindes of the whole Uniuersity being searched it was shewed to the Duke that he shoulde doe well and Godly The Masse laide downe first at Wittenberge by the whole aduise of the learned there to commaund the vse of Masse to be abrogate through his dominion and though it could not be done without tumult yet that was no let why the course of true doctrine should be stayed The iudgement of the Vniuersitie of Wittenberge against the Masse for the multitude which commonly ouercommeth the better part Neyther ought such disturbaunce to be imputed to the doctrine taught but to the aduersaryes which willingly and wickedly kicke agaynst the trueth wherof Christ also geueth vs forewarning before For feare of such tumults therefore we ought not to surcease frō that which we know is to be done but constantly must go forward in defence of Gods truth how so euer the world doth esteeme vs or rage against it Thus shewed they their iudgemēt to Duke Fridericke Anno. 1521. It happened moreouer about the same yeare and time that king Henry also pretending an occasion to impugne the booke De Captiuitate Babylonica wrote agaynst Luther In which booke 1. He reproueth Luthers opinion about the Popes pardons 2. He defendeth the supremacy of the Byshop of Rome 3. He laboreth to refell all his doctrine of the Sacramēts of the Church This booke albeit it carryed the kinges name in the title K. Henry wryteth agaynst M. Luther yet it was an other that ministred the motion an other that framed the stile But who so euer had the labor of this booke the king had the thanke and also the rewarde For consequently vpon the same the bishop of Rome gaue to the sayd king Henry for the style agaynst Luther K. Henry made defender of the fayth by the Pope y e style and title of Defender of the Christen fayth and to his successors for euer Shortly after this within the compasse of the same yere Pope Leo after he had warred agaynst the Frenche men and had gotten from them through the Emperors ayd the Citties of Parma Placentia and Millen c. he sitting at supper reioycing at three great giftes that God had bestowed vpō him 1. That he being banished out of his coūtry was restored to Florence agayn with glory 2. That he had deserued to be called Apostolique The death of Pope Leo in the midst of his tryumphe 3. That he had driuē the Frenchmen out of Italy after he had spokē these wordes he was stroken with a sodayne feuer and dyed shortly after being of the age of 47. yeares albeit some suspect that he dyed of poyson Successour to whom was Pope Adrian the vi scholemayster sometime to Charles the Emperour Pope Adrian the 6. who liued not much aboue one yeare and a halfe in his Papacy During whose small time these three especiall thinges were incident A great pestilence in Rome wherein aboue an hundreth thousande people were consumed A great pestilence in Rome The losse of Rhodes by the Turke And thyrdly the capitall warre which the sayd Pope Adrian with the emperour and the Uenetians and the king of Englande dyd hold agaynst Fraunces the French king This pope Adrian was a Germane borne brought vp at Louane Adrian a Germaine Pope and not vnlearned and as in learning he exceded the common sort of Popes so in moderatiō of life and maners he semed not all together so intēperate as some other Popes haue bene and yet like a right Pope nothing degenerating from hys Sea Pope Adrian a great enemie to Luther he was a mortall enemy against Martin Luther and his partakers In his time shortly after the Councell of Wormes was broken vppe an other meeting or assemble was appoynted by the Emperor at Norenberge of y e princes nobles and states of Germany an 1522. Unto this assemble the sayde
the which Martin Luther first to stand against the Pope was a great miracle to preuaile against the Pope a greater so to die vntouched may seme greatest of all especially hauing so many enemies as he had Againe neither is it any thing lesse miraculous to consider what manifold dangers he escaped besides as when a certeine Iewe was appointed to come to destroy him by poison yet was it so the will of God that Luther had warning thereof before and the face of the Iewe sent to him by picture whereby he knew him and auoided the perill Another time as he was sitting in a certaine place vpon his stoole M. Luther miraculously preserued a great stone there was in the vault ouer hys head where he did sit which being stayd miraculously so long as he was sitting as soone as he was vp immediatly fell vpon the place where he sate able to haue crushed him all in peeces if it had light vpon him And what should I speake of his praiers which were so ardent vnto Christ that as Melancthon writeth they which stoode vnder his windowe where he stood prayeng might see his teares falling and dropping downe Againe with such power he prayed that he as himselfe confesseth had obteined of the Lord that so long as he liued the Pope should not preuaile in his countrey after his death sayd he let them pray who could M. Luther vehemeÌ„t mighty in prayer And as touching the maruelous workes of the Lorde wrought heere by men if it be true which is credibly reported by the learned what miracle can be more miraculous then that whiche is declared of a yong man aboute Wittenberge who being kept bare and needy by his father was tempted by way of sorcery to bargaine with the Diuell or a familiare as they call him to yeeld hymselfe body and soule into the Diuels power A miraculous worke of the Lorde in deliuering a young man out of the deuils daunger by Christian prayer vpon condition to haue his wish satisfied with money So that vpon the same an obligation was made by the yong man written with his owne bloud and geuen to the Diuell This case you see how horrible it was and how damnable now heare what followed Upon the sodeine wealth and alteration of this yong man the matter first being noted began afterward more more to be suspected and at length after long and great admiration was brought vnto Martin Luther to be examined The yong man whether for shame or feare long denied to confesse and woulde bee knowne of nothing Yet God so wrought being stronger then the Diuell that he vttered vnto Luther the whole substance of the case as well touching the money as the obligation Luther vnderstanding the matter and pitiing the lamentable state of the man willed the whole congregation to pray and he himselfe ceased not with hys praiers to labour so that the Diuell was compelled at the last to throw in his obligation at the window and bade him take it againe vnto him Which narration if it be so true as certeinely it is of him reported I see not the contrary but that this may well seeme comparable wyth the greatest miracle in Christes Church that was since the Apostles time Furthermore as he was mighty in his prayers so in his Sermons God gaue him such a grace that when hee preached they which heard him thought euery one hys owne temptations seuerally to be noted and touched Whereof when signification was geuen vnto him by hys frends and he demaunded how that could be mine owne manifold temptations said he and experiences are the cause thereof Ex Phill Melanct in orat funebri Ex Hierony Wellero For this thou must vnderstand good reader that Luther from his tender yeares was much beaten and exercised with spirituall conflicts as Melancthon in describing of his life doth testifie Also Hieronymus Wellerus scholer and disciple of the sayd Martin Luther recordeth that he oftentimes heard Luther his maister thus reporte of himselfe that he had bene assaulted and vexed with all kindes of temptations sauing onely one Luther â—â—â—uer in all his life tempted with coueteousneâ—s M. Luther how long he liued â— taught which was with couetousnes With this vice he was neuer said he in all his life troubled nor once tempted And hetherto concerning the life of Martin Luther who liued to the yeare of his age 63. He continued writing and preachyng about 29. yeares As touching the order of his death the words of Melancthon be these In the yeare of our Lord 1546. and the 17. of February Doctour Martin Luther sickened a little before supper of his accustomed maladie to wyt of the oppression of humours in the orifice or opening of his stomacke whereof I remember I haue seene him oft diseasid in this place The sickneâ— of Luther This sickenes tooke him after supper with the which he vehemently contending required secesse into a bye chamber and there he rested on his bed two houres all whych time his paynes encreased And as Doctor Ionas was lieng in his chamber Luther awaked and praied him to rise and to call vp Ambrose his childrens scholemaister to make fire in another chamber Into the which when he was newly entred Albert Earle of Mansfield The quiet death of Luther with hys wife and diuers other whose names in these letters for haste were not expressed at that instant came into hys chamber Finally feeling his fatall houre to approche before nine of the clocke in y e morning the xviij of February he coÌ„mended himselfe to God with this deuour praier ¶ The Prayer of Luther at his death MY heauenly father eternall and mercifull God thou hast manifested vnto me thy deare sonne our Lorde Iesus Christ. The prayer of Luther 〈◊〉 his death I haue taught him I haue knowne him I loue him as my life my health and my redemption whome the wicked haue persecuted maligned and with iniurie afflicted Draw my soule to thee After this he sayd as ensueth thryse I commend my spirit into thy hands thou hast redeemed me O God of truth GOD so loued the world that he gaue his only sonne that all those that beleeue in him shoulde haue life euerlasting Iohn iij Hauing repeated oftentimes his prayers he was called to God vnto whome so faithfully he commended his spirit to enioy no doubt the blessed societie of the Patriarks Prophets and Apostles in the kingdome of God the Father the Sonne and the holy Ghost Let vs now loue the memory of this man and the doctrine that he hath taught Let vs learne to be modest and meeke Let vs consider the wretched calamities and marueilous chaunges that shall follow this mishap and dolefull chance I beseech thee O sonne of God crucified for vs and resuscitated Emanuell gouerne coÌ„serue and defend thy Church Haec Melancthon Fridericus Prince Electour died long before Luther in the yeare of our Lord 1525. leauing no issue
The next yere folowing which was anno 1532. in the moneth of August died also the woorthy and memorable prince Iohn Fridericke Duke of Saxonie who for testimonie of Christe and of his Gospel susteined such trials so many bruntes The death of Iohn Fridericke Duke of Saxonie and so vehement conflicts with the Emperour and that especially at the Councell assembled at Auspurge that vnlesse the almighty hand of the Lorde had susteined him it had not bene possible for him or any prince to haue endured so constaÌ„t and vnremoueable against so many perswasions and assaults as hee did to the ende After him succeeded Iohn Fridericke his sonne c. And thus haue ye the historie of Zuinglius and of the church of Suitzerlande with their proceedings and troubles from the first beginning of their reformation of religion set forth and described Whereunto we will adde one certaine Epistle of y e said Zuinglius taken out of his other Epistles and so therewith close vp hys storie Which Epistle I thought here to record especially for that in the same among other maters profitably is expounded y e true meaning of the Apostle wryting to the Corrinthians concerning how to iudge the Lordes body to the entent that the simple thereby may the better be informed The words of his letter be these as folowe Huldricus Zuinglius N. fratri in Domino GRatiam pacem in Domino Accipe igitur chariss frater c. In English thus Vnto your questions propounded to me in your former letters well be loued brother A letter of Vldricus Zuinglius I haue sent you heere mine aunswere First I am also in the same minde with you that the Lordes supper is a verye thankes geuing for so the Apostle him selfe meaneth saying Yee shall shewe foorth the Lordes death 2. Cor. 10. Where the woorde of shewing foorth signifieth as much as praising or thankes geeuynge Wherefore seeinge it is an Euchariste or a thankes geuing in my iudgement no other thing ought to bee obtruded to mens consciences but onely with due reuerence to geue thankes Neuerthelesse yet this is not tâ— be neglected that euery man doe prooue and examine him selfe for so wee oughte to search and aske our owne consciences what faith wee haue in Christ Iesus which if it be sounde and sincere we may approche without stay to this thankes geuing For he that hath no faith yet faineth or pretendeth to haue eateth his owne iudgement for he lieth to the holy Ghost And whereas you suppose that Paul in this place doth not reprooue them which sit at the table eating of meates offered to Idols I dissent from you therein For Paule a litle before wryteth vehemently against those arrogante persones which bragging vpon their knowledge thought they might lawfully eate of such meates offered to Idols sitting and eating at the Lordes table You can not sayeth he be partakers bothe of the Lordes table and the table of deuils c. Wherefore Saint Paules meaning is that euery one should trie and examine hymselfe what faith he hath Whereuppon it foloweth that he which hath a right faith must haue no parte nor fellowship wyth those things which be geuen to Idols for he is nowe a member of another body that is of Christe The place of S. Paule of iudging the Lords body expounded so that hee can not ioyne him selfe nowe to be one body with Idolaters And therefore those be they which doe not iudge or discerne the Lordes body that make no difference betwene the Church of Christ and the Church of Idolaters For they which sit at the Lordes table eating of Idolmeates do make no difference at all betweene the Lordes supper Who be they that iudge not the Lords body and the supper of the deuill which be they whom Paul sayth not to iudge the bodye of the Lorde that is which make no discrepance nor geue any more regard to Christes Church then to the church of deuils Whereas if we would iudge our selues that is if we would thorowly search and examine our own consciences as we shuld in comming to the table of the Lorde we finding any faith in vs would neuer goe to the table or make therof the feast of deuilles Wherefore your iudgement heerein is not amisse in expounding the word of iudging in S. Paule to signifie as much as coÌ„sidering Iesus tooke bread perpending and inquiring To your seconde question I aunswere that Iesus tooke bread and brake c. Also he tooke the cuppe c. Ista verba sunt peculiariter agentis non hospitaliter inuitantis that is these woordes declare the action of one which properly doeth a thing and not the hospitalitie of one which inuiteth another to eate Touching your third question out of the 6. chap. of Iohn The word Easter Doeth this offende you herein I doe full agree with you As for this word Ostren which is your fourth question I vnderstaÌ„d therby the time of the great feast or solemnitie which we kepe in remembrance of the great deliueraunce of Gods people from the thraldome nowe of Satan before from the thraldome of Pharao Neither is it greatly materiall with what woorde we expresse the thing so the thing it selfe be one and the analogie and consonancie of the Scripture be kept For the Scripture calleth Christ bothe the Lambe and S. Paule calleth him our Easter or Passeouer Now your worde wanderfest well pleaseth me The descending of Christ into hell expoundâ—d for the Passeouer or Paesah To your fifth interrogation of Christ descending into Hell I suppose this particle was inserted into the Creede by the sentence of the Fathers to declare how the fathers were redemed by the death of Christ which died in the faith For Christ ledde away captiuitie wherewith they were holden with him vp into heauen CircuÌ„scriptiuè PoteÌ„tionaliter Vt mors illius eos qui erant apud inferos redimeret so that hys going downe into Hell non sic intelligatur quasi circumscriptiuè sed potentionaliter that is be not so vnderstanded as circumscriptiuely which is when a thynge is present by circumscription of any one place but by power which is by the operation of his spirit which is not coÌ„preheÌ„ded in any certenty of place but without prescription of certain place is diffused euery so that the article of Christes descending into hell importeth as much as that his death redemed them which were in hell Wherunto S. Peter also seemeth to haue respect where he sayeth * * 1. Pet. 3. The Gospell also was preached to them which were deade that is that they also did feele the good tidings of the Gospell their redemption by the sonne of God and that they which rose againe wyth Christ in spirite be nowe with him in heauen who neuerthelesse in flesh shal be iudged what time the sonne of God and of man shal come to iudge both the quicke dead Returne to the places
articles where he with great daunger of his life did very much good Henry taketh his iourney to Meldorph Finally they should promise to the congregation in his name that when he had perfourmed his enterprise he woulde straight returne againe They being perswaded with these words cōsented vnto him stedfastly hoping that they of Diethmar should be conuerted vnto the true faith which people aboue all other haue alwaies bene most geuen to Idolatrie Hauing prepared all things toward his setting foorth the xxij day of October he tooke his iourney and came to Meldorphe whither he was sent for wheras he was ioyfully receiued of the parish priest and other as soone as he was come thither Albeit he had not yet preached the Diuell with his members by and by began to freat and fume for anger Aboue all other one Augustine Torneborch Prior of the Blacke friers began to fume who went out of hand vnto maister Iohn Swicken his companion and Commissary to the Officiall of Hamburge to take counsell what was to be done least they should loose their kingdome The Prior of of the Blacke Fryers with the 48. Presidentes conspireth the death of Henry Finally it was decreed by them aboue all things to withstand the beginnings that he should not haue licence to preach for if by any meanes it happened that he preached and the people should heare him it was to be feared that the wickednes and craft of the Priestes and Monkes should be opened which being made manifest they knew plainely that it would be but a folly to resist remembring what had happened lately before in Breme This determination had the Prior the next day early in the morning for he had not slept well all night for cares wente wyth great speede vnto Heyda to speake with the 48. Presidēts of the countrey vnto whome with great complaintes he shewed how that a seditious felow a Monke was come from Breme which would seduce all the people of Diethmar as he had done the Bremers The chiefe doers of thi◠conspiracye There was moreouer that did assist this Prior maister Gunterus Chauncelour of that countrey and Petrus Hannus both enemies vnto the Gospell These two stoutly assisted the Prior perswading the other 46. being simple and vnlearned men that they should obteine great fauour and good will of the Bishop of Breme if they would put this hereticke monke to death When these poore vnlearned men heard these words they decreed that this Monke shoulde be put to death neither heard nor seene much lesse conuict Furthermore this Prior obteined letters from the 48. Presidents vnto the parish priest commanding him vnder great penaltie that he shoulde put the Monke out of his house and commaunde him to depart without preaching With these letters he came speedily vnto Meldorphe Nicolas Boyes parish priest of Meldorph commaūded to put away Henry and deliuered the letters ouernight vnto the parish Priest trusting that by their threatnings and commandement the sayd Henry should be feared from preaching diligently watching whether he did preach or not When as the parish priest had read ouer the letters he marueyled not a little at that proud commaundement for that it had not bene heard of before that the xlviij Presidents should meddle with Ecclesiasticall matters and that it had bene of long time vsed that the ruling therof should be in the hands of the parish priest and long time before it was decreed by the whole prouince and customably vsed that in euery church y e parish priest should haue free libertie to receiue or put out the preacher These letters the parish priest deliuered vnto Henry which when he had diligently looked ouer he answeared that for so muche as he was come being sent for by y e whole cōgregatiō to preach the Gospell of Christ he would satisfie that vocation because he saw it would be acceptable vnto the whole cōgregation and that he ought rather to obey the word of God then mā Also y t if it pleased God that he should lose his life in Diethmar there was as neare a way to heauen The constācy of Henry in his vocation as in any other place for that he doubted nothing at all y t once he must suffer for y e Gospels sake Upon this courage and boldnes the next day Henry went vp into the Pulpit and made a Sermon expounding the place of Paul which is Rom. 1. Testis est mihi Deus c. That is God is my witnes and the Gospell of the day After the Sermon was done the whole congregation being called together the Prior deliuered the letters that were sent by the 48. Presidents the tenor whereof was this that they of Meldorph should be fined with a fine of a thousand gildrens if they suffered the Monke to preach and commaunded moreouer that they should send ambassadours vnto Heida with full power and authoritie When they heard these letters read they were much moued because they were so charged contrary to the custome of the countrey for so much as euery parish priest hath alwaies had authority according to his discretion to choose or put away the preacher Briefly they all determined with one voice to keepe Henry for their preacher and to defend him for when they had heard the Sermon they were greatly offended with the Prior. After dinner Henry preached againe Henry preacheth at Meldorph The Citizens of Meldorph write in defence of their preacher expoūding y e place of S. Paule Rom. 15. Debemus nos qui potentes sumus c. We ought which are strong c. The next day the Citizens of Meldorphe sent their messengers vnto Heyda offering to aunsweare in all causes before all men for their preacher whome they had receiued Besides that the messengers declared what christian godly Sermons they heard him preach The parish priest also wrote letters by the said Legates vnto the 48. rulers wherin he excused himselfe that it was neuer his mind nor the intent of the said Henry to moue sedition but only sincerely to preach y e word of God and offred himselfe ready to answer for the said Henry to al mē whensoeuer he should be called most earnestly desiring them not to geue credite vnto y e Monks which being blinded with hatred auarice had fully determined to oppresse y e truth saieng moreouer that it was against all reason that a man should be condemned before the truth be tried out and his cause declared and if after due inquisitiō had he should be cōuict then he should suffer cōdigne punishment This submission with y e publique testimoniall was nothing esteemed or regarded neither was there any answeare geuen therunto but euery man repined murmured thereat Last of all one Peter Dethleues one of the Seniors answered Good counsaile of Peter Dethleues that albeit there were diuers dissensions in euery place about the Christian faith and that they as men ignorant could not redresse the same yet this
their sentence should be holden and ratified which was that the iudgement of determining this dissension should be reserued to the next Councell which by the report of maister Chauncelour was now in hand to be called and gathered Also vntill all discord and dissension should be appeased whatsoeuer was receiued and beleeued by theyr neighbours he promised in the name of the rest that they would willingly receiue and beleeue the same So that if the word of God hath not hitherto bene clearely and sincerely preached as they said vnto y e people and that there be now some which can teache and preach the same more sincerely it is not their mind or intent to withstand or resist their good doings but that the presidents would wish this one thing diligently to be taken heede of that there be no occasion geuen by any man to moue sedition and in the meane time he commaunded all men quietly to geue ouer all matters vntill Easter nexte and by that time it shoulde be made euident what shoulde be receiued and what left vndone With this answere they were all very well contented and the messengers returned againe to Meldorphe with great ioy and gladnes declaring to the whole congregation what answere was made cōceiuing a sure hope that the matter would shortly come to passe Upon S. Nicholas daye thys Henry preached twise first vpon the Gospell Homo quidam nobilis c. A certaine noble man Luke 19. c. Secondly vpon this text Plures facti sunt sacerdotes c. There are many made Priestes c. with suche a spirit and grace Heb. 7. that all men had him in admiration praieng God most earnestly that they might long haue such a preacher Upon the day of the conception of our Lady he also made two Sermons vpon the first chapter of Mathew expounding the booke of the generation wherein he rehearsed the promises made by God vnto oure forefathers and vnder what faith our fathers that then were had liued adding also that all respect of works being set apart we must be iustified by the same faith All these things were spoken with such boldnes of spirit that al mē greatly maruelled at him geuing thankes to God for his great mercy that had sente them such a Preacher desiring hym moreouer that he would tarrie with them al Christmas to preach for they feared least he should be sent for to some other place In the meane space the Priour and maister Iohn Schinke were not idle The Prier and the Monkes againe conspired against the Gospell for when the Prior perceiued that his malitious enterprise tooke no good successe he adioyned vnto him a companion William a Doctour of the Iacobines and so went vp to Laudanum to the Monks Franciscanes and Minors for helpe and counsaile For those kindes of Friers aboue all other are best instruct by their hypocrisie to deceiue the poore and simple people These Friers streightwaies sent for certaine of the rulers which had all the rule and authoritie and specially Peter Hannus Peter Swine and Nicholas Roden vnto whome they declared after their accustomed maner with great complaintes what an heretique Monke had preached and how he had obteined the fauour almost of all the simple people which if they did not spedily prouide for and withstand the beginnings and put the heretique to death it would come to passe that shortly the honour of our Lady and all Saints together with the two Abbeys shoulde vtterly come to ruine and decay When these simple ignorant men heard these wordes they were greatly moued Whereunto Peter Swine aunswered thus that they had before written vnto the parish priest to Henry what was best to be done notwithstanding if they thought good they would write againe No said y e Prior this matter must be attempted another way for if you write vnto the heretike he wil by and by answer you againe And it is to be feared least the contagion of his heresie do also infect you being vnlearned men for if you geue him leaue to speake and to answere there is no hope that you shall ouercome him The death of Henry conspired by the Monkes and Friers Wherefore they finally determined to take this Henry by night and burne him before the people should know it or he come to his defence to answere This deuise pleased all mē but specially the Franciscane Friers Petrus Hannus the Priors chiefe frend willing to get the chiefe praise and thankes of this matter by the help of maister Gunter did associate vnto him certaine other rulers of the townes neere adioining whose names are heere not to be hidden because they so much affected praise and glorye The names of the conspirators persecutors The names of the Presidentes were these Petrus Hannus Peter Swines sonne Hennicke Lūdane Iohn Holneus Laurence Hannemanus Nicholas Weslingbourgus Ambrose Iohn Brenthusius Marquardus Kremmerus Henstedanus Ludekus Iohānes Weslingus and Petrus Grossus President of Himmigstate All these Presidentes all other that were of Councell to this pretēce assembled together in the Parish of the new Church in the house of maister Gunter where also the Chauncelour was consultyng together with thē how they might burne the sayd Henry secretly comming vpon him without any iudgement or sentence They concluded the next day after the conception of our Lady to meete at Hennyng which is v. myle frō Meldorphe with a great band of husbādmen This determination this made they layd scoutes in euery place that there should no newes of their pretēsed mischiefes come vnto Meldorphe cōmaundyng that as soone as it began to waxe darke they should all gather together There assembled aboue v. C. mē of the countrey vnto whom was declared the cause of their assemble also they were instructed what was to be done for before no mā knew the cause of the assemble but onely the Presidentes When the husbandmē vnderstood it they would haue returned backe agayne refusing to do such a detestable and horrible deede The Presidentes with most bitter threates kept them in obedience A droncken murther to the intent they should be the more couragious they gaue them three barrels of Hamborow beere to drinke About midnight they came in armour to Meldorphe The Iacobines and Monkes prepared torches for them that Henry should not slip away sodēly in the darke They had also with them a false betrayer named Hennegus Hennegus the betrayer of the preacher by whose treason they had perfect knowledge of all thynges With great violēce they burst into the house of the Parish Priest breakyng spoylyng all thynges as the maner of that dronken people is If they found either gold or siluer they tooke it away When they had spoyled all things they violently fell vpon the Parish Priest with great noyse cried out kill the theefe kill the theefe The parish priest violently taken in his house by night Some of
no woodden God but onely that God whiche is in heauen and so with a merry and ioyfull countenance she went to the stake desiring the executioner to see the stake to be fast that it fall not then taking the powder and laying it to her brest she gaue her neck willingly to be bound with an ardent prayer commending her selfe to the hands of God Whē the time came that she should be strāgled modestly she closed her eyes bowed down her head as one that would take a sleepe which done the fire then was put to the wood and she being strangled was burned afterward to ashes in stead of this life to get the immortall crowne in heauen an 1527. Ex Pantal. * Petrus Flistedius and Adolphus Clarebachus put to death at Colen IN the number of these Germane Martyrs Petrus Flistedius Adolphus Clarebachus Martyrs are also to be comprehended Peter Flisteden and Adolphe Clarebach two mē of singuler learning hauing rype knowledge of Gods holy word Which two in the yere of our Lord. 1529. for that they did dissent frō the papistes in diuers poyntes specially touching the supper of the Lord and other the popes traditions ceremonies after they had endured imprisonment a yeare and a halfe by the commaundement of the Archb. and Senate were put to death and burned in Colen not without the great griefe lamentatiō of many good Christians The bloud of Martyrs spilt to stoppe the sweating sicknes at Colen all the fault being put vpon certayne Diuines which at that time preached that the punishment death of certayne wicked persons should pacify the wrath of God which then plagued Germany grieuously with a new and straunge kinde of disease For at that season the sweating sicknes did mortally rage and reign throughout all Germany Ex Commenta Ioan. Sled Lib. 6. ¶ A Preface to the Table folowing IF thou well remember in reading this booke of storyes louing reader it was before mentioned declared pag. 842. how in the yeare of grace 1501. certayne prodigious markes and printes of the Lordes passion as the crowne crosse nayles scourges speare were sene in Germanye vpon the garmēts of men womē Which miraculous ostent passing y e ordinary course of natural causes as it was sent of God no doubt to foreshew the great terrible persecution which afterward fell in the countrey of Germany and other regions besides for the testimony of Christ so if the number names of all those good men womē which suffered in the same persecution with theyr actes doings should be gathered cōpiled together it would aske a long time a large volume Notwithstanding partly to satisfy the history which we haue in hand partly also to auoyd tedious prolixity I thought briefely to cōtract the discourse therof drawing as in a compendious Table the names of the persecutors of the Martyrs which suffered and the causes wherfore in as much shortnes as I may referring the full tractation of their liues doyngs to those writers of theyr owne countrey where they are to be read more at large And to keep an order in the same Table as much as in such a cōfused heape of matters I may according to the order and distinctiō of the countryes in which these blessed Saintes of Christ did suffer I haue so diuided the order of the Table in such sort as first to begin with them that suffered in Germany then in Fraunce also in Spayne with other forrein countries mo The Dutche Martyrs The French Martyrs The Spanish Martyrs The English Martyrs shewing only the names with the principall matters of them referring the rest to the further explication of their owne Storywriters from whence they be collected The which Table being finished my purpose is Christ willing to returne to the full history of our owne matters Martirs which suffred here in England ¶ A Table of the names and causes of such Martyrs which gaue theyr liues for the testimony of the Gospell in Germany Fraunce Spayne Italy and other forreigne Countryes since Luthers tyme In which Table first is contayned within the first space betweene the lines the Persecutours next the Martyrs and thyrdly the causes ¶ The Martyrs of Germany ¶ Of diuers which suffered in Germany for the witnesse of the Gospell partly some rehearsall is made before as of Voes and Esch of Sutphen Iohn Castellanne Pet Spengler with a certayne Godly Minister and an other simple man of the countrey mentioned in Oecolampadius Also of them in Diethmar and Prage of M. George of Hala Gaspar Tambert Georgius of Vienna Wolfgangus Schuch Iohn Huglius George Carpenter Leonard Keyser Wendelmuta P. Flistede Adol Clarebach and other moe The residue folow in order of this Table here to be shewed Persecutors Martyrs The causes Charles the Emperour Nicholas of Antwerpe Martyr Two seruauntes of a Butcher did apprehend One Nicholas of Antwerpe At Antwarpe An. 1254. The Curate of Melza by Antwarpe had vsed to preach to a great number of people without the towne The Emperour hearynge thereof gaue leaue to take the vppermost garment of all thē that came to heare and offered 30. gilders who so would take the Prieste Afterwarde when the people were gathered and the Curate not there thys Nicholas stepped vp in place and preached Wherefore hee beinge apprehended by these two seruauntes of a Butcher was put in a sacke and drowned by the Crane at Antwerpe 1524. Margarete daughter of Maximiliā Ioannes Pistorius Martyr Princes of Holland M. Montane M. Rosemund M. Anchusanus Inquisitours M. Iodocus Loueryng Vicare of Mechlin Ioan. Pistorius a learned man of Holland and partly of kynne to Erasm Roterod An. 1524. The storye of Pistorius is largely sette foorth by Gnapheus First he was a Priest then he maryed after that he preached commyng from Wyttenberge Hee spake agaynst the Masse and pardons and agaynst the subtile abuses of Priests He was committed vnto prisō with 10. malefactors whom he did cōfort to one being halfe naked and in daunger of colde he gaue his gowne Hys father visiting him in prison did not dissuade him but bad him bee cōstant At last he was cōdemned and disgraded hauing a fooles coate put vppon him His fellow prisoners at his death song Te Deum Commyng to the stake he gaue hys necke willingly to the band wherwith he was first strangled and then burned saying at his death O death 1. Cor. 15. where is thy victory Sabastian Braitestein Abbot Mathias Weibell Scholemaister In Sueuia An. 1525. For sayinge somewhat agaynst the Abbots first Masse and agaynst carying about the reliques Mathias Wiebell Martyr through the procurement of the Abbotte he was hanged by Campidonium in Sueuia Certayne noble men after the cōmotion of the countrymen in Germany A certayne godly Priest An. 1525. This Priest beyng commaunded to come and geue good counsell to 16. countrymen that shoulde be beheaded A Priest Martyr
Nicholas hys two sonnes went to Germany to study Returning agayne to theyr mother and sister and younger brother by dilligent instruction brought theÌ„ to the right knowledge of Gods Gospel whiche being not vnknown to the Person there of S. Catherine he called to him Doctour Rupert Tapert other Maisters and Fryers who takyng counsaile together with William Clericken the head Magistrate of the towne of Mechlen agreed that the mother with her foure Children shoulde be sent to prison separated one from an other where great labour was employed to reclayme them home vnto theyr Church that is from light to darcknes agayn The ij yonger to wit the daughter with the yonger brother beyng yet not setled neyther in yeares nor doctrine something inclined to them and were delyuered The mother which woulde not consent was condemned to perpetuall prison The other 2. Frances and Nicholas Fraunces Nicholas constant in Christ. standing firmely to theyr confession defended that the Catholicke Church was not y e Church of Rome that the Sacrament was to be mynistred in both kynds that auricular confession was to no purpose that Inuocation of Sayntes was to be left that there was no Purgatory The Fryers they called hypocrites and contemned theyr threatninges The Magistrates after disputations fell to torments to know of them who was theyr mayster and what fellowes they had Theyr mayster they sayd was Christ which bare hys crosse before Felowes they sayd they had innumerable dispersed in all places At last they were brought to the Iudges their Articles were read and they condemned to be burned Comming to the place of execution as they began to exhort the people gagges or balles of wood were thrust in their mouthes whiche they through vehemencye of speaking thrust out agayne desiring for y e Lord sake that they might haue leaue to speake And so singing with a loud voyce Credo in vnum Deum c. they went and were fastened to the stake praying for theyr persecutors and exhorting the one the other they did abide the fire paciently The one feeling the flame to come to hys beard Ah sayd he what a small payn is this to be compared to the glory to come Thus the pacient martyrs committyng theyr spirite to the hands of God to the great admiration of the lookers on through constancy atchieued the crowne of martyrdome Ex. Phil Melanct. The names of their accusers appeare not in the Authours Marion wyfe of Adrian Taylor At Dornic An. 1545. In the same persecution agaynst Brulius and his companye in Dornic Adrian and Marion his wyfe Martyrs was apprehended also one Adrian and Marion hys wyfe The cause of theyr trouble as also of the others was the Emperoures decree made in the Councell of Wormes agaynst y e Lutherians mentioned before pag. 841. Adrian not so strong as a man for feare gaue backe from y e truth and was but onely beheaded The wife stronger theÌ„ a woman did withstand their threates and abide the vttermost and beyng inclosed in an yron grate formed in shape of a pastie Marion buryed quicke was layd in the earth and buryed quicke after the vsuall punishment of that countrey for women When the aduersaryes fyrst tolde her that her husband had relented she beleeued them not and therefore as shee went to her death passing by the Tower where he was shee called to hym to take her leaue but he was gone before Et Pant. lib. 4. The Magistrates of Dornic or Tornay M. Peter Bruly Preacher At Dornic An. 1545. M. Peter Bruly was preacher in the Frenche Churche at Strausburgh Peter Bruly Martyr Who at the earnest request of faythful brethren came downe to visite the lower countryes about Artoys and Dornic in Flanders wher he most dilligeÌ„tly preached the word of God vnto the people in houses the dores standing open Wherupon wheÌ„ y e magistrates of Dornic had shut the gates of the towne and had made searche for hym three dayes he was priuelye let downe the wall in the night by a basket and as he was let downe to the ditch ready to take his way one of them whiche let him downe leaning ouer the wall to byd hym fare well caused vnawares a stone to slip out of y e wall which falling vpon hym brake hys legge by reason whereof he was heard of the watchmen complayning of hys wounde and so was taken geuing thankes to God by whose prouidence he was there stayed to serue the Lord in that place Gods secret working in disposing the wayes of his seruauntes So long as he remayned in prison hee ceased not to supply the part of a diligent preacher teaching and confirming all them that came to hym in y e word of grace Beyng in prison he wrote hys owne confession and examination sent it to the brethren He wrote also an other Epistle to them that were in persecution an other also to all the faithfull also an other letter to hys wife the same day that he was burned He remayned in prison 4. monethes His sentence was geuen by the Emperours Commissioners at Bruxels that he should be burneh to ashes and hys ashes to be throwne into the riuer Although the fryers and priestes made the fire but small The Martirdome of Brulius to multiply hys payne yet he the more cheerefully and constantly tooke hys martyrdome and suffered it The letters of Duke Fredericke and of the Lantgraue came to entreat for hym but hee was burned a little before the letters came Ex Lud. Rab. Lib. 6. The Senate of Dornic Doctour Hasardus a Gray Fryer Peter Miocius Bergiban At Dornic An. 1545. The comming of M. Peter Bruly into the countrey of Flaunders Pet. Mioce Martyr did exceeding much good among the brethren as appeared by diuers other good men and namely by thys Peter Mioce which was by hys occupation a silke weauer This Peter before he was called to y e Gospell led a wicked lyfe geuen to much vngraciousnes almost to all kyndes of vyce But after the taste of the Gospell began to worke in hym so cleane it altered hym from that former man that he excelled all other in godly zeale and vertue In his first examination he was asked whether he was one of the scholers of Peter Bruly He sayd he was and that hee had receiued muche fruite by his doctrine Wilt thou then defend hys doctrine sayd they Yea sayd he Crueltie shewed vpoÌ„ Châ—istes seruauntes for that it is consonant bothe to the old Testament and to the new and for thys he was let downe vnto a deepe dongeon vnder y e castle ditch ful of toades and filthy vermine Shortly after the Senate with certayne Friers came agayne to examine him to see whether they coulde conuert hym To whome he answered and sayd that when he before had liued such an vngodly lyfe they neuer spake word agaynst hym but now for sauouring and fauoring the worde of God they were so infeste agaynst hym
that they sought hys bloud Among whō was one Doctour Hasardus whiche asked hym if he did not seeme to hymselfe more wicked nowe then euer he was before but he setting the Fryer at light bad him auaunt Fryer saying that he had to talke wyth the Senate and not with him The Senate then began to examine him of certain Articles of Religion To whom as be was about to aunswere boldly and expresly to euery poynte they interrupting him bad hym say in two wordes eyther yea or nay Then sayde he if ye will not suffer me to aunswere for my selfe in matters of such importaunce then send me to my prison agayne among my todes and frogs whiche will not interrupt mee while I talke with my Lord my God The boldnes of whose spirit and courage as it made some to gnash theyr teeth so some it made to wonder and ministred to some great confirmation There was also one Bergiban the same tyme in prison who had bene a foreward man a great doer in the Gospell before the comming downe of Brulius Who being also sought for at the takyng of Brulius and beyng then not found at home eyther by chaunce not knowing or els because hee conueyed himselfe out of the way for feare conceaued thereof such sorrowe in hys minde y e afterward neyther hys wife nor children nor any frend els could staye hym but he woulde needes offer hymselfe to the Iudges saying to the ruler being asked why he came The Magistrates came to seeke mee sayd he and now I am come to know what they would Wherupon the ruler beyng sory of hys comming yet notwithstanding committed hym to prison where he remayned constant a certayne while But after the Commissioners had threatned hym with cruell tormentes and horror of death he began by little and little to wauer shrinke from the truth At the fayre wordes of the false Friers and Priestes to haue hys punishment changed and to be beheaded he was fayne to graunt vnto theyr biddinges and requestes Whereupon the aduersaries taking theyr aduauntage came to Miocius and told hym of Bergibans retractation wylling him to doe the like But he stoutly persisting in the truth endured to the fire where he hauing pouder put to hys brest was so put to death and dispatched The Fryers hearing the cracke of y e pouder vpon hys brest told the people that the deuill came out of him and caried away hys soule Ex Rabo alijs A certayne Prince in Germany about Hungary or the partes of Pannonia A priest of Germany Iohannes Gastius Conuiual Serm. lib. 2. writeth of a certayne Prince The Martyrdome of a good priest but doth not name hym which put out y e eyes of a certayn Priest in Germanye for no other cause but for that he sayd y e masse to be no sacrifice in y t sence as many priestes do take it Neither did the cruell prince immediatly put him to death but first kept hym in prison a long time afflicting him with diuers tormentes Then he was brought forth to be degraded after a barbarous and tyrannous maner First they shaued the crowne of hys head then rubbed it hard with salt that y e bloud came running downe hys shoulders After that they rased and pared the toppes of hys fingers wyth cruell payne that no sauour of the holy oyle myght remayn At last the patient and godly martyr foure dayes after yealded vp hys lyfe and spirite Ex. Ioan. Gastio lib. 2. Alphonsus Diazius a Spanyard Petrus de Maluenda the popes prolocutor at Ratisbone a Spanyard The Emperours confessor a blacke Fryer a Spanyard Marquina Ioannes Diazius a Spanyard martyr killed of his own brother at Neoberg in Germany An. 1546. The cruell murthering of Iohn Diazius Of this Iohn Diazius the full proces and historye is set foorth in Latine wherein the whole circustaunce is debated at large wher of briefe sūme is this Iohn Diazius a Spanyarde borne first being at Paris 13. yeares from thēce remoued to Geneua then to Basill after to Strausburgh from whence he was sent Ambassadour with Bucer and other to the Councell of Ratisbone where he talking with Peter Meluenda hys countreyman the Popes factour so declared his Relygyon vnto hym that Maluenda wrote to the Fryer whiche was the Emperours confessour touching the sayd Iohn Diazius The Emperours confessour at the opening and reading of whiche letters one Marquina an other Spanyarde was present Upon this it followed Alphonsus Diazius come from Rome to kyl hys brother whether by this confessor or by Marquina that Alphonsus Diasius brother to Iohn Diazius which was one of the Popes Lawyers in Rome had knowledge geuen hym of hys brother Iohn When the communication of Ratisbone was dissolued broken vp Iohn Diazius from Ratisbone went to the City of Neoberg within the Dominion of Otto Henry Pallatine about the expedition of Bucers booke there to be printed As Iohn Diazius was there occupyed it was not long but Alphonsus hys brother was come frō Rome to Ratisbōe where Maluenda was bringing with him a pestilent cut-throate a notorious ruffian or homicide belonging to y e City of Rome Maluenda Alphonsus consulting together about y e dispatch of theyr deuilish purpose first laboured to hūt out by y e frends of Diazius wher Diazius was Wherof Alphon. the homicide hauing knowledge by certayne of hys secret friends pretending great matters of importaunce came to Neoberg where Diazius was printing of Bucers booke where after long debating of matters of religion betwene the two brethren Alphonsus seing the hart of his brother Iohn to be so constantly planted on the sure rocke of Gods truth that by no wyse he could eyther be remooued from his opinion or perswaded to ride in his company being otherwise coūsailed by Bucer and hys friendes feyned him selfe frendly to take his leaue of his brother and to depart but shortly after secretly with his ruffenly murderer he returned agayne and by the waye they bought a certein hatchet of a carpenter This done Alphonsus sendeth his man beyng disguised with letters vnto his brother he himselfe following after As Iohn Diazius in the mornyng was risen out of his bed Iohn Diazius slaine by his owne brother to read the letters y e wretched hangman wyth the hatchet cloue his head vnto the braynes leauing the hatchet in his head and so hee with Alphonsus tooke them to theyr horse which stoode without the Cittie gate with as much speede as they might They of Neoberge hearing of the horrible acte sent out certaine horsemen making great iournyes after them Who comming to Augusta and hearing y e murderers to be past before were out of hope to ouertake them and so returned One in the cōpany more zelous then the rest God will haue murther knowen woulde not returne but pursued them still and in the Cittie of Oeniponte caused them to be stayed and put in
was condemned wyth Gillotus to be burned Ex Crisp.  Godfridus Hamelle At Dornic An. 1252. Thys Godfryde a Taylor was taken condemned at Dornic or Tournay When they had condemned him by the name of an hereticke Nay sayd he not an hereticke but a seruaunt of Iesus Christ vnprofitable When the hangmaÌ„ went about to strangle him to diminish his punishment he refused it saying that he woulde abide the sentence that the Iudges had geueÌ„ Ex eod ☞ Besides these Germaynes aboue specified a great number there was both in the higher lower countryes of Germanye which were secretly drowned or buryed or otherwise in prison made away whose names although they be not knowne to vs yet they are registred in the booke of life Furthermore in the Dutch booke of Adrian diuers other be numbred in the Catalogue of these Germane Martyrs which likewise suffered in diuers places of the lower country the names of certayn wherof be these At Bergis or Berghen in Hennegow were burnt Iohn Malo Damian Witroke Weldrewe Calier Iohn Porceau Iulian van den Swerde Adrian Lopphen Bawdwyne in the yeare of our Lord. 1555. Iohn Malo Diuers of the lower countrieâ— martyreâ— Damian Witrocke Weldrew Calier buried quicke Iohn Porceau At Aste suffered also one Iulian. an 1541. and Adrian LoppheÌ„ an 1555. Ex 〈◊〉 hist. Adriano At Bruxels an 1559. one Bawdwyne beheaded An other called Gilleken Tielman buxnt an 1541. Adde moreouer to the same Catalogue of Duch Martyrs burnt and consumed in the lower countryes vnder the Emperours dominion the names of these folowing W. Swolle burnt at Mechlin an 1529. Nico. Paul at Gaunt beheaded Robert Orguier and Ioanne his wife with Baudicon and Martin Orguier their children which suffered at Lisle an 1556. M. Nicholas burnt at Mons. Iames Fosseau at Mons. Corniels Uolcart at Brugis an 1553. Hubert the Printer and Philippe Iopner at Brugis an 1553. A woman buryed wyth thornes vnder her Peter le Roux at Brugis an 1552 At Mechlin suffered Frances and Nicholas Thijs ij brethren an 1555. At Antwerpe were burnt Adrian a Painter and Henry a Taylor an 155. Also Cornelys Halewyne Locksmith Herman Ianson the same yeare M. Iohn Champ. Scholemayster an 1557. with a number of other besides whiche in the sayd booke are to be seene and read ¶ An. 1525. we read also in the French history of a certayne Monk who because he forsooke his abhominable order and was maryed was burnt at Prage The Priestes of Erford A Preacher poysoned at Erford In the Collections of Henry Pantalion we reade also of a certaine godly preacher to be poysoned for preaching the woorde of trueth by the Priestes of Erford Ex Elegia cuiusdam viri Docti in Pantal. And here ceasing with these persecutions in Germany A preacher at Erdphord poysoned we will now Christ willing proceed further to the Frenche Martyrs comprehending in a lyke Table the names and causes of such as in that kingdome suffered for the word of God and cause of righteousnes as in this briefe Summary consequentlye hereunder ensueth ¶ An other Table of them which suffered in Fraunce for the like witnesse of the Gospell * The French Martyrâ— Persecuters Martyrs The Causes Doctour Martiall of Paris Iames Pauane scholemaister At Paris An. 1524. THis Iames fyrste being taken by the Byshop of Melden Iames Pauane Martyr or Meaux was compelled to recant by Doctor Martiall Afterwarde returning agayne to his confession he was burnt at Paris 1525. Ex. Ioan. Crisp.  Dionisius de Rieux At Melda or Meaux An. 1528. Dionysius de Rieux Martyr This Denys was one of theÌ„ which were first burne at Melda for sayinge that the Masse is a playne denyall of the death and Passion of Christ. He was alwayes wont to haue in his mouth the woordes of Christ This Denys hauing a wodden crosse put into his handes by the Friers with hys teeth cast it into the ryuer which made the Fryers mad He that denyeth mee before men hym wyll I denye before my Father and to muse vpon the same earnestlyâ— He was burnt with a slow fire and dyd abyde muche torment Ex Crisp. alijs  Ioannes Cadurcus Martyr Ioannes de Cadurco Bacheler of the Ciuill law An. 1533. This Iohn first for makyng a Sermon or exhortation to his couÌ„treymen of Lunosin in Fraunce vpon Alhallow daye and after sitting at a feast where it was propouÌ„ded that euerye one shoulde bryng foorth some sentence for that he brought forth thys Christe reygne in our hartes and dyd prosecute the same by the Scryptures in muche length of words was thereupon accused taken and disgraded and after burned At this degradation one of the black Friers of Paris preached taking for his theame the wordes of S. Paule 1. Tim. 4. The spirite speaketh that in the latter dayes menne shall departe from fayth geuing heed to lying spirites and doctrine of error c. And in handling that place either be could not or woulde not proceed further in the text Cadurcus cryed out to him to proceede and read further The Frier stood dombe and coulde not speake a word Then Cadurcus taking the text did prosecute the same as foloweth Teaching false doctrine in hypocrisy hauing theyr conscience marked with a hoate yron forbidding to mary and to eat meates created of God to bee eaten with thankesgeuing c. Ex Ioan. Crispi. Promoâ—â—â—â— of Paris 5. Martyrs burned Batthelmew MyleÌ„ a lame creple Iohn Burges Marchaunt The receiuer of Names Henry Poille of Coâ—beron Cantella a Scholemistres Stephen de la Forge Marchaunt An. 1533. These fine here specified for certayne Billes cast abroad and set vppe soundyng agaynst the abhomination of the Masse and other superstitious absurdityes of the Pope were condemned and burned in the City of Paris Henry of Couberon had hys tongue bored through and wyth an yron wyer tyed fast to one of hys cheekes Who lykewise with the other was burned as is aforesayde Ex Ioanne Crisp.  Alexander Canus priest otherwise called Laurentius Crucens At Paris An. 1534. For the sincere doctrine and confession of Christes true religion Alexander Canus Martyr hee was burned in Paris hauing but small fire and abydde muche torment Ex Henr. Pantal. The Gray Friers in Paris Doctour Clerke a Sorbonist Iohn Poynter a Surgeon At Paris An. 1533. Thys Surgeon beyng detected and accused by the Fryers Iohn Poyntet Martyr and suche as he had cured before of the Frenche pockes In Fraunce the maner was that the Martyrs comming by any Image as they went to burning and would not worship the same had their tongues cut out was first condemned to be straÌ„gled and then burned but afterwarde because he would not do homage to a certayne Idole at the commaundemente of a Fryer that came to confesse hym his sentence was turned to haue hys toung cutte of and so to bee burned Ex Crisp. A certayne Knight of Rhodes Vncle to
First touching the sacrament TransubstaÌ„tiation they affirmed the transubstantiation of the Bishop of Rome to be against y e Article of the Creede which saith that Christ is gone vp to heauen there sitteth at the hand of God and therfore the bread and wine must nedes remayne in theyr propertyes bearing notwithstanding a Sacrament A similitude betweene the bread and the body of christ or a holy signe of the body bloud of the Lord. For like as by bread and wine the hart of man is comforted so the bodye of Christ crucified his bloud shed spirituallye hath the like operation in the soules of the beleuers For the Masse they sayd it was a thing most superstitious and meere Idolatry The Masse And if we put any part of saluation therein they sayd it was vtterly a robbing of the Passion of Christ the sonne of God that it was not once to be named out of a Christen mouth Also that they whiche say that Peter either was Pope or Author of the sayd Masse are farre deceiued And as for turning breade into the bodye of Christ by the woordes of consecration it was an error they sayd more of mad men then any sad men forasmuch as God is neither subiect to men nor to y e tongues or exorcismes of men Purgatory they denied to be any saue onely the bloud of Christ Iesu. Furthermore as they would not bereft the saints of God of theyr due honor Honour to God not to Saintes so neither the Saynts theÌ„ selues sayd they will be contented to robbe God of his honor onely due to him As touching confession theyr opinion was that the woundes and causes of conscience belong to no man but onely to God After these aunsweres geuen and written they were sent to the Monastery of Sanpeter there to be disputed with That done the matter came to be debated amog the Iudges what was to be done with them Some would theyr goodes to be taken by Inuentory and them to be banished But Bergeronius at last caused to be determined that they shoulde be burned and first to heare Masse From that Courte they apppealed to the Courte of Paris but the matter there was nothing amended Where beholde the iudgement of God In the meane time whyle they were at Paris Note the iust vengeaunce of God vpon a wicked persecutor the wretched Persecutour Gilles le Pers was sodenly stroken mad and dyed in a frensy which made many men to wonder and especially the martyrs to be more constant At last the decree of the sentence was read against them First for speaking against the SacrameÌ„t whiche they denyed Secondly for speaking agaynst Baptisme whiche also they denyed Thirdly for speaking contumely agaynste the Sayntes which they in like maner denyed After this the officer to cause theÌ„ to recant threatned them with tormentes â—ormentes whiche they susteyned very extreme the space from after dinner til three of the clocke When all that would not turne them hee sent to them a Fryer Dominicke a man captious sophisticall to presse them in disputation But as he could do no hurt vnto them so could they do no good vpon him When the tyme of theyr execution did approch the officer aforesayd put into their hands being tyed a wooden crosse which they took with their teeth flong it away for the which the officer commaunded both their tongues to be cut of Wherein appeared an other maruellous worke of the y e Lord For neuertheles that their tongues were taken froÌ„ them to the intent they shoulde not speake yet God gaue them vtterauÌ„ce their tongues beyng cut out to speake at their death saying we bid sinne y e fleshe the worlde and the deuill fare well for euer wyth whome neuer we shall haue to do hereafter Diuers other wordes they spake besides whiche the people did heare and note At last when the tormenter came to smiere them with brimstone and gunpouder Go to sayd Filiolus salt on salt on the rotten and stinking flesh Finally as the flame came bursting vp to their faces they persisting constant in the fire gaue vp their liues and finished their martyrdome Ex Io. Crisp. Henr. Pantal. alijs Will. Langloys vnder Sheriffe Denis vaire priest and martyr Ioh. Langloys the kinges procurator Dionysius Vayre At Rhoan ann 1554. In the same yeare suffered at Rhoan Denis Uayre who first leauing hys Popishe priesthode went to Geneua where hee learned the art of bookbynding brought many tymes bookes into Fraunce After that in the reigne of K. Ed. 6. hee came to Gerzey there was minister preached After y e death of K. Ed. the time not seruing hym to tarry thinking to returne agayne to Geneua hee came into Normandy with his bookes into a towne called Fueillie Where as he going out to hyre a cart William Langloys with Iohn Langloys his brother came in and stayd his bookes and hym also which had the custody of theÌ„ Denis albeit hee might haue escaped yet hearing y e keeper of his bookes to be in trouble came preseÌ„ting himself was coÌ„mitted y e other was deliuered First after two monethes and a halfe imprisonment he was charged to be a spye because hee came out of England Then from that prisoÌ„ he was remoued to the Byshops prison and then to Rhoan where sentence was geuen that he should be burned aliue and thrise lifted vp and let downe agayne into the fire After the sentence geuen they threatned him with many terrible tormentes vnles he would disclose such as he knew of that side To whom he aunswered that the sounder part of all Fraunce and of the Senate was of that Religion notwithstandyng he would vtter no mans name vnto them And as for theyr torments he said he passed not for if he wer killed with racking then he should not feele the burning of the fire When they sawe him so little to passe for theyr tormentes they left that and proceeded to hys burning and first they put a crosse in his hands which he would not hold TheÌ„ because he comming by the Image of the virgine mary would not adore the same they cryed cut out hys toÌ„gue so they cast hym into the fire where he should be thrise taken vp but the flame went so hye that the hangman beyng not able to come neare hym cried to the people standing by to help and so did the officers with their staues lay vpon the people to helpe theyr tormenters but neuer a man would styrre And this was the end and martyrdome of that blessed Denys Ex Henr. Pantal lib. 10. ¶ There was a riche marchaunt of Paris who sayd in iest to the Friers of S. Frances You weare a rope about your bodyes because S. Frances once should haue bene hanged the pope redeemed him vpon this condition A Marchaunt hanged for â—esting agaynst the Friers that all hys life after he should were a rope Uppon this the
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
life with the least denyall of truth and loosse of a good conscience Thus Galeazius mourning for his fall in prison after he heard of his friendes that nothing was yet so farre past but that he might recouer hymselfe agayne and that his infirmitie was not preiudiciall but rather a furtheraunce to Gods glory and admonition to himselfe to stande more strongly hereafter tooke thereby exceeding comfort And when they would haue left with him a booke of the new testament for his comfort he refused it saying y t hee had it in hys hart whatsoeuer Christ there spake to hys Disciples Also what happened both to Christ himselfe and to his Apostles for confessing y e word of trueth Furthermore so comfortable was hee after that that they which talked wyth him continued all the day without meate or drincke and woulde also haue taried all the night following if they might haue ben suffered As Galeazius thus continued in the prison looking for some occasion to recouer himselfe agayn from his fall it followed in short time that the Inquisitors and priestes repayred to him againe in the prison supposing that he would confirme now that whiche before he had graunted to them and required him so to do Galeazius renying all that hee had graunted to them before returned agayne to the defence of hys former doctrine with muche more boldnes of spirite confessing Christ as he did before and detested Images affirming and prouing y e god onely is to be worshipped and that in spirite and veritie Also to be no mo mediators but Christ alone and that hee onely and sufficiently by his suffering Galeazius returneth to his former confession of truth hath taken away the sinnes of the whole worlde that all they which depart hence in this fayth are ascertained of euerlasting life they whiche doe not are vnder euerlasting damnation with suche other lyke matter which was repugnant vtterly to the popes proceedinges With this confession made as hys minde was greatly refreshed so the aduersaries wēt away as much apaulled Galeazius committed to the secular power Who at last perceiuing that he in no case could be reuoked caused hym to be cōmitted to the secular iudge to be burned Thus Galeazius early in the morning beyng brought out of prisō to the market place there was left standing bound to the stake till noone as a gazing stocke for all men to looke vpon In the whiche meane tyme many came about hym exhorting hym to recant not so to cast awaye his life where as w t x. wordes speaking he might saue it And if he passed not for hys lyfe nor for hys country where he should lyue nor for his goodes and possessions whiche shuld be confiscate yet he shuld somewhat respect his wife whom he loued so well and hys young children at least he should consider hys owne soule This counsayle gaue they whiche more esteemed the commodities of this present lyfe thē any true soules health in the life to come But to conclude nothing coulde stir the setlet minde of this valiaunt Martyr The death and decease of Galeazius Wherfore fire was commaunded at last to be put to the drye wood about him wherwith he was shortly extincted w tout any noyse or crying sauing onely these words heard in the middle of the flame Lord Iesu. Thys was an 1551. Nouemb. 24. Touching the story of this blessed Martyr thys by the way is to be geuen for a Memorandum That a litle before this Galeazius should be burned there was a controuersie betweene the Mayor of the citty and the byshops clergy for the expenses of the wood that should goe to his burning He hearing thereof sent word to both the parties to agree for hee hym selfe of his owne goodes woulde see the coste of that matter discharged An other note moreouer here is to be added that while Galeazius was in captiuitie certayne of the Papists perceauing that Galeazius had great goods and possessions practised with his wife vnder color to release her husband y t she should lay out a summe of mony to be sent to the wife of the chiefe Lorde of Millain called Ferrarus Gonzaga to the end y t she should intreat both with her husband and with the Senate for Galeazius life Which money when they had thus iugled into theyr handes so was the seely woman robbed and defeated both of her husband and also of her money Ex Caelio Cornelius professor of Bononie Campeius Cardinall Cardinall de Capo Bonauentura Generall Vi. Cardinals Pope Iulius the thyrd D. Ioannes Mollius a gray Frier A certayn Weauer of Perusium At Rome Ann. 1553. Ioan. Mollius Montilcinus D. Ioan. Mollius martyr beyng but 12. yeares olde with hys brother Augustinus was set of hys parents in the house of y e graye Fryers where hee in shorte tyme hauyng a fresh wit far excelled his fellowes in al tongues and liberall sciences So growing vp to the age of 18. he was ordeyned priest sang hys first Masse After that hee was sent to Ferraria to studye where hee so profited in the space of 6. yeres that hee was assigned by Uigerius General of y e order to be Doctor and then reader in Diuinitie who then w t his sophistry opposed hymself as an vtter enemy against the gospell From thence hee went to Brixia the next yeare following to Millayn where he read or professed openly Againe from hence hee was taken by Franciscus Sfortia and brought to the Uniuersitie of Papia there openly to confesse Philosophy Where hee remayned foure yeares Laurentius Spatha generall of the gray Friers After that he was called to the Uniuersitie of Bononie by Laurentius Spatha Generall of that order whereas he was occupyed in readyng the bookes of Aristotle De Anima In the meane tyme God wrought in hys soule suche lyght of hys word and of true Religion that hee waxing weary of professing Philosophy began secretly to expound the Epistle of S. Paule to the Rom. to a few which beyng knowne hys auditors increased so fast that he was compelled to read openly in the Tēple Whereas the number of his audience dayly augmēted so the eger feruency of theyr mindes so mightely encreased withall that euery man almost came with hys penne and inke to write and great dilligence was bestowed how to come betyme to take vp the first places where they might best heare which was about the yeare of our Lord. 1538. There was y e same tyme at Bononie Cornelius and Cardinal Campeius persecutors one Cornelius an arrogant babler who enueying the doynges of this Ioannes tooke vppon hym at the request of Cardinall Campeius to expound the sayd Epistle of Sainct Paule confuting and disprouing the explanation of y e sayde Iohn and extolling the pope withal his traditions Contrary Iohn extolled and commended onely Christ and hys merites to the people But the purpose of Cornelius came to small effect For the auditors whiche first came to him
men which were also appreheÌ„ded for religion into the Temple of S. Mary called De Minerua the 5. daye of Septemb an 1553. either there to reuoke or to be burned There sate vpon them 6. Cardinals in high seates beside the Iudge before whome preached a Dominicke Fryer which cruelly inueighing agaynst the poore prisoners incensed the Cardinals with al the vehemency he might to theyr condemnation The poore men stoode holding a burning taper in theyr handes Of whome some for feare of death reuolted But this Doctor Mollius with a Weauer of Perusium remayned constant Then Mollius began an earnest sermon in the Italian tongue whereâ—â— hee confirmed the Articles of the fayth by y e sacrete scriptures declaring also that the pope was not the successour of Peter but Antichrist and his sectaryes do figure the whore of Babilon Doct. Mollius cyteth the Pope to the tribunal seate of Christ. Moreouer he cited theÌ„ vp to the Tribunall seate of Christ and threw away the burning taper from hym Wherupon they being replenished with anger condemned hym with the Weauer to the fire and commaunded them to be had away So were they caried incontinent to the camp or fielde called Florianum Where they remayned cheerefull and constant First the Weauer was hanged The martyrdome of Doct. Mollius and the Weauer Mollius then willing the hangman to execute hys office lykewise vpon hym began to exhorte the people to beware of Idolatry to haue no other sauiours but Christ alone for he onely is the mediator betweene God and man And so was he also hanged commending hys soule to God and afterward layd in the fire and burned The people hauing diuers iudgementes vpon hym some sayd he dyed an hereticke some sayd he was a good man Ex Henr. Pantal. lib. 19. an 1543.  Two monkes of the house of S. Austen in Rome At Rome Ann. 1554. Furthermore in the same Cittye of Rome Two Augustine MoÌ„ks Martyrs and about the same time in the Monastery of Saint Austen were found two Monkes in their Celles with theyr tonges and theyr heades cut of onely for rebukyng the immoderate outragious excesse of the Cardinals as witnesseth Manlius Suche was the cruelty then of the malignant aduersaryes Ex Ioan. Manl. in dictis Phil. Melanct The Senate of Millain Franciscus Gamba Franciscus Gamba martyr At the City of ComuÌ„ in the dioces of Millian Ann. 1554. Fraunces Gamba borne in the Cittye of Brixia in Lobardie after he had receaued the knowledge of the gospell went to Geneua to conferre about certain necessary affayres with them that were wise learned in that Church which was about the time wheÌ„ the Lordes Supper there was administred at Penticoste Who there also at the same tyme did communicate with them Afterwarde in hys returning home as he was passing ouer the Lake of Come hee was taken brought to Come and and there coÌ„mitted to ward During the tyme of which imprisonment diuers and sondry as well nobles as others with Doctors also especially priestes and monkes resorted vnto hym laboring by all maner of meanes The blynde iudgement of the world in Gods matters most fayre promises to reduce him froÌ„ his opinions which semed to some but phantasies comming of some humors to some they semed vncatholicke or hereticall But hee constantly disputing w t them by the manifest scriptures declared the opinions whiche he defended not to be any vayn speculations or imaginary phantasies of mans doting brayne but y e pure verity of God and y e euident doctrine of Christ Iesus expressed in hys word necessary for all men to beleue also to maintayn vnto death and therefore for hys part rather then he would be found false to Christ his word he was there ready not to deny but to stand to Christs Gospel to the effusion of hys bloud Thus when he coulde in no wise be reclaymed froÌ„ y e doctrine of trueth letters came from the Senate of Millain that he should be executed w t death Which execution as they of Comum were about to prepare in y e mean while came other letters from Geneua writteÌ„ by the Emperours Ambassadour and other nobles of Millain by y e which letters his death was delayed for a tyme till at length other letters were sent from the Senate againe of Millain requiring execution of y e sentence Neuertheles through intercession of his friendes one weekes respite more was graunted hym to proue whether he might be wonne agayne to the popes Church that is to say lost from God Thus he being mightely long assayled both by friendes by enemies terrified Patience in persecution yet by no perswasions would be expugned but gaue thankes to God y t hee was made worthy to suffer the rebukes of this world and cruell death for the testimonye of hys sonne and so went he chearfully vnto hys death Then came certayn Franciscan Fryers to hym to heare his confession whiche he refused Also they brought in theyr handes a crosse for him to behold to keep hym from desperation at the feeling of the fire But hys mynde he sayd was so replenished with ioy and comforte in Christ that he needed neither their Crosse nor theÌ„ After this as he was declaring manye comfortable things to the people of the fruition of those heauenly ioyes aboue whiche God hath prepared for hys because he should speake no more to the people hys tongue was bored thorough and so immediately beyng tyed to the stake there was straÌ„gled till he was dead euery man there geuing testimony Frances Gamba his tongue bored thorough which saw hys constancie that he dyed a good man Ex Epistola cuiusdam Nobilis Comensis apud Henr. Pantal. Lib. 10. Celium Pope Paulus the 4. The Magistrates of Venice Pomponius Algerius At Rome Ann. 1555. Pomponius Algerius borne in Capua Pomponius Algerius martyr a young man of great learning was student in the Uniuersitie of Padua where hee not beyng able to conceale and keepe close the veritie of Christes Gospell whiche he learned by the heauenlye teaching of Gods grace ceased not both by doctrine and example of lyfe to informe as many as he could in the same doctrine and to bring them to Christ. For the whiche he was accused of heresie to Pope Paulus the fourth Who sending immediately to the Magistrates of Uenice caused hym to be apprehended at Puada caryed to Uenice where hee was long deteyned in prison bandes till at last the Pope commaunded y e Magistrates there to send hym vp bouÌ„d vnto Rome which the Uenetians eftsoones accomplished After he was broughe to Rome manifolde perswasions and allurementes were assayed to remoue the vertuous and blessed younge man from hys sentence But when no worldly perswasions could preuayle against the operation of Gods spirit in hym then was hee adiudged to be burned aliue which death most constaÌ„tly he susteyned to the great admiration of all that beheld
hym Being in prison at Uenice he wrote an Epistle to the afflicted Saintes whiche for the notable sweetnes most wonderfull consolation conteined in the same in shewing forth the mighty operatiō of gods holy power working in hys afflicted Sayntes that suffer for hys sake I haue thought good and expedient to communicate as a principall monument amōgst al other Martyrs letters not onely with y e other letters which shal be inserted hereafter y e Lord willing in the end of the booke but also in this present place to be read to y e entent that both they which be or shal be hereafter in affliction may take consolation also and also that they whiche yet followe the trade of this present world in comparing the ioyes cōmodities therof with these ioyes here expressed may learne and consider with themselues what difference there is betwene them both and therby may learne to dispose themselues in such sort as maye be to theyr edification and perpetuall felicitie of theyr soules The copy of the letter first written in Latine we haue translated into English the tenour wherof here vnder ensueth ¶ A comfortable letter of Pomponius Algerius an Italian Martyr ¶ To his most dearly beloued brethren and fellow seruauntes in Christ which are departed out of Babylon into Mount Sion Crace peace and health from GOD our Father by Iesus Christ our Lord and Sauiour TO mitigate your sorrowe whiche you take for me I cannot but impart vnto you some portion of my delectations and ioyes which I feele and finde to the intent you with me may reioyce and sing before the Lord geuing thanks vnto him I shal vtter that which no man will beleue when I shall declare it I haue found a nest of hony and hony combe in the entrals of a Lyon Who will euer beleue that I shall say or what man wil euer think in the deepe darcke doungeon to finde a Paradise of pleasure in the place of sorrow and death to dwell in tranquillitie and hope of lyfe in a caue infernall to be found ioy of soule and where other men doe weepe there to be reioysing where other do shake and tremble theyr strength and boldnesse to be plenty Who will euer thinke or who will beleue thys in suche a woefull state suche delectation in a place so desolate such societye of good men in straite bandes and cold yrons such rest to be had Al these thinges the sweete hand of the Lorde my sweet brethren doth minister vnto me Behold he that was once farre from me now is present with me Whome once scarse I could feele now I see more apparantly whome once I saw a farre of now I beholde neare at hand whome once I hungered for the same nowe approcheth and reacheth his hand vnto me He doth comfort mee and heapeth me vp with gladnes he driueth away all bitternes hee ministreth strength and courage he healeth me refresheth aduanceth and comforteth me O how good is the Lord whiche suffereth not his seruauntes to be tempted aboue theyr strength O how easie and sweete is his yoke Is there any like vnto the hyest who receaueth the afflicted healeth the wounded and nourisheth them Is there any like vnto hym Learne ye welbeloued howe amiable the Lord is how meeke and mercifull he is whiche visiteth his seruauntes in tentations neither disdayneth he to keepe company with vs in such vile and stincking caues Will the blynd and incredulous worlde thinke you beleeue this or rather will it not say thus No thou wilt neuer be able to abide long the burning heate the cold snow and the pinching hardnes of that place the manifold miseries and other greuaunces innumerable the rebukes and frowning faces of men howe wilt thou suffer Doest thou not consider and reuolue in thy minde thy pleasaunt Country the riches of the world thy kinsfolke the dellicate pleasures and honours of this lyfe Doest thou forget the sollace of thy sciences and fruite of all thy laboures Wilt thou thus loose all thy labours which thou hast hitherto susteined so many nightes watched thy paynfull trauailes and all thy laudable enterprises wherin thou hast ben exercised continually euen from thy childhood Finally fearest thou not death which hangeth ouer thee and that for no crime committed O what a foole art thou which for one word speaking mayest salue all this and wilt not What a rude vnmanerly thing is this not to be intreated at the instant petitions and desires of suche so many and so mighty so iust so vertuous so prudent and gratious Senatoures and suche noble personages c. But now to aunswere let this blinde world harken to this againe What heate can there be more burning then that fire whiche is prepared for thee hereafter And likewise what snowe can be more colde then thy hart whiche is in darckenes and hath no light What thyng is more hard and sharpe or crooked then thys present lyfe which heare we leade What thing more odious and hatefull then this world here present And let these wordly men here aunswere me what country can we haue more sweete then the heauenly countrey aboue what treasures more riche or precious then euerlasting lyfe And who be our kinsmen but they which heare the word of God where be greater riches or dignities more honorable then in heauen And as touching the sciences let this foolish world consider be they not ordayned to learn to know God whom vnles we do know all our laboures oure night watchinges our studyes and all our enterprises serue to no vse or purpose all is but labour lost Furthermore let the miserable worldly man answere me what remedy or safe refuge cā there be vnto him if he lacke God who is the life and medicine of all men And howe can he be sayd to flye from death when he hymselfe is already dead in sinne If Christ be the way veritie and lyfe how can there be any lyfe then without Christ The sooly heate of the prison to me is coldnes the colde winter to me is a freshe spring time in the Lorde He that feareth not to be burned in the fire how will he feare the heate of weather or what careth hee for the pinching frost which burneth with the loue of the Lord the place is sharpe and tedious to them that be giltye but to the innocent and giltles it is mellifluous Here droppeth the delectable dewe here floweth the pleasaunt Nectar here runneth the sweete milke here is plenty of al good thinges And although the place it selfe be deserte and barren yet to mee it seemeth a large walke and a valley of pleasure here to me is the better and more noble part of the world Let the miserable worldling say and confesse if there be anye plot pastor or medowe so delightfull to the mind of man as here Here I see kinges princes Citties and people here I see warres where some be ouerthrown some be victors some thrust downe some lifted vp Here
downe to the Citye Messina and there was martired Ibidē Pope Pius the fourth Diuers that suffered in the kingdome of Naples At Neaples An. 1560. After Pope Iulius the third came Marcellus the second After him succeded pope Paul the fourth This Paule being dead folowed Pope Pius the fourth Who being aduaunced to y e rowme began hoate persecution in all the territories of the Churche of Rome agaynste them whyche were suspected for Lutheranes Whereuppon ensued great trouble and persecution in the kingdome of Neaples in such cruell sorte that many noble men with their wiues others are reported there to be slaine Vide Pantali lib. 11. Pope Pius the fourth Lxxxviij Martyrs in one day with one butcherly knife slaine like sheepe 1600. other also condemned At Calabria An. 1560. In Calabria likewise the same tyme suffered a blessed nūber of Christes welbeloued saintes both old and yong put together in one house to the number of 88. persōs al which one after an other were taken out of the house and so being layd vpon the butchers stall like the shepe in the Shambles wyth one bloudy knife were all killed in order A Spectacle most tragicall for all posteritie to remember and almost incredible to beleeue Wherefore for the more credite of the matter least we shall seeme eyther light of creadite to beleeue that is not true or rashly to committe to penne thynges wythout due proofe and authoritie wee haue heere annexed a peece of an Epistle wrytten by mayster Symon Florillus preacher of Goddes woorde at the Citie Clauenna among the Rhetians vnto a certaine friende of his named Guliel Gratalorus an Italian and Doctoure of Phisicke in the Uniuersitie of Basill whyche Gratalorus translated the same into the Latine tounge and it is to be founde in the 11. booke of Pantal. pa. 337. the English wherof is thys as followeth * The ende of a certaine letter of master Symon Florellus wrytten in Italian concerning a lamentable slaughter of 88. Christian Saintes in the parties of Calabria AS concerning newes I haue nothing to wryte but onely that I sende you a Copie of certaine letters imprinted eyther at Rome Newes out of Italy anno 1560. or at Venice concerning the Martyrdome or persecution in two seuerall Townes of Calabria eyghte Italyan myles from the borders of Consentia the one called Sainte Sixtus wythin two miles of Montalte vnder the Seigniorie of the Duke of Montalte the other called Guardia situate vppon the Sea coaste and 12. miles from S. Sixtus the which two Townes are vtterly destroyed and eight hundred of the inhabitantes there or as some wryte from the Citie of Rome no lesse then a full thousande Hee that wrote the letter was seruaunt to Ascanius Caracciolus The countrey and people there I well knew to take the first Original of their good doctrine honest life frō the Valdēses For before my departure frō Geneua at their request I sent them two Schoolemaisters Ioan. Aloisius Paschalis Iames Bouell preachers and Martirs and two preachers The last yeare the two preachers were Martyred the one at Rome named Ioannes Aloisus Paschalis a Citizen of Cunium he other at Messina named Iames Bouel both of Piedmont This yeare the residue of that godly fellowshippe were Martyred in the same place I trust thys good seede sowen in Italie will bringe foorthe good and plentifull fruite Now foloweth the copie of the letters sent from Montalt a towne in Calabria 8. miles distant from Consentia bearing Date the 11. of Iune 1560. The wryter of the which letters as ye may perceiue was one of them which call themselues Catholickes and followers of the Pope The woordes of the letter bee these as heere vnder followeth * Heere foloweth the Copie of a letter sent from Montalte in Calabria by a Romanist to a certayne frend of his in Rome containing newes of the persecution of Christes people in Calabria by the newe Pope Pius the fourth HEtherto most noble Lord haue I certified you what here daily hath bene done about these hereticks Now commeth next to signifie vnto your Lordshippe Horrible persecution in Calabria an 1560. the horrible iudgement begon thys present day being the eleuenth of Iune to bee executed very earely in the mornyng againste the Lutheranes Whyche when I thynke vppon I verelye quake and tremble And truely the manner of theyr putting to deathe was to be compared to the slaughter of calues and sheepe For they being al thrust vp in one house together as in a sheepefolde the executioner commeth in and amongest them taketh one and blindfeldeth him wyth a muffler about his eyes so leadeth him forth to a larger place near adioyning where he commaundeth him to kneele downe whych being so done he cutteth his throte leauing him half dead and taking his butchers knife and muffler all of gore bloud which the Italians call Benda commeth againe to the rest The Christians killed like Calues so leading one after an other he dispatcheth them all which were to the number of 88. This spectacle to behold howe doleful and horrible it was I leaue to your Lordshippes iudgement for to wryte of it I my selfe cannot but weepe Neither was there any of the beholders there present whiche seeing one to die coulde abide to beholde the death of an other But certesse so humbly and paciently they went to death as is almost vncreadible to beleeue Some of them as they were in dyinge 88. Martirs affirmed that they beleeued euen as wee doe Notwithstanding as the most part of them died in the same theyr obstinate opinions All the aged persones wente to deathe more cheerfully the younger were more timerous I tremble and shake euen to remember how the executioner held his bloudie knife betweene his teethe with the bloudy muffler in his hande and his armes all in goare bloude vp to the elbowes going to the folde and taking euery one of them one after an other by the hande and so dispatching them all no otherwise then doeth a butcher kill his calues and sheepe It is moreouer appoynted and the cartes be come all readie that all those so put to death shoulde be quartered and so to bee conueied in the cartes to the hethermost parts of Calabria where they shal be hanged vppon poles in the high waies and other places euen to the confines of the same country Vnlesse the Popes holines the Lord Viceroy of Neaples shall geue in commandement to the Lord Marques of Buccianus gouernour of the sayde prouince to stay his hand and go no further he wil procede with the racke and torture examining al other and so encrease the nūber in such sorte that he will nie dispatch them all This day it is also determined that an hūdreth of the more ancient women should appeare to be examined and racked and after to be put to death that the mixture may be perfect for so many menne so manye women And thus haue you that I
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
be in a great choler some he beat and some things also of a smal value he caused to be restored but all the rest was kept backe and caryed away Two womeÌ„ the mother and the daughter Martyrs The same day two women the mother and the daughter were found in a caue in the mountaine wounded to death by the souldiers and died immediatly after So likewise a blinde man a hundreth yeares of age which was fled into a caue with his sonnes daughter being eighteene yeares olde whych fed him was slaine by the enemies The grandfather hys nyce dyed Martyrs and as they would haue forced the mayden she escaped from them and fell from the top of the mountaine and dyed At that tyme also a great company of women of Tailleret Uillars were taken as they fled with their goodes and brought to the campe and sent away emptye There was at the same tyme a certaine souldier whiche promised the Lord of Trinitie to find out the minister of Tailleret and to deliuer him into his owne hands And to bring his purpose to passe he neuer ceased vntill he had founde him and after that he pursued hym a long time But as he was pursuing and chasing him A wicked persecuter killed with stones certaine at vnwares comming out of the mountaine rescued the poore minister and killed the souldier with stones But this especially is to be noted that duryng these troubles diuers of the Papistes had sent their daughters into the mountaines vnto the Waldoys to be kept fearing least they should haue ben rauished by the souldiers being wholy geuen ouer as to all crueltie and rauine so to all villany and abhomination by whome they were before threatned to be so abused All this being done the sayd Lord of Trinitie caused the head officers and chiefest of y e people to assemble together and declared vnto them that the mainteining of the army was a greate charge vnto the Duke and that it was meete that they should beare the one halfe of the charges For this cause he demaunded of them twentie thousande crownes But by the meanes of his Secretarie Gastaut who was promised a hundreth crownes for hys wyne that is to say for a bribe foure thousand of those twenty were abated The poore Waldoys pressed at 16. thousaÌ„d crownes so that they graunted vnto him xvj thousand of the which summe the Duke released the one halfe Then the Lord of Trinitie pressed this poore people to deliuer the eight thousand out of hand to pay the souldyers their wages as he sayde and so to withdraw his armye The yeare before corne was exceeding deare for a sacke was commonly sold for sixe crownes yea and some for eight crownes and also they had very litle corne growing vpon their mountaines wherefore they were now verye bare of money But they being in this perplexitie and desiring nothing more then to liue in peace and quietnes went about to sell their cattell to pay this money But the Lord of Trinitie had geuen out a commandement y t none should buy any cattell of the Waldoys The Papists false of promise without his liceÌ„ce Then licence was geuen out to certaine to buy great store of cattell and that for a small price and the common brute was that he had part of the gaine When this money was payd yet the army notwithstanding retyred not After this the Lord of Trinitie commaunded the Waldoys to surrender vp al their armour to furnish y e Dukes fortes otherwise he threatned to sende his souldyers amongest them and in deede he constrained many so to do Then he demanded moreouer the eight thousand crownes whiche the Duke had remitted and constrayned them to promise the payment thereof After that he commaunded that the ministers should be sent awaye vntill the matter were determined before the Duke otherwise he woulde send his souldiers to dislodge them out of hand whereuppon with one common assent and accord they determined that their ministers shoulde withdrawe themselues for a space vntill the army were retired which was not done without marueilous sighes lamentation and teares At that season there fell such abundance of snowe that the like had not bene seene of a long time before so that the people were constrained to make a way with great trauaile and paine through the top of the mountayne of S. Martin for their ministers to passe Now thought the Lord of Trinitie so to haue enclosed them he keeping the plaine and the mountaynes beyng couered so thicke with snowe that by no meanes they shoulde haue escaped his handes But the people caused theÌ„ to passe the top of the mountayne and at their departure The care of the Waldois for their ministers there flocked out of euery quarter greate multitudes to the village of Boby and came together into a secrete place there called le Puis not withoute greate griefe and sorowe For they found theÌ„ altogether in teares and mourning that their ministers should so be taken froÌ„ them and they now leaft as lambes amongst wolues The armye was aduertised that the ministers were assembled together and incontinent a greate troupe of harquebushes were at hand whiche sought them euen to the very top of the mountaine in so much that if they had remained there but one houre longer they had bene all taken From that time for certaine dayes after they dyd nothing but raunge about in all places Gods prouidence for his ministers seeking for the ministers and there was no house chamber caue nor secrete corner into the whiche they dyd not enter vnder pretence to seeke the Ministers There was neither chest nor any thing else so strong but they brake it open saying that the ministers were hidden therein and by that meanes they tooke spoyled and caried away whatsoeuer they would The Lorde of Trinitie promised often tymes that although it were forbidden to all the Ministers to preache yet the Minister of Angrongne shoulde be excepted and furthermore sent the sayd Minister word that if he would demaunde any thyng of the Duke it shoulde be graunted hym Whereupon the sayde Minister made thys request that the poore people might liue peaceably in their religioÌ„ A while after he sent for the saide Minister to confer wyth him priuately vpoÌ„ certaine points of religion The minister went vnto him hauing therto the coÌ„sent of the people The Lord of Trinitie propounded vnto him three points Marke here the faire pretence trayterous meaning of the Lord of Trynitye which by by after seeâ—â—th the death of this good Minister The first concerning the supremacie of the Pope the other concerned transubstantiation Of the whyche two points the minister then immediatly declared his opinioÌ„ and he seemed to agree thereunto and required him to put the same in writing The last which was his whole drift was to perswade the minister to go to the Dukes Court and there to defend the cause of the people
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
Rochester came vnto the Byshop of Norwiches house whereas likewise Ex officio they did sweare certayne witnesses against mayster Thomas Arthur in lyke sorte as they had done before agaynst mayster Bilney and so proceeded to the examination of mayster Arthur whiche being ended vpon certayne interrogatories the Byshop of London warned hym by vertue of hys othe Wâ—rke they neuer so secretly yet Gâ—d bringeth their practises to light at length that he should not reueale his examinations nor his answeres nor any parte or parcell thereof The seconde day of December the Bishops assembled agayne in the same place and sware more witnesse agaynst Mayster Bilney That done they called for Mayster Arthur vnto whose charge they layde these Articles folowing ¶ Articles agaynst Thomas Arthur Artiâ—les against Thomas Arthur 1 IN primis that he exhorted the people in his prayers to pray specially for those that now be in prison which Article he denyed 2 That he sayde though men be restrayned to preache now adayes which is agaynst Gods lawes yet I may preache First by the authoritie of my Lord Cardinall for I haue his licence Secondly by the authoritie of the Uniuersitie Thirdly by the Pope Fourthly by the authoritie of God where he sayeth Euntes in mundum praedicate Euangelium omni creaturae By whyche authoritie euerye man may preach Authoritye to preache and there is neyther Byshop nor Ordinary nor yet the Pope that may make any lawe to let any man to preach the Gospell This Article he confessed that he spake 3 When he spake of Lawes he brought a similitude of Crosses set vp againste the walles of London that men should not pisse there When there was but one Crosse or a fewe more men did reuerence them and pissed not there but when there was in euery corner a Crosse set then men of necessitie were compelled to pisse vpon the Crosses So in lyke manner when there was but a fewe holy and deuoute lawes in the Churche then men were afrayde to offend them Afterwarde they made many lawes for their aduantage The multitude of lawes make lawes to be câ—ntemned and such as were pecuniall those they do obserue and such as are not pecuniall those they call Palea and regard them not and so now adayes there are so many lawes that whether a man do ill or well he shall be taken in the lawe He confessed that he spake the very same or the like words Palea in the Popes decrees The preaching of the Gospell is to be left for no persecution 4 He said Good people if I should suffer persecution for the preaching of the Gospel of God yet there is 7000. more that would preach y e Gospell of God as I do now Therfore good people good people whiche wordes be often rehearsed as it were lamenting thinke not that if these tyrants and persecuters put a man to death the preaching of the Gospell therefore is to be forsaken This Article he confessed that he spake in like words and sense sauing that he made no mention of tyrants 5 That euery man yea euery lay man is a priest He confessed that he spake such wordes declaring in hys Sermon that euery Christian man is a Priest offering vp the sacrifice of prayer and if they dyd murmure agaynste the order of Priesthoode they dyd murmure agaynst themselues 6 That men should praye to no Saintes in heauen but onely to God and they should vse no other Mediatour for them but Christ Iesu our redeemer only This Article he denyed 7 He preached that they shoulde worship no Images of Saintes Aaginst Images whiche were nothing but stockes and stones This he also denied 8 He did preache vpon Whitsonday last within the Uniuersitie of Cambridge such or like wordes and sentences That a Bachelor of Diuinitie admitted of the Uniuersitie or any other person hauing or knowing the Gospell of God shoulde go foorth and preache in euery place and let for no man of what estate or degree soeuer he were and if any Byshop did accurse them for so doing their curses should turne to the harme of themselues He confessed this Which aunsweres thus made and acknowledged the sayd M. Arthur did reuoke and condemne the sayd Articles agaynst him ministred Arthur submitteth himselfe and submitted him selfe to the punishment and iudgement of the Church The thyrd day of December the Byshop of London with the other Byshops assemblyng in the place aforesayd after that Bilney had denyed vtterly to returne to the Church of Rome the Byshop of London in discharge of his coÌ„science as he sayd least he should hide any thyng that had come to his hands he did really exhibite vnto the Notaries in the presence of the sayd Maister Bilney 5. letters of Bylney to the Bysh. of London certaine letters to witte fiue letters or Epistles with one Schedule in one of the Epistles conteyning his Articles and aunsweres folded therein and an other Epistle folded in maner of a booke with sixe leaues which all and euery one he commaunded to be written out and registred and the originals to be deliuered to him agayne This was done in the presence of Maister Bilney desiring a Copie of them and he bounde the Notaries with an othe for the safe keepyng of the Copies and true Registryng of the same Whiche Articles and aunsweres with three of the same Epistles with certaine depositions deposed by the foresayd witnesse Ex Regist Londinensi here followe truely drawen out partly of his owne hand writyng and partly out of the Register * Interrogatories whereupon Maister Thomas Arthur and Maister Bilney were accused and examined 1 WHether they did beleue with their hartes that the Assertions of Luther Interrogatories against Bilney Arthur which are impugned by the Byshop of Rochester were iustly and godly condemned and that Luther with his adherentes was a wicked and detestable hereticke 2. Whether they did beleue that the generall CouÌ„cels and Ecclesiasticall Constitutions once receiued and not abrogat agayn ought to be obserued of all men Constitutions euen for conscience sake and not onely for feare 3. Whether they did beleue that the Popes lawes were profitable and necessary to the preferrement of godlynesse not repugnaunt to the holy Scriptures neither by any meanes to be abrogate but to be reuerenced of all men 4. Whether they did beleue that the Catholicke Churche may erre in the fayth or no The Church and whether they thinke that Catholicke Church to be a sensible Church which may be demonstrate and poynted out as it were with a finger or that it is onely a spirituall Church intelligible knowen onely vnto God 5. Whether they thinke that the Images of Saintes are Christenly set in the Churches Images and ought to be worshypped of all true Christians 6. Whether that a man may beleue without hurt to his fayth or note of heresie the soules of Peter and Paule Whether
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
Fryer Birde about Bilney Bishop of Chester was he that brought apples to Boner mentioned in the story of Haukes An other was a blacke Fryer called Hodgekins who after being vnder the Archbyshop of Caunterbury maryed Frier Hodgekins a black Fryer against Bilney and afterward in Queene Maryes tyme put away hys wyfe These 4 orders of Fryers were sent as is sayd to bayte Bilney who notwithstandyng as hee had planted hymselfe vppon the fyrme rock of Gods word was at a poynt and so continued vnto the end But here nowe commeth in sir Thomas More trumping in our way with hys paynted carde would needs take vp this Tho. Bilney from vs and make hym a conuert after his secte Thus these coated cardes though they could not by playn scriptures conuince hym beyng aliue yet now after hys death by false play they will make hym theirs whither he will or no. This syr Thom. More in hys rayling preface before hys booke agaynst Tindalll doth challenge Bilney to hys catholicke Church and sayth that not onely at the fyre but many dayes before both in wordes and writing reuoked abhorred 4. Reason of Syr Thomas More and detested hys heresies before holden And how is this proued by 3. or 4. mighty argumentes as big as milpostes fet out of * Vtopia one of Mores phantasies Aunswere to Syr Tho. More Utopia from whence thou must know reader can come no fittons but all fine Poetrie First he sayth that certayne Norwichmen writing to London and denying that Bilney did recant afterward being therupon examined were compelled to graunt that he at his examination redde a bill but what it was they could not tel for they stood not so neare to heare hym And albeit they stood not so neare yet some of them perceaued certayne thinges there spoken whereby they thought that he did reuoke Some agayne added to those things spoken certayne additions of their owne to excuse him from recantation First to aunswere hereunto and to try out this matter somewhat roundly with M. More let vs see with what conueyaunce he proceedeth in this narratioÌ„ At his first examination sayth he he waxed stiffe in hys opinions but yet God was so good Lord vnto hym that he was fully coÌ„uerted to the true Catholicke fayth c. And when might thys goodly conuersion begin Many dayes quoth he before his burning Here is no certayn day assigned but many dayes lefte at large that he might haue y e larger roume to walke inuisible Well then but how many dayes coulde these be I would fayne learne of M. More when hee was not many dayes in theyr hands no longer then they could sende vpp to London for a writte to burne him Belike then shortly after his apprehension at the first comming of the fryers vnto hym by and by he reuolted A straunge matter that he which 2. yeares before had layne in suche a burning hell of dispayre for his first abiuration and could find no other comfort but onely in returning to the same doctrine agayne which before he had denyed vtterly resigning himselfe ouer to death and taking his leaue of his frendes and setting his face with Christ purposely to goe to Hierusalem voluntarily there to fall into the handes of y e Scribes Pharisies for that doctrines sake should now so soone euen at the first brunt geue ouer to the contrarye doctrine agayne It is not like God was so good Lord vnto hym sayth M. More That God was good Lord vnto him very true it is But that God did so turne him in deede to be a member of that Romish Churche that hath not M. More yet sufficiently proued To affirme without proufe or demonstration in matters of storye it is not sufficient But what hath bene done in deede that must be proued by good euidence and speciall demonstration of witnesses that we may certaynly know it so to be It followeth moreouer in M. More And there lacked not some sayth he that were sory for it The first reason of M. More No doubt but if our Bilney had so relented some would haue bene very sorye therfore But what one man in all this summe in all Norwich was sory that M. More must specifie vnto vs before we beleue him so well are we acquaynted with his Poeticall fictioÌ„s But how els should this narratioÌ„ of M. More seeme to runne with probabilitie if it were not watered with such additions He addeth moreouer and sayth And some wrote out of Norwiche to London that he had not reuoked his heresies at all but still did abide in them This soundeth rather to come more neare to a truth Read of Sinon in the 2. booke â—f Virgil who craftely mixeth one thing with false to betray the Citie of Troye And here is a knack of Sinons arte to interlarde a tale of vntrueth with some parcell of truth now and then among that somethings being found true may winne credite to the rest which is vtterly false And why then be not the letters of these Norwich men beleued for the not recanting of Bilney Because sayth he afterwarde they being called to examination it was there prooued playnly to their faces that Bilney reuoked By whoÌ„ was it proued By those sayth he which at his execution stood by and heard him read his reuocation hymselfe c. What men were these or what were their names or what was any one mans name in all the Cittie of Norwich y t heard Bilney recant There M. More will geue vs leaue to seek them out if we can M. More hâ—â—e painteth Antickes for he can name vs none Well why could not the other part heare Bilney read hys reuocation as well as these Because sayth More hee read so softly that they could not heare him Well all this admitted that Bilney read his reuocation so softly that some could heare some could not hear him theÌ„ this would be knowne what was the cause why Bilney read his reuocation so softly which must needes be either for lacke of good will to read or good voyce to vtter If good will were absent in reading that reuocation then it appeareth y t he recanted against his owne minde and conscience If it were by imbecillitie of voyce vtterance theÌ„ how followeth it M. More in this your narration where you say that the sayd persons whiche coulde not heare hym read the bill yet notwithstanding could heare hym rehearse certaine other thinges spoken by him the same time at the fire wherby they could not but perceaue well that he reuoked his errors c. Ah M. More for all your pouder of experience doe ye thinke to cast such a mist before mens eyes that we cannot see how you iuggle with truth and take you tardy in your own narration vnlesse peraduenture you wil excuse your selfe per licentiam Poeticam after the priuiledge of Poets and paynters for as ye know the old liberty of these two Pictoribus atque Poetis
Bilney against Pilgrimage Item by the sayd deponent agaynst Bilney That the Priestes take awaye the offeringes and hang them about theyr whores neckes and after that they take them agayne from the whores if they please them not and hange them vppon the Images and is not that a great relicke when it is hanged there agayne Item by the sayd deponent it was testified agaynst Bilney that goyng on Pilgrimage is nought and that no man shuld vse it For it were better not and rather to tarry at home giue somewhat in almose and offer your hartes wylles and myndes to the sacrament and leaue your Idolatry to Sayntes Item by W. Nelmys of Wylsedone that Bilney shoulde preach They gilde theyr Gods and beare them about and men say they do speake and if they do speake it is the deuill that speaketh in them and not God c. Item by Thomas Daly of Wilsedone that Bilney thus preached You come hither on pilgrimage to stockes and stones You do naught keepe you at home and worship the sacrament at home c. Item by fryer Iohn Hogekyn that Bilney thus preached at Ipswich The comming of our Sauiour Christ was long desired and by diuers and manye prophetes prophecied Bilney agaynst false merites Vide supra pag. 976. that hee should come But Iohn the Baptist more then a Prophet did not onely prophecie but with his finger shewed Behold the Lambe of God that taketh away the sinnes of the world Then if thys wer the very Lambe which Iohn did demonstrate and shewed whiche taketh away the sinnes of the worlde what iniurie is this Bull of the Byshop of Rome to our Sauiour Iesu Christ that to be buryde in the Cowle of S. Fraunces should or may remit 4. partes of the penaunce What is lefte to our Sauiour Iesus Christ which taketh away the sinnes of the worlde This will I iustifie to be a great blasphemy agaynst the blood of Christ. c. Item by an other Fryer Iulles that Bilney thus preached I trust there shall and will come other beside mee the whiche shall shewe and preache to you the same fayth and maner of liuing that I doe Bilney agaynst mâ—e mediatours then one which is the very true Gospell of our Sauiour whereby you shall be brought from your erroures wherein you haue bene so long seduced for before thys there hath bene many that hath sclaundered you and the Gospell of our Sauiour Christe Of whome speaketh oure Sauioure Christ. Mat. 18. Qui scandalizauerint vnum de pusillis istis qui crediderunt c. Adde moreouer to these the testimonye of Richarde Seman that Bilney in Ipswich shoulde preache these wordes Our Sauioure Christ is our mediatour betweene vs and the father what then should neede vs to seeke to anye Saynt for remedye inferiour to Christ Wherefore to make suche petition to anye but to our Sauiour Christ trustyng therby to haue remâ—die doth great iniurie to the bloud of Christ and deformeth our Sauiour Christ like as if a man shoulde take and stryke oâ— the head and set it vnder the foote and to set the foote aboue Thus much being partly touched before I thought here to insinuate agayn out of the Registers touching the opinions of Tho. Bilney Whereby may appeare the whole suÌ„me of his preaching doctrine to proceed chiefly against Idolatry inuocation of sayntes vayne worship of Images false trust to mens merites such other grosse points of religion as seemed preiudiciall derogatory to y e bloud of our sauiour Iesus Christ. As touching the Masse and Sacrament of the aultar as he neuer varyed from himself so he neuer differred therein froÌ„ the most grossest Catholickes And as concerning his opinion of the Churche of Rome how blinde it was at that tyme may sufficieÌ„tly appeare by hys owne aunsweres in tyme of hys abiuration written with his owne hand in Latine whiche I haue to shew as followeth Credo plaerasque legis pontificias vtiles esse Ex 〈…〉 37. necessarias ad pietatem quoque plurimum promouentes nec sacris Scripturis repugnantes imò ab omnibus plurimum obseruadas c. De omnibus noÌ„ possum pronunciare vtpote quas non legi quas legi nunquaÌ„ in hoc legi vt repreheÌ„dereÌ„ sed vt discereÌ„ intelligere ac pro virili facere docere De multiplicitate leguÌ„ questus est suo tempore S Augustinus item Gersonus qui miratur quomodo nos post lapsum inter tot laqueos Constitution uÌ„ tuti esse possimus quum primi parentes adhuc puri ante lapsum vnicum praeceptum non obseruarint c. Moreouer concerning the authoritie of the keyes thus he writeth answering to hys 12. Article Soli sacerdotes ordinati ritè per pontifices habent Claues quarum virtute ligant soluunt claue non errante quod facere eos non dubito quam libet sint peccatores Nam Sacramentorum efficaciam non minuit nedum tollit ministrorum indignitas quam diu ab Ecclesia tolerantur c. By these wordes of Bilney written by him in Latine although it may be thought how ignorant grosse he was after the rudenes of those dayes yet by the same notwithstanding it may appeare how falsely he is noted sclaundered by M. More and Cope my friend to haue recanted the Articles which he did neuer hold or mayntayne otherwise in all his life And therefore as I sayde though it be graunted to M. More or in his absence to my friende Cope that Bilney was assoyled was coÌ„fessed housseled before his burning yet all this argueth not y t he recanted Nowe that I haue sufficiently I trust put of the reasons of M. More and of others wherby they pretend falsly to face vs out that Bilny the second time agayne recanted at hys death it remayneth on y e other part that I likewise do inferre my probations wherby I haue to argue conuince that Bilney did not the second time recant as he is vntruely slaundered And first I will begin euen wyth the words and testimony of M. Mores own mouth who being Lord Chauncellour when message was sent to hym for a writte of discharge to burne Bilney Mâ—res owne 〈◊〉 agâ—â—nst hymsâ—â—â—â— speaking in this wise to the messengers that came Go your wayes sayd he and burne hym first and then afterwarde come to me for a bill of my hand Which wordes may geue vs euideÌ„ce enough that Bilney was not thought then to haue recanted for then y e Lorde Chauncellour woulde not haue bene so greedy and hasty no doubt to haue him dispatched And how standeth this with M. Mores wordes now whiche beareth vs in hand that he recanted many dayes before his burning 〈◊〉 by Bâ—â—â—oppe 〈…〉 that Bilney dyd 〈…〉 at his burning The like euidence we may also take by the verdicte of the Bishop himselfe that burned him whose words were these After he had burned him and theÌ„
heard tell of Doct. Shaxton Christes mother sayd he that was his othe I feare I haue burnt Abell let Cain go c. As who would say I had thought before that I had punished Cain and let Abell goe but now I feare I haue burnt Abell and let Cain escape Wherby it is playn to vnderstand what was the Byshops iudgement of Bilney before his burning that is that he was a Cain and the other an Abell But after the burning of Bilney the Bishop hearing nowe of Shaxton turneth hys iudgement and correcteth himselfe swearing nowe the contrary that is least hee had burned Abell and let Cayn go Furthermore where the Bishop feared in burning Bilney that he had burned Abell what doth this feare of the Byshop import but a doubting of hys minde vncertayne For who feareth that wherof he is sure Wherefore y t case is playn y t Bilney at hys burning did not recant as More reporteth For then y t Bish. knowing Bilney to dye a Catholick conuert a true member of the church would not haue feared nor doubted but would haue coÌ„stantly affirmed Bilney to haue dyed a true Abell in deede 〈◊〉 burâ—â—th Abell And to conclude this matter if Bilney dyed an Abell then the Bishop by his owne confession must needes proue himself to be a Cain which slue him What more clearer probation could we bring if there were a thousande Or what neede we any other hauing this alone Now for testimonie and witnesse of this matter Testimonies prouing that M. Bilney dyd not recant at his death to be produced for somuch as M. More alledgeth none to proue that Bilney at hys death did recant I will assay what testimony I haue on the contrary side to auouch and proue that Bilney dyd not recant And for somuch as Bilney was a Cambrige man and the first framer of that Uniuersitie in the knowledge of Christ and was burned at Norwich Witnes for Bilney being not verie farre distant from Cambrige there is no doubt but among to many friendes as hee had in that Uniuersitie some went thether to heare and see him Of whom one was Thomas Alen felow theÌ„ of Penbroke Hall Doct. Turner Dean of Welles who returning the same tyme from Bilneyes burning declared to Doct. Turner Deane of Welles being yet aliue a man whose authoritie neither is to be neglected nor credite to be distrusted that the sayde Bilney tooke his death most paciently and suffered most constantly without any recantation for the doctrine which he before had professed In the Citie of Norwiche Necton An other witnes for Bilney and many other be now departed which were then present at the burning of Bilney neuerthelesse some be yet aliue whose witnesses if neede were I could fetch with a little labour and will God willing as time shall require In the meane tyme at the writing hereof here was one Tho. Russell a ryght honest occupyer and a Citizen of Norwich who lykewâ—â—e beyng there present on horsebacke at the execution of thys godly man beholdyng all things that were done did neither heare hym recant any worde nor yet heard of hys recantation I could also adde hereuâ—to the testimonie of an other beyng brother to the Archbyshop of Caunterbury An other witnes for Bilney named M. Baker a man yet alyue who beyng the same time present at the examinatioÌ„ of Bilney both heard him and saw him when as a certain Fryer called him hereticke Whereunto Bilney replying agayne made aunswere if I â—e an hereticke sayd hee then are you an Antichrist who of late haue buried a certain Gentlewoman w t you in S. Fraunces coule assuryng her to haue saluation thereby Whiche fact although the Frier the same tyme did deny yet this caÌ„not be denyed but Bilney spake these wordes whereby he may easely be iudged to be farre from the mind of any recaÌ„tation according as by the sayd Gentleman it is also testified that after that he neuer heard of any recantation that Bilney eyther ment or made If I should recite all which here might be brought I myght sooner lacke rowme in my booke to conteine them then names enough to fill vp a grand iurye One martyr witnes for an other martyr But what neede I to spend tyme about witnes when one M. Latymer may stand for a thousand one martyr to beare witnes to an other And though my frend Cope pressing me with the authoritie of M. More saieth that he will beleeue hym before me yet I trust he will not refuse to credite thys so auncient a Senior father Latimer being both in Bilneys time and also by Bilney conuerted and familiarly w t hym acquaynted who being the same time at Cambridge I suppose would inquire as much and could know more of this matter then maister More Touchyng the testimoniall of whiche Latimer The testimonie of M. Latimer concerning M. Bilney I haue noted before how he in ij sundrye places in his sermons hath testified of good Bilney of that blessed Bilney of Saint Bilney how he dyed paciently agaynst the tyrannicall Sea of Rome c. And in an other Sermon also how the sayd Bilney suffered hys body to be burned for the gospell sake c. Item in an other place howe the sayde Bilney suffered death for Gods wordes sake vid. pag. 1008. Vid. supra pag. 1008. I may be thought perhaps of some to haue stayed to long about the discourse of thys matter But the cause that moued and halfe constrained me thereunto was syr Tho. More sometimes Lord Chauncellour of England now a great Archpiller of all our Englishe Papistes a man otherwise of a pregnaunt witte full of pleasaunt conceites also for hys learning aboue the common sort of his estate esteemed industruous no lesse in hys studyes then wel exercised in hys penne Who if hee had kept hymselfe in hys owne shoppe and applyed the facultie being a laye man whereunto he was called and had not ouer reached hymselfe to proue maystryes in such matters wherein hee had little skill lesse experience and which pertayned not to his profession he had deserued not onely much more commendation but also longer lyfe But for so muche as he not contented with hys own vocation hath with Oza reached out hys vnmeete hand to meddle with Gods Arkematters wherein he had little cunning and while he thinketh to helpe religion destroieth religion and is an vtter enemy to Christ and to his spirituall doctrine and his poore afflicted Church to the intent therefore that he being taken for a speciall ringleader and a chiefe stay in the Popes Church might the better be knowen what he is and that the ignorant and simple may see what little credite is to be geuen vnto him as well in his other false facing out of matters as namely in this present history of Bilneys recantation I haue dilligently searched out and procured the true certificate of M. Bilneys burning with all the circumstaunces
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
wolues were so prosperous y t then there were but few theeues yea theft was at that tyme so rare that Caesar was not compelled to make penalty of death vpon felony as your grace may well perceiue in his institutes There was also at that time but few poore people and yet thei did not begge The cause of so many beggâ—â—s theeues and idle people in England but there was geuen them enough vnasked for there was at that time none of these rauenous wolues to aske it from them as it appeareth in the Actes of the Apostles Is it any maruell though there be now so many beggers theues and â—ole people Nay truely What remedy make lawes agaynst them I am in doubt whether ye be able The popeâ— clergy stronger in Parliâ—mente â—hen 〈◊〉 as hath appeared by thâ—ir cruell lawes against the poore Gospellers Are they not stronger in your owne Parliament house then your selfe What a number of Bishops Abbots and Priors are Lordes of your Parliament Are not all the learned men of your realme in fee with them to speake in your Parliament house for them agaynst your crowne dignity and common wealth of your realme a few of your owne learned Counsell onely excepted What lawe can be made agaynst them that may bee auayleable Who is hee though he be greued neuer so sore that for the murther of his auncester No lawe nor remedye against the clergie rauishmeÌ„t of his wife of his daughter robbery trespasse manne debt or any other offence dare lay it to theyr charge by any way of action and if he do then is he by and by by theyr wyknes accused of heresy yea they will so handle him ere he passe that except he will beare a Fagot for theyr pleasure he shal be excommunicate then be all his actions dashed So captiue are your lawes vnto them that no man whom they list to excommunicate All lawes and actions captiue 〈◊〉 the clergy men may be admitted to sue any actioÌ„ in any of your Courts If any man in your Sessions dare be so hardy to indite a Priest of any such crime he hath ere the yeare go out such a yoake of heresye layd in his necke that it maketh him wish that he had not done it Your grace may see what a worke there is in LondoÌ„ Of Richard Hunne read before pag. 806 how the Bishop rageth for inditing of certayne Curates of extortion incontineÌ„cy the last yere in the Wardmote quest Had not Richard Hunne commenced action of Premunire against a Priest he had bene yet aliue and no heretick at all but an honest man Did not diuers of your noble progenitors The statute of Mortmayne seeyng theyr crowne and dignity runne into ruine and to be thus craftily translated into the handes of this mischieuous generatioÌ„ make diuers statutes for the reformation thereof among which the statute of Mortmayne was one to the intent that after that time they should haue no more geuen vnto them But what auayled it haue they not gotten into theyr handes more landes since theÌ„ any Duke in England hath Halfe the profite of the realme in the clergies handes the statute notwithstandyng Yea haue they not for all that translated into theyr handes from your grace halfe your kingdome throughly the onely name remayning to you for your auÌ„ceters sake So you haue the name and they the profit Yea I feare if I should wey all thinges to the vttermost they would also take the name vnto them and of one kingdome make twayne the spirituall kingdome as they call it for they will be named first and your temporall kingdome And which of these 2. kingdoms suppose you is like to ouergrow the other yea to put y e other cleare out of memory Truly the kingdome of the bloudsuppers for to them is geuen daily out of your kingdome and that that is once geuen them commeth neuer from them agayne Such lawes haue they that none of them may neither geue nor sell nothing What law can be made so strong agaynst theÌ„ that they either with mony or els with other pollicy will not breake or sette at nought What kingdome can endure that euer geueth thus froÌ„ him and receiueth nothing agayne Oh how all the substaunce of your realme your sword power crowne dignity obedience of your people runneth headlong into the insatiable whirlepole of these gredy goulfes to be swallowed and deuoured Neither haue they any other colour to gather these yearely exactions into their handes The most good that the Popes clergye doth in England is to pray 〈◊〉 soules out of Purgatorye but that they say they pray for vs to God to deliuer our soules out of the paynes of Purgatory without whose prayer they say or at least without the Popes pardon we coulde neuer be deliuered thence Which if it be true then it is good reason that we geue theÌ„ all these things although it were a huÌ„dred times as much But there be many men of great litterature and iudgement that for the loue they haue vnto the trueth and vnto the common wealth haue not feared to put theÌ„selues into the greatest infamy that may be in abiection of all the world yea in peril of death to declare theyr opinion in this matter which is that there is no Purgatory but that it is a thing inuented by the couetousnes of the spiritualty Purgatory denyed onely to translate all kingdomes from other princes vnto theÌ„ and that there is not one word spokeÌ„ of it in all holy Scripture They say also that if there were a Purgatory and also if that the Pope with his pardons for money may deliuer one soule thence he may deliuer hym as well without mony if he may deliuer one he may deliuer a thousaÌ„d if he may deliuer a thousand he may deliuer them al and so destroy Purgatory and then heâ—s a cruell tyrant without all charity if he keepe them there in prison and in payne tyll men will geue him money If the Pope may deliuer soules â—ut of Purgator◠〈◊〉 money hee may then as 〈◊〉 deliuer them without 〈◊〉 if it pleased him Agayne if he deliuerâ—â— he can deliuer a thousanâ—â— he can deliuer a thousanâ—â— can deliuer all and so maâ— gaâ—â—e deliuerie and a 〈◊〉 dispatch of all 〈◊〉 if hee woulde and if he wâ—ll not wheÌ„ he may theÌ„ is there no charitye in him Likewise say they of all the whole sort of the spiritualtye that if they will pray for no man but for theÌ„ that geue theÌ„ money they are tyrants lacke charity suffer those soules to be punished and payned vncharitably for lacke of theyr prayers This sorte of folkes they cal hereticks these they burne these they rage agaynst put to open shame and make them beare Fagots But whether they be heretickes or no well I wot that this Purgatory the popes pardons are all the cause of the translatioÌ„ of your kingdome so fast
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
I doth consist and is made onlye of two partes that is to say of the body and the soule wherof the one is purged here in this world by the crosse of Christ which he layeth vpō euery childe that he receiueth as affliction worldly oppression persecution imprisonment c. and last of all the rewarde of sinne which is death is layde vpon vs but the soule is purged with the worde of God which we receiue through faith to the saluation both of bodie and soule Now if ye can shewe me a third part of men beside the bodie the soule I will also graūt vnto you the 3. place which you do call Purgatorie But ye cā not doe this I must also of necessitie denie vnto you the Bishop of Romes Purgatorie Neuerthelesse I count neither part a necessarie article of our faith to be beleued vnder paine of damnation whether there be such a Purgarie or no. Secondly they examined me touching the sacrament of the aultar whether it was the very bodie of Christ or no. I answered that I thought it was both Christs body also our bodie The Sacrament of Christes bodye as Saint Paule teacheth vs in the first Epistle to the Corinthians and tenth Chapter For in that it is made one bread of many cornes it is called our bodie which being diuers and manye members are associate and gathered together into one felowship or bodie Likewise of the wine which is gathered of many clusters of grapes is made into one licour But the same bread again in that it is broken is the bodye of Christ declaringe hys bodye to bee broken and deliuered vnto death to redeeme vs from our iniquities Furthermore in that the Sacrament is distributed it is Christes bodye signifying that as verilie as the Sacrament is distributed vnto vs so verily as Christes body the fruit of his passiō dystributed vnto all faythful people In that it is receiued it is Christes bodie signyfying that as verily as the outward man receiueth the sacrament with his teeth mouth so verilye dooth the inwarde man through fayth receiue Christes body and fruit of his passion and is as sure of it as of the bread which he eateth Well said they doest thou not thinke that his very naturall bode fleshe bloud and bone Transubstātiation is really conteyned vnder the Sacramente and there present without all figure or similitude No said I I do not so think Notwithstanding I would not that any should count that I make my saying which is the negatiue anye article of fayth For euen as I say that you ought not to make any necessarie article of the faith of your part which is the affirmatiue so I say againe that we make no necessary article of the fayth of oure part but leaue it indifferent for all men to iudge therein as God shall open his hart and no side to condemne or despise the other but to nourish in all thinges brotherly loue and one to beare an others infirmitie After this they alleged the place of Saint Augustine Ferebatur manibus proprijs where he sayth Ferebatur In manibus proprijs That is to say hee was caryed in his owne handes Whereunto I aunsweared that Saynt Augustine was a playne Interpreter of hym selfe for he hath in an other place The place of S. Augustine expoūded Ferebatur tanquam in manibus suis That is to say he was caried as it were in his owne handes which is a phrase of speache not of one that doth simply affirme but onely of one expressing a thing by a similitude And albeit that Saint Augustine had not thus expounded him selfe yet he writing vnto Boniface Augustinus ad bonifaciū doth playnely admonish all men that the Sacraments do represent and signifie those things whereof they are Sacramentes and many times euen of the similitudes of the thinges them selues they do take their names and therefore according to this rule it may be sayd he was borne in his owne handes when as he bare in his handes the Sacrament of his body bloud Then they alleaged a place of Chrysostome whiche at the first blush maye seeme to make muche for them The place of Chrisostom answered who in a certaine Homilie vppon the Supper wryteth thus Doest thou see bread and wine Do they depart from thee into the draught as other meats doe No God forbyd For as in waxe when it commeth to the fire nothing of the substaunce remayneth nor abydeth so lykewise thinke that the misteries are consumed by the substaunce of the body c. These wordes I expounded by the wordes of the same Doctor which in an other Homilie saith on this manner The inwardeies saith he as sone as they see the bread they flee ouer al creatures and doe not thinke of the bread that is baken of the baker but of the bread of euerlasting lyfe whiche is signifyed by the mysticall bread Nowe conferre these places together you shall perceiue that the last expoundeth the first plainely For hee sayeth Doest thou see the bread and wine I aunswere by the second nay For the inwarde eyes as soone as they see the bread do passe ouer all creatures and doe not anye longer thinke vpon the breead but vppon hym whiche is signified by the bread And after thys manner he seeth it Chrisostom expoundeth himselfe and agayn he seeth it not for as he seeth it with his outwarde and carnall eyes so wyth his inwarde eye he seeth it not that is to saye regardeth not the bread or thinketh not vppon it but is otherwyse occupyed Euen as when we play or doe anye thing els negligently we commonly are wont to say we see not what we do not that in deede we doe not see that whiche we go about but because our minde is fixed on some other thynge and doth not attend vnto that whiche the eyes do see In lyke manner may it be aunswered vnto that whiche followeth Doe they auoyde from thee sayth hee into the draught as other meates doe I will not so say For other meates passing through the bowels after they haue of them selues geuen nourishment vnto the bodye be voyded into the draught but this is a spirituall meate which is receiued by fayth and nourisheth both body and soule vnto euerlasting lyfe neyther is it at anye tyme auoyded as other meates are Argumentum ex Chrisost. The bellye of man cannot abyde any part of Christs body The bellye of man auoydeth some part of euery thing that the mouth receaueth Ergo the mouth of man receaued not the bodye of Christ. And as before I sayde that the externall eyes do behold the bread which the inward eyes beyng otherwise occupyed do not behold or thinke vppon euen so our outward man doth digest the bread and voyde into the draught but the inwarde man doth neyther regard nor thinke vppon it but thinketh vppon the thinge it selfe that is signified by that bread And
and his two daughters Edmond Tibold and his wife Henry Butcher and his wife William Butcher and his wife George Preston and his wife Ioane Smith widow Robert Smith her sonne Richard Smith her sonne Margaret Smith her daughter Elizabeth Smith her daughter Rob. Hempstede and his wife Tho. Hempstede and his wife Iohn Hempstede his sonne Robert fayre William Chatwals Ioane Smith widow otherwise called Agnes widow Iohn her sonne Thomas her sonne Christopher her sonne Alyce her daughter Ioane her daughter Iohn Wiggen Nicholas Holdens wife Alyce Shypwright Henry Browne Iohn Craneford ¶ All these were of the Towne of Bumstede who being detected by Syr Richard Foxe their Curate and partly by Tibold were brought vp to the Byshop of London and all put together in one house to the number of xxxv to be examined and abiured by the sayd Byshop Moreouer in other townes about Suffolke and Essex other also were detected as in the towne of Byrbroke these following Isabell Choote widow Men women of Essex Suffolke troubled for the Gospell Iohn Choote her sonne William Choote her sonne Christopher Choote her sonne Robert Choote her sonne Margeret Choote her daughter Katherine her mayde Thomas Choote and his wife Haruy and his wife Agnes his daughter Thomas his sonne Bateman and his wife Iohn Smith and his wife Thomas Butcher and his wife Robert Catlyn a spone maker Christmas and his wife William Bechwith his wife and his two sonnes Iohn Pickas and his wife William Pickas his brother Girling his wife his daughter Mathewes wife Iohnson his wife and his son Thomas Hilles Roger Tanner Christopher Rauen and his wife Iohn Chapman his seruant Richard Chapman his seruant and brother to Iohn Chapman Iohn Chapman Who remaineth yet aliue hath bene of a long time a great harberour of many good men women that were in trouble distresse receiued theÌ„ to his house as Tho. Bate Simon Smith the Priests wife Roger Tanner with a nuÌ„ber mo which ye may see reade in our first edition pa. 419. ¶ Touching this Richard Chapman this by the way is to be noted that as he was in his coate and shyrt enioyned bare head Rich. Chapman bare foote and bare legge to go before the procession and to kneele vpon the cold steps in the Church all the Sermon time Cruelty shewed for mercy a little ladde seeing him kneele vpon the cold stone with his bare knees hauing pitie on him came to him and hauing nothing else to geue him brought him his cap to kneele vpon For the which the boy immediatly was taken into the Uestry and there vnmercifully beaten for his mercy shewed to the poore penitent Besides these diuers other were about London Colchester and other places also partakers of the same Crosse and affliction for the like cause of the Gospell in whiche number commeth in these which hereafter follow Peter Fenne Priest Iohn Turke Robert Best William Raylond of Colchester Henry Raylond his sonne Marion Mathew or Westden This Parker was abiured 24. yeares before this Dorothe Long. Thomas Parker Alyce Gardiner Iohn Tomson of Colchester Ioh. Bradley and his wife PersoÌ„s abiured of Colchester Anno. 1532. Iohn Hubert of Estdoneland and his wife M. Forman Bacheler of Diuitie Parson of Hony lane Robert Necton Katherine Swane Master Cowbrige of Colchester Wydow Denby Robert Hedill of Colchester William Butcher whose fathers graundfather was burned for the same Religion Abraham Water of Colchester Robert Wygge of London William Bull. of London George Cooper of London Iohn Toy All these in this table were troubled abiured an 1527. 1528. of S. Fayth of London Richard Foster of London Sebastian Harrys Curate of Kensington Ex Regist. Lond. ¶ All these in this table conteined were troubled and abiured an 1527. and 1528. Ioh. Wyly the elder Catherine Wyly his wife Io. Wyly his sonne Christian Wyly his wife W. Wyly his sonne Margaret Wyly his wife Lucy Wyly Agnes Wyly two yong gyrles An. 1532. These eight persons were accused an 1532. for eating potage and fleshmeate fiue yeares before vpon S. Iames euen Also another time vpon S. Peters euen as Catherine Wyly dyd lye in childbed the other wiues with the two gyrles were found eating altogether of a brothe made with the fore part of a racke of Mutton Item the foresayd Iohn Wyly the elder had a Primmer in English in his house and other bookes Also he had a yong daughter of tenne yeares olde which coulde render by hart the most part of the 24. Chapter of S. Mathewe Also could rehearse without booke the disputation betweene the clarke and the Frier Item the sayde Iohn Wyly had in hys house a treatise of William Thorpe and Syr Iohn Oldcastle ¶ A note of Richard Bayfilde aboue mentioned MEntion was made before of Richard Bayfild Monke of Bury pag 1024. who in these perillous dayes amongst other good Saincts of God suffered death as yee haue heard but how and by whome he was detected hath not bene shewed which nowe in searching out of Registers as we haue found so we thought good heere to adioyne y e same with the words confession of the same Edmund Peerson which detected him in maner as foloweth * The accusation of Edmund Peerson agaynst Bayfilde The accusation of Edmund Pâ—â—rson agaynst Râ—â—h Bayfilde THe xiij day of September at iiij of the clocke at after noone the yeare of our Lord. 1527. Sir Richard Bayfilde sayd that my Lord of Londons Commissary was a playne Pharisey wherfore he would speake with him and by his wholesome doctrine he trusted in God hee shoulde make him a perfect Christen man and me also for I was a Pharisey as yet he sayd Also he sayde that he cared not and if the Commissary and the Chauncellour heard him both for the Chauncellour he sayd was also a Pharisey and trusted to make him a Christen man Also he sayd he was entreated by his frends and in maner constrayned to abyde in the Citie agaynst hys will to make the Chauncellour and many moe perfect Christen men for as yet many were Phariseis and knewe not the perfect declaration of the Scripture Also he sayde that M. Arthur and Bilney were and be more pure and more perfecter in their liuing to God then was or is the Commissary the Chauncellour my Lord of London or my Lord Cardinall Also he sayde that if Arthur and Bilney suffer death in the quarels and opinions that they be in or hold they shal be Martyrs before God in heauen Commendation of Bilney and Arthur Also he sayd after Arthur and Bilney were put cruelly to death yet should there be hundreths of men that should preach the same that they haue preached Also he sayd that he would fauour Arthur and Bilney he knew their liuing to be so good for they did weare no shyrtes of linnen cloth but shyrts of heare and euer were fasting prayeng or doing some
other good deedes and as for one of them whatsoeuer he haue of money in his purse he will distribute it for the loue of God to poore people Also he sayde that no man should geue laud nor prayse in no maner of wise to no creature nor to no Saint in heauen Tim. 1. but only to God Soli Deo honor gloria that is To God alone be all honour and glory Also he sayd ah good Sir Edmund ye be farre from the knowledge and vnderstanding of the Scripture for as yet ye be a Pharisey with many other of your company but I trust in God I shall make you and many other mo good and perfect Christen men ere I depart from the Citie The Godly courage of Rich Bayfilde for I purpose to reade a common lecture euery day at S. Fosters Church which lecture shall be to the edifyeng of your soules that be false Phariseys Also he sayde that Bilney preached nothing at Wilsedone but that was true Also he sayd that Bilney preached true at Wilsedone if he sayd that our Ladyes crowne of Wilsedone The peoples offringes bestowed bestowed vppon harlots her rings beades that were offered to her were bestowed amongest harlots by the Ministers of Christes Churche for that haue I seene my selfe he sayd heere in London and that will I abide by Also he sayde he did not feare to commen and argue in Arthur and Bilneys opinions and Articles and if it were with my Lord Cardinall Also he sayd that he would hold Arthur and Bilneys opinions and Articles and abyde by them that they were true opinions to suffer death therfore I know them said he for so noble and excellent men in learning Also he sayde if he were before my Lord Cardinall hee would not let to speake to him and to tell hym that he hath done nought in prisoning of Arthur and Bilney whyche were better disposed in their liuings to God then my Lord Cardinall or my Lord of London as holy as they make themselues Also he sayd my Lord Cardinall is no perfect nor good man to God for he keepeth not the Commaundements of God for Christ he said neuer taught him to folow riches nor to seeke for promotions nor dignities of this worlde nor Christ neuer taught him to weare shoes of siluer and gilt set with pearle and precious stones The Cardinals shooes nor Christ had neuer ij crosses of siluer ij axes nor piller of siluer gilt Also he sayde that euery Priest might preach the Gospell without licence of the Pope my Lord Cardinall my Lord of London or any other man And that would he abide by and thus he verified it as it is written Marke 16. Euntes in mundum vniuersum praedicate Euangelium omni creaturae Christ commaunded euery Priest to go foorth thoroughout all the worlde and preache the word of God by the authoritie of this Gospel and not to runne to y e Pope nor to no other man for licence and that would hee abyde by he sayd Also he sayd Wel Sir Edmund say you what you will and euery man my Lord Cardinall also and yet will I say and abide by it my Lord Cardinall doth punishe Arthur Bilney vniustly for there be no truer Christen men in all the world liuing then they two be and that punishment that my Lord Cardinall doth to them he doth it by might and power as who say this maye I do and thys will I do who shall say nay but he doth it of no iustice Also about the xiiij day of October last past at iij. of the clocke at after noone Syr Richarde Bayfilde came to S. Edmunds in Lumbardstreete where he founde me Syr Edmund Peerson Sir Iames Smith and Syr Myles Garnet standing at the vttermost gate of the personage Syr Edmund sayd to Syr Richard Bayfilde how many Christen men haue yee made since yee came to the Citie Quoth Sir Richard Bayfilde I came euen now to make thee a Christen man and these two other Gentlemen with thee for well I know ye be all three Phariseis as yet Also he sayd to Syr Edmund that Arthur and Bilney were better Christen men then he was or any of them that did punish Arthur and Bilney Per me Edmundum Peerson And thus we haue as in a grosse summe coÌ„piled together the names and causes though not of al yet of a great and to great a number of good men good women whych in those sorowful daies from the yere of our Lord 1527. to this present yere 1533. that is til the comming in of Queene Anne were manifold wayes vexed and persecuted vnder the tiranny of the Bishop of Rome Ten Dutchmen Annabaptists put to death Segor Derycke Symon Runa Derycke Dominicke Dauid Cornelius Ellâ—en Milo Where again we haue to note that froÌ„ this present yeare of our Lord 1533. during the time of the sayd Quene Anne we read of no great persecution nor any abiuration to haue bene in the Church of Englande saue onely that the Registers of London make mention of certaine Dutchmen counted for Anabaptists of whom 10. were put to death in sondry places of the realme an 1535. other 10. repented and were saued Where note again that 2. also of the said company albeit the diffinitiue sentence was read yet notwithstaÌ„ding were pardoned by the king which was contrary to the Popes law Now to proceede forth in our matter after that the Byshops and heads of the clergy had thus a long time taken their pleasure Anno. 1533. exercising their cruell authoritie against the poore wasted flocke of the Lord Complaynt of the CoÌ„mons against the Clergy Ex Edw. Hallo A Parliament an 1534. and began furthermore to stretch foorth their rigour and austeritie to attach molest also other greater persons of the temporaltie so it fell that in y e beginning of the next or 2. yere following which was an 1534. a parlament was called by the king about the 15. day of Ian. In the which parlament the commons renuing their old griefes complained of the cruelty of the Prelates Ordinaries for calling men before them Ex Officio For suche was then the vsage of the Ordinaries and theyr Officials Crueltye of the Clergye against the temporaltie that they would send for men lay accusations to them of heresie onely declaring to them that they were accused and would minister Articles to them but no accuser should be brought forth wherby the coÌ„mons was greuously anoyed oppressed for the party so acited must eyther abiure or do worse for purgatioÌ„ he might none make As these matters were long debating in the Common house as last it was agreed that the temporall men should put their griefs in wryting and deliuer them to the King Whereuppon the 18. day of Marche the common speaker accompanied wyth certaine Knights and Burgeses of the common house came to the Kyngs presence and there declared how the temporal
Bayfild Bainham Teukesbery falsely belying their articles doctrine M. More a persecutour as God graunting me life I haue sufficient matter to proue against him Briefly as he was a sore persecuter of them that stoode in defence of the Gospel so againe on the other side such a blynd deuotion he bare to the Pope holy See of Rome so wilfully stoode in the Popes quarell against his owne prince that he woulde not giue ouer tyll he had brought y e Scaffolde of the Towre hyll with the axe and all vppon his owne necke Edwarde Hall in his Chronicle writing of the death and manners of this Syr Thomas More seemeth to stand in doubt whether to call him a foolishe wise man or a wise foolishe man For as hy nature he was indued with a great witte so the same againe was so mingled sayth he with taunting and mocking that it seemed to them that best knewe him that he thought nothing to be wel spoken except he had ministred some mock in the communication in so much as at his comming to the Tower one of the officers demaunding his vpper garment for his fee meaning his gowne he answered that he should haue it and tooke him his cappe saying it was the vppermoste garment that he had Likewise euen going to his death at the Tower gate a poore woman called vnto him besought him to declare that he had certain euidences of hers in the time that he was in office which after he was apprehended M. More a scoffer vnto his death she could not come by and that he woulde intreat that she might haue them againe or els she was 〈◊〉 He answered Good woman haue patience a little 〈◊〉 for the king is good vnto me that euen within this halfe houre he will discharge me of all businesses and help thee him selfe Also when he went vppe the stayre on the Scaffold he desired one of the Sheriffes officers to giue hym hys hand to helpe him vp and sayde when I come downe againe let me shyft for my selfe so well as I can Also the hangman kneeled downe to him asking him forgiuenes of his death as the manner is To whom he said I forgiue thee but I promise thee that thou shalt neuer haue honestie of y e striking of my head my neck is so short Also euen when he should lay downe his head on the block he hauing a great gray beard striked out his beard and said to the hangman I pray you let me lay my beard ouer the block least you should cut it Thus with a mocke he ended his life There is no doubt but that the Popes holines hath halowed and dignified these two persons long since for Catholike martirs Neither is it to be doubted but after an hundred yeres expired they shal also be shrined portissed dying as they did in that quarrel of the church of Rome y t is in taking the bishop of Romes part against their own ordinary natural prince Wherunto because y e matter asketh a long discourse a peculiar tractation I haue not in this place much to contend with Cope my friend This briefly for a memorandum may suffice that if the causes of true martyrdome ought to be pondred not to be nuÌ„bred if the end of martyrs is to be weyed by iudgement noâ— by affection then the cause and quarrell of these men standing as it doth being tried by Gods word perhaps in y e Popes kingdome they may go for martirs in whoâ—e cause they dyed but certes in Christes kingdome their cause wil not stand how so euer they stand them selues The like also is to be said of the three monkes of Charterhouse Exmewe Middlemore and Nudigate Rochester More Exmew Myddlemore Nudigate executed for treasoÌ„ who the same yeare in the moneth of Iune were likewise attached and arrained at Westminster for speaking certaine trayterous words against the kings crown and dignitie for the which they were hanged drawen and quartered at Tyborne whoÌ„ also because Cope my good freÌ„d doth repute accept in the number of holy Catholique Martyrs here would be asked of him a question What Martyrs be they which standing before the iudge denye their owne words and sayings and plead not guiltie so as these Carthusians dyd whereby it appeareth that they would neither haue stand nor haue died in that cause as they did if they might otherwise haue escaped by denying Wherefore if my friend Cope had bene so well aduised in setting out his martyrs as God might haue made him he woulde first haue seene the true recordes ben sure of the ground of such matters wherupon he so confidently pronounceth and so censoriously controlleth others In the same cause quarrell of treason also the same yeare a little before these aforesaide in the moneth of May Ex actiâ— in termino 〈◊〉 Anno. 2â— Reg. Hen. 8. were executed with the like punishmeÌ„t Iohn Houghton Priour of the Charterhouse in London Robert LaureÌ„ce Prior of the Charterhouse of Beluaile Austen Websteâ— Prior of the Charterhouse of Exham Beside and with these three Priors suffered likewise the same time two other Priestes one called Reignolde brother of Syon the other named Iohn Haile vicare of Thistleworth 9. Carthusians dyed in prison refusing the kinges supremacy Diuers other Charterhouse monks also oâ— LondoÌ„ were then put in prison to the number of nine or tenne and in the same prison dyed for whom we will the Lorde wyllyng reserue an other place hereafter to intreate of more at large In y e meane time M. Copes 9. worthyes for so much as y e foresaide Cope in his doughty Dialogues speaking of these nine worthies doth commend them so highly and especially the three priors aboue recited here by the way I would desire maister Cope simply and directly to answere me to a thing or two that I would put to him and first of this Iohn HoughtoÌ„ that angelical Prior of the Charterhouse his olde companion acquaintance of whoÌ„ thus he writet◠〈◊〉 qui cum Ioannem illum Houghtonum cogito non tam homiâ—◠〈◊〉 quà m angelum in humana forma intueri mihi videor Copus in Dialog 9. pap 995. cuius eminentes virtutes diuinas dotes heroicam animi magnitudinem nemo vnquam poterit satis pro dignitate explicare c. By these his owne wordes it must needes be confessed that the authour of these Dialogues who so euer he was had well seene and considered the fourme and personable stature proportion and shape of his excellent bodye with such admiration of his personage that as he sayth as oft as he calleth the said Iohn Hughton to mind it seemeth to him euen as though he saw an angel in the shape and forme of a man Whose eminent vertues moreouer whose diuine gifts and heroical celsitude of mind no man saith he may sufficiently expresse c. And how old was this M. Cope then I would know
Iacob yet vnderstand good Reader that it was written in very deede to Iohn Frith as is aboue tolde thee For the more proofe and euidence whereof read Frithes booke of the Sacramente and there thou shalte finde a certayne place of this Epistle repeated word for word beginning thus I call God to record against the day we shall appeare before our Lorde Iesus to geue a reckening of oure doings that I neuer altered one sillable of Gods word against my conscience c. Which Epistle Iohn Frith hymselfe witnesseth that he receaued from Tyndall as in hys testimonie aboue appeareth ¶ The death of the Lady Katherine and of Queene Anne THe same yeare in the which W. Tyndall was burned which was the yeare of our Lord 1536. in the begynning of the yeare Anno. 1536. first died Lady Katherine Princes Dowager in the moneth of Ianuary The death of Lady Katherine 〈◊〉 Dowagar After whome the same yeare also in the moneth of May next following followed the death also of Queene Anne who had now bene married to the King the space of three yeares In certeine records thus we finde that the Kyng being in his Iustes at Greenewich sodenly with a fewe persons departed to Westminster and the next daye after Queene Anne his wife was had to the Tower The death of Queene Anne with the Lord Rochford her brother and certayne other and the xix day after was beheaded The wordes of this worthy and Christian Lady at her death were these Good Christen people I am come hether to die for according to the Law and by y e Lawe I am iudged to death and therefore I will speake nothing against it The wordes of Queene Anne at her death I am come hether to accuse no man nor to speake any thing of that whereof I am accused and condemned to die but I pray God saue the King and sende him long to raigne ouer you for a gentler or a more mercifull Prince was there neuer and to me he was euer a good a gentle and soueraigne Lord. And if any person will meddle of my cause I require them to iudge the best And thus I take my leaue of the world and of you all and I hartely desire you all to pray for me O Lord haue mercy on me To God I commend my soule And so she kneeled downe sayeng To Christ I commend my soule Iesu receiue my soule repeating the same diuers times till at length the stroke was geuen and her head was striken off And this was the end of that godly Lady and Queene Godly I call her Queene Anne beheaded CommendatioÌ„s of Quene Anne for sundry respectes whatsoeuer the cause was or quarell obiected against her Fyrst her last wordes spoken at her death declared no lesse her sincere fayth and trust in Christ then dyd her quiet modestie vtter forth the goodnesse of the cause and matter whatsoeuer it was Besides that to such as wisely can iudge vpon cases occurrent this also may seeme to geue a great clearing vnto her that the King the third day after was maried in his whites vnto an other Certaine this was that for the rare and singular giftes of her minde so well instructed and geuen toward God with suche a feruent desire vnto the trueth and setting foorth of sincere Religion ioyned wyth like gentlenes modestie and pitie toward all men there hath not many suche Queenes before her borne the Crowne of England Principally this one commendation she left behinde her that during her life the Religion of Christ most happely florished and had a right prosperous course Many things might be written more of the manyfolde vertues and the quiet moderation of her milde nature how lowly she would beare not onely to be admonished The milde nature of Queene Anne in taking admâ—nition but also of her owne accorde woulde require her Chapleynes playnely and freely to tell whatsoeuer they sawe in her amisse Also how bountifull shee was to the poore passing not only the common example of other Queenes but also the reuenues almost of her estate in so much that the almose which she gaue in three quarters of a yeare in distribution is summed to the number of xiiij or xv thousand pounds Beside the great peece of money which her grace intended to impart into foure sundry quarters of the Realme as for a stocke there to be employed to the behoofe of poore artificers and occupyers Agayne The great Almose of Queene Annne what a zelous defender she was of Christes Gospell all the world doth knowe and her actes doe and will declare to the worldes ende Amongst which other her actes this is one that shee placed M. Hugh Latymer in the Byshopricke of Worcester and also preferred Doctor Shaxton to his Byshopricke being then accompted a good man Furthermore what a true fayth she bare vnto the Lorde this one example may stande for many for that when King Henry was with her at Wodstocke and there being afrayde of an olde blinde prophesie for the which neyther he nor other Kings before him durst hunt in the sayde parke of Woodstocke nor enter into the Towne of Oxford at last thorough the Christian and faithfull counsayle of that Queene he was so armed against all infidelitie that both he hunted in the foresayde parke and also entred in the Towne of Oxford and had no harme But because touching the memorable vertues of this worthy Queene partly we haue sayd something before partly because more also is promised to be declared of her vertuous life the Lord so permitting by other who then were about her I will cease in this matter further to proceede This I can not but meruayle why the Parlament holden this yeare that is the xxviij yeare of the King which Parliament three yeares before had established and confirmed this Mariage as most lawfull shoulde now so sodeinly and contrary to their owne doings Statuâ— An. 28. Hen. 8. cap. 7. repeale and disable the sayd Mariage agayne as vnlawfull beeyng so lawfully before contracted But more I meruayle why the saide Parliament after the illegitimation of the Mariage enacted not contented with that should further proceede and charge her with such carnall desires of her body as to misuse her selfe with her owne naturall brother the Lorde Rochford and others Parliamentâ— not alwayes constant being so contrary to all nature that no naturall man will beleeue it But in this Acte of Parliament did lie no doubt some great mistery which heere I will not stand to discusse but onely that it may be suspected some secrete practising of the Papistes here not to be lacking considering what a mightie stoppe she was to their purposes and proceedings and on the contrary side what a strong Bulwarke she was for the maintenance of Christes Gospell and sincere religion which they then in no case could abide By reason wherof it may easily be considered that this Christian and deuout Debora could lacke no enemies
after whose birth Queene Iane his mother the second daye after dyed in childbed left the king agayne a widower which so continued the space of two yeres together Upon the death of whiche Queene Iane Prince Edward borne and vppon the birth of prince Edward her sonne these two verses were made which follow Phoenix Iana iacet nato Phoenice Queene Iane dyed in childe-bed dolendum Secula Phoenices nulla tulisse duas Here is by the waye to be vnderstand that during all this season since the time that the king of Englande had reiected the pope out of the Realme both the Emperour These verses were thought to be made by M. Armigyl Wade y e French king and the king of Scottes with other forreine potentates which were yet in subiection vnder the Pope bare no him do great good fauour inwardly what soeuer outwardly they pretended Neither was here lacking pryuy setters on nor secret working among themselues how to compasse vngracious mischiefes if God by cōtrary occasions had not stopped their intended deuises For first y e Pope had sent Cardinall Poole to the French king to stir him to warre agaynst the realme of England Secondly where as the Frenche king The Pope stirreth warre agaynst England by Cardinall Poole The Emperour the French king and the king of Scottes set agaynst the king of England by treaty of perpetuall peace was bound yearly to paye to the king of England at the first dayes of May and Nouember about xcv thousand crownes of the summe and odde mony and ouer that 10000. crownes at y e sayd ij termes for recōpēce of salt due as the treates therof did purporte that pension remayned now vnpayed iiij yeares and more Furthermore the Emperour and the Frenche K. both reteined Grancetor a traiterous rebell against the king condemned by Act of Parliament with certayn other traitors moe and yet would not deliuer him to the king at his earnest suite and request The Frenche king also digressing from his promise and treaty made alliance wyth the Bishop of Rome Clement in marying the Dolphine to hys Niece called Katherine de Medicis The sayd Frenche kyng moreouer contrary to his contracte made married his daughter to the king of Scottes All which were preiudiciall and put the kinge no doubt in some feare and perplexity though otherwise a stout and valiant Prince to see the Pope the Emperour the French king and king of Scottes so bent against him And yet all this notwithstanding the Lord stil defended the iustnes of his cause against them all For although the French king was so sette on by the Pope and so linked in mariage with the Scots and sacked nothing now but only occasion to inuade the realme of England yet notwythstanding he hearing now of the birth of Prince Edwarde the kinges sonne by Queene Iane and vnderstandinge also by the death of the sayde Queene Iane that the Kyng was a widower and perceiuing moreouer talk to be that the king would ioyne in mariage with the Germains began to waxe more calme and colde and to geue much more gentle wordes and to demeane him selfe more curtuously labouring to mary the Queene of Nauare hys sister to the king The Ambassadors resident then in France for the king were Ste. Gardiner with Docto◠Thirleby c. Whyche Steuen Gard. what he wrought secreately for the Popes deuotion I haue not expressely to charge him Whether he so did or what he did the Lord knoweth all But thys is certaine that when D. Boner Archedeacon then of Leicester was sente into Fraunce by the Kinge throughe the meanes of the Lord Cromwell to succeede Steuen Gardinar in Ambassie which was about the yeare of our Lord 1538. he found such dealing in the sayd Bishop of Winchester as was not greatly to be trusted beside the vnkynde partes of the sayde Byshop againste the foresayde Boner Anno. 1538. comming then from the King and Lorde Cromwell as was not to be liked Long it is to recite from the beginning few men peruenture woulde beleeue Doct. Boner the kyngs Ambassadour in Fraunce the brawling matters the priuie complaints the contentious quarels and bitter dissentiōs betwene these two and especially what despightful contumelies D. Boner receiued at the hands of Winchester For vnderstande good Reader that this doctor Boner all this while remained yet as he seemed a good man Doct. Boner in the beginning a fauourer of the truth and a Lutherane and was a great furtherer of the kinges proceedings and a fauourer of Luthers doctrine and was aduanced only by the Lorde Cromwel Whose promotions here to reherse first he was Archdeacon of Leycester persone of Bledon of Dereham Cheswike and Cheriburton Then was made Byshop of Hereford and at last preferred to be Bish. of London The chiefe of which preferments and dignities were conferred vnto him only by the meanes and fauour of the L. Cromwel L. Cromwel the onely setter vp of Doct. Boner who was then his chiefe and only patrone and setter vp as the said Boner himselfe in al his letters doth manifestly protest and declare The Copies of which his letters I could heere produce and exhibite but for prolonging my story with superfluous matter Yet that the worlde and all posteritie may see how the comming vp of D. Boner was onely by the Gospell howsoeuer he was after vnkind vnto the Gospell this one letter of his Doct. Boners cōming vp was by the Gospell which I wil heere inferre written to the Lorde Cromwel out of Fraunce may stand for a perpetuall testimonie the tenour whereof here ensueth * A letter of Doctor Boner the kings Ambassadour resident in Fraunce sent to the Lord Cromwell declaring the order of his promotions and comming vp MY very singular especiall good Lord as one most bounden I most humbly commende mee vnto your honourable good Lordship Out of Boners owne hand writing And wheras in times passed in hath liked the same without any my desertes or merites euen only of your singular exceding goodnes to bestowe a great deale of loue beneuolence and good affection vpon me so poore a man and of so small qualities expressing in deede sondry wayes the good effectes therof to my great preferment I was very much bounde thereby vnto your honourable good Lordshippe and thought it alway my duetie as in deede it was both to beare my true hart againe vnto your Lordship D. Boner cōfesseth himselfe much bound to the L. Crōwell and also remembring suche kindnes to doe vnto the same all such seruice pleasure as might then lie in my smal power to do But where of your infinite inestimable goodnes it hath further liked you of late first to aduance me vnto the office of Legation from such a Prince as my soueraigne Lorde is vnto the Emperour and French king and next after to procure and obtayne mine aduauncement to so honourable a promotion as the Byshoprike of Hereford
attain them which I beseech him to graunt vs. Amen ¶ In the xxxvij where you do aske whether I beleeue that the same thing To the 37. artycle which the Councell of Constance representing the vniuersal Church hath approued and doeth approue for the maintenance of faith and soules health is to be approued Touching the authority of the couÌ„cell of Constance and holden of all Christen people and that which the same Councell hath condemned and doth condemne to be contrary to faith and good maners ought of y e same christen people to be beleued and affirmed for a thing condemned I say that whatsoeuer the same Councell or any other haue aproued being approbation or allowance worthy is of al Christen people to be likewise approued holden allowed And again whatsoeuer the same or any other hath condemned being reprofe condeÌ„nation worthy for because it is hurtful to faith or good liuing I say the same ought of al ChristeÌ„ people to be condemned reproued But this surmounteth my knowledge to discerne in what wise their iudgement passed whether with right or vnright for because I neuer looked vpon their Acts neither do I greatly coueâ— for to do wherefore I referre the determinatioÌ„ to them y t haue better aduised their doings and thereby haue some more skill in them then I. In the xxxviij you demaund whether the condemnations of Iohn Wickleffe Iohn Hus To the 38. article and of Hierome of Prage done vpon their persons bookes and documentes by the holy generall Councel of Constance were duly and rightfully done and so for such of euery Catholike person whether they are to be holden and surely to be affirmed I aunswer that it passeth my knowledge and I can not tel thinking surely y t though I am ignoraunt of the same so y t I cannot discusse the thing determinately yet my Christendom shal be therefore neuerthelesse and that I and all Christen men may well suspend our sentence being thereof ignorant affirming neither the one ne the other neither yea nor nay In the xxxix you ask whether I beleeue hold affirm that Iohn Wickleffe of England Iohn Hus of Boheme To the 39. article and Hierome of Prage were heretickes and for hereticks to be named and their books and doctrines to haue ben now be peruerse for the which books pertinacitie of their persons they are condemned by the holy Councel of Constance for heretikes I say that I know not determinately whether they be heretikes or no ne whether their books be erroneous or no ne whether they ought to be called heretickes or no. ¶ In the xl where you aske whether I beleeue and affirme that it is not lawful in any case to sweare I say To the 40. article y t I neither so do beleue ne affirme ne neuer did ¶ In the xlj where you aske whether I beleue that it is lawful at the commandement of a iudge to make an oth to say the truth or any other othe in a case conuenient and that also for purgation of infamy To the 41. article An othe before a iudge in a cause conuenient is lawfull I answere that I neuer saide the contrary but that I thinke and haue thought it lawful to giue an oth afore a iudge to say the truth if the iudge so require and that by request lawful and conuenieÌ„t As when a thing is in controuersie betwixt two persons and therupon they sue vnto a iudge for sentence when the iudge can none otherwise boult out the truth he may require an oth As when the two women which contended before Salomon to auoyde the cryme of murther which the one had comitted in oppressing her child to death and would haue put the same vpon the other How an oth ought to be required of a iudge and how it may be geueÌ„ before a iudge Ouer much vse of othes in Courtes repreheÌ„ded Iudges must be spare and warye in requiring othes Where many othes be there is some periâ—rye The vse and maner of Germaines in causes iudiciall if Salomon could not by his wisdome otherwise haue inuestigated the truth he might I suppose for to come by the more certaine information of the thing haue caused one of them or both seing it expedient for him to sweare wherin the women had bene bound to obey him But Iudges haue neede to be spare in requiring of othes For in customable or oft Iuries creepeth in alway betwixt times some periury as sheweth Chrisostome in wordes semblable to these and thinges precious through oft haunt or occupying loseth their estimation And so reuerent othes vnaduisedly required for euery trifle vsually do cause men to regard little for making of them yea and I feare to breake them Therfore in Almaine they haue made of late as I haue hard say by credible persoÌ„s which haue come from thence many notable ordinances for the coÌ„mon wealth within a while amongest other this is one If a man be set for to enter plea against another in any town the Peeres therof afore whom al actions are vsed to be debated hearing such a plea entred shal cal the parties priuately together before they come into any open Court. And the matter examined they shal exhort them to let the plea ceasse without further processe shewing them y e great dammage both godly and worldly comming of waging the law and the great cast and commoditie that is in agreement and concord Fruit of the Gospell in Germanye Which exhortation they vse to shew with so great grauity and fatherly loue such wonders are wrought where the Gospell hath free passage that very few will commence plea. In Germany few controuersies come to the open courâ—â— but commoÌ„ly are compounded â— home And though any plea be commeÌ„ced through such sage admonition it falleth lightly to sequestration and arbitrement of neighbours who do set the suters at vnitie ere the matter do came to discussion in open Court Notwithstanding if some be so weiwardly minded as in a multitude al are not one mans children therfore vnlike of intent that they will needes proceede and follow y e law they shal be heard to speak their matters in opeÌ„ court and taught as the matter is most like to succeede counsailed with new exhortation to stoppe their processe If they will not be perswaded then the Iudges seeing the matter so ambiguous y t they cannot giue perfect sentence therin Câ—stome aâ—â—ng the â—â—maines of â—aking 〈◊〉 except by vertue of an othe made by one of the parties they be first better certified Then wil they shew the same before the suters declaring what a chargeful thing it is to giue a soleÌ„ne oth for loue of winning some worldly profit how vnlesse such as shal make it ne y e better ware to eschew the same they shal beside an euil ensaÌ„ple giuing to a multitude work theÌ„selues happily shame or dishonesty Upon this they
the L. Cromwel and so caried into his inward chamber where as it is reported of many L. Cromwell desired of Lambert forgeuenes that Cromwell desired him of forgeuenes for that he had done Ther at the last Lambert being admonished that the houre of his death was at hande hee was greatly comforted and cheared and being broughte out of the chamber into the Hal he saluted the gentlemen and sate downe to breakfast wyth them shewing no manner of sadnesse or feare When as the breakfast was ended he was caried straight way to the place of execution wher as hee shoulde offer hymselfe vnto the Lorde a sacrifice of sweete sauour who is blessed in his Saintes for euer and euer Amen As touching the terrible maner and fashion of the burning of this blessed Martyr heere is to be noted that of all other which haue beene burned and offered vp at Smithfielde there was yet none so cruelly and piteously handled as he For after that his legges were consumed and burned vp to the stumpes and that the wretched tormentours and enemies of God had withdrawne the fire from him so that but a small fire and coales were left vnder hym then two that stoode on eche side of him with their Hallebardes pitched him vpon their pikes as farre as the chaine wolde reache after the manner forme as here in this picture is described Then hee lifting vp such handes as hee had and his fingers endes flaming with fire The worâ—eâ— which he spake at his death cried vnto the people in these wordes None but Christ none but Christ and so being let downe againe from their Hallebardes fell into the fire and there gaue vp his life The order and maner of the burning of the constante Martyr in Christ Iohn Lambert During the time that hee was in the Archbyshoppes Warde at Lambeth which was a little before his disputation before the king he wrote an excellent confession or defence of his cause vnto king Henrie Wherein he first moâ—lifying the kings minde and eares w t a modest sober preface declaring how he had a double hope of solace laid vp the one in the most high and mighty Prince of Princes God the other nexte vnto God in hys Maiestie which shoulde represent the office and ministerie of that most high Prince in gouerning here vppon earth after that proceeding in gentle wordes he declared y e cause which mooued him to that which he had done And albeit he was not ignorant howe odious this doctrine woulde be vnto the people yet notwithstanding because he was not also ignoraunt how desirous the kynges mind was to search out the trueth The Apology of Iohn Lambert vnto the king he thought no time vnmeete to performe his duetie especially for so muche as hee woulde not vtter those thyngs vnto the ignoraunt multitude for auoiding of offence but only vnto the Prince him selfe vnto whom he might safely declare his minde After thys Preface made hee entring into the Booke The prefâ—â— of his Apologie confirmed his doctrine touchinge the Sacramente by diuers testimonies of the Scriptures by the whiche Scriptures hee prooued the bodye of Christe whether it riseth or ascendeth or sitteth or be conuersant here to be alwaies in one place Then he gathering together the mindes of the auncient Doctours did proue and declare by sufficient demonstration y e sacrament to be a misticall matter Albeit hee so ruled himselfe in suche temperaunce and moderation that he did not deny but that the holy sacrament was the very naturall bodye of our sauiour and the wine hys naturall bloud and that moreouer his naturall body bloud were in those misteries but after a certayne maner as al y e auncient Doctours in a maner do interprete it After this protestation thus made hee inferreth y e sentence of his confession as here followeth * A treatise of Iohn Lambert to the king CHrist is so ascended bodily into heauen his holy maÌ„hode thether so assumpt whereas it doth sit vppon the right hand of the father A treatise of Iohn Lambert vppon the Sacrament to the king that is to say is with the Father there remanent and resident in glory that by the infallible promise of God it shall not or cannot from thence return before the generall dome whiche shall be in the ende of the world And as he is no more corporally in the world so caÌ„ I not see how he can be corporally in the sacrament or his holy supper And yet notwithstanding do I knowledge confesse that the holy sacrament of Christes body bloud is his very body bloud in a certayne maner which shall be shewed hereafter with your graces fauour permissioÌ„ according to the wordes of our sauiour instituting y e same holy sacrament saying This is my body whiche is geueÌ„ for you Math. 26. And agayne This is my bloud which is of the new Testament which is shed for many for the remission of sinnes But now for approuing of the first part that Christ is so bodily ascended into heauen and his holy manhoode so thether assumpte c. that by the infallible promise of God he shall not or cannot any more from thence boldly return before the generall dome I shall for this alledge first the scriptures and following the authorities of olde holye Doctors w t one consent testifying with me Besides thys I neede not to tel that the same is no other thing but that we haue taught to vs in these 3. articles of our Creede He ascended into heauen and sitteth on the right hand of GOD the father almightye from thence he shall come to iudge the quicke and the dead For Christ did ascend bodily the God head which is infinite vncircuÌ„scriptible replenishing both heauen and earth being immutable and vnmooueable so that properly it can neither ascend nor descend Scriptures affirming the same The Scriptures whych I promised to alledge for the confirmation of my sayd sentence be these Hee was lifted vp into heauen in their sight Act. 1. and a cloude receaued him from theyr eyes and when they were looking vp into heauen they sawe two men c. Heere it is euidently shewed that Christ departed and ascended in a visible and circumscripte body That thys departing was visible and in a visible bodye these woordes doe testifie And when they were looking vppe Whye stande ye heere looking vppe into heauen And euen as yee haue seene him c. That secondly it was in body I haue afore prooued and moreouer the Deitie is not sene but is inuisible as appeareth To God onely inuisible c. and He dwelleth in the inaccessible lighte 1. Tim. 1. 1. Tim. 6. whiche no man seeth nor may see c. Therfore the manhead and naturall body was assumpt or did ascend That thirdly it was in a circumscript body appeareth manifestly in this First y t his ascension and bodily departing caused them to loke vp
offended with Christ when he sayd he woulde haue his flesh eaten and except a man shoulde eate hys flesh hee could not come to lyfe eternall The grosse Capernaites They supposed grossely and vnderstoode hym if a man might so playnely speake it butcherly that he would cut out lumpes and peeces out of his body as the butcher doth out of dead beastes and so geue it them to eate of as Augustine dooth heere say And vpon this grosse or as holy Augustine doth heere call it foolish and fleshly vnderstanding they were offended and sayde to him This is a sore or hard sayeng They did shoote foorth their bolt and vnwise sayeng ouer soone and were offended before they had cause They tooke that for hard and sore which shoulde haue bene passing pleasaunt and profitable to them if they would haue heard the thing declared throughly to the end And euen so now that whiche in this matter maye appeare at the first blush a sore strange and intollerable sentence for as much as we haue not heard of it before but the contrary hath of long time ben beaten into our heads and perswaded to our mindes yet by deliberation and indifferent and abiding a triall of that which at the first may appeare sore and intollerable shal I trust be found a sweete truth to such specially as your grace is louing to heare to knowe all truth But the Capernaites were hard as here sayth Augustine and not the worde For if they had not bene hard but soft and pacient to heare they woulde haue said in themselues Christ sayeth not this without a cause and there is some hid misterie therein and so by pacient â—ariance they shoulde haue knowne the trueth that they coulde not attaine to for peruerse hastines or haste which is a great stoppe and let of true iudgement Hastynes a great hinderance of true iudgement But the Disciples taried paciently to heare further and so did they knowe this speach of Christ to be the words of life that to the other ouer readily departing from Christ were words of death 2. Cor. 3. For they tooke them literally and grossely and the letter as Paule sayth slayeth But to shewe what the Disciples remayning wyth Christ did learne saint Augustine doth consequently shew by the wordes of the Gospell saieng thus Ille autem instruxit eos ait illis Spiritus est qui viuificat caro nihil prodest c. But he instructed them and sayd vnto them The Spirite is that which geueth life the fleshe profiteth nothing The words that I haue spoken vnto you are spirite and life Vnderstand you that which I haue spoken spiritually You shall not eate this body which you see neyther shall you drinke that same bloud which they shall shed foorth that shall crucifie mee I haue set foorth to you a certayne Sacrament or mysterie which beeing spiritually vnderstande shall geue you lyfe and although it be requisite that this be celebrated visibly yet it ought to be vnderstaÌ„d inuisibly In thys do we see The wordes of the sacrament are to be vnderstaÌ„d spiritually that both Christ and Augustine would haue Christes wordes to be vnderstande spiritually and not carnally figuratiuely and not literally and therefore doth he say You shall not eate this body whiche you see neyther shall you drinke that same bloud which they shall shed foorth that shall crucifie mee And what else is this but that Christ would his body to be eaten and his bloud to be drunken But he would not his bodie to be carnally eaten whyche was materially seene of them to whome he spake nor hys materiall or naturall bloud to be carnally drunken which hys crucifiers shoulde cause to issue from his naturall bodye crucified The body of Christ is not to be eaten carnally as sayeth Augustine but hee ordeyned and willed his bodye and bloud to bee spiritually eaten and drunken in faith and beliefe that his body was crucified for vs and that his bloud was shed for the remission of our sinnes This eating and drinking is nothing but suche true fayth and beliefe as is shewed Wherefore as Christ sayth He that eateth my fleshe and drinketh my bloud hath lyfe euerlastyng Euen so doth he saye He that beleeueth in mee hath lyfe euerlastyng And Saint Augustine agreeably to the same August in Ioan. treating vpon Iohn doth say At quid paras dentem ventrem Crede manducasti c. Why dost thou prepare thy teeth and belly Beleue and thou hast eaten I do know that Christ ordeineth his Sacrament to be receiued and eaten which is in a certaine wise called his body as after shal be more largely opened but the same doth not feede y e mynde of them except it be takeÌ„ spiritually not corporally Heb. 13. It is good to stablish the hart with grace not with meat And S. Augustine assentyng to the same doth say in a SermoÌ„ that he maketh vpoÌ„ these wordes August in Serm de verbis Lucae in the Gospell of Luke Lord teache vs to pray Panem dixit sed Epiousion hoc est supersubstantialem c. He sayd bread but supersubstantiall bread This is not the bread which goeth into the body but that bread whiche doth satisfie the substaunce of our soule Our soules therfore into whom nothyng corporall can corporally enter doth not carnally receiue the body bloud of our Sauiour neither did he ordeine his blessed body and bloud so to be eaten and drunken Although our soules can not lyue except they be spiritually fedde with the blessed body and bloud of him spiritually eatyng and drinkyng them in takyng also at tymes conuenient The Sacrament truly called the body and bloud of Christ. the blessed Sacrament whiche is truely called his body and bloud Not that it is so really but as is shewed by the interpretation both of Tertullian Augustine because it is a signe or figure of Christes body and bloud And the signes or Sacramentes both commonly as sayeth Augustine both ad Bonifacium and in his worke De Ciuitate Dei Sacraments take their denominatioÌ„ of the things which they represent take their denomination of the thynges by them represented and signified But for somuch as some will obiect that Augustine in the worde afore rehearsed doth not speake of eatyng the Sacrament for the text of the Scripture vpon the which he doth ground is not spoken by eatyng the Sacrament whiche text is this Vnlesse a man eate my flesh c I aunswere that true it is he began of spirituall eatyng and thereto serueth the text recited Neuerthelesse Obiection aunswered he meaneth that Christ is not ordeyned to be eaten either without the Sacrament or in the Sacrament but spiritually of the faythfull as more euidently doth appeare by these wordes there folowyng Sacramentum aliquod vobis commendaui quod spiritualiter intellectum viuificabit vos c. I haue commeÌ„ded vnto you a Sacrament which beyng
his owne proper person is yet sayde to be offered vp not only euery yeare at Easter but also euery day in the celebration of the Sacrament because his oblation once for euer made is thereby represented Euen so saith Augustine is the Sacramēt of Christes body the body of Christ and the sacrament of Christes bloud the bloud of Christ in a certayne wise or fashion The celebration of the sacrament representeth the oblation of Christes body The sacramēt of Chrrists body is not his body in deede but in memoriall or representation Not that the Sacrament is his naturall body or bloud in deede but that it is a memoriall or representation thereof as the dayes before shewed be of his verye and naturall body crucified for vs and of his precious bloud shed for the remission of our sinnes And thus be the holy signes or Sacramentes truely called by the names of the very thinges in them signified But why so For they saith Augustine haue a certaine similitude of those things wherof they be signes or Sacraments for else they should be no Sacraments at all And therefore do they commonly and for the most part receiue the denomination of the things whereof they be Sacraments So that we may manifestly perceiue that he calleth not the Sacrament of Christes body and bloud the very body and bloud of Christ but as he sayd before But yet he sayth in a certaine maner or wise Not that the Sacramente absolutely and plainely is his naturall body or bloud For this is a false argument of Sophistrie which they call Secundum quid ad simpliciter that is to say A Falla◠in Logike a secundum quid ad simpliciter The Popes argument The Sacrament of Christes body is Christs body Ergo the sacrament is Christes body really ◠substātially that the Sacramēt of Christes body is in a certaine wise the body of Christe Ergo it is also playnely and expressely the naturall body of Christ. For such an other reason might this be also Christ is after a certayne maner a Lion a Lambe and a doore Ergo Christe is a naturall Lion and Lambe or materiall doore But the Sacrament of Christes body and bloud is therefore called his body and bloud because it is thereof a memoriall signe sacrament token representation spent once for our redemption Which thing is further expounded by an other speach that he doth heere consequently allege of baptisme Sicut de ipso baptismo apostolus dicit c. The Apostle quoth Augustine sayeth not we haue signified buryeng but he sayeth vtterly we be buried with Christ For else should all false Christians be buried wyth Christ from sinne which yet do liue in all sinne And therfore saith Augustine immediately therupon he called therfore the sacrament of so great a thing by none other name then of the thing it selfe Thus O moste gracious and godly prince do I confesse and knowledge that the bread of y e sacrament is truely Christes body and the wyne to be truely his bloud according to the wordes of the institution of the same Sacrament but in a certaine wise that is to wit figuratiuely sacramētally or significatiuely according to the exposition of the Doctours before recited heereafter folowing And to this exposition of the old Doctours am I enforced both by the articles of my Creede and also by the circumstances of the sayde Scripture as after shall more largely appeare But by the same can I not finde the natural body of our Sauiour to be there naturally but rather absent both from the sacrament from all the world collocate and remaining in heauen where he by promise must abide corporally vnto the end of the world The same holy Doctor writing agaynst one Faultus sayth in like manner Aug. contra Faustum Si Machabaeos cum ingenti admiratione praeferimus quia escas quibus nunc Christiani licitè vtuntur attingere noluerunt quia pro tempore tunc Prophetico non licebat quanto nunc magis pro Baptismo Christi pro Eucharistia Christi pro signo Christi c. If we doo preferre wyth greate admiration the Machabees because they would not once touche the meates which Christian men now lawfully vse to eate of for that it was not lawfull for that tyme then beyng propheticall that is in the tyme of the olde Testament how muche rather now ought a Christian to be more ready to suffer all things for the Baptisme of Christ and for the Sacrament of thankesgiuing and for the signe of Christe seeyng that those of the old Testamente were the promises of the things to be complete and fulfilled and these Sacramentes in the newe Testamente are the tokens of things complete and finished In this do I note that according to the expositions before shewed he calleth the Sacrament of Baptisme and the Sacrament of Christes body bloud otherwise properly named Eucharistia signum Christi and that in the singular number The signe of Christ. for as much as they both do signifie welnigh one thing In both them is testified the death of our Saueour And moreouer he calleth them Indicia rerum completarum that is to wyt The tokens or benefits that we shall receiue by the beliefe of Christe for vs crucified And them doth he call vsually both the sacraments signum Christi in the singular number And as the same Saint Augustine in his fiftie treatise vpon the Gospel of Saint Iohn teacheth where he sayeth thus Si bonus es si ad corpus Christi pertines quod significat Petrus habes Christum in praesenti in futuro In praesenti per fidem c. If thou be good August in Ioan tract 50. if thou pertayne to the body of Christ which this word Petrus doth signifie then hast thou Christ both heere presente and in time to come Heere presente through fayth heere presente by the signe and figure of Christe heere presente by the Sacrament of Baptisme heere presente by the meate and drinke of the altar c. More there was that Iohn Lambert wrote to the king but thus much onely came to our hands The death of Robert Packington AMong other actes and matters passed and done thys present yeare Robert Packington which is of the Lorde 1538. heere is not to be silenced the vnworthy and lamentable death of Robert Packington Mercer of London Anno 1538. wrought and caused by the enemies of Gods worde and of all good proceedings The story is this The said Robert Packington being a man of substance and dwelling in Chepeside vsed euery day at fiue of the clocke Winter and Sommer to goe to prayer at a Churche then called S. Thomas of Acres but now named Mercers Chappell And one morning amongst all other being a great mistie morning such as hath seldōe bin seene euen as he was crossing y e streate from his house to the Churche he was sodenly murthered with a gunne which of y e neighbours was plainly
heard and by a great nūber of labourers standing at Soper lane end he was both seene go foorth of his house and the clap of the gunne was heard but the deede dooer was a greate while vnespied and vnknowne Although manye in the meane time were suspected yet none could be founde faulti◠therein The murtherer so couertly was conueied tyll at length by the confession of Doctour Incent Deane of Paules in his death bed it was knowne and by him confessed y t he himselfe was the authour thereof by hiring an Italian for lx crownes or thereabout Doct. Incent Deane of Paules murderer of Packington to do the feate For the testimonie whereof and also of the repentaunt wordes of the said Incent the names both of thē which heard him confesse it and of thē which heard the witnesses report it remayne yet in memorie to be produced if neede required The cause why he was so litle fauored with the clergie was this for that he was knowen to be a mā of great courage one that could both speake also would be heard for at y e same time he was one of the burgesses of the Parlamēt for the city of Londō had talked somwhat against the couetousnes cruelty of the clergie wherefore he was had in cōtempt with them and was thought also to haue some talke with the King for the whiche he was the more had in disdaine with them murthered by the sayde Doctour Incent for his labour as hath bene aboue declared And thus muche of Rob. Packington whiche was the brother of Austen Packington aboue mentioned who deceiued bishop Tonstal in bying the new translated Testament of Tyndall Whose pitious murther although it was priuie and soden yet hath it so pleased the Lorde not to keepe it in darkenes but to bring it at length to light The burning of one Collins at London NEither is here to be omitted the burning of one Collins sometime a Lawyer a Gentleman which suffered the fire this yeare also in Smithfielde Collins with his dogge burned anno 1538. Whom although I do not here recite as in the number of Gods professed martyrs yet neither do I thinke him to be cleane sequestred from the companye of the Lordes saued flocke and family notwithstanding that y e bish of Romes Church did condemne and burne him for an heretike but rather do recount him therefore as one belonging to the holy company of Saints At leastwise this case of hym and of his end may be thought to be such as may well reproue and condemne their crueltie and madnesse in burning so without all discretion this man being madde and distract of his perfect wittes as he then was by this occasion as heere followeth ¶ Collins with his dogge burned Collins beyng beside his wittes seyng the Priest holdyng vp the host ouer his head shewing it to the people Collyns burned for holding vp a dogge at Masse he in like maner counterfeityng the Priest tooke vp a litle dogge by the legges and held him ouer his head shewyng him vnto the people For this he was by and by brought vnto examination and condēned to the fire and was burned and the dogge with him the same yeare of our Lord in the which Iohn Lambert was burned 1538. * The burnyng of Cowbridge at Oxford anno 1538. WIth this foresayd Collins may also be adioyned the burnyng of Cowbridge who likewise beyng mad Cowbridge burnt at Oxforde beside his right senses was either the same or the next yeare folowyng condēned by Longland Byshop of Lyncolne and committed to the fire by him to be burnt at Oxford What his opinions and Articles were wherewith he was charged it needeth not here to rehearse For as he was then a man mad and destitute of sense and reason so his wordes and sayinges could not be sound Yea rather what wise man would euer collect Articles agaynst him whiche sayd he could not tell what Cope in hys Dialogues And if his Articles were so horrible and madde as Cope in his Dialogues doth declare them then was he in my iudgement a man more fitte to be sent to Bethlehem then to bee had to the fire in Smithfield to be burned For what reason is it to require reason of a creature madde or vnreasonable or to make heresie of the wordes of a senselesse man not knowyng what he affirmed But this is the maner and propertie of this holy mother Church of Rome that what soeuer commeth in their handes and inquisition to the fire it must There is no other way neither pitie that will moue nor excuse that will serue nor age that they will spare nor any respect almost that they consider as by these two miserable exāples both of Collins and Cowbridge it may appeare Who rather should haue bene pitied and all wayes conueniēt sought how to reduce the seely wretches into their right myndes agayne according as the true Pastours of Israell be commaūded by the spirite of God to seeke agayne the thynges that be last to bynd vp the thynges that be broken c. and not so extremely to brust the thyngs that be bruised before But to ende with this matter of Cowbridge The right confession of Cowbridge at his departing what soeuer his madnesse was before or how soeuer erroneous his Articles were whiche for the fonde fantasies of them I do not expresse yet as touching his end this is certaine that in the middest of the flame he liftyng vp his head to heauen soberly and discretly called vppon the name of the Lord Iesus Christ and so departed ¶ William Leiton and Puttedew Martyrs ABout the same tyme yeare or not much before Puttedew Martired when Iohn Lābert suffered at London there was one Puttedew also condemned to the fire about the parts of Suffolke who commyng into the Church and meryly tellyng the Priest that after he had dronke vp all the wyne alone he afterwarde blessed the hungry people with the emptie Chalice was for the same immediately apprehended and shortly after burned leauyng to vs an experiment Prouer. Non est bonum ludere cum impiis Quà m parum sit tutum ludere cum sanctis as the olde saying was then but rather as we may see now Quà m male tutum sit ludere cum impijs The other Williā Leyton was a Mōke of Aye in the Countie of Suffolke was burned at Norwich for speakyng agaynst a certaine Idole W. Leyton Martyr which was accustomed to be carried about the Processions at Aye also for holding that the Sacramentall Supper ought to bee administred in both kyndes about the yeare and tyme aforesayd ¶ The burnyng of one Peke at Ipswich IN the burnyng of an other Suffolke man N. Peke burned at Ipswich Martyr named N. Peke dwellyng sometyme at Earlestonh◠and burnt at Ipswich somewhat before the burnyng of these aforesayd thus I finde it recorded and testified That when as hee
Counsell to the intent to haue it punished without fauor euen with the extremity of the law Item that none of the kings subiects shall reason dispute or argue vpon the sacrameÌ„t of the aulter vpon paine of losing theyr liues No man to dispute of the Sacrament goodes and cattels without all fauor onely these excepted that be learned in Diuinitye they to haue theyr liberty in theyr scholes and appoynted places accustomed for such matters Item that holy bread and holy water procession kneling Holy bread and holy water with other rites of the Church established and creeping on good Friday to the crosse and Easter day setting vp of lights before the Corpus Christi bearing of candles on Candlemas day Purification of women deliuered of child offering of Crisomes keeping of the foure offering dayes paying theyr tithes and such like ceremonyes must be obserued kept till it shall please the king to chaunge or abrogate any of them This article was made for that the people was not quieted and conteÌ„ted many of them with the ceremonies then vsed Finally all those Priestes that be maryed and openly knowne to haue theyr wiues Maryed priestes punished or that hereafter do inteÌ„d to marry shall be depriued of all Spirituall promotion from doyng any duety of a Priest and shall haue no manner of office dignity cure priuiledge profit or commodity in any thing appertaining to the Clergy but from thence forth shal be taken Difference to be taught betwene things commauÌ„ded of God and ceremonyes vncommaunded had and reputed as lay persons to all purposes and intentes and those that shall after thys proclamation marry shall runne in his graces indignatoÌ„ and suffer punishment and imprisonment at his graces will pleasure Item he chargeth all Archbishops Bishops Archdeacons Deacons Prouostes Parsons Uicars Curates other Ministers and euery of them in their own persons within their cures diligently to preach teach open and set forth to the people the glory of God trueth of his word and also considering the abuses superstitions that haue crept into the hartes and stomackes of many by reason of their fond ceremonies he chargeth them vpon payn of imprisonment at his graces pleasure Thomas Becket noted of stubbernesse not onely to preach and teach the word of God accordingly but also sincerely and purely declaring the difference betwene things commauÌ„ded by God and the â—ites and ceremonies in theyr church then vsed least the people therby might grow into further superstition Item for as much as it appeareth now clearely that Thomas Becket sometime Archbishop of Caunterbury stubbernely withstanding the wholesome lawes established agaynst the enormityes of the Clergy by the kynges highnesse noble Progenitour King Henry the second for the common wealth rest and tranquility of thys Realme of his froward minde fledde the Realme into FrauÌ„ce and to the Bishop of Rome maynteyner of those enormityes to procure the abrogation of the sayd Lawes whereby arose much trouble in this sayd Realme and that his death which they vntruely called Martyrdome happened vpon a rescue by him made and that as it is written he gaue opprobrious wordes to the Gentlemen which then counselled him to leaue hys stubbernenesse and to auoyde the commotion of the people risen vppe for that rescue and he not onely called the one of them bawde but also tooke Tracie by the bosome and violently shook hym and plucked hym in such maner that he had almoste ouerthrowne him to the pauement of the church so that vpon this fray one of theyr companye perceiuing the same strake him and so in the thronge Becket was slayne and further that his canonization was made onely by the Byshop of Rome because he had bene a champion to mayntayne his vsurped authority and a bearer of the iniquitye of the Clergy For these and for other great and vrgent causes long to recite the kinges Maiesty by the aduise of hys Counsell hath thought expedient to declare to hys louyng subiectes that notwithstanding the sayd canonization Tho. 〈◊〉 a rebell rather then a Sainct there appeareth nothing in his life and exterior conuersation wherby he should be called a Saynt but rather estemed to haue bene a rebell and traytor to his Prince Therefore his grace straytly chargeth and commaundeth that from henceforth the sayd Thomas Becket shall not be esteemed named reputed and called a Saynt but Bishop Becket and that his Images and Pictures thorow the whole Realme shal be pluckt downe and auoyded out of all Churches Chappels and other places and that from henceforth the dayes vsed to be festiuall in his name shall not be obserued nor the seruice office Antiphons Collectes prayers in his name read The canonization of Tho. Becâ—â—â— rased but rased put out of all the bookes that all their festiuall dayes already abrogated shal be in no wise solemnized but his graces ordinaunces and iniunctions therupon obserued to the inteÌ„t his graces louing subiectes shal be no longer blindly ledde abused to commit Idolatry as they haue done in tymes passed vpoÌ„ payne of his maiestyes indignation imprisoÌ„ment at his graces pleasure Finally his grace straightly chargeth and commaundeth that his subiects do keep and obserue all and singuler his iniunctions made by his maiesty vpon the payn therin conteined Here foloweth how religion began to goe backeward TO many which be yet aliue can testify these thinges it is not vnknowne how variable the state of ReligioÌ„ stood in these daies The variable changeâ— and mutations of religion in king Henryes dayes how hardly and with what difficulty it came forth what chaunces and chaunges it suffered Euen as y e king was ruled and gaue â—are sometime to one some time to an other so one while it went forward at an other season as much backeward agayne and sometime cleaâ— altered changed for a season according as they could preuayle which were about the king So long as Queene Anne liued the Gospell had indifferent successe After that she by sinister instigation of some about the king was made away the cause of the gospell began again to incline but that the Lord then stirred vp y e Lord Cromwell oportunely to helpe in that behalfe Who no doubt did much auayle for the encrease of Gods true Religion much more had brought to perfection The course of the Gospell interrupted by malicious enemyes if the pestilent aduersaryes maligning the prosperous glory of the Gospel by coÌ„trary practising had not craftily vndermined him and supplanted his vertuous procedings By the meanes of which aduersaries it came to passe after the taking away of the sayd Cromwel that the state of Religion more and more decayed during all the residue of the raygne of king Henry Among these aduersaries aboue mentioned y e chief captain was Steuen Gardiner bishop of Wint. who with his confederats and adherentes disdayning at the state of the L. Cromwel and at the
thereof Chrisost. in Psa. 30. hom 1. Item in the tyme of Chrysostome it appeareth there was no such assoyling at the Priests hands by these wordes where he sayeth I require thee not that thou shouldest coÌ„fesse thy sinnes to thy fellowe seruaunt Tell them vnto God who careth for them Chrysost. in hom de penit confessione Item the sayde Chrysostome in an other place wryting vpon repentance and confession Let the examination of thy sinnes and thy iudgement sayth he be secrete and close without witnesse Let God onely see and heare thy confession c. De penit dist 1· Petrus in Glosa Item in the time of Ambrose De poenit Dist. 1. Petrus the glose of the Popes owne decrees recordeth That the institution of Baptisme was not then begonne which nowe in oure dayes is in vse Item it is truely sayd therfore of the Glose in another place where he testifieth That this institution of penance began rather of some tradition of the vniuersall church De penit Dist. 5 in principio then of any authoritie of the new Testament or of the olde c. The lyke also testifieth Erasm. wryting vpon Hierome in these wordes Apparet tempore Hieronymi nondum institutam fuisse c. That is It appeareth that in the time of Hierome this secrete confession of sinnes was not yet ordained Erasm. in Schol. in Epitaphâ—um fabiolae whiche the church afterwarde did institute holesomely if our Priests and lay men woulde vse it rightly But heerein diuines not considering aduisedly what the olde doctours do say are much deceiued That which they say of general and open confession they wrast by and by to this priuie and secrete kinde of confession which is farre diuers and of an other sort c. The like testimony may also be taken of Gracian himselfe who speaking of confession vsed then in hys tyme leaueth the matter in doubtfull suspense neither pronouncinge on the one side nor on the other but referreth y e matter to the free iudgement of the Readers which the acte of these six Articles here enioyneth as necessary vnder paine of death Briefly in fewe woordes to searche out and notifie the very certaine time when this Article of eare confession first crept into the Church what antiquitie it hath in following the Iudgement of Ioannes Scotus and of Antoninus it may be well supposed that the institution thereof tooke his first origine by Pope Innocent the thirde in hys Councell of Laterane An. 1215. For so we reade in Ioannes Scotus Lib. 4. Sent. Dist. 17. Artic. 3. Praecipua autem specificatio huius praecepti inuenitur in illo cap. Extra de poenit remiss Omnis vtriusque sexus c. And after in the same Article it followeth Nam ex prima institutione Ecclesiae non videntur fuisse Distincti proprij sacerdotes Quando enim Apostoli hinc inde ibant praedicando verbum Dei c. By the which wordes it appeareth that there was no institution of any suche confession specified before the constitution of Innocentius the thirde But more plainly the same may appeare by the wordes of Antoninus in 3. parte Histor. Whyche be these Innocentius tertius in Concilio generali praedicto circa Sacramenta confessionis communionis sic statuit Omnis vtriusque sexus fidelis postquam ad annum discretionis peruenerit omnia peccata sua solus saltem semel in anno confiteatur proprio sacerdoti iniunctam sibi poenitentiam proprijs viribus studeat adimplere alioquâ— viuens ab ingressu Ecclesiae arceatur moriens Christiana careat sepultura Vnde hoc salutare statutum frequenter in Ecclesijs publicetur ne quisquam ignorantiae coecitate velamen excusationis assumat c. That is to say Pope Innocent the 3. in hys generall Councell aforesayde touching the Sacraments of confession and the communion made this constitution as followeth That euery faithfull person both man woman after they come to the yeares of discretion shall confesse all their sinnes by themselues alone at least once a yeare to their owne ordinarie priest and shall endeuour to fulfil by their owne strength their penance to them enioyned Or els who so doth not shall neither haue entraunce into the Churche being aliue nor being dead shall enioy Christian buriall Wherefore rhis wholesome constitution we wil to be published often in the Churches least any manne throughe the blindenesse of ignoraunce maye make to them selues a cloke of excuse c. And thus much hetherto we haue alledged by occasion incident of these sixe Articles for some part of confutation of the same referring the reader for the rest to the more exquisite tractation of Diuines whyche professedlye wryte vpon those matters In the meane time for asmuche as there is extante in Latin a certaine learned Epistle of Philippe Melancthon wrytten to king Henrye againste these vj. wicked Articles aboue specified I thought not to defraud the reader of the fruit therof for his better vnderstanding and instruction The tenour and effect of hys Epistle translated into English thus followeth The Copie of Melancthons Epistle sent to king Henry against the cruel Acte of the vj. Articles MOste famous and noble Prince there were certayne Emperours of Rome as Adrianus Pius and afterward the two brethren Uerus and Marcus which did receiue gently the Apologies and defences of the ChristiaÌ„s whych so preuailed with those moderate Princes that they swaged theyr wrath againstâ— the Christians and obtained mitigation of theyr cruell Decrees Euen so for asmuch as there is a Decrâ—e set foorth of late in your Realme agaynst that doctrine whyche we professe both godly and necessary for the Churche I beseeche your moste honourable Maiestie fauorably both to read consider this our complaint especially seeing I haue not onely for our owne cause but much rather for the common sauegarde of the Churche directed this my wryting vnto you For seyng those heathen Princes did bothe admitte and allowe the defences of the Christians howe much more is it beseeming for a king of Christian profession and such a one as is occupied in y e studies of holy histories to heare the complaints and admonitions of the godly in the Churche And so muche the more willingly I wryte vnto you for that you haue so fauorably heeretofore receiued my letters w t a singular declaration of your * * beneuoleÌ„ce towardes me This also giueth me some hope that you wil not vnwillingly read these things for asmuch as I see that the very phrase manner of wryting doth playnly declare not your selfe but onely the byshops to be the authors of those articles and decrees there set forth Albeit through theyr wily and subtile sophistications they haue induced you as it happened to manye other worthy princes besides you to condescend and assent vnto theÌ„ as the rulers perswaded Darius beyng otherwise a wise and a
be these In Kent Raculfe Sandwich Rateburch Wodetun the Abbay of Limming with the lands and customes vnto the same monasterye belonging Saltwude c. Stocke and Denentun because they belonged of olde time to the Churche of S. Andrewe S. Andrewes Church in Rochester them he restored to the same Churche In Sutherey Murtelac the Abbay of S. Mary in London with the landes and houses which Liuingus Priest and his wife had in London All these Lanfrancke restored agayne for the health of his owne soule freely and without money Liuingus Priest maried man c. * A note for the legitimation of Priestes children ex termino Michael Anno 21. Henr. 7. fol. 39. page 2. NOte that in the xix yeare of this King in an Assise at Warwicke before Syr Guye Fairfax and Syr Iohn Vauisour it was found by Verdite M. 21. H. 7. that the father of the tenaunt had taken the order of Deacon and after married a wife and had issue the tenaunt dyed and the issue of the tenaunt did enter Vpon whome the pleyntife did enter as next heyre collaterall to the father of the tenaunt A Deacō taketh a wife hath issue dyeth the issue adiudged not Bastarde Vpon whome he did reenter c. and for difficultie the Iustices did adiourne the Assise And it was debated in the Escheker chamber If the tenaunt shall be a Bastard c. And heere by aduise it was adiudged that he shall not be bastard c. ¶ Frowicke chiefe Iustice sayd to me in the xix yeare of Henry the vij in the common place that he was of counsayle in this matter and that it was adiudged as before which Vauisour did graunt ¶ And Frowicke sayd that if a Priest marry a wife and hath issue and dyeth his issue shall inherite for that the espousals be not voyde but voydable ¶ Vauisour if a man take a Nunne to wife this espousall is voyde ☞ Note that in the latter Impression of Henry the vij yeares of the lawe this word Priest in this case aforesayd in some bookes is left out whether of purpose or by negligence I leaue it to the Reader to iudge * Another note for legitimation of Priestes children AD Curiam generalem D. Philippi D. Mariae Dei gratia c. xvj die Iulij Anno Reg. dict Regis Reginae primo tertio irrotulatur sic Praesentatum est per totum homagium quòd Symon Heynes * Clericus diu antè istam Curiam vid. per duos annos iam elapsos fuit sesitus secundum consuetudinem huius Manerij in dominio suo vt de feodo de in duabus acris terrae percellis de xxxv acris dimidij terrae nuper in tenura Ioannis Heynes Ac. de in vno tenemento vocat Bernardes nuper in tenura Ioannis Cotton Ac de in lvij Acris iij. rodis terrae pasturae siue plus siue minus prout iacent in campis de Myldenhall praedicta in diuersis pecijs vt patet in Curia hic tenta die Iouis proximo post festum Sancti Lucae Euangelistae An. regni Regis Henrici viij xxxviij Necnon de in xij acris terrae natiuae iacentibus in Townefield Twamelfield in diuersis pecijs Ac de in quatuor Acris dimidio terrae iacentibus in Myldenhall praedicta Ac de in quinque rodis terrae iacentibus in Halywelfield Qua propter praemissa idem Symon nuper habuit ex sursum redditione Willielmi Heynes prout pater in Curia hic tenta die Martis proximo post Dominicam in Albis Anno regni Regis Edwardi vj. primo Et sic sesitus idem Symon de omnibus supradictis praemissis inde obijt solus sesitus Et quòd Ioseph Heynes est filius haeres eius propinquior modo aetatis quinque annorum amplius Qui quidem Ioseph praesens hic in Curia in propria persona sua petit se admittie ad omnia supradicta praemissa tanquam ad ius haere ditatem suam Et D. Rex D. Regina ex gratia sua speciali per Clementum Heigham militem Senescallum suum concesserunt ei inde sesinam tenendam sibi haeredibus assignatis eius per virgam ad voluntatem dict D. Regis D. Reginae secundum consuetudinem huius Manerij per seruitia redditus inde debita c. Saluo iure c Et dat Domino Regi D. Reginae v. lib. de fine pro ingressu suo habendo fidelitas inde respectuatur quousque c. Et vlterius consideratum est per Curiam quòd dict Ioseph est infra aetatem vt praefertur Ideo determinatum est concessum est per consensum Curiae quòd Ioanna Heynes nuper vxor praedicti Simonis ac mater predicti Ioseph habebit custodiam eiusdem Ioseph quousque idem Ioseph peruenerit ad suam legitimam aetatem Concerning these vj. Articles passed in this Acte aforesayd in the 21. yeare of King Henry sufficiently hetherto hath bene declared first what these Articles were secondly by whom and from whom chiefly they proceded thirdly how erroneous pernicious repugnant and contrarious to true doctrine christian religion and the word of God to nature also it selfe all reason and honesty and finally to the auncient lawes customes and examples of our forcelders during the daies of a thousande yeares after Christe they were Fourthly yee haue heard also what vnreasonable and extreme penaltie was set vpon the same that a man may deeme these lawes to be written not wyth the inke of Steuen Gardiner but with the bloud of a Dragon or rather the clause of the Diuell The breach whereof was made no lesse then treason and felony and no lesse punishment assigned thereto then death Besides all this the wordes of the Acte were so curious and subtile that no man could speake wryte or cyphar against them without present daunger yea scarcely a man might speake any word of Christ and his Religion but he was in perill of these vj. Articles Ouer besides the Papistes began so finely to interprete the Act that they spared not to indite men for abusing their countenance behauiour in the Church So great was the power of darkenesse in those dayes And thus much concerning this Acte Besides these vj. Articles in this foresaide Acte concluded there was also another constitution annexed withall not without the aduise as may seeme of the Lord Cromwell which was this that Priestes and Ministers of the Church seing now they would needes thēselues be bound from all Matrimony should therefore by law likewise be bound to such honesty and continencie of life that carnally they should vse accustome no maner of woman maried or single by way of aduoutrie or fornication the breache whereof for the first tyme was to forfaite goodes to suffer imprisonment at the Kings pleasure and
cause Fishers wife of Harnesey D. Cockes Bishop Stokesley Holland his Sumner M. Garter king of Armes Thomas Frebarne and his Wife A story of one Frebarnes wyfe longing for a peece of meate in Lent IN the yeare of our Lord. 1538. Syr William FormaÌ„ being Maior of the citye of London three weekes before Easter the wyfe of one Tho. Frebarn dwelling in Pater noster row being w t childe loÌ„ged after a morsell of a pigge and told her minde vnto a Mayde dwelling in Abchurch lane desiring her if it were possible to helpe her vnto a piece The mayd perceiuing her earnest desire shewed vnto her husbaÌ„d what his wife had sayd vnto her telling him that it might chaunce to cost her her life and the childe 's too whiche she went withall if she had it not Uppon this Thomas Frebarne her husbande spake to a butter wife which he knew y t dwelled at Harnsey named goodwife Fisher to helpe him vnto a pigge for his wife for she was with childe longed sore to eate of a pigge Unto whome the sayde goodwife Fisher promised that she would bring him one the Friday folowing and so she did being ready dressed and scalded before But when she had deliuered him the pigge A crafty part of a â—alse 〈◊〉 she craftily conueyed one of the piggeâ— feete caried it vnto Doctor Cockes at that time being Deane of Caunterbury dwelling in Iâ—y lane who at that time of his dinner before certain gestes which he had bidden shewed his pigs foot declaring who had the body therof and after that they had talked theyr pleasure dinner was done one of his gestes being landlord vnto Frebarne aforesayd called M. Garter by his office king of Armes sent his man vnto the sayd Frebarne demaunding if there were no body sicke in his house Unto whom he aunswered that they were all in good health he gaue God thankes Then sayde he agayne it was tolde hys Mayster that some body was sicke or els they would not eate flesh in Lent Unto whom Frebarne made aunswere that his wife was with childe and longed for a piece of a pigge and if he could get some for her he would Then departed his Landlordes man home agayne And shortly after his Landlord sent for him But before that he sent for him he had sent for the bishop of Londons Sumner whose name was HolloÌ„d wheÌ„ this Frebarne was come he demaunded of him if he had not a pig in his house which he denyed not Then commaunded Mayster Garter the sayde Sumner called Hollond to take him and goe home to hys house and to take the Pygge and carry both him and the Pigge vnto Doctour Stokesley his Mayster being then Bishop of London so he did Then the Bishop being in his chamber with diuers other of the Clergy called this Frebarne before him and had him in examination for his pigge laying also vnto his charge that he had eaten in his house that lent poudred beefe and Calues heades Unto whom Frebarne answered My Lord if the heades were eaten in my house in whose houses were the bodyes eaten Also if there be eyther man or woman that can proue that either I or any in my house hath done as your Lordship sayth let me suffer death therfore You speake sayd he agaynst pilgrimages and will not take holy bread holy water nor yet goe on Procession on Palme Sonday Thou art no Christian man My Lord sayd Frebarne I trust I am a true Christen man haue done nothing neither agaynst Gods law nor my princes In the time of this his examination which was during the space of two hours diuers came vnto the bishop some to haue theyr childreÌ„ confirmed some for other causes Unto whom as they came hauing the pig before hym couered he would lift vp the cloth and shew it them saying How thinke you of such a felow as this is is not this good meate I pray you to be eaten in this blessed time of Lent yea and also poudred Beefe and Calues heades too beside this After this the Bishoppe called his Sumner vnto him and commaunded him to go and carry this Thomas Frebarne and the pig openly thorow the streâ—tes into the olde Bayly vnto Syr Roger Chomley for the Bishop sayd he had nothing to do to punish him for that belonged vnto y e ciuill magistrates and so was Frebarne caryed w t the pyg before him to sir Roger Chomleis house in the old Baily he being not at home at that time Frebarne was broght likewise back agayne vnto the bishops place with the pig and there lay in the porters lodge till it was 9. a clocke at night Then the bishop sent him vnto the Counter in the Poultry by the Sumner and other of his seruauntes The next day being Saterday he was brought before the Maior of London his brethren vnto Guild hall but before his comming they had the pig deliuered vnto them by the Bishops officer Then the Maior and the Benche layd vnto his charge as they were informed from the Bishop that he had eaten poudred beefe and Calues heades in his house the same Lent but no man was able to come in that would iustify it neither could any thing be found saue onely the Pig which as is before sayd was for the preseruation of his wiues life and that she went withall Notwithstanding the Maior of London sayde that the Monday next folowing he should stand on the Pillary in Cheapeside with the one halfe of the pig on the one shoulder and the other halfe on the other Then spake the Wyfe of the sayd Frebarne vnto the Maior and the Benche desiring that she myght stand there and not he for it was long of her and not of him After this they tooke a satten list tide it fast about the pigs neck and made Frebarne to cary it hanging on his shoulder vntill he came vnto the Counter of the Poultry from whence he came After this was done the Wyfe of this Prisoner tooke with her an honest woman the Wyfe of one Michaell Lobley whiche was well acquaynted with diuers in the Lord Cromwelles house vnto whom the sayde woman resorted for some helpe for this prisoner desiring them to speake vnto theyr Lord and Mayster for his deliueraunce out of trouble It happened that the same time came in Doctour Barnes and Mayster Barlowe 〈◊〉 Barlow sue 〈…〉 Cromwell 〈◊〉 Thomas 〈◊〉 Lord 〈…〉 to the 〈…〉 who vnderstandyng the matter by Lobleys wife went vp to the Lord Cromwell and certified him thereof who vpon their request sent for the Maior of the City of London but what was sayd vnto the Lord Maior is vnknowne sauing that in the after noone of the same day â—he wife of the person aforesayd resorted agayne vnto the Lord Maior suyng to get her husband deliuered out of prison declaring how that she had 2. small children and had nothing to helpe
to Maister Shiriffe sayd haue ye any Articles agaynst me for the which I am condemned No cause shewed why Doct. Barnes dyed And the Shriffe aunswered no. Then sayd he is there here any mā els that knoweth wherfore I dye or that by my preachyng hath takē any errour Let them now speake I will make thē aunswere And no man aunswered Then sayd he well I am condēned by the law to dye as I vnderstand by an Acte of Parliamēt but wherfore I cānot tell D. Barnes praying for his enemyes but belike for heresie for we are lyke to burne But they that haue bene the occasiō of it I pray God forgeue them as I would be forgeuen my selfe And Doct. Stephē Byshop of Winchester that now is if he haue sought or wrought this my death either by word or deede I pray God forgiue him as hartly as freely as charitably and without faynyng as euer Christ forgaue them that put him to death And if any of the Counsell or any other haue sought or wrought it through malice or ignoraūce I pray God forgiue their ignoraunce and illuminate their eyes that they may see and aske mercy for it I beseeche you all to pray for the kynges grace as I haue done euer since I was in prison and do now that God may geue him prosperitie and that he may long raigne amōg you D. Barnes prayeth for the king after him that godly Prince Edward may so raigne that he may finishe those thynges that his father hath begon I haue bene reported a preacher of sedition disobedience vnto the kyngs Maiestie but heare I say to you that you al are bound by the commaūdement of God to obey your Prince with all humilitie with all your hart yea not so much as in a looke to shew your selues disobedient vnto him that not onely for feare of the sword but also for conscience sake before God Yea and I say further if the kyng should cōmaunde you any thyng agaynst Gods law if it be in your power to resist him yet may you not do it Then spake he to the Shiriffe and sayd M. Shiriffe I require you on Gods behalfe 5. requestes of Doct. Barnes to the king to haue me cōmēded vnto the kynges grace to shewe him that I require of his grace these fiue requestes First that where his grace hath receaued into his handes all the goodes and substaunce of the Abbeyes Then the Shiriffe desired him to stop there The 1. request He aunswered Maister Shiriffe I warrant you I will speake no harme for I know it is well done y t all such superstition be cleane taken away and the kyngs grace hath well done in takyng it awaye But his grace is made a whole kyng The king of England made a whole king by poore preachers and obeyed in his Realme as a kyng which neither his father nor graūdfather neither his aunceters that raigned before him euer had that through the preachyng of vs and such other wretches as we are which alwayes haue applied our whole studies and giuen our selues for the settyng forth of the same and this is now our reward Well it maketh no matter Now he raigneth among you I pray God long may he liue and raigne among you Would to God it might please his grace to bestow the sayd goodes or some of them to the comfort of his poore subiectes which surely haue great neede of them The second that I desire his grace is that he will see that matrimonie be had in more reuerence then it is and that men for euery light cause inuented The second request of Doctor Barnes to the king cast not off theyr wiues and liue in adultery and fornication and that those that be not maried should not abhominably liue in whoredome folowing the filthy lustes of the fleshe The third that the abhominable swearers may be punished and straightly looked vpon The 3. request for the vengeance of God wil come on them for their mischieuous othes Then desired he maister Pope to haue him commended to Maister Edgar Doct. Barnes request to M. Edgar to leaue swearing and to desire him for the deare bloud of Iesu Christ that he woulde leaue that abhominable swearing which he vsed for surely except he did forsake it he woulde come to some mischieuous ende The fourth that his grace would set forth Christs true Religion The 4. request and seeing he hath begon that he would go forward and make an end for many things haue bene done but much more is to do and that it would please his grace to looke on Gods word himselfe for that it hath ben obscured with many traditions inuented of our owne braynes Now said he how many petitions haue I spoken of And the people said foure Well said he euen these foure be sufficiente whiche I desire you that the Kinges grace may be certified of and say that I most humbly desire him to looke earnestly vpon them and that his grace take heede that he be not deceiued with false preachers and teachers and euill councell for Christ sayth that such false Prophets shal come in Lambes skinnes Then desired he all men to forgeue him and if hee had sayd any euill at any time vnaduisedly whereby he had offended any man or geuen anye occasion of euill that they would forgiue it him and amende that euill they tooke of him Doct. Barnes cleareth himselfe of al heresi and to beare him witnes that he detested and abhorred all euill opinions and doctrines against the worde of God and that he died in the faith of Iesu Christ by whom he doubted not but to be saued And with those words he desired them all to pray for him and then he turned him about and put off his clothes making him ready to the fire paciently there to take his death The like confession made also Hierome and Garret professing in like maner their beliefe reciting all the articles of the Christian faith briefly declaring their myndes vpon euery article The protestatiō and confession of Hierome and Garret as the time would suffer whereby the people might vnderstand that there was no cause nor errour in their fayth wherefore iustly they ought to be condemned Protesting moreouer that they denied nothyng that was eyther in the old or new Testament set foorth by their soueraigne Lorde the King whome they prayed the Lord long to continue amongst them with his most deare sonne Prince Edward Which done Hierome addeth this exhortation in few words folowing I say vnto you good breethren that God hath bought vs all with no small price neyther with golde nor siluer The exhortation of Hierome 〈◊〉 the people or other such things of small value but with his most precious bloud Be not vnthankefull therefore to him againe but do as much as to Christian men belongeth to fulfill his commaundementes that is loue your brethren Loue
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
in the streate looking diligently about them and perceyuing all thynges to be without feare maruelled at this soddayne outrage made signes and tokeÌ„s to them that were in the church to keepe themselues quyet crying to them that there was no daunger But for so much as no word could be heard by reason of the noyse that was within the Churche those signes made them much more afrayd then they were before interpreting the matter as though all had bene on fire without the Church and for the dropping of the lead and falling of other things they should rather tary still within y e church and not to venter out This trouble continued in this maner by the space of certayne houres The next day and also all the weeke following there was an incredible number of bils set vp vpon the Church dores to enquire for thinges that were lost in such variety and number as Domocritus might here agayne haue had iust cause to laugh If any man haue fouÌ„d a payre of shoes yesterday in S. Mary Church or knoweth any man that hath found them c. An other bill was set vp for a gowne that was lost An other intreateth to haue his cappe restored One lost his purse and gyrdle with certeyne mony an other his sword One enquireth for a ring and one for one thing an other for an other To be short there was few in this gaâ—boyle but that either through negligence lost or through obliuion left something behind him Thus haue you hitherto heard a tragicall story of a terrible fire which did no hurt The description whereof although it be not so perfectly expressed according to the worthines of the matter yet because it was not to be passed with silence we haue superficially set foorth some shadow therof wherby the wise discreet may sufficiently consider the rest if any thing els be lacking in setting forth the full narration therof As touching the heretick because he had not done his sufficient penaunce there by occasion of thys hurly burly therfore the next day folowing he was reclaimed into the Church of S. Frideswide where he supplied the rest that lacked of his plenary penaunce The 4. and 5. Mariage of K. Henry the 8. THe same yeare and month next folowing after the apprehension of the Lord Cromwell which was an 1541. the king immediately was diuorced from the Lady Anne of Cleue The cause of which seperation being whollye committed to the Clergy of the Conuocation Anno 1541. it was by them defined concluded and graunted that the kyng being freed froÌ„ that pretensed matrimony as they called it might mary wher he would August The Lady Anne of Cleue diuorced from the king The king permitted to mary after his diuorce The king maried to the Lady Katherine Haward his 5. wife so might she likewise whoÌ„ also consenting to the same diuorcement her selfe by her owne letters was after that taken no more for Queene but onely called Lady Anne of Cleue Whych thinges thus discussed by the Parliament and Conuocation house the king thesame moneth was marryed to his fifte Wyfe which was the Lady Katherine Haward Niece to the Duke of Northfolke and daughter to the Lord Edmund Haward the Dukes brother But this marryage likewise continued not long In the same moneth of August and the same yeare I finde moreouer in some records beside the xxiiij Chapter-house monks aboue recited whom Cope doth sanctify for holy martyrs for suffering in the Popes deuotion against the kinges suprâ—macy other sixe which were also brought to Tiborne and there executed in the like case of rebellion Of whom the first was the Prior of Dancaster the second a monk of the Charterhouse of LoÌ„doÌ„ called Giles Horne some call him William Horne 6. Popishe Monkes for denying the kinges supremacy executed the third one Tho. Epsam a Monke of Westminster who had his Monkes garment pluckt from his backe being the last monke in K. Henries dayes that did weare that monkish weede the fourth one Philpot the fifte one Carewe the sixt was a Fryer See what a difficulty it is to plucke vp blind superstition once rooted in mans hart by a litle custome Now as touching the late maryage betwene the king and the Lady Haward ye heard how this matrimony endured not long for in the yere next folowing 1542. the sayd Lady Katherine was accused to the king of incontinent liuing Anno 1542. not onely before her mariage with FrauÌ„ces Direham but also of spousebreach sith her maryage with Tho. Culpeper For the which both the men aforesayd by acte of Parliament were atteinted and executed for high treason and also the sayd Lady Katherine late quene with the Lady Iane Rochford widow late Wyfe to George Boleyne Lord Rochford It is reported of some that this Lady Rochforde forged a false letter against her husband Queene Anne his sister by the which they wer both cast away Which if it be so the iudgement of God then is here to be marked The kinges minde inclining to reformaâ—â—on of religion brother to Queene Anne Boleyne were beheaded for theyr desertes within the Tower Ex Hallo alijs After the death and punishment of this Lady his fifth wife the king calling to remembraunce the wordes of the Lord Cromwell and missing now more and more his old Counsellor and partly also smelling somewhat the wayes of Winchester beganne a litle to set his foote agayne in the cause of Religion And although he euer bare a speciall fauor to Thomas Cranmer Archbishop of Canterbury as you shall heare more hereafter God willing in the lyfe of Cranmer yet now the more he missed the Lord Cromwel the more he inclined to the Archbishop also to the right cause of Religion And therefore in the same yeare and in the month of October after the execution of this Queene the king vnderstanding some abuses yet to remayne vnreformed namely about pilgrimages and Idolatry and other thinges moe besides to be corrected within his dominions directed his letters vnto the foresaid Archbishop of Canterbury for the speedy redresse and reformation of the same The tenor of which letters hereafter fully ensueth in these wordes ¶ The kinges letters to the Archbishop for the abolishing of Idolatry The kings letters to the Archbyshop for reforming of Idolatry RIght reuerend father in God right trusty and welbeloued we greet you well letting you to wit that whereas hertofore vpon the zeale and remembraunce whiche we had to our bounden duety towardes almighty God perceiuing sundry superstitions and abuses to be vsed and embraced by our people wherby they grieuously offended him and his word we did not onely cause the Images and bones of such as they resorted and offered vnto with the ornamentes of the same and all such writinges and monumentes of fayned myracles wherewith they were illuded to be taken away in all places of our Realme but also by our Iniunctions commaunded that no
the reward of xx pound by yeare to him to his heires who had least the other eight Counsailours vniustly charging them and the towne of sedition and heresie to say the Lord Lisle the Lord Sandes Sir Iohn Wallop sir Edward Rinsley Rob. Fowler Esquier vice treasurer Example how God turneth the malice of theyr enemies vpon 〈◊〉 owne 〈◊〉 sir Tho. Palmer knight called loÌ„g Palmer W. Simpson Esquier vndermarshall Ioh. Rockwod were either greatly out of their Princes fauour and in the Tower or els where prisoners either els by very desperat deathes in outward appearance taken out of this world For tediousnes I will rehearse but only the horrible ende of the said Rockwood the chiefe stirrer vp of all the afflictions afore spoken of who euen to the last breath staring raging cried he was vtterly damned and being willed to aske God mercy Example of 〈◊〉 iudge 〈◊〉 vpon a cruell persâ—câ—ter who was ready to forgeue all that asked mercy of him he braied cried out All too late for I haue sought malitiously the deathes of a number of the honestest men in the towne and though I so thought them in my hart yet I did that lay in me to bring theÌ„ to an euil death all too late therefore all too late Which same words he answered to one that at the departure of the xiij in yrons towards England said Sir I neuer saw men of such honesty so sharply corrected taking it so paciently and ioyfully Rockwod theÌ„ fetching a friske or two scoffingly answered All too late The vndermarshal sodenly fel downe in the Counsaile chamber and neuer spake word after nor shewed any token of remembraunce The plagues of the other also as I am credibly infourmed were little better The second apprehension and martyrdome of Adam Damlyp COncerning Adam Damlip Adam Damlip agayne apprehended otherwise called George Bucker ye heard before declared page 1223. how hee being conuented before the Bishops at Lambeth and afterwarde secretly admonished and hauing money geuen him by his freinds to auoide and not to appeare agayne before the Bishops after hee had sente his allegations in writing vnto them departed into the West countrey and there continued teaching a schoole a certaine space about a yeare or two After that the good man was againe apprehended by the miserable inquisition of the sixe articles and brought vp to London where he was by Steuen Gardiner commaunded into the Marshalsey and there lay the space of other two yeares or thereabout During the imprisonment of this George in the Marshalsey Io. Marbecke as partly ye heard before also was coÌ„mitted into the same prison which was the morow after Palme sonday The maner of that time so required that at Easter euery person must nedes come to coÌ„fessioÌ„ Wherupon Marbecke with the rest of the prisoners there was enforced to come vpoÌ„ Easter day to sir George aforesaid George Bucker confessour to the prisoners in the Marshalsey to be confessed who was then coÌ„fessor to y e whole house By this occasion I. Marbecke which had neuer sene him before entring into coÌ„ference w t him perceiued what he was what he had ben what troubles he susteined how long he had liue there in prison by whoÌ„ wherfore who declared moreouer his mind to Marbecke to y e effect as foloweth And now because said he I thinke they haue forgotteÌ„ me Acquaintaunce betweene Iohn Marbecke and George Bucker otherwise called Adam Damlip I am fully minded to make my humble sute to the Bish. of Winchester in an Epistle declaring therin mine obedieÌ„ce humble submission and earnest desire to come to examination I know the woorst I can but leese my life presente which I had leuer do then heere to remaine and not to be suffered to vse my talent to Gods glory Wherefore God willing I will surely put it in proofe This Damlip for his honest and godly behauiour was beloued of all y e whole house Adam Damlip well beloued among the prisoners specially of the keeper but specially of the keper him selfe whose name was Massy whoÌ„e he always called master and being suffred to go at liberty within y e house whether he would he did much good amoÌ„g the common rascal sort of prisoners in rebuking vice sin and kept them in such good order awe that the keeper thought himselfe to haue a great treasure of him And no lesse also Marbeck himselfe confesseth to haue found great coÌ„fort by him For notwithstanding y e straight precept geuen by the Bish. of Winchester that no man shoulde come to him Massy keeper of the Marshalsey nor hee to speake with any man yet the sayde Adam manye tymes would finde the meanes to come and comfort him Now when he had made and drawne out hys Epistle he deliuered the same to his maister the keeper Adam Damlip writeth to the Bishop of Winchester vpoÌ„ saterday in the morning which was about the secoÌ„d weeke before Whitsonday folowing desiring him to deliuer it at the Court to y e B. of Winchester The keeper said he woulde and so did The Bish. what quicke speede he made for hys dispatch I know not but thus it fel out as ye shall heare The keeper came home at night very late and when the prisoners which had taried supper for his comming sawe him so sad and heauie they deemed something to be amisse At last the keeper casting vp his eyes vpon Syr George sayd O George I can tell thee tidings What is that maister quoth he Upon Monday next thou and I must goe to Calice To Calice maister What to do I know not Stephen Gardiner sendeth out a precept for the execution of Adam Damlip quoth the keeper pulled out of his purse a peece of waxe with a little labell of parchmeÌ„t hanging out thereat which seemed to be a precept And when Sir George saw it hee sayde well well Maister nowe I knowe what the matter is What quoth the keeper Truely maister I shall die in Calice Nay quoth the keeper I trust it be not so Yes yes maister it is most true and I praise God for his goodnes therin And so the keeper they went together to supper with heauie cheere for sir George as they there called him Who notwithstanding was mery himselfe The cheerefull constancie of Adam Damlip did eate his meate as well as euer he did in all his life In so much that some at the boord sayd vnto him that they marueyled how he could eate his meate so well knowing hee was so neare his death Ah maisters quoth he do you thinke that I haue ben Gods prisoner so long in the Marshalsey and haue not yet learned to dye Yes yes and I doubt not but God will strengthen me therein Ex litteris Ioa. Marbecki And so vpon Monday early in the morning before day the keeper with in other of the Knight Marshalles seruaunts Adam
a false Prophet So when mayster Doctour had ended his collation he sayde vnto Kerby Thou good man doest not thou beleue that the blessed sacrament of the aultar is the very flesh and bloud of Christ and no bread euen as he was borne of the virgine Mary Kerbyes confessiō of the Sacrament Kerby aunswering boldly sayd I do not so beleue How doest thou beleue sayd the Doctour Kerby sayd I do beleue that in the Sacrament that Iesus Christ instituted at his last supper on Maundye Thursdaye to his Disciples which ought of vs likewise to be done is the death and passion and his bloud shedding for the redemption of the world to be remembred and as I sayde before yet bread and more then bread for that it is cōsecrated to a holy vse Then was mayster Doctor in his dumpes and spake not one word more to Kerby after Then sayd the vnder Shiriffe to Kerby hast thou any thing more to say Yea syr sayde he if you wyll geue me leaue Say on sayd the Shiriffe Then Kerby taking his night cappe from hys head put it vnder his arme as though it should haue done him seruice agayne but remembring him selfe The Lord Wētworth wept at Kerbyes burning he cast it from him and lifting vp his handes he sayd the Hymne Te Deum and the beliefe with other prayers in the English tongue The Lord Wentworth whilest Kerby was thus doing did shroude him selfe behinde one of the postes of the Gallery and wept and so did many other Then said Kerby I haue done you may execute your office good Maister Shiriffe ¶ The burning and Martyrdome of Kerby On the Gang Monday an 1546. about tenne of the clocke Roger Clarke of Mendelsham brought to the stake at Burye Roger Clarke of Mendelsham was brought out of prison and went on foote to the gate called Southgate in Bury and by the way the Procession mette with them but he went on and would not bow cap nor kne but with most vehement words rebuked that idolatry and superstition Roger Clarke geueth no reuerence to the procession the Officers being much offended And without the gate where as was the place of execution the stake beyng ready and the wood lying-by he came and kneeled down and sayd Magnificat in the English tongue making as it were a Paraphrase vppon the same Wherein he declared how that the blessed virgine Mary who might as well reioyce in purenes as any other yet humbled her selfe to her Sauiour Iohn 1. And what sayst thou Iohn Baptist sayd he the greatest of all mens children Behold the Lambe of God whiche taketh away the sinnes of the world And thus with loude voyce he cried vnto the people while he was in fastning to the stake then the fire was set to him wheras he suffered paines vnmercifully The painfull burning and Martyrdome of Roger Clarke of Mendelsham for the wood was greene and would not burne so that he was choked with smoke and moreouer being set in a pitch barrel with some pitch sticking stil by the sides was therwith sore payned till he had got hys feet out of the barrell And at length one standing by tooke a fagotte sticke and striking at the ring of yron about hys necke so pashed him and stroke him belike vpon the head that he shronk downe on the one side into the fire so was dissolued In the beginning of this story of Kerby and Roger mention was made of a certayne Bill put vpon the towne house doore and brought the nexte day to the Lord Wentworth the wordes of which Bill were these ¶ The Byll set vpon the Townehouse dore in Ipswich IVstè iudicate filij hominum yet when ye shall iudge minister your iustice with mercy The wordes of the bill set vp on the Townhouse doore A fearfull thing it is to fall into the hands of the liuing God be ye learned therfore in true knowledge ye y t iudge the earth least the Lord be agry with you The bloud of the righteous shall be required at your handes What though the veile hanged before Moses face yet at Christes death it fell downe The stones will speak if these should hold theyr peace therfore harden not your hartes agaynst the verity For fearefully shall the Lord appeare in the day of vēgeance to the troubled in conscience No excuse shall there be of ignorance but euery fat shall stand on his owne bottome Therfore haue remorse to your conscience feare him that may kill both body and soule Beware of innocent bloud shedding take heed of iustice ignorantly ministred worke discreetly as the Scripture doth commaund looke to it that ye make not y e trueth to be forsaken We beseech God to saue our king king Henry the 8. that he be not lead into temptation So be it This yeare also it was ordeined decreed solemnly geuen out in Proclamation by the kings name authority and his Counsell that the english Procession should be vsed throughout al England according as it was set forth by his sayd counsell and none other to be vsed throughout the whole Realme About the latter end of this yeare .1545 in the Moneth of Nouember after that the king had subdued the Scots and afterward ioyning together with the Emperour The Scottes subdued had inuaded France and had got from them the town of Bollayn he summoned his high Court of Parliament In the which was graunted vnto him besides other subsidies of mony Bollayne wonne all Colledges Chaūtries free chappels hospitals fraternities brotherhoodes guildes perpetuities of stipēdary priestes to be disposed at his wil pleasure Whervpon in the moneth of Decem. folowing Stat. an 37. Reg. Hen. 8. the king after the wonted maner came into the parliamēt house to geue his roiall assent to such actes as were there passed where after an eloquent Oration made to him by the Speaker Colledges and Chauntreis geuen to the king he answering agayne vnto the same not by the L. Chancellour as the maner was but by himselfe vttred forth this oration word for word as it is reported and left in story A Parliament In the contentes of whiche Oration first eloquently and louingly he declared his gratefull hart to his louyng subiectes for theyr grauntes and subuentions offered vnto him In the second part with no lesse vehemency he exhorteth them to concord peace and vnity Whereunto if he had also ioyned the third part that is as in wordes he exhorted to vnity so had begon in deed first himselfe to take away the occasion of deuision disobedience disturbance frō his subiectes that is had remoued the stūbling blocke of the 6. articles out of the peoples way The Third part◠〈…〉 Oration 〈◊〉 the 〈◊〉 which set brother agaynst brother neighbour agaynst neighbor the superior agaynst subiect the wolues to deuour the poore flocke of Christ then had he not onely spoken but also done like a
the king seemed not very well to like of their so extreme handlyng of the woman and also graunted to the Lieftenant his pardon willing him to returne and see to hys charge Great expectation was in the meane season among the Warders and other officers of the Tower waiting for his returne Whom when they saw come so cheerefully declaring vnto them how he had sped with the king they were not a little ioyous and gaue thanks to God therfore ¶ Anne Askews aunswer vnto Iohn Lacels letter OH friend most dearely beloued in God I meruaile not a litle what should mooue you to iudge in me so slender a fayth as to feare death which is the ende of all misery in the Lord I desire you not to beleeue of me such wickednes The 〈◊〉 of 〈◊〉 Askew to M. Lacel◠〈◊〉 For I doubt it not but God will performe his worke in me like as he hath begun I vnderstand the counsaile is not a little displeased that it should be reported abroad that I was racked in the tower They say now that they did there was but to feare me whereby I perceyue they are ashamed of their vncomely doyngs and feare much least the kings Maiestie should haue information thereof Wherefore they would no man to noyse it Well their crueltye God forgeue them Your hart in Christ Iesu. Farewel and pray The purgation or aunswer of Anne Askew against the false surmises of her recantation I Haue read the processe whiche is reported of them that knowe not the truth to be my recantation An. Askew answering to the false suspicion of her recanting But as the Lord liueth I neuer ment thing lesse then to recant Notwithstanding this I confesse that in my first troubles I was examined of the Bishop of London about the Sacrament Yet had they no graunt yf my mouth but this that I beleeued therein as the word of God did bynd me to beleeue more had they neuer of me Then he made a Copie whiche is nowe in print and required me to set thereunto my hand But I refused it Then my ij sureties did wyll me in no wise to sticke thereat for it was no great matter they sayd Then with much ado at the last I wrote thus I Anne Askew do beleue this if Gods word do agree to the same and the true catholike church Then the B. beyng in great displeasure with me An. Askew falsely suspected to recant and vpon what occasion because I made doubtes in my writing commaunded me to prison where I was a whyle but afterwards by the meanes of frendes I came out againe Here is the truth of that matter And as concerning the thing that ye couet most to know resort to the sixt of Iohn and be ruled always thereby Thus fareye well Anne Askew The confession of the faith which Anne Askew made in Newgate before she suffered I Anne Askew of good memory although my merciful father hath geuen me the bread of aduersitie The confession of An. Askew going to her execution and the water of trouble yet not so muche as my sinnes haue deserued confesse my selfe here a sinner before the throne of hys heauenly maiestie desiring his forgeuenes and mercye And for so much as I am by the law vnrighteously condemned for an euill doer concerning opinions I take y e same most mercifull God of myne which hath made both heauen and earth to record that I hold no opinions contrary to hys most holy word And I trust in my mercifull Lord which is the geuer of all grace that he will graciously assist me agaynst all euill opinions which are contrary to his blessed veritie For I take him to witnes that I haue done wil do vnto my lyues end vtterly abhorre them to the vttermost of my power But this is the heresie which they report me to holde that after the Priest hath spoken the wordes of consecration there remaineth bread still They both say The matter and cause why Anne Askew suffered death also teach it for a necessary article of fayth that after those wordes be once spoken there remayneth no bread but euen the selfe-same body that hoong vpon the crosse on good Friday both fleshe bloud and bone To this belief of theirs say I nay For then were our common Crede false which saith that he sitteth on the right hand of God the father almighty from thence shall come to iudge the quicke and dead Loe this is the heresie that I holde and for it must suffer the death But as touâ—hing the holy and blessed supper of the Lord I beleue it to be a most necessary remembraunce of his glorious suffrings and death Moreouer I beleue as much therein as my eternall and onely redeemer Iesus Christ would I should beleue Finally I beleue al those scriptures to be true which he hath confirmed with his most precious bloud Yea as s. Paul saith those scriptures are sufficient for our â—erning saluatioÌ„ that Christ hath left here with vs so that I beleue we nede no vnwritten verities to rule his church w t. Therfore looke what he hath sayd vnto me with his owne mouth in his holy Gospell that haue I with Gods grace closed vp in my hart and my full trust is as Dauid saith that it shal be a lanterne to my footsteps Psal. xxviij There be some do say that I deny the Eucharist or sacrament of thankes geuyng but those people do vntruly report of me For I both say and beleue it that if it wer ordered lyke as Christ instituted it and left it a most singular comfort it were vnto vs all But as coÌ„cerning your masse as it is now vsed in our daies I do say and beleue it to be the most abhominable Idoll that is in the world The Masse 〈◊〉 〈◊〉 Idoll For my God will not be eaten with teeth neyther yet dieth he agayne And vpon these wordes that I haue now spoken wyll I suffer death O Lord I haue mo enemies now then there be haires on my head The prayer of Anne Askew Yet Lord let them neuer ouercome me with vaine words but fight thou Lord in my stead for on thee cast I my care With all the spite they can imagine they fall vpon me which am thy poore creature Yet sweete Lord let me not set by them which are against me for in thee is my whole delight And Lord I hartily desire of thee that thou wilt of thy most mercifull goodnes forgeue them that violence which they do and haue done vnto me Open also thou their blynd hartes that they may hereafter doe that thing in thy sight which is only acceptable before thee and to set forth thy veritie aright without all vaine fantasies of sinnefull men So be it O Lord so be it By me Anne Askew ⧠The order and maner of the burning of Anne Askew Iohn Lacels Iohn Adams Nicholas Belenian with certayne of the Councell
by good reasoÌ„ 〈◊〉 The wordes be these Playnely I thinke that y e whole is takeÌ„ away sith I see manifestly the one part gone for y e bread the wine is but one sacrameÌ„t the other is left only for a laughing stocke For he that in one part offendeth against god is gilty in al. Therfore it were better to receiue neither of the partes then the one alone for so we might y e more suâ—ely eschue the transgression of that which Christe did institute â—5 Article c. 35. The law of the Pope that commaundeth euery man to communicate together vpon one day is a most cruell law constrayning men to theyr owne destruction fol. 73. The place 〈◊〉 The place is this He the Pope he meaneth setting a most cruell and deadly snare to tangle the consciences suffereth not the vse of this Sacrament to be free but coÌ„pelleth all together on one certayne day once in the yeare to communicate 〈◊〉 ought 〈◊〉 be 〈◊〉 to the 〈◊〉 Here I pray thee ChristeÌ„ brother how many doest thou thinke do communicate onely by the coÌ„pulsion of this precept which truely in theyr hart had leuer not to communicate And all these sinne for they doe not communicate in spirite that is to say communion agaynst their willes but to be exhorted and left to their owne disposition neither in fayth nor will but by the compulsion of this letter and law sith that this bread requireth a hungry and not a full hart muche lesse a disdayning hateful minde And of all these sinnes the Pope is author constrayning all men by his most cruell lawe to theyr owne destruction where as he ought to leaue this communion free to euery man and onely call exhort them and not compell and driue them vnto it c. 36 The spirit would that nothing should be done but that which is expressely rehearsed in scripture· fol. 81. 36. Article In thinges appertayning to Gods worship and seruice true it is that he is not to be worshipped In things perteyning to gods worship it is true but only according to that which he hath reuealed expressed vnto vs in his owne word And this is the meaning of the author as by his wordes doth playnely apppeare 37 Saynt Thomas de Aquino sauoreth nothing of the spirite of God fol. 83. 37. Article The doctrine of Thomas Aquine referreth the greatest or a very great part of our righteousnes to opus operatuÌ„ and vnto merites Tho. Aquine The spirit of God referreth al our righteousnes before God onely to our fayth in Christ. Nowe how these sauor together let any indifferent reader iudge 38 The Pope did condemne the truth of the word of God openly at Constance in Io. Hus 38. Article perseuering vnto this day in the same stubbernnes fol. 86. Iohn Hus. Touching the condemnation of Iohn Hus the maner of his handling the cause of his death read his storye before beginning pag. 602. and consider moreouer his prophecy of the hundreth yeares after him expyred pag. 770. how truly the sequele did folow in M. Luther theÌ„ iudge of his cause good reader as the truth of Gods worde shall lead thee And thus much concerning these slauÌ„derous articles * Here follow other heresyes and errors Articles out of the Summe of the Scripture collected by the Byshops out of the booke named the Summe of the Scripture with the places of the booke annexed to the same THe water of the fount hath no more vertue in it then hath any other water fol. 1. 1. Article 2 The water of Baptisme lyeth not in halowed water or in other outward thing but onely in fayth fol. 6. The place of these two articles gathered out of y e suÌ„me of the Scripture is this 2. Article The water of Baptisme taketh not away our sinne for then were it a precious water and then it behoued vs dayly to wash our selues therin The place annexed Neyther hath the water of the Fount more vertue in it selfe theÌ„ the water that runneth in the riuer of Rhene WheÌ„ Philip baptised the Eunuch the seruant of Candace the Queene of Ethiope there was then no halowed water nor candle nor salte nor creame neither white habite Actes 8. but he baptised him in the first water they came to vpoÌ„ y e way Here mayst thou perceiue that the vertue of Baptisme lyeth not in halowed water or in the outward thinges that we haue at y e Fount but in the fayth onely c. Christ hath healed vs sayth S. Paule by the bath of regeneration and renouation of the holy Ghost Tit. 3. 3 Godfathers and Godmothers be bound to helpe theyr childreÌ„ that they be put to schole that they may vnderstand the Gospel 3. Article and the Epistles of S. Paule fol. 15. The place of this article gathered out of the sayd booke is this The Godfathers and Godmothers be bounde to helpe the children that they be put to schole to the entent The place annexed y t they may vnderstand the Gospell the ioyfull message of God with the Epistles of S. Paule God hath commaunded to publish to shew the Gospel not onely to priestes but to euery creature Goe ye sayth Christ vnto his Disciples into the vniuersall world and preach the Gospel to euery creature Marke 16. For we be all equally bound to knowe the Gospell and the doctrine of the new testament c· And S. Paule writing to the Corinthi confesseth that hee sendeth hs Epistles to all the Churche that is to say to all the assemble of Christen men to all them that call â—n the name of Iesus c. 4 We thinke when we beleue that God is God can our creed that we haue the fayth that a christian man is bound to haue 4. Article but so doth the deuill beleue fol. 17. 5 To beleue that the Father the Sonne the holy Ghost be one God is not the principall that we must beleue our fayth dooth not lye principally in that for so beleueth the deuill fol. 18. 5. Article This place out of the which these two articles are collected is this We thinke when we beleue that God is God The place annexed and can our Creede that we haue the fayth which a Christian is bound to haue The deuill beleueth also that there is a God and life euerlasting and a hell Iam. 2. but hee is neuer the better for it and he trembleth alway for this fayth as sayth Saint Iames The deuils beleue and they tremble A man might aske What true fayth is that iustifieth what shall I then beleue Thou shalt beleue playnely and vndoubtedly that the father the sonne and the holy Ghost is one only God c. But this likewise beleue the wicked spirites and are nothing the better therfore There is yet an other fayth which Christ so much requireth
vnderstand first the condition or promise made by the Frenche man or straunger So likewyse I woulde that wee vnderstoode what thing we promise in the name of y e infant vnto God in Baptisme For this cause I beleeue ye haue confirmation Then said master Bleiter chapleine that he had the deuill within hym and the spirite of error Then answeared him a child saying The deuill cannot speake suche wordes as yonder man doth speake 6 Thou heretike traitour and thiefe thou saidest that the Sacrament of the altar was but a peece of bread baken vppon the ashes and no other thing els and all that is there done 6. Articâ—â— is but a superstitious rite against the commaundement of God Oh Lorde God so manifest lies and blasphemies the Scripture doeth not teache you Aunswâ—â—â— As concerning the sacrament of the aultare my Lordes I neuer taught any thing against the Scripture The Paâ—pistes reâ—proued lyers aâ—◠〈◊〉 The 〈◊〉 vse of 〈◊〉 Sacramâ—â—â— of the 〈◊〉 the whych I shall by Gods grace make manifest thys daye I being ready therefore to suffer death The lawfull vse of this Sacrament is most acceptable vnto God but the great abuse of it is very detestable vnto hym But what occasion they haue to say such wordes of me I shall shortly shew your Lordships I once chaunced to meete wyth a Iewe when I was sailing vpon the water of Rhene I did enquire of him what was the cause of his pertinacie The 〈◊〉 of a Iewâ— that he did not beleue that the true Messias was come considering that they had seene all the Prophecies whych were spoken of him to be fulfilled Moreouer the Prophecies taken away and the Scepter of Iuda by many other testimonies of the scripture I vaÌ„quished him that Messias was come The priâ—â—â—â—pall 〈◊〉 which the 〈◊〉 from Câ—â—â—â—stianity y t which they called Iesus of Nazareth Thys Iewe aunsweared againe vnto mee when Messias commeth he shall restore all things and hee shall not abrogate the law which was geuen to our forfathers as ye do For why we see the poore almost perish through hunger amongst you yet you are not mooued with pity towards them but among vs Iewes though we be poore there are no beggers found Secondarily it is forbidden by the lawe to faine anye kind of imagery of things in heauen aboue Images or in the earth beneath or in the sea vnder the earthe but one God onely to honour but your Sanctuaries and Churches are ful of Idolles Thirdly a pece of bread baken vpon the ashes The Saâ—â—â—â—ment of 〈◊〉 altar ye adore and worship and say that it is your God I haue rehersed heere but the sayings of the Iewe which I neuer affirmed to be true Then the bishops shooke their heads and spitted on the earth and what they meant in this matter further they would not heare 7 Thou false heretike diddest say 7. Articlâ— that extreeme vnction was not a sacrament My Lordes forsooth I neuer taught any thynge of extreme vnction in my doctrine whether it were a Sacrament or no. 8 Thou false heretike saidest that holye water is not so good as washe and suche like Thou condemnest coniuring and sayest that holy Churches cursings auaile not My Lordes as for holy water what strengthe it is of I taught neuer in my doctrine Coniuringes and Exorcismes Aunswere if they were conformable to the woorde of God I would commend them but in so much as they are not conformable to the commaundement and woord of God I reprooue them â— Article 9 Thou false heretike and runnagate hast sayde that euery lay man is a priest and suche like Thou sayest that the Pope hathe no more power then any other man My Lordes I taught nothyng but the worde of God I remember that I haue read in some places in S. Iohn and S. Peter Aunswere of the which one sayth He hath made vs kings and priests The other sayeth Hee hath made vs a kingly priesthood Wherefore I haue affirmed that any man being cunning in the woorde of God the true faith of Iesu Christ hath his power geuen him from God and not by the power or violence of men but by the vertue of the woorde of God the which woord is called the power of God as witnesseth S. Paule euidently enough And againe I say that any vnlearned man Rom. 1. not exercised in the worde of God nor yet constant in his faith what so euer estate or order hee be of I say he hath no power to binde or loose seeing he wanteth the instrument by the which he bindeth or looseth that is to say the woorde of God After that he had sayd these wordes all the Byshoppes laughed mocked him When that he behelde their laughing Laugh yee sayeth he my Lordes Though that these sayings appeare scornefull and worthy of derision to your Lordships neuertheles they are very waighty to me and of a great value because they stand not only vpon my life but also the honour and glory of God In the meane time many godly men beholding the woodnes and great crudelitie of the Bishops and the inuincible patience of maister George did greatly mourne and lament 10 Thou false heretike saidest that a man hath no free wil. But is like to the Stoikes â—â— Article which say that it is not in mans will to doe any thing but that all concupiscence desire commeth of God what soeuer kinde it be of My Lordes I saide not so truely I say that as many as beleeue in Christe firmely vnto them is geuen libertie conformable to the saying of S. Iohn Aunswere If the sonne make you free then shall ye verely be free Of the contrary as many as beleue not in Christ Iesu Iohn 8. they are bond seruants of sinne He that sinneth is bond to sinne 11. Article 11 Thou false heretike sayest it is as lawfull to eate flesh vpon the friday as on sonday Pleaseth it your Lordshippes I haue read in the Epistles of S. Paule Aunswere that who is cleane vnto him all thyngs are cleane Of the contrary to the filthy men all things are vncleane 〈◊〉 1. A faithful man cleane and holy sanctifieth by the woorde the creature of God But the creature maketh no manne acceptable vnto God So that a creature may not sanctifie any impure and vnfaithful man But to the faithfull man all things are sanctified by the praier of the word of God The creaâ—â—re doth 〈◊〉 sanctify without the 〈◊〉 After these sayings of master George then said all the Bishops wyth theyr complices what needeth vs any witnesse against him hath he not openly here spoken blasphemie 12 Thou false heretike doest say that wee shoulde not praye to Saintes 12. Article but to God onely Say whether thou hast sayd this or no say shortly For the weakenes and the infirmitie of the hearers he said without doubt
man shall neuer sleepe but euer shall liue an immortall life The which life from day to day is renued in grace and augmeÌ„ted The faithfull soule shall neuer sleepe nor yet shal euer perish or haue an ende but euer immortall shall liue with Christ. To the which life all that beleue in him shal come and rest in eternall glory Amen When the Bishoppes wyth their complices had accused this innocent man in manner and fourme aforesayde incoÌ„tinently they condeÌ„ned him to be burnt as an heretik not hauing respect to hys godly answers and true reasons which he alleaged nor yet to their owne consciences thinking verelye that they shoulde doe to God good sacrifice conformable to the sayings of S. Iohn Iohn 16. They shal excommunicate you yea and the time shal come that he which killeth you shall thinke that he hath done to God good seruice The prayer of maister George O Immortall God how long shalt thou suffer the woodnes great crudelitie of the vngodly to exercise theyr fury vpon thy seruaunts which doe further thy woorde in this worlde The prayer of M. George Wyseharte for the congregatioÌ„ of God seeing they desire to be contrary y t is to choke and destroy thy true doctrine veritie by the whych thou hast shewed thy selfe vnto the world which was all drowned in blindnesse and misknowledge of thy name O Lord wee knowe surelye that thy true seruauntes must needes suffer for thy names sake persecution affliction and troubles in this present life whiche is but a shadowe as thou haste shewed to vs by thy Prophetes and Apostles But yet we desire thee hartily that thou conserue defende and helpe thy congregation which thou haste chosen before the beginning of the worlde and geue them thy grace to heare thy word and to be thy true seruaunts in thys present life Then by by they caused the common people to voide away whose desire was alwayes to heare that innocente man to speake Then the sonnes of darkenesse pronounced their sentence definitiue not hauing respecte to the iudgement of God When all this was done and sayde the Cardinall caused his warders to passe againe wyth the meeke Lambe into the Castle vntill suche time as the fire was made ready When he was come into the Castle then there came two Gray feendes frier Scot and his mate sayinge Sir yee must make your confession vnto vs. He aunswered and said I wil make no confession vnto you Go fetch me yoÌ„der man that preached this day and I will make my confession vnto him Then they sent for the Suppriour of the Abbey who came to him withall diligence But what he sayd in thys confession I can not shewe When the fire was made readie and the gallowes at the West part of the Castle neare to the Priorie the Lorde Cardinall dreading that master George should haue bene taken away by his friendes commaunded to bende all the Ordinance of the Castle right against that parte and commaunded al his gunners to be ready and stand beside their gunnes vnto such time as he were burned All this beyng done they bounde Maister Georges handes behinde hys backe and ledde hym foorth wyth their souldiors from the Castle to the place of their wicked execution As hee came forth of the Castle gate there met him certaine beggers asking his almes for Gods sake To whome he answered I want my handes wherwith I should geue you almes but the mercifull Lorde of his benignitie and aboundaunce of grace that feedeth all men vouchsafe to geue you necessaries both vnto your bodies and soules M. Wisehart prayeth for the relief of the poore Then afterwarde met him two false fiendes I shoulde say Fryers sayinge Master George pray to our Lady that she may be mediatrix for you to her sonne To whome he answeared meekely Cease tempt me not my brethren After thys hee was lead to the fire with a roape about his necke M. Wysehart aunswereth the Fryers tempting him and a chayne of yron about his middle When that he came to the fire he sate downe vpon hys knees and rose againe and thrise he sayd these woordes O thou Sauiour of the worlde haue mercy on mee Father of heauen I commend my spirit into thy holy hands When he had made this prayer he turned him to the people and sayde these wordes The wordes and exhortation of M. Wysehart at his death to the people I beseeche you Christian brethren and sisters that yee be not offended in the woorde of God for the affliction and torments whych ye see alreadye prepared for mee But I exhorte you that ye loue the worde of God and suffer paciently and wyth a comfortable heart for the woordes sake whych is your vndoubted saluation and euerlasting comforte Moreouer I pray you shewe my brethren and sisters whych haue hearde me ofte before that they cease not nor leaue of the worde of God which I taught vnto them after the grace geueÌ„ vnto me for no persecutioÌ„s or troubles in this world which lasteth not and shew vnto them that my doctrine was no wiues fables after the constitutions made by men And if I had taught mens doctrine I had gotten greate thankes by men But for the woordes sake and true Euangel which was geuen to me by the grace of God I suffer thys day by men not sorowfully The coâ—â—stant paâ—â—â—ence of 〈◊〉 good 〈◊〉 but with a glad heart and minde For this cause I was sent that I shoulde suffer this fire for Christes sake Consider and beholde my visage yee shall not see mee chaunge my colour Thys grim fire I feare not And so I pray you for to doe if that any persecution come vnto you for the wordes sake not to feare them that slay the bodye and afterwarde haue no power to slay the soule Some haue sayde of me that I taught that the soule of man should sleepe vntil y e last day But I know surely my faith is such that my soule shall suppe w t my sauiour Christe this night ere it be 6. houres for whom I suffer this Then he praied for them which accused hym saying M. Geoâ—â—â— Wyseharâ—â— prayeth hi◠〈◊〉 forgeâ— them I beseeche thee father of heauen to forgeue them that haue of any ignoraunce or els of any euill minde forged any lies vpon me I forgeue them wyth all my heart I beseeche Christ to forgeue them that haue condemned me to death thys day ignorantly And last of all he sayd to the people on thys manner I beseeche you brethren and sisters to exhorte your Prelates to the learning of the woorde of God M. 〈◊〉 Wysehaâ—â— propheâ—â— of the 〈◊〉 of the â—â—â—â—dinall 〈◊〉 which 〈…〉 that they at the laste may be ashamed to doe euill and learne to do good And if they will not conuert themselues from their wicked error there shal hastly come vpon them the wrath of God which they shall not eschewe Many faithfull wordes
haue found in scripture Then sayd the accuser thou hast preached sayd and openly taught diuers sundry other great errours and abhominable heresies against all the vij sacramentes which for shortnes of time I pretermit and ouerpasse Whether doest thou graunt thy foresayd Articles that thou art accused of or no and thou shalt heare them shortly and then repeated the accuser the three Articles aforesayd shortly ouer and asked him whether he graunted or denied them He aunswered that before he had said of his aunsweres and that he sayd nothing but agreeing to the holy word as he vnderstoode so God iudge him and his owne conscience accuse him and thereby would he abide vnto the time he were better instructed by scripture and the contrary proued The wordes of Adam Wallace to the L. Gouernour and the Lordes euen to the death and said to the Lord Gouernour and other Lords if you cōdemne me for holding by Gods word my innocent bloud shall be required at your hands when ye shall be brought before the iudgemente seate of Christ who is mightie to defend my innocent cause before whome ye shall not denie it nor yet be able to resiste hys wrath Heb. 10 to whome I referre the vengeaunce as it is written Vengeance is mine and I will reward Then gaue they forth sentence and condemned him by the lawes Sentence of condemnation geuen agaynst Adam Wallace and so lefte him to the secular power in the hands of Sir Iohn Campbell Iustice deputie who delyuered him to the Prouost of Edenbrough to be burnt on the Castle hill who incontinent made him to be put in the vppermost house in the towne with yrons about his legs and necke Syr Hugh Terry an impe of Sathan and gaue charge to Sir Hugh Terry to keepe the key of the sayd house an ignoraunt Minister and impe of Sathan and of the Bishops who by direction sente to the poore man two Gray Friers to instructe hym wyth whome he would enter into no communing Soone after that was sent in two blacke Friers an Englishe Frier and another subtile sophister Fryers sent to instructe Adam Wallace called Arbirtromy with the which English Frier he would haue reasoned and declared his faith by the scriptures Who aunswered he had no commission to enter in disputation with him and so departed and left him Then was sent to him a worldly wise man and not vngodly in the vnderstanding of the truth The Deane of Roscalridge sent to Adā Wallace the Deane of Roscalrige who gaue him Christian consolatiō amongst the which he exhorted him to beleue the realtie of the sacramēt after the cōsecration But he would cōsent to nothing that had not euidēce in the holy scripture so passed ouer that night in singing landing God to the eares of diuers hearers The bookes of the good man taken from him hauing learned the psalter of Dauid w tout booke to his consolation For before they had spoyled him of his Bible which alwaies til after he was cōdēned was w t him where euer he wēt After y t sir Hugh knew that he had certaine bookes to read cōfort his spirit who came in a rage tooke y e same frō him leauing him desolat to his power of all cōsolatiō and gaue diuers vngodly iniurious prouocatiōs by his diuelish venome to haue peruerted him a poore innocent frō the patience hope he had in Christ his sauiour but God suffered him not to be moued therwith as plainely appeared to the hearers and seers for the time So all the next morning abode this poore man in yrons and prouision was commaunded to be made for his burning against the next day Whiche daye the Lord Gouernour and all the principall both spirituall and temporall Lords departed from Edenbrough to their other busines After they were departed The Deane commeth agayne to Adā Wallace came y e Deane of Roscalrige to him againe reasoned with him after his wit Who answered as before he would say nothing cōcerning his faith but as the scripture testifieth yea though an Aungell came from heauen to perswade him to the same sauing that he confessed himselfe to haue receaued good consolation of the said Deane in other behalfes as becommeth a Christian. Then after came in the said Terry again examined him after his old manner and said Syr Hugh Terry commeth againe to Adam Wallace he would garre deuils to come forth of him ere euen To whome he aunswered you should be a godly man to geue me rather cōsolation in my case When I knewe you were come I prayed God I might resiste your temptations which I thanke hym he hath made me able to doe therfore I pray you let me alone in peace Then he asked of one of the Officers that stoode by is your fire making ready Who tolde hym it was He answered as it pleaseth God I am ready soone or late as it shall please him then he spake to one faithful in that company bad him cōmend him to all the faithfull being sure to meete together with thē in heauen From that time to his forth comming to the fire spake no man with hym At his foorth comming the Prouost with great manasing words forbad him to speake to any mā or any to him The Prouost of Edenbrough forbiddeth him to speake to any man The worde◠of Adam Wallace to the people as belike he had commandement of his superiours Comming from the towne to the Castell hill the commō people sayd God haue mercy vpon him And on you to sayd he Being beside y e fire he lifted vp his eyen to heauē twise or thrise and said to the people Let it not offend you that I suffer the death this day for the truthes sake for the Disciple is not aboue his maister Then was y e Prouost angry that he spake Then looked he to heauen againe and sayd They will not let me speake The corde being about hys necke the fire was lighted and so departed he to God constantly and with good countenance to our sightes Ex testimonijs literis è Scotia petitis an 1550. The burning of the blessed Martyr Adam Wallace ¶ The schisme that arose in Scotland for the Pater noster AFter that Richard Mershal Doctour of Diuinitie and Priour of the blacke Friers at the new Castle in England had declared in his preachings of S. Andrewes in Scotland that the Lordes Prayer commonly called the Pater noster should be done only to God not to Saints neither to any other creature the Doctours of the Uniuersitie of S. Andrewes together with the Gray Friers who had long ago taught the people to pray the Pater noster to Saints had great indignatiō that their old doctrine shuld be repugned stirred vp a Gray Frier called Frier Toittis to preach again to the people that they should might pray the Pater noster to Saintes Who finding no
Agnes Grebyll Or if no such witnesse at all can be found then are they strayned vpon the racke or by other bitter tormentes forced to confesse theyr knowledge and to peach other Neyther must any be suffered to come to them what neede so euer they haue Neither must any publicke or quiet audience be geuen them to speake for themselues till at last sentence be readde agaynst them to geue them vp to the secular arme or to degrade thē if they be Priestes and so to burne them Ex hist. Cochlaei contra Hussitas And yet the malignity of these Aduersaryes doth not here cease For after that the fire hath consumed their bodyes then they fal vpon theyr bookes and condemne them in like maner to be burned no man so hardy to read thē or keep them vnder payne of heresy The vse and maner how the Papistes draw out articles of bookes after the authors be condemned But before they haue abolished these bookes first they gather articles out of thē such as they list themselues so peruersly wrast wringe them after theyr owne purpose falsely cōtrary to y e right meaning of the author as may seeme after theyr putting down to be most heretical execrable Which being done the bookes then abolished that no man may confer them with theyr articles to espy theyr falshood thē they diuulge and set abroad those articles in such sort as princes people may see what heretickes they were And this is the rigor of theyr processe and proceeding against these persons whom thus they purpose to condemne and burne To the second order belongeth that sort of heretickes whom these Papistes do not condemne to death but assigne them vnto Monasteries there to continue The punishmēt of them whom the Papistes cōdemne to perpetuall prison after their submission and to fast all theyr life In pane doloris aqua angustiae that is wyth bread of sorow and water of afflictiō and that they should not remoue one mile out of the precinct of the sayd Monastery so long as they liued without they were otherwise by the archbishop himselfe or his successors dispensed with all Albeit many times the sayd persons were so dispensed withall that theyr penaunce of bread and water was turned for them to wollward Wednesdaies and fridayes euery weeke or some other like punishment c. The thyrd kinde of heretickes were those whom these Prelates did iudge not to perpetuall prison but onely inioyned them penaunce either to stand before the preacher or els to beare a fagot about the market or in processiō or els to weare the picture of a fagotte bordered on theyr lefte sleeues without any cloke or gowne vpon the same The punishmēt of them which be inioyned penaunce after their recantation or else to kneele at the saying of certain masses or to say so many Pater nosters Aues and Creedes to such or such a Saynct or to go in pilgrimage to such or such a place or els to beare a Fagot to the burning of some hereticke either els to fast certaine Fridayes bread water Or if it were a woman to weare no smocke on Fridayes but to go wolward c as appeareth Regist. fol. 159. And thus much by the way out of the Register of William Warrham aforesayd like as also out of other bishops registers many mo such like matters and examples might be collected if either leysure would serue me to search or if the largenes of this Uolume would suffer al to be inserted that might be found Howbeit amōgst many other things omitted the story and Martyrdome of Lancelot and hys felowes is not to be forgottē The story of whō with their names is this ¶ The Martyrdome of Lancelot one of the kinges garde Iohn a Paynter and Gyles Germane Lancelot Iohn a Painter Gyles Germane Martyrs ABout the yeare of our Lord. 1539. one Iohn a Paynter and Giles Germaine were accused of heresy and whilest they were in examination at London before the Byshop and other Iudges by chaunce there came in one of the kinges seruantes named Lancelot a very tall man and of no lesse godly minde and disposition then strong tall of body This man standing by seemed by his countenaunce gesture to fauour both the cause the poore men his frēds Wherupon he being apprehended was examined and condemned together with them and the next day at v. of the clocke in the morning was caryed with thē into S. Giles in the field and there burned being but a small concourse or company of people at theyr death One Style martyr burned in Smithfield with the Apocalyps In the company and felowship of these blessed Saints and Martyrs of Christ which innocently suffered within y e time of K. Henryes raigne for the testimony of Gods word and truth an other good man also commeth to mind not to be excluded out of this number who was with like cruelty oppressed and burned in Smithfield about the latter end of Cuth Tonstals time Byshop of Londō whose name was called Stile Ex testimonio D. Rob. Outradi as is credibly reported vnto vs by a worthy auncient Knight named Syr Robert Outred who was the same time present himselfe at his burning and witnes of the same With him there was burned also a book of the Apocalips which belike he was wont to read vpon This book when he saw fastened vnto the stake to be burned with him lifting vp his voyce O blessed Apocalips sayd he how happy am I that shal be burned with thee And so this good man and the blessed Apocalips were both together in the fire consumed ANd thus through the gracious supportatiō of Christ our Lord we haue runne ouer these 37. laborious yeares of king Henries race Under whose tyme and gouernance such actes and recordes troubles persecutions recantations practises alterations and reformations as thē happened in the church we haue here discoursed with such statutes iniunctions and proclamations as by him were set forth in causes matters to the sayd church apperteyning Albeit not cōprehending all things so fully as might be yet pretermitting so few thinges as we could of suche matters as came to our handes Pope Leo his Bull agaynst Luther M. Luthers appeale from the Pope to a generall Councell saue onely that certayne instruments with a few other occurrentes somewhat perteining to the course of this kinges history haue past our hands as the false lying bul of pope Leo x. against M. Luther with the forme also of the sayd M. Luthers appeale from the Pope vnto a generall counsel All which w t other matters moe besides omitted we haue differred by themselues hereafter to be exhibited and declared in the sequele of this present story as in his due place shall appeare In the meane season amongst other omissions here ouerpast The sentence definitiue of Pope Clement 7. agaynst the diuorce of king Henry forsomuch
to reuoke one sillable of these Articles which they haue condemned And now as they doe curse and excommunicate me for their damnable heresie so I againe likewise doe curse and excommunicate them for the holy veritie of God Christ which is only the Iudge of all iudge and determine this matter betwene vs whether of these two excommunications hys or mine shall stande and preuaile before him Amen In storying the life of Luther Rea◠〈◊〉 pag. 849. before pag. 849. it was declared how the sayd Luther in the beginning first being reiected of the Cardinall Caietanus appealed from y e cardinall vnto the Pope When that would not serue neither could not any tollerable submission of Luther to y e pope be receiued but that the P. with his Cardinals contrary to all equity and conscience wold nedes procede against him and against the expresse truth of Gods word thinking by meere authoritie to beare downe the veritie as he had vsed before to do Luther folowing the iustnes of his cause Read afoâ—â— pag. 812. was then compelled to appeale from the Pope to the next generall councell and so did as before you may read pag. 812. Which was 2. yeares before the Popes Bull agaynst Luther came out The tenour of which appellation before omitted I thought here to exhibite wherby the reader considering the great change of religion and state of the church which since hath ensued may also perceiue y e true originall cause and occasion howe it first began by what order degrees it after encreased what humility and submission first on Luthers part was shewed and again what insolencie wrong and violence on the Popes part was declared And further where Pope Leo in his Bull aboue prefixed seemeth to pretend certaine conditions of fauour charity and money offred to Luther in the beginning how false vain that is by this present appeale may appeare The copie wherof as it was drawen by the publike notarie and exhibited is this as in forme here followeth The tenour and forme of the Appeale of Martine Luther from Pope Leo to the next generall Councell IN nomine Domini Amen The appeale of 〈◊〉 Luther 〈◊〉 the pope 〈◊〉 the next â—â—â—nerall coâ—â—â—cell Anno a natiuitate eiusdem .1518 indictione sexta die vero solis vigesima octaua mensis Nouemb. Pontificatus sanctissimi in Christo patris Domini nostri Domini Leonis diuina prouidentia Papae decimi anno sexto in mea Notarij publici testiumque infra scriptorum ad hoc specialiter vocatorum rogatorum praesentia constitutus c. The effect of the sayd Appeale of Luther in English THe effect of the appeale aforesayde is this Luthers aâ—â—peale from the pope English That for somuche as the libertie of appealing is prouided for a remedie to relieue the oppressed from iniurie and violence of the superiour it was therefore lawful for Martine Luther so to do especially being manifold waies iniuried and molested by the See of Rome and other the Popes confederates as hee in the sayde appeale declareth For at firste whereas he modestly disputing of the errors and abuses of the Popes pardons did somwhat withstand the impudeÌ„t rauen and blasphemies of them that come about with the Popes pardons to poll and rob the people he was therefore openly railed vpon and defamed by them in their publike sermones to be an heretike and consequently vppon the same accused to Pope Leo for an heretike by Marius the Popes Proctor and others Then was obteined of the Pope a commission to cite vp the sayde Luther to appeare at Rome before the Cardinalles by Hieronymus and Syluester Prieras hys mortall ennemies where as he could by no way appeare wythout manifest danger of his life both by the way and also in the citie of Rome For the consideration whereof Duke Ih. Fridericke Prince Electour and the Lantgraue entreated for hym to haue his cause indifferently to be heard and to be committed to two parties that were equall and not partiall yet notwithstanding the sute of these princes and the contrary labour of the Cardinals whiche were his capitall aduersaries so preuailed at Rome that the cause of Luther was still detained in their owne handes and contrary to all indifferencie was committed to the hearing of the Popes Legate then in Germanie called Cardinalis Sancti Sixti Who being no lesse enemie against Luther then the other and notwithstanding that Luther obediently appeared at his call and with humble protestation submitted himselfe to be aunswered by the Scriptures and referred himselfe to the iudgement of the Sea of Rome and of four Uniuersities to witte Basill Friburge Louane and Paris yet contrary to all equitie shewing forth no Scripture nor reason reiecting his gentle protestation submission and honest offer with all other his requests and sutes he would needes forthwith haue him to reuoke his errours threatning and menasing him most cruelly and commanded him no more to come in his sight Whereupon Luther being thus proudely reiected of the Cardinall Luther appeal 〈◊〉 the Câ—â—dinall to the pope made his appeale from the sayde Cardinall to Pope Leo being better informed This appellation also being contemned of the Pope who would neither come to any agreement nor take any reasonable condition nor shew Luther his errours by the scripture nor yet referre the matter by learning to be decided but would needes perforce proceede against him by meere authoritie and oppression at Rome Luther then seeing there was no other refuge or remedie for his owne defence and seeing moreouer the truth of Gods worde to lie vnder foote by might and authoritie oppressed so that none durst almost confesse the same M. Luther appealeth from the pope to the next generall Councell and that the poore flock was so misled in errours and vaine opinions to the seduction of their soules for these and other such causes he being necessarily thereunto compelled commensed thys Appeale from the Pope misinformed to the nexte generall Councell that should be calling for the helpe of the publick notarie and testimonie also of sufficient witnesses requisite in that behalfe accordingly ¶ The death of K. Henry the viij with the maner thereof ANd thus closing vp this eight booke with the death of King Henry the 8. I will now the Lorde Christ assisting me with his grace proceede next to the time reigne of King Edward his sonne The 〈◊〉 and maner of the kings death after that first I shall intermitte a few wordes touching the death of the sayde Kyng Henry his father and the maner of the same Who after long languishing infirmitie growing more and more vppon him lay from S. Steuens day as is aboue mentioned to the latter end of Ianuary His Phisicians at length perceiuing that he would away Of the Act that â—one shoulde speake of the kinges death Vid. Stat. 〈◊〉 Henr. 8. and yet not daring to discourage him with death for feare of the Act past before
in Parliamente that none shoulde speake anye thing of the Kings death the Act being made onely for Southsayers and talkers of prophesies moued them that were about the King to put him in remembrance of his mortall state and fatall infirmitie Which when the rest were in dread to do M. Deny who was specially attendant vpon hym boldly comming to the King told him what case he was in to mans iudgement not like to liue and therefore exhorted him to prepare himselfe to death calling himselfe to remembrance of his former life and to call vpon God in Christ betime for grace and mercy as becommeth euery good Christian man to do Although the K. was loth to heare any meÌ„tion of death yet perceiuing the same to rise vpon the iudgement of hys Phisicians and feeling his owne weakenes he disposed himselfe more quietly to harken to the wordes of his exhortation and to consider his life past Which although he much accused yet said he is the mercy of Christ able to pardon me all my sinnes though they were greater then they be M. Deny being glad to heare him thus speake required to know his pleasure whether he would haue any learned man sent for to conferre withall and to open hys mind vnto To whome the King aunswered againe that if he had any he would haue D. Cranmer who was then lying at Croydon And therefore M. Denye asking the King whether he woulde haue him sente for I will first said the King take a little sleepe and then as I feele my selfe I will aduise vpon the matter After an houre or two the King awaking and feeling feeblenes to encrease vpon him commanded D. Cranmer to be sent for but before he could come y e king was speachles and almost senseles Notwithstanding perceiuing D. Cranmer to be come he reaching his hande to D. Cranmer did hold him fast but could vtter no word vnto hym and scarse was able to make any signe Then the Archbyshop exhorting him to put his trust in Christ and to call vpon his mercy desired him though he could not speake yet to geue some token with his eyes or with hand as he trusted in the Lord. Then the King holding him with his hand did wring his hand in his as hard as he could and so shortly after departed after he had reigned in this land the terme of 37. yeares and 9. monethes The kings children leauing behinde him three children Edward Mary and Elizabeth Moreouer for so much as mention is inserted in thys place of the good inclination of King Henry in his latter dayes to the reformation of religion Talke betweene Thom. Cranmer Archbishop of Cant. and the Duke of Suffolk about Ste. Gardiner by the occasion hereof it commeth also to minde somewhat likewise to adde by way of appendix touching the talke betweene the Archbishop of Canterbury Thomas Cranmer and the Duke of Suffolke Charles Branden as coÌ„cerning the Kings purpose and intent conceaued against the Bishop of Winchester Steuen Gardiner in that he could neuer allowe any reformation in religion in this realme and namely beeing offended with this that men should vse in their talke The Lord as well as our Lord. The sayd Duke sayd vnto the sayd Archbyshop We of the Counsell had him once at a good lift and should well haue dispatched him from his authoritie if the Kings Maiestie our Maister had stayed himselfe from admitting him to his presence as then hys highnes was content that we should throughly haue sifted and tried him It was my Lord quoth the Duke to the Archbishop at that time when Gardiner his Secretarie was attached and suffred for defending the Popes authoritie For then I and certaine of the Counsell hauing conference with the Kings Maiestie for that matter his highnesse was fully perswaded that the Bishops Secretarie being in such speciall fauour with his Maister would neuer stande so stiffe in defence of the Bishop of Romes vsurped power and authoritie Stephen Gardiner appoynted by the king to to be had to the Tower without his said maisters both aduise knowledge and perswasion For already quoth the King he played but a homely part with me when he was Ambassadour to the Pope concerning my cause of diuorce And therefore quoth the King to me send for him my Lord incontinently and by assistance of two or three moe of the Counsell whome you thinke good let him be committed to the Tower to aunswere to suche thynges as may bee obiected agaynst hym Thys communicatioÌ„ was in y e euening so that we purposed to haue executed the kinges pleasure and commaundement y e next morning How beit our talke was not so secrete but that some of his friendes of the priuy chamber then suspecting the matter where he had many frends sent him word ther of Who incontinently repayred to the kings presence Ste. Gardiner priuily commeth to the king and finding some matter to minister vnto y e king his highnesse sayd to the bish We doe marueile that your secretary hath thus notoriously offended agaynst vs our lawes It is surely though that you are not all cleare in this offeÌ„ce but that you are of the same opinion with him therefore my Lord be playne with me King Henry layeth to Winchesters charge and let me know if you be y e way infected or no If you will tell me the trueth I will rather pardon the fault but if you halt or dissemble with me looke for no fauour at my hand With this monition Winchester fell downe vppon hys knees besought his maiesty of mercy and pardon Winchester confesseth his popery to the king manifestly confessing y t he of long time had bene of that opinion w t his sayd secretary and there bewayling himselfe promised from that day forward to reform hys opinion become a new man Well quoth y e king this way you haue of me that which otherwise you should neuer haue obtayned I am content to remitte all thinges past and pardon you vpon your amendment The next morning I had worde how the matter was handled whereupon I came to his highnes sayde Your Maiestie hath preuented our commission whiche I and other had from your grace concerning my Lord of Winchesters coÌ„mitting to the tower Wot you what quoth the K. hee hath confessed himselfe as giltie in this matter as hys man K. Henryes nature to pardon them that come to him and confesse their fault and hath with muche sorrowe pensiuenes sued for my pardon And you know what my nature and custome hath bene in such matters euermore to pardon them that will not dissemble but confesse their fault Thus wilâ—ly and politickely he got himselfe out of our hands But if I had suspected this I would haue had him in the tower ouer night and stopped his iourny to y e court Well sayd my Lord of Caunterbury hee was euermore to good for you all Moreouer as touching this foresaid
be greatly weake bring your selfe in dauÌ„ger of one part when parties be therwith one to scourge the other Wheras in coÌ„cord they â—e both yours in an honest reuereÌ„t louely feare to do theyr duty which I doubt not your wisedoÌ„e can consider And coÌ„sider also how noisome any other outward encoÌ„ber might be in the time of y e minority of our soueraign Lord. I told y e Emperors couÌ„sell that our late souereign Lord did much for the Emperor to enter war with him put his realme in his old dayes in y e adueÌ„ture of fortune whether he should enioy it or no for y t is the nature of war And sometime the coÌ„teÌ„ned abiect haue had y e vpper hand And wheÌ„ ye administer y e realme for another it were a maruelous question of him y t shall enioy y e realme to say what ment you in the time of administratioÌ„ to adueÌ„ture my realme why tooke ye not rather for the time of my minoritye any peace whatsoeuer it were which is better theÌ„ y e best waâ— as some meÌ„ haue writteÌ„ I know you haue authority sufficient wisdome pleÌ„ty yet being entred to write I forget for y e time what ye be coÌ„men 〈◊〉 you as I were talking at Brusels with you Wynchester agaynst the expedition into Scotland deuising of the worlde at large And if I were sworne to say what I thinke in the state of the world I would for a time let scots be scots with dispayre to haue theÌ„ vnlesse it were by coÌ„quest which shall be a godly enterprise for our yong maister wheÌ„ he coÌ„meth to age And in y e meane time prepare him mony for it see y e realme in an order which hath need of it And for a stay if the Emperor would offer the king of Romains daughter as he did do w t him in our maisters minority Winchester here meaneth a fetch if he could haue brought it about as he dyd w t vs in his Wherby all this hath chauÌ„ced vnto him And by this allians your estimation shal encrease our souereign Lordes surety not a little increase be augmented For of Fraunce it must be takeÌ„ for a rule They be so wantoÌ„ they cannot do well leÌ„ger theÌ„ they see how they may be scourged if they do not Here is all the wit that I haue which I offer vnto you vpon this occasion of writing shall pray God to put in your mind y t shal be for the best as I trust he will in y e meane time to extinct this barbarous coÌ„teÌ„tion at home which can serue onely to do hurt no good I had fashioned a letter to master Ridley which I seÌ„d vnto your grace and encomber you with these malencoly writinges engendred of this fondnes which be not worth y e reading And so it may like you to vse theÌ„ for hauing heard that ye haue sayd vnto me and otherwise heard and seene what you do I shall go occupy my wit in other matters now such as haue fonde enterprises shall see that I letted not theyr follyes which they called Gods worde Winchesters letters against Ridley Gods word is folly to Winchester but to them that be wise in the Lord it is the Wisedome of the Lord to saluation ¶ This place here eyther seemeth to lacke something or eâ—s Winchester to lackesome of his wits But for hys time the king our souereigne Lord that dead is and after his time you much to your honor and reputation * Winchester wrangleth agaynst Dales bookes howsoeuer any shal be here not contented which miscontentation hath bene so fond in some as they haue burst out and wished that they might without breach of his lawes kill me which is to me a tokeÌ„ of a maruelous fury which hath bene cause why I am glad both to depart hence and to depart the sooner pray to God to order all thinges for the best With preseruatioÌ„ of our soueraigne L. and encrease of your graces honor At my house in Sothworke the last of February Your Graces humble beadman S. W. An other letter of S.W. AFter my humble commeÌ„dations to your grace it may like the same to vnderstand I haue sene of late 2. books set forth in english by Bale very pernitious seditious and slaunderous And albeit that your grace needeth not mine aduertisement in y e matter yet I am so bolde to trouble your Grace with my letters for mine owne commodity wherwith to satisfy mine own conscience to write say as becommeth me in such matters which I desire your grace to take in good part For it greueth me not a little to see so soone after my late soueraigne Lord and maisters death a booke spread abroad more to his dishonor if a princes honor may be by vile inferior subiectes impeached then professed enemies haue imagined to note a womaÌ„ to haue suffered vnder him as a martyr the woman therewith to be by Bales owne elucidation as he calleth it so set foorth painted as she appeareth to be is boasted to be a sacrameÌ„tary by the lawes worthy as she suffered the paynes of death such like things haue by stealth in our late soueraign Lords dayes gone abroad as they do now And as I am woÌ„t in such cases to speak I keep my woÌ„t to write to your grace now in whose hands I know the estate of y e realme to be foretime in gouernment to whoÌ„ for respectes of old acquayntaunce I wish al felicity In these matters of religion I haue bene long exercised and haue thankes be to God liued so long as I haue sene them throughly tryed and besides that I haue learned in written bookes of Authority I haue perceiued by bookes written without authority as by M. Bale Ioye and other and specially as Bale vseth nowe that Scripture doth by abuse seruice to the right hand and the left at once in so much as at one time Bale prayseth Luther * Luther and Anne Askew why not as well Saintes both in heauen though they varied in one small poynt here as well as you Smith both the Popes friendes though ye vary as ye sayde your selfe in diuers and setteth his death forth in English with commendation as of a Saynt whych Luther whatsoeuer he was otherwise stoutly affirmed the presence really of Christes naturall body in the Sacrament of the aultar And yet Bale the noble clerk would haue Anne Askew blasphemously denying the presence of Christes naturall bodye to be taken for a Saynte also So as Bales Saynctes may vary in heauen if they chaunce not by the way which might suffice to disproue the mans creditte if thwarting talke were not more desired of many then the trueth in deede which trueth was supposed to haue bene both in writing and exercise well established long before our late Lordes death And Bale his adherentes in their madnes playnely reproued condemned I
letter of execution from the Kinge and the Counsaile the foresayde Duke and Uncle to the Kyng beinge founde no traitour onely being caste by the Acte of Fellonye was deliuered vnto the Sheriffes and so brought to the place of execution Touching which execution a few words here woulde be bestowed in describing the wonderful order and maner thereof according as it hath faithfully ben suggested to vs vppon the credite of a certaine noble Personage who not onely was there present at the deede doing but also in a maner next vnto him vpon the scaffolde beholding the order of all things with his eies and with his penne also reporting the same in order and maner as here foloweth In the yeare of our Lorde 1552. the 22. day of Ianuary in the sixte yeare of the raigne of king Edward the sixte he being yet vnder age and gouernaunce of Tutours the noble Duke of Somersette vncle to kynge Edwarde was brought out of the tower of London and accordinge to the maner deliuered to the Sheriffes of the Citie and compassed round about w t a great number of armed men both of the garde and others he was brought vnto the scaffolde on Tower hill where as hee nothing chaunging neyther voyce nor countenance but in a maner with the same gesture whych he commonly vsed at home kneeling downe vppon both his knees and lifting vpp his handes commended himselfe vnto God After that he had ended a fewe short prayers standing vp againe and turning him selfe towarde the East side of the Scaffold nothing at all abashed as it seemed vnto me standing about the middest of the Scaffold and diligently marking all things neither with the sight of the axe The cheaâ—â—â—full counteâ—nance of 〈◊〉 Duke of Somerset his death neyther yet of the hangman or of present death but wyth the like alacritie and chearefulnesse of minde and countenance as before times he was accustomed to heare the causes and Supplication of other and especially the poore towardes whom as it were with a certaine fatherly loue to his children he alwaies shewed himselfe moste attentiue he vttered these wordes to the people Dearly beloued frendes The worâ— of the Duke of Somerset peopâ—â— the peopâ—â— at his deaâ—â— I am broughte hither to suffer death albeit that I neuer offended against the king nether by word nor dede and haue bene alwaies as faithful true vnto this Realme as any man hath bene But for somuch as I am by a lawe condemned to die I do acknowledge my selfe as well as others to bee subiecte thereunto Wherefore to testifie my obedience whiche I owe vnto the lawes I am come hither to suffer death wherunto I willingly offer my selfe with most hearty thankes vnto God that hath geuen me this time of repentaunce who myght thorowe sodaine death haue taken away my life that neyther I should haue acknowledged him nor my selfe Moreouer dearly beloued frendes there is yet somewhat that I must put you in minde of as touchinge Christian religion which so long as I was in authoritie I alwayes diligently sette foorth and furthered to my power Neither I repent me of my doinges but reioyce therein sith that now the state of Christian religion commeth most neare vnto the forme and order of the Primitiue Churche The 〈◊〉 the Dukâ— Somerseâ— setting forth truâ— religion Which thing I esteeme as a great benefite geuen of God both vnto you and me most hartily exhorting you all that this which is most purely set forth vnto you you wil with like thankfulnesse accept and embrace and set out the same in your liuing Which thing if you do not wythout doubt greater mischiefe and calamitie wil folow When he had spoken these wordes A sodeinâ— noyse and feare of people 〈◊〉 the deatâ— the Duâ—â— Somersâ—â— sodainely there was a terrible noise heard whereupon there came a great feare on al men This noise was as it had bene the noise of some great storm or tempest which vnto some semed to be heard from aboue like as if a great deale of gunpouder being inclosed in an armorie and hauing caught fire had violently broken out But vnto some againe it seemed as though it had ben a great multitude of horsemen running together or comming vppon them Suche a noyse was then in the eares of all men albeit they saw nothing Whereby it hapned that all the people being amased wythout any euident cause wythout any violence or stroke striken or any man seene they ran away some into y e ditches and puddles and some into the houses thereabout other some being afraide with the horrour and noyse fell downe groueling vnto the ground w t their polaxes and halbards most part of them cried oute Iesus saue vs Iesus saue vs. Those whyche tarried still in their places for feare knewe not where they were And I my selfe which was there present among the rest being also afraid in this hurly burly stoode stil altogether amased looking when any man woulde knocke me in the head It hapned heere as the Euangelists write it dyd vnto Christ when as the officers of the high Priestes and Phariseis comming wyth weapons to take him being astonied ran backwardes and fell to the ground In the meane time The lyke story you shall reaâ— Caius Mâ—â—rius in Vâ—â—lerius Mâ—â—â—imus the booke chapter whilest these things were thus in doing the people by chance spied one sir Anthony Broune riding vnto the scaffold which was the occasion of a new noise For when they saw him comming they coniectured that which was not true but notwithstanding which they all wished for that the king by that messenger had sent hys vncle pardone and therfore with great reioysing casting vp their cappes they cried out Pardon pardone is come God saue the king Thus this good Duke although hee was destitute of all mans helpe The greaâ— fauour of the peopâ—â— to the 〈◊〉 of Somerâ—set yet he sawe before hys departure in how great loue fauour he was with all men And truely I doe not thinke that in so great slaughter of Dukes as hath bene in England within these few yeares there was so many weeping eyes at one time and not w tout cause For all men did see in the decay of this Duke the publike ruine of al england except such as in dede did perceiue nothing But now to returne from whence we haue strayed the Duke in the meane time standing stil in y e same place modestly and with a graue couÌ„tenance made a signe to the people w t his hand that they woulde kepe themselues quiet Which thing being done silence obtained he spake vnto them in this maner Dearely beloued frendes The word of the Duâ—â— agayne to the peoplâ— there is no such matter heere in hande as you vainely hope or beleeue It seemeth thus good vnto almighty God whose ordinance it is meete and necessary that we all be obedient vnto Wherefore I pray you all to be
as his death is present Ambros. de Sacram lib. 4. cap. 4. o. Ergo the precious bloud of Christ is not present really in the Sacrament The Minor of this argument is proued before by the wordes of Ambrose The second question Whether the body and bloud of Christ be in the bread and wine The second conclusion or vnder the formes of bread and wine carnally and corporally ¶ Argument Di The true natural body of Christ is placed in heauen sa The true naturall body of man can be but in one place at once where he is mis. Ergo the true naturall body of Christ can be in no place at once but in heauen where he is The Maior is playne by the Scriptures Iesus was taken vp to heauen and sitteth at the right hand of God Math. 26. Iohn 12. Math. 26 The poore ye haue alwayes with you but me you shall not alwayes haue Iohn 12. I leaue the world and go to my Father Ioh. 16. Many shal say in that day Loe here is Christ Iohn 16. Math. 24. and there is Christ beleue theÌ„ not Mat. 24. WhoÌ„ the heaueÌ„s must receiue for a time vntill the restitution of all Actes 3. Seeke those things that are aboue where Christ is sitting at the right hand of God c. Col. 3. The Minor likewise is euident by S. Austen who speaking of the glorified body of Christ Actes 3. Col. 3. August ad Dardanum affirmeth the same to be in one certayne place Propter veri corporis modum that is for the maner of a true body ¶ Argument Da Euery true naturall body requireth one certaine place August ri Christes body is a true naturall body j. Ergo Christes body requireth one certayne place ¶ Argument Comparatio a Maiori Austen giueth not to the soule of Christ to be in mo places at once but one August ad Dardanum Ergo much lesse is it to be giuen to the body of Christ to be in mo places at once but in one ¶ Argument The nature of the Aungels is not to be in diuers places Comparison betweene Aungels and the body of Christ. but they are limited to occupy one certaine place at once Basilius de spirit sanct cap. 22. Ergo the body of Christ being the true naturall body of a man can not fill diuers places at one time ¶ Argument Ba Whatsoeuer is in many diuers places at once is God ro The body of Christ is not God but a creature co Ergo the body of Christ can not be in moe places together ¶ Argument Fes We must not so defende the Diuinitie of Christ that we destroy his humanitie August ti If we assigâ—e to the body of Christ pluralitie of places we destroy his humanitie no. Ergo we must not assigne to the body of Christ pluralitie of places ¶ Argument Fes Whatsoeuer thing is circumscribed that is to say conteined in the limits of any peculiar place can not be dispersed in mo places at once ti The body of Christ is a thing circumscribed no. Ergo the body of Christ is not dispersed in mo places at one time ¶ Argument Da Euery quantitie that is euery body hauing magnitude length and other dimensions is circumscribed in one peculiar place ri The bodye of Christe hathe his dimensions and is a quantitie j. Ergo the body of Christ is circumscribed Cyrillus The Maior is proued by Cyrillus Whatsoeuer is vnderstanded to be a body Cyrillus De crenit Lib 2. pag. â—â—5 the same is verely in a place and in magnitude and in quantitie And if it be in quantitie it can not auoyd circumscription that is to haue his place ¶ Argument Ba If Christ had giuen his body substantially and carnally in the Supper then was that body either passible or impassible ro But neither can you say that body to be passible or impassible which he gaue at Supper co Ergo he did not giue his body substancially and carnally at Supper August The Minor is proued thus For if ye say it was passible August in Psal. 98. Austen is against it which sayth Ye shall not eate thys body which you see nor drinke the same bloud which they shall shed that shall crucifie me c. And if ye say it was impassible that may not be admitted by the words of the Euangelist which sayth Eate this is my body which shall be geuen for you So that that body was passible and not impassible wherein Christ was geuen Vigilius One creature can not receaue in it selfe two contrary or diuers thynges together Vigilius contra Eutichen lib. 4. But these two thyngs be diuers and farre vnlike that is to say to be conteyned in a place and to be euery where For the word is euery where but the fleshe is not euery where ¶ Argument Fe Bodyes origanicall without quantitie be no bodies ri The Popes doctrine maketh the body of Christ in the Sacrament to be without quantitie o. Ergo the Popes doctrine maketh the body of Christ in the Sacrament to be no body ¶ Argument Da All things which may be deuided haue quantitie ri The body in the Popes Sacrament is deuided in iij. partes j. Ergo the body in the Popes Sacrament hath quantitie which is against their owne doctrine ¶ Argument Fe No naturall body can receaue in it selfe and at one time contrary or diuers qualities Vigilius ri To be in one place locall and in another place not locall in one place with quantitie in another place without quantitie in one place circumscript in another place incircumscript is for a naturall body to receyue contrary qualities o. Ergo the body of Christ can not be in one place locall and in another not locall in one place with quantitie and in another without quantitie as our aduersaries do affirme ¶ Argument Fe The wicked receaue not the body of Christ. ri The wicked do receaue the body of Christ if transubstantiation be graunted son Ergo transubstantiation is not to be graunted in the Sacrament ¶ Argument for probation of the Maior Ca To eate Christ is for a man to haue Christ dwellyng and abiding in him Augustine mes The wicked haue not Christ dwelling in them tres Ergo the wicked eate not the body of the Lord. Cyprian Cyprianus de Coena Domini The eating of Christ is our abyding in hym Cyprian De Coenâ— Domini ¶ Argument Bo The holy Ghost could not come if the body of Christ were really present car That the holy Ghost is come it is most certayne do Ergo it can not be that Christ himselfe should be heere really present For proofe of the Maior Iohn 16. Vnlesse I go from you the holy Ghost shall not come It is expedient for you that I go hence Iohn 16. ¶ Argument of Peter Martyr Ba If the wicked and infidels doe receaue the bodye of Christ they receaue him either with sense or reason or
that it should be an occasion of Idolatry And long after the Apostles time as Tertullian wryteth womeÌ„ were suffered to take it home with them and to lap it vp in their châ—stes And the priest many times sent it to sicke persones by a childe which no doubt would haue geuen more reuerence therto if they had taken it for their God But a great while after about 300. yere agone Honorius 3. the Bishop of Rome tooke him and hanged him vp and caused men to kneele and crouch downe and all to bâ—god him Futhermore Pope Honorius 3. first author of worshipping the Sacrament An 1220. if the bread be turned and altered into the body of Christ doubtles it is the greatest miracle that euer God wrought But the Apostles saw no myracle in it Nazianzenus an olde wryter and Augustine entreating of al the myracles that are in the scripture number the Sacrament for none As for the apostles it appeareth wel that they had it for no maruel for they neuer mused at it Apostles olde Doctours make no miracle nor maruell at the Sacrament neither demanded how it might be whereas in other thinges they euermore were ful of questions As touching S. Augustine he not only ouerhippeth it as no wonder but by plaine expres words testifieth that ther is no maruel in it For speaking of the Lords supper and of the other sacraments he sayeth these words * That is to say Sacraments here may haue their honour as things religious but they are not to be woÌ„dred at as miracles Hic SacrameÌ„ta honorem vt religiosa habere possunt stuporem autem vt mira non possunt Moreouer a little before the institution of the sacrament Christe spake of hys ascension saying I leaue the world I tary but a litle while wyth you Let not your hearts be troubled because I go from you I tell you truthe it is for your profite that I goe from you for if I goe not the spirite of comfort cannot come to you Ihon 14. wyth many other like warnings of his departure S. Steuen sawe hym sitting at the right hand of his Father and thought it a speciall reuelation of God but he neuer said that he sawe him at the Communion or that he made him Actes 3. euery daye himselfe And in the Actes of the Apostles S. Peter sayeth that Christ must needes keepe the heauen till all be ended Esay Salomon and S. Steuen Actes 17. saye that God dwelleth not in temples made with mans hand S. Paule wysheth that he were dissolued and dead and were with Christ not in the aultar doutlesse where he might be daily but in heauen And to be briefe it is in oure Credo we do constantly beleeue that Christe is ascended into heauen and sitteth at his fathers right hande and no promise haue we that he will come iumping downe at euery priests calling Hereof I gather this reason Christes body can not both be gone and be heere If Christ were both gone and tarried then he should seme to haue left himselfe behinde him But he is gone and hath left the world Therefore it is follie to seeke him in the world Cust. Fie you be farre deceiued I can not in no wise brooke these words You shut vp Christ too straitly and imprisone hym in one corner of heauen not suffering hym to goe at large No doubtlesse he hath deserued more gentlenesse at your hande then to be tied vp so shorte Veri I do neither locke vp neither imprison Christ in heauen The body of Christ imprisoned by the Papistes in a boxe and afterward burned when he is mouldye but according to the Scriptures declare that hee hath chosen a blessed place moste worthy to receiue his maiestie in which place who so is inclosed thinketh not himself as I suppose to be a prisonner but if you take it for so hainous a thing y t Christ should sit resident in heauen in y e glory of his father what thinke you of them that imprison him in a litle boxe yea and keepe him in captiuitie so long vntil he be mouldy ouergrowne with vermine when he is past mans meat be not contented to hang him till he stincke but will haue him to a newe execution and burne hym too This is wonderfull and extreme cruell imprisoning But to returne to the matter wee are certainely perswaded by the worde of God that Christ the very sonne of God vouchsaued to take vppon him the body and shape of man that he walked was conuersant amongst men in that same one not in many bodies and that hee suffered death rose againe and ascended to heauen in the selfe same body and that he sitteth at his fathers ryght hande in hys manhode in the nature and substance of the said one body This is our beliefe this is the very word of God Wherefore they are far deceiued which leauing heauen wil grope for Christes body vpon the earth Cust. Nay sir but I see now you are farre out of the way For Christ hath not so grosse fleshly a body as you think Christes body iâ— spirituall in thâ— Sacrament say the Papistes but a spirituall and a ghostly body and therefore without repugnaunce it may be in many places at once Veri You say right wel and do graunt that Christes body is spiritual But I pray you answer me by the waye Can any other body then that which is spirituall be at one time in sondry places Cust. No truely Veri Haue we that same selfe sacrament that Christe gaue to his Disciples at his Maundie or no Cust. No doubtlesse we haue the same Veri When became Christes body spirituall was it so eueÌ„ from his birth Cust. No for doubtles before he arose from death his bobody was earthly as other mens bodies are Veri Well but when gaue Christe the Sacrament to hys Disciples before he arose from death or after Cust. The Popes doctrine repugnant to it selfe You know your selfe he gaue it before his resurrection the night before he suffered hys Passion Veritie Why then me thinketh he gaue the Sacrament at that time when his body was not spirituall Cust. Euen so Veri And was euery portion of the Sacrament delt to the Apostles and receaued into their mouthes the very reall and substantiall body of Christ Cust. Yea doubtles Veri Marke well what ye haue said for you haue graunted me great repugnance First you say that no body being not spiritual can be in sundry places at once Then say you that at the maundy Christes body was not spirituall and yet hold you that he was there present visible before the Apostles eyes and in ech of theyr handes and mouthes all at one time which graunts of yours are not agreeable But I will gather a better and a more formall reason of youre wordes The Papistes though they be conuicted yet they will not beleue in this sort Fe
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
testimonie agaynst this house These wordes were by the sayd bishop spoken with such a vehemencie that some of the hearers afterward coÌ„fessed their heare to stand vpright on their heades Thys done the sayde Bishop departed and so returned to hys house Testified by a certayn reuerend personage yet aliue being then the bishops Chaplaine ¶ And thus making an ende of this ninth Booke touching the story and raigne of King Edward and hauing also somewhat sayde before of the nature and disposition of the Lady Mary whereby the way may be prepared the better to the troubles of the next Booke following we intend the grace of God assisting vs therein now further to proceede in describing the actes and proceedings of the foresayde Lady Mary comming now to be Queene and aduaunced next after this godly King Edward to the Crowne of this Realme of England ¶ The ende of the ninth Booke The beginning of the tenth booke conteyning the horrible and bloudy tyme of QVEENE MARY The Preface to the Reader FORASMVCH AS WE ARE come now to the tyme of Queene Mary when as so many were put to death for the cause especially of the Masse and the sacramente of the Altar as they cal it I thought it conuenient vppon the occasion geuen in the ingresse of this foresayd story first to prefixe before by the way of Preface some declaration collected out of dyuers Writers and Authors whereby to set foorth to the Reader the great absurditie wicked abuse and perillous idolatry of the popish Masse declaring how and by whom it came in clouted and patched vp of diuers additions to the intent that the Reader seeing the vayne institution thereof and waying the true causes why it is to be exploded out of all Churches may the better thereby iudge of their death which gaue their liues for the testimonie and the word of truth First concerning the origine of this word Missa whether it came of Missath in Hebrue Deut. 16. or Mincha Leuit. 6. which signifieth oblation or whether it came of sending away the Catechumeni and persons vnwoorthy out of the place of ministration Isidorus libr. 6. Etym. Hugo in speculo eccles Tertull. contra Marc. lib. 3. Cypria de bono patient as certayne writers suppose or else Ex missis donarijs symbolis quae in offertorio proponebantur that is of gifts and oblations wont to be offred before the Communion or whether Missa is deriued of Remissa which in the former writers was vsed pro remissione or whether Missa pro licentia dimittendi populum is taken of sending away the congregation by the words of the Deacon Ite missa est or whether Missa hath his denomination of that which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimission of the people alluding to the story of the Hebrues licensed of Pharao to depart out of captiuitie after the eating of the Pasche Lambe as I read in an old popish booke intituled De Sacramentis Sacerdotalibus or what tearme soeuer it be else either Latin Syrian Dutch or French or howsoeuer else it taketh his appellation as there is no certaintie amongst themselues that most magnifie the Masse so it is no matter to vs that stand against it To my iudgemente and coniecture this latter exposition of the word seemeth more probable both for that it is ioined with the word Ite which signifieth departing and also the time and order in speaking the same agreeth well thereunto For as the old Hebrues after the supper of the Lamb and not before were set at liberty streight way to departe out of captiuitie so belike to declare our mysticall deliuerance by Christ offred and slaine for vs first goeth before the action of the holy supper that done then the Priest or Deacon sayth Ite missa est meaning thereby the deliuerance and liberty which is spiritually wrought in vs after that the body of Christ hath bene offered for vs. Or else if Missa otherwise should signifie the celebration or the action of the supper it woulde not be saide Ite but venite missa est c. Moreouer besides other arguments there be certayne places in Cassianus which seeme to declare that Missa signifieth dimission of the congregation Cassianus de canonicis orationibus lib. 3. c. 7. Vigils were called in the olde tyme the assemblies of the congregation in the night in common prayer and fasting as where he writeth of him which commeth not in time to the howers of prayer saying it not to be lawfull for him to enter into the oratory Sed stantem prae foribus congregationis missam praestolari debere i. that he ought standing without the dores to waite for the misse of the congregation And againe in the next Chapter following he inferreth the same vocable Missa in like sense Contenti inquit somno qui nobis post vigiliarum missam vsque ad lucis indulgetur aduentum i. Contented sayeth he with so muche sleepe as serueth vs for the misse or breaking vp of the night vigill vnto the comming of the day c. But to let passe these coniectures this by the way I geue to the Reader to note and vnderstande that as thys word Missa neuer yet entred into the Church nor vsage among the Greekes so it is to be obserued among our Latin interpretors Socra Eccl. hist. l. 2. c. 13 Epiph. trip hist. li. 4. c. 13. Sozom. li. â— cap. 32. Epiph. trip hist l. 3. c. 1â— Socrat. l. 3. cap. 9. Epiph. trip hist. l. 6. c. 23. Socrat. l. 5. cap. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. trip hist. li. 7. 〈◊〉 13. apud scipsos miâ—â—sarum celâ—â—brare solâ—â—niâ— c. Item collectas 〈◊〉 c. quod Socrates grece li. 5. cap. 22. inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The masse a double enemâ— against Chriâ—â— The Masse 〈◊〉 iurious to thâ— Priesthood 〈◊〉 Christ. Maior such as haue translated of old time the ancient Greeke Authours as Eusebius and the Tripartite history and others that where the Greeke Writers haue these tearmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to call the congregation to conuent assemblies and so frequent together the old translator of Epiphanius and other translate vppon the same Missas facere collectas agere missas celebrare c. wherby it is not obscure to be seene that this word Masse in the olde time was not onely and peculiarly applied to the action of consecration but as wel to all Christen assemblies collected or congregations conuented according as in the Dutch language this name Messe signifieth any solemne frequency or panagyrie or gathering together of the people But of the name inough and too much To expresse now the absurditie of the saide Masse and the irreligious application thereof vnseemely and perilous for Christians to vse I will bring two or three reasons of the worthy seruaunt and Martyr of God Iohn Bradford to which many more may be also added out
at large In whome I wyshe thee to continue in health and to perseuere in the trueth Anno 1549. ⧠The first entring of Queene Mary to the Crowne with the alteration of Religion and other perturbations happening the same time in this Realme of England Anno 1553. WHat time King Edward by long sickenesse beganne to appeare more feble and weake in the meane while during the time of this his sickenesse The reigne of Queene Mary a certayne mariage was prouided concluded and shortly also vpon the same solempnised in the moneth of May betwene the Lord Gilford sonne to the Duke of Northumberland 〈◊〉 â—â—tweene the Lorâ— Gilfoâ—d and the Lady â—ane and the Lady Iane the Duke of Suffolkes daughter whose mother being then aliue was daughter to Mary King Henryes second sister who first was maried to the French king and afterward to Charles Duke of Suffolke But to make no long tariance hereupon the mariage being ended and the king waxing euery day more sicke then other where as in deede there seemed in him no hope of recouerye it was brought to passe by the consent not onely of the Nobility but also of all the chiefe Lawyers of the Realme that the king by his Testament did appoynt the foresayde Ladye Iane daughter to the Duke of Suffolke to be inheretrice vnto the crowne of England passing ouer his two sisters Mary and Elizabeth To this order subscribed all the kinges Counsell and chiefe of the Nobility Syr Iames Hales standeth with Queene Mary the Maior and city of London and almoste all the Iudges and chiefe Lawyers of this Realme sauing onely Iustice Hales of Kent a man both fauoring true Religion and also an vpright iudge as any hath bene noted in this Realme who geuing his consent vnto Lady Mary would in no case subscribe to Lady Iane. Of this man God willing you shall perceiue more in the sequele of this story The causes layd agaynst Lady Marye were as well for that it was feared she would mary with a Straunger and thereby entangle the crowne as also that she would cleane alter Religion vsed both in king Henry her father and also in king Edwarde her brothers dayes so bring in the pope to the vtter destruction of the Realme which indeed afterward came to passe as by the course and sequele of this story may well appeare Two things feared in Queene Mary Much probable matter they had thus to coniecture of her by reason of her great stubbernnes shewed and declared in her brothers dayes as in the letters before mentioned passing betwene her and king Edward the Counsell may appeare The matter being thus concluded and after confirmed by euery mans hand King Edwarde an Impe of so great hope not long after this departed by the vehemency of his sickenes when he was sixtene yeares of age with whom also decaid in maner the whole florishing estate and honor of the English nation Queene Iane proclaâ—med at â—ondon ComparisoÌ„â—â—tweene 〈◊〉 king â—dward â—oung Lady 〈◊〉 This 〈◊〉 of the Lady Iane was M. Elmer When king Edwarde was deade this Iane was established in the kingdome by the Nobles consent and was forthwith published Queene by proclamation at London and in other Cityes where was any great resort and was there so taken and named Betweene this young Damosell and kyng Edwarde there was litle difference in age though in learning knowledge of the tongues she was not onely equall but also superior vnto him being instructed of a Mayster right notablye learned If her fortune had bene as good as was her bringing vppe ioyned wyth â—inenesse of wit vndoubtedly she might haue semed comparable not onelye to the house of the Uaspasians Sempâ—onians and mother of the Grachies yea to anye other women beside that deserued high prayse for theyr sigulart learning but also to the vniuersity men which haue taken many degrees of the Schooles In the meane time while these thinges were a working at London Mary which had knowledge of her Brothers death writeth to the Lords of the Councell in forme as foloweth ¶ A Letter of the Lady Mary sent to the Lordes of the Counsell wherein shee claymeth the Crowne after the decease of king Edwarde Lady Maryes letter sent to the Counâ—ayle wherein shee 〈◊〉 the Crowne MY Lordes we greete you well and haue receiued sure aduertisement that our dearest Brother the king our late soueraigne Lord is departed to Gods mercye whiche newes howe they be woefull vnto our hart he onely knoweth to whose will and pleasure we must and do humbly submitte vs and our willes But in this so lamentable a case that is to witte now after hys Maiesties departure and death concerning the Crowne and gouernaunce of thys Realme of England with the title of Fraunce and all thinges thereto belonging what hath bene prouided by Act of Parliament and the Testament and last will of our dearest Father besides other circumstaunces aduauncing our right you know the Realme and the whole world knoweth the Rolles and Recordes appeare by the authority of the kyng our sayde Father and the king our sayde brother and the subiectes of thys Realme so that we verily trust that there is no good true subiect that is can or would pretend to be ignoraunt therof and of our parte wee haue of our selues caused and as God shall ayde and strength vs shall cause our right and title in this behalfe to be published and proclaymed accordingly And albeit this so weighty a matter seemeth straunge that the dying of oure sayde brother vpon Thursday at night last past we hytherto hadde no knowledge from you thereof yet we consider your wisedomes and prudence to be such that hauing eftsoones amongest you debated pondered and well wayed this present case with our estate with your own estate the common wealth and all our honours wee shall and may conceiue greate hope and trust with much assuraunce in your loyaltye and seruice and therefore for the tyme interprete and take thinges not to the worst and that ye yet will like Noble men woorke the best Neuerthelesse wee are not ignoraunt of your consultations to vndoe the prouisions made for our preferment nor of the great bandes and prouisions forceable wherewith yee bee assembled and prepared by whom and to what ende God and you know and nature can but feare some euill But be it that some consideration politicke or whatsoeuer thing else hath mooued you thereto yet doubte you not my Lordes but we can take all these your doynges in gracious part being also right ready to remit fullye pardon the same with that freely to eschewe bloudshed and vengeance agaynst all those that canne or will intend the same trusting also assuredly you will take and accept this grace and vertue in good part as appeateyneth and that wee shall not be enforced to vse the seruice of other our true subiectes and frendes which in thys our iust and right cause
constantly kepte as they did willingly preserue her with theyr bodyes and weapons she had done a deed both worthy her bloud had also made her raygne more stable to her selfe through former tranquility For though a man be neuer so puissant of power yet brech of promise is an euill vpholder of quietnes feare is worser but cruelty is y e worst of all Thus Mary being garded with the power of y e Gospellers did vanquish the Duke and all those that came agaynst her In consideration wherof it was me thinksâ— an heauy word that she aunswered to the suffolke men afterwardes which did make supplication vnto her grace to performe her promise Q Marieâ— aunswere the Surfolâ— men and one M. Dobbeâ—â—â—nished For so muche sayth she as you being but meÌ„bers desire to rule your head you shall one day well perceiue that members must obey theyr head and not looke to beare rule ouer the same And not onely that but also to cause the more terror vnto other a certaine Gentleman named M. Dobbe dwelling about Wyndam side for the same cause that is for aduertising her by humble request of her promise was punished beyng three sundrye times set on the pillory to be a gasing stocke vnto all men Diuers other deliuered her books and supplications made out of the Scripture to exhorte her to continue in the true doctrine then stablished and for theyr good wils were sent to prison But such is the coÌ„ditioÌ„ of mans nature as here you see that we are for the most part more ready alway to seeke frendship wheÌ„ we stand in need of helpe Perfite fâ—dâ—â—litie shut out of the dores yet 〈◊〉 to be 〈◊〉 in heauen theÌ„ ready to requite a benefit once past receiued Howbeit against all this one shoote anker we haue which may be a sure coÌ„fort to all miserable creatures y e equity fidelity are euer perfect and certeinely found with the Lord aboue though the same being shut out of the doores in this world be not to be founde here among menne But seeing our intent is to write a story not to treat of office let vs lay Suffolke men aside for a while whose desertes for theyr redines and diligence with the Queene I will not here stand vpon What she performed on her part the thing it selfe and the whole storye of this persecution doth testifye as hereafter more playnely will appeare On the contrary side the Duke of Northumberlande hauing his warrant vnder the broade Seale with all furniture in readines as he tooke his voyage and was nowe forward in his way what ado ther was what stirring on euery side what sending what riding and posting what letters messages and instructions went to and fro what talking among the souldiers what hartburning among y e people what fayre preteÌ„ses outwardly inwardly what priuy practises there were what speeding of Ordinance dayly and hourely out of the Tower what rumors and comming downe of soulders from all quarters there was a world it was to see a processe to declare enough to make a whole Ilias The greatest helpe that made for the Ladye Mary was the short iourneis of the Duke which by commission were assigned to him before as is aboue mentioned For the longer the Duke lingered in his voyage the Lady Marye the more encreased in puissaunce the hartes of the people being mightily bent vnto her Which after the Counsell at London perceiued and vnderstoode howe the common multitude did withdraw theyr hartes from them to stand with her Queene Mary proclaymed at London and that certaine Noble men begaÌ„ to go the other way they turned theyr song and proclaymed for Queene the Lady Mary eldest daughter to kyng Henrye the eight and appoynted by Parliament to succeed K. Edward dying without issue The Duke of Northuâ—â—berland ouerthrown And so the Duke of Northumberland being by counsell and aduise sent forth agaynst her was left destitute and forsaken alone at Cambridge with some of his sonnes a few other among whome the Earle of Huntington was one The Duke of NorthuÌ„â—berland brought to the Tower as a Traytour who there were arrested and broughte to the Tower of London as traytors to the Crowne notwithstandinge that he had there proclaymed her Queene before Thus haue you Mary nowe made a Queene and the sword of authority put into her haÌ„d which how she afterward did vse we may see in sequele of this booke Therefore as I say when she had bene thus aduauÌ„ced by y e gospellers Queene Mary commeth vp to London saw all in quiet by meanes y t her enemies were conquered sending the Duke captiue to the Tower before which was the xxv of Iuly she folowed not long after being brought vp the third day of August to LondoÌ„ with the great reioysing of many men but with a greater feare of moe and yet with flatterye peraduenture most great of fayned hartes Thus comming vp to London her first lodgyng shee took at the Tower The Lady Iane and thâ— Lord Gilford priâ—oners in the Tower where as the foresaid Lady Iane with her husband the Lord Gilford a litle before her commyng were imprisoned where they remained waiting her pleasure almost fiue monethes But the Duke within a moneth after his comming to the Tower being adiudged to death was brought forth to the scaffolde and there beheaded Albeit he hauing a promise The Duke of Northuâ—â—berlaÌ„d condemned to dye and being put in hope of pardon yea though his head were vpon the blocke if he would recant and heare masse consented therto and denied in wordes that true religion which before time as well in K. Henry the 8. dayes as in K. Edwards he had oft euidently declared hymselfe both to fauour and further exhortyng also the people to returne to the Catholike fayth as he termed it Whose recantation the papistes foorthwith did publish and set abroad reioysing not a litle at his conuersion or rather subuersion as then appeared Thus the Duke of Northumberland with Sir Iohn Gates and sir Thomas Palmer which Palmer on the other side confessed his fayth that he had learned in the gospel and lamented that he had not lyued more Gospellike beyng put to death In the meane tyme Queene Marye entring thus her raigne with the bloud of these men besides hearyng Masse her selfe in the Tower gaue a heauy shewe and signification hereby but especially by the sodaine deliuering of Steuen Gardiner out of the Tower that she was not mynded to stand to that which she so deeply had promised to the Suffolke men before concernyng the not subuertyng or alteryng the state of religion as in very deede the surmise of the people was therein nothyng deceyued Besides the premisses other things also folowed which euery day more and more discomforted the people declaring the Queene to beare no good will to the present state of religion as not onely the releasing of Gardiner beyng then made Lord Chauncellor
Christ to be now on earth but onely his diuine presence and touching his humanitie to bee in heauen we ought to confesse and beleeue the same But if we put a third presence of Christ that is corporally to bee present always in the sacrament of the aultar inuisibly according to your suppositions whereof S. Augustine maketh no mention at all in all his works you shal seeme to iudge that which S. Augustine did neuer comprehend Why quoth Watson S. Augustine in the place by me alledged maketh he not mention how S. Steuen beyng in this world saw Christ after his ascension It is true said Philpot but he saw Christ as the scripture telleth in the heauens beyng open standyng at the right hand of God the father Further to this Watson answered not Then the Prolocutor went about to furnish vp an answere to S. Augustine saying that he is not now in the world after that maner of bodily presence â— Weston but yet present for all that in his body To whom Philpot answered that the Prolocutor dyd grate much vpon this worde Secundum in S. Augustine Philpot replyeth to Weston which signifieth after the maner or in forme but he doth not answer to id quod which is that thyng or substance of Christ in the which Christ suffred arose and ascended into heauen in the which thing and substance he is in heauen and not on earth as S. Augustine in the place specified most clearely doth define To this nothing els beyng aunswered the Deane of Rochester proceeded in the maintenance of his argument The Deane of Rochester and read out of a booke of Annotations sundry authorities for the confirmation therof To the which Moreman who was appointed to answer him made no direct aunswer but bade him make an argument Moreman saying that maister Deane had recited many wordes of Doctors but he made not one argument Then said the Deane the authorities of the doctors by me rehersed be sufficient arguments to proue mine intent to the which my desire is to be answered of you But still Moreman cried make an argument to shift of the authoritie which he could not answer vnto After this y e Deane made this argument out of the institution of the sacrameÌ„t Do this in remembraunce of me and thus ye shall shew foorth the Lordes death vntill he come The sacrament is the remembrance of Christ Ergo Argument the sacrament is not very Christ for yet he is not come For these words Vntill he come do plainly signify the absence of Christes bodye Then the Prolocutor went about to shew that these wordes Vntill he come Weston answereth to the Argument Donec in Scripture M. Deanes questions did not import any absence of Christ on the earth by other places of scripture where Donec vntill was vsed in like sense but directly to the purpose he answered nothing In conclusioÌ„ the Deane fel to questioning with Moreman whether Christ did eate the Paschal lambe with hys disciples or no He answered Yea. Further he demanded whether he eate likewise the Sacrament with them as he did institute it Moreman aunswered Yea. Moreman affirmeth that Christ did eate his owne body Then he asked what he did eate and whether he eate his owne naturall body as they imagine it to be or no Which when Moreman had affirmed then said the Deane it is a great absurditie by you granted and so he sate downe Against this absurditie Philpot stood vp and argued Philpot. saying he could proue it by good reason deduced out of scripture that Christ eat not his owne natural body at the institution of the sacrament and the reason is this Ba Receiuing of Christes body hath a promise of remission of sinnes with it annexed Argument ro Christ eating the sacrament had no promise of remission of sinne co Ergo Christ in the Sacrament did not eate his owne body To this reason Moreman answered Moreman denieth the Sacramen to haue a promise of remission of sinnes annexed vnto it Philpot. deniyng the former part of the argumeÌ„t that the sacrament had a promise of remission of sinnes annexed vnto it Then Philpot shewed this to be the promise in the sacrament Which is geuen for you which is shed for you for the remission of sinnes But Moreman would not acknowledge that to be any promise so that he droue Philpot to the 6. of S. Iohn to vouch this saying with these words The bread which I will geue is my flesh which I will geue for the lyfe of the world Moreman aunswering nothing directly to this argument Harpesfield affirmeth that which his fellow denyed Harpsfield start vp to supply that which wanted in hys behalfe and thinking to haue answered Philpot confirmed more strongly his argumeÌ„t saying Ye mistake the promise which is annexed to the body of Christ in the Sacrament for it pertained not to Christ but to his Disciples to whom Christ said This is my body which is geuen for you and not for Christ hymselfe You haue sayd well for me quoth Philpot Philpot. for that is myne argument The promise of the body of Christ tooke no effect in Christ Ergo Christ eate not his owne body Then the prolocutor to shoulder out the matter sayd the argument was naught Weston also is contrary to Moreman For by the lyke argument he might go about to proue that Christ was not baptised because the remission of sinne which is annexed vnto Baptisme tooke no effect in Christ. To the which Philpot replied that like as Christ was baptised M. Philpots argument not soluted so he eate the sacrament but he tooke on hym Baptisme not that he had any neede thereof or that it tooke any effect in hym but as our maister to geue the church an example to folow him in the ministration of the sacrament and therby to exhibite vnto vs himselfe and not to geue himselfe to himselfe No more was said in this But afterward the Prolocutor demanded of Philpot whether he would argue against the naturall presence or no To whom he answered Yea if he would heare hys Argument without interruption and assigne one to aunswer him and not many which is a confusion to the OpponeÌ„t specially for him that was of an ill memory By this time y e night was come on wherfore the Prolocutor brake vp the disputatioÌ„ for that tyme and appointed Philpot to be the first that should begin the disputation the next day after The conuocatioÌ„ continued to the next day concernyng the presence of Christ in the sacrament ¶ The Acte of the fourth day M. Philpot not sâ—ffered by the Prolocutor to make his declaration ON the Wednesday the xxv of Octob. Ioh. Philpot as it was before appointed was redy to haue entred the disputation mynding first to haue made a certaine Oration and a true declaration in Latine of the matter of Christes presence which was
father that speaketh within you Euen the very heaâ—es of your head are all numbred Lay vp treasure for your selues sayth he where no theefe commeth nor moth corrupteth Feare not them that kill the body but are not able to kill the soule but feare hym that hath power to destroy both soule and body If ye were of the world the world would loue his owne Iohn 15. but because ye are not of the world but I haue chosen you out of the world therefore the world hateth you Let these and suche like consolations taken out of the Scriptures strengthen you to godward Let not the examples of holy men and women go out of your minde as Daniel and the rest of the prophets of the three children of Eleazarus that constaÌ„t father of the vij of the Machabies children of Peter Paule Steuen and other Apostles and holy Martyrs in the beginning of the Church As of good Symeon Archbishop of Seloma and Zetrophone with infinite other vnder Sapores the King of the Persians and Indians who contemned all torments deuised by the tyraunts for their sauiours sake Returne returne agayne into Christes warre Ephes. 6. and as becommeth a faithfull warriour put on that armour that S. Paule teacheth to be most necessary for a Christian man And aboue all things take to you the shield of fayth and be you prouoked by Christes own example to withstand the diuell to forsake the world and to become a true and faythfull member of his mysticall body who spared not his owne body for our sinnes Throw downe your selfe with the feare of his threatned vengeaunce for this so great and haynous an offence of Apostasie and comfort your selfe on the other part wyth the mercy bloud and promise of him that is ready to turne vnto you whensoeuer you turne vnto him Disdayne not to come agayne with the lost sonne seing you haue so waÌ„dred with him Be not ashamed to turne againe with hym from the swill of straungers to the delicates of your most benigne and louing father acknowledging that you haue sinned against heauen and earth Against heauen by stayning the glorious name of God and causing his most sincere and pure word to be euill spoken of through you Against earth by offending so many of your weake brethren to whom you haue bene a stumbling blocke through your sodaine sliding Be not abashed to come home againe with Mary and weepe bitterly with Peter not only with sheding the teares of your bodily eyes but also powring out the streames of your hart to wash away out of the sight of God the filth and mire of your offensiue fall Be not abashed to say with the Publicane Luke 1â— Lord be mercifull vnto me a sinner Remember the horrible hystory of Iulian of olde and the lamentable case of Spyra of late whose case me thinke should be yet so greene in your remembrance that being a thing of our time you should feare the like inconuenience seeing you are falne into the like offence Last of all let the liuely remembrance of the last day be alwayes afore your eyes remembring the terrour that suche shall bee in at that time with the runnagates and fugitiues from Christ which setting more by the worlde then by heauen more by theyr lyfe then by him that gaue them lyfe dyd shrinke yea did cleane fall away from him that forsooke not them and contrarywise the inestimable ioyes prepared for them that fearing no perill nor dreading death haue manfully fought and victoriously triumphed ouer all power of darkenesse ouer hell deathe and damnation thorough theyr most redoubted Captaine Christ who nowe stretcheth out his armes to receaue you ready to fall vppon your necke and kysse you and last of all to feast you with the deynties and delicates of his owne precious bloud which vndoubtedly if it might stand with his determinate purpose he woulde not set to shed againe rather then you should be lost To whome with the Father and the holy Ghost be all honour prayse and glory euerlasting Amen Be constant be constant feare not for no payne Christ hath redeemed thee and heauen is thy gayne ¶ A Letter written by the Lady Iane in the ende of the new Testament in Greeke the which she sent vnto her sister Lady Katherine the night before she suffered I Haue heere sent you good Sister Katherine a booke which although it be not outwardly trimmed with gold 〈…〉 of the â—â—dy Iane the â—ady 〈…〉 yet inwardly it is more worth then precious stones It is the booke deare Sister of the law of the Lord. It is his Testament and last will which he bequeathed vnto vs wretches which shall leade you to the path of eternall ioy and if you with a good minde reade it and with an earnest mind do purpose to follow it it shall bring you to an immortall and euerlasting life It shall teache you to liue and learne you to die It shall winne you more then you should haue gained by the possession of your wofull fathers landes For as if God had prospered him you should haue inherited his landes so if you apply diligently this booke seeking to direct your lyfe after it you shall be an inheritour of such riches as neither the couetous shall withdrawe from you neither theefe shall steale neyther yet the mothes corrupt Desire with Dauid good Sister to vnderstande the lawe of the Lorde your God Liue still to dye that you by death may purchase eternall life 〈◊〉 liue to 〈◊〉 that by 〈◊〉 you 〈◊〉 liue And trust not that the tendernesse of your age shall lengthen your life For as soone if God call goeth the yong as the olde and labour alwayes to learne to dye Defye the world denie the deuill and despise the fleshe and delite your selfe onely in the Lorde Be penitent for your sinnes and yet despayre not be strong in fayth and yet presume not and desire with S. Paule to be dissolued and to be wyth Christ with whome euen in death there is lyfe Be like the good seruaunt and euen at midnight be waking least when death commeth and stealeth vpon you like a theefe in the night you be wyth the euill seruaunt found sleeping and least for lacke of oyle you be found like the fyue foolish women and lyke hym that had not on the wedding garment and then yee be cast out from the marriage Reioyce in Christ as I do Follow the steps of your mayster Christ and take vp your Crosse lay your sinnes on hys backe and alwayes embrace hym And as touching my death reioyce as I do good Sister that I shall be deliuered of this corruption and put on incorruption For I am assured that I shall for losing of a mortall life winne an immortall life the which I pray God graunt you and send you of his grace to liue in hys feare and to dye in the true Christian fayth from the which in Gods name I exhort you that you neuer swarue
neither for hope of life nor for feare of death For if ye will denie his truth to lengthen your lyfe God will denie you and yet shorten your dayes And if you will cleaue vnto him he will prolong your dayes to your comfort and his glory to the which glory God bring me now and you heereafter when it pleaseth him to call you Fare you well good Sister and put your only trust in God who only must helpe you * Heere followeth a certayne effectuall prayer made by the Lady Iane in the time of her trouble O Lord thou God and father of my life heare mee poore and desolate woman A prayer of the Lady Iane. which flyeth vnto thee onely in all troubles and miseries Thou O Lord art the onely defendour and deliuerer of those that put their trust in thee and therefore I beeyng defiled wyth sinne encombred with affliction vnquieted wyth troubles wrapped in cares ouerwhelmed with miseries vexed with temptations and greeuously tormented wyth the long imprisonment of this vile masse of clay my sinfull body do come vnto thee O mercifull Sauiour crauing thy mercy and helpe without the which so little hope of deliueraunce is lefte that I may vtterly despayre of any libertie Albeit it is expedient that seeyng our life standeth vpon trying we should be visited sometyme wyth some aduersitie whereby we might both be tryed whether we be of thy flocke or no and also knowe thee and our selues the better yet thou that saydest that thou wouldest not suffer vs to be tempted aboue our power be mercifull vnto me now a miserable wretch I beseech thee which with Salomon do cry vnto thee humbly desiring thee that I may neyther be too much puffed vp with prosperitie neither too much pressed down wyth aduersitie least I beeyng too full should denie thee my GOD or beeyng too lowe brought should despayre and blaspheme thee my Lord and Sauiour O mercifull GOD consider my miserie best knowne vnto thee and be thou now vnto me a strong tower of defence I humbly require thee Suffer me not to be tempted aboue my power but eyther be thou a deliuerer vnto me out of thys great miserie eyther else geue me grace paciently to beare thy heauie hand and sharpe correction It was thy righte hande that delyuered the people of Israell out of the handes of Pharao which for the space of foure hundred yeares did oppresse them and keepe them in bondage Let it therefore lykewyse seeme good to thy fatherly goodnes Psal. â—â— to delyuer mee sorrowfull wretch for whome thy Sonne Christ shedde hys precious bloud on the Crosse out of thys miserable captiuity bondage wherein I am now Howe long wilt thou be absent for euer Oh Lord hast thou forgotten to be gracious and hast thou shut vp thy louing kindnes in displeasure wilt thou be no more entreated Is thy mercy cleane gone for euer and thy promise come vtterly to an end for euermore why doest thou make so long tarying shall I despaire of thy mercy O God farre be that from me I am thy workmanship created in Christ Iesu geue me grace therefore to tary thy leysure and patiently to beare thy woorkes assuredly knowing that as thou canst so thou wilt deliuer me when it shall please thee nothing douting or mistrusting thy goodnes towardes me for thou wottest better what is good for me then I do Therefore do with me in all thinges what thou wilt plague me what way thou wilt Onely in the meane time arme me I beseech thee with thy armour that I may stand fast my loynes being girded about with veritie hauing on the brest plate of righteousnes shod with the shoes prepared by the Gospell of peace Ephes. 6. aboue all thinges taking to me the shield of fayth wherewith I may be able to quench all the fiery dartes of the wicked and taking the helmet of saluatioÌ„ the sword of the spirit which is thy most holy word praying alwaies with al maner of praier supplicatioÌ„ that I may refer my selfe wholy to thy wil abiding thy pleasure and comforting my selfe in those troubles that it shall please thee to send me seeing such troubles be profitable for me and seeing I am assuredly perswaded that it can not be but well all that thou doest Heare me O mercifull father for his sake whoÌ„ thou wouldest shoulde be a sacrifice for my sinnes to whome with thee and the holy Ghost be all honour and glory Amen After these thinges thus declared it remayneth nowe comming to the end of this vertuous Lady next to inferre the maner of her execution with the words and behauiour of her in time of her death ¶ These are the wordes that the Lady Iane spake vpon the Scaffold at the houre of her death FIrst when she mounted vpon the Scaffold The wordâ—â— and behauiour of the Lady Ianâ— vppon the Scaffold she sayde to y e people standing thereabout good people I am come hether to dye and by a lawe I am condemned to the same The fact against the Queenes highnes was vnlaw full and the consenting thereunto by me but touching the procurement and desire therof by me or on my behalfe I doe wash my handes thereof in innocency before God and the face of you good Christian people this day and therewith she wrong her handes wherein she had her booke Then said she I pray you all good Christian people to beare me witnes that I dye a true Christian woman and that I do look to be saued by no other meane but onely by the mercy of God in the bloud of his only sonne Iesus Christ and I confesse that when I did know the word of God I neglected y e same loued my selfe and the world therfore thys plague and punishment is happily and worthily happened vnto mee for my sinnes and yet I thanke God of hys goodnes that hee hath thus geuen me a time and respite to repent and now good people while I am aliue I praye you assist me with your prayers And then kneeling down she turned her to Fecknam saying shall I say this psalme and he sayd yea Then sayd she the Psalme of Miserere mei Deus in English in most deuoute maner throughout to y e end and then she stoode vpp and gaue her mayden Maistresse Ellen her gloues and handkerchefe and her book to Maister Bruges and then she vntyed her gowne and the hangman pressed vpon her to helpe her off with it but she desiring him to let her alone turned towardes her two Gentlewomen who helped her of therwith and also with her frowes past and neckerchefe geuing to her a fayre handkerchefe to knit about her eyes Then the hangman kneeled downe and asked her forgeuenesse whom she forgaue most willingly TheÌ„ he willed her to stand vpon the straw which doing she sawe the blocke Then shee sayd I pray you dispatche me quickely Then she kneeled downe saying wil you take it off before I lay
no lesse then the learned mayster his yong scholer Now here euery man would haue his saying which I passe ouer not much materiall for to tell But sir quoth I me thinkes it is not charitably done to beare the people in hand that any man doth so lightly esteme the sacrament as to make of it a figure For that but maketh it a bare figure without any more profit which that book doth often deny as appeareth to the reader most playnely Yes quoth he that they do Sir no quoth I of a truth and as for me I ensure you I make no lesse of the sacrament then thus I say whosoeuer receiueth the sacrament he receiueth therewith eyther life or death No quoth M. Secretary scripture sayth not so Sir quoth I although not in the same souÌ„d of words yet it doth in the same sense and S. Augustine sayth in the sound of words also for Paule sayth The bread which we breake is it not the partaking or felowship of the bodye of Christ And S. Augustine Manduca vitam Bibe vitam i. eate life drinke life Then sayd mayster Pope what can ye make of it wheÌ„ ye say there is not the reall body of Christ Whiche I doe beleue c. I pray God I may neuer beleue other How can it bring as ye say either life or death The 〈◊〉 bring 〈◊〉 with 〈◊〉 when Christes body is not there Syr quoth I when you heare Gods word truely preached if ye do beleue it and abide in it ye shal and do receiue life withal and if ye do not beleue it it doth bring vnto you death and yet Christes body is still in heauen and not carnall in euery preachers mouth I pray you tell me quoth he how can you aunswere to this Quod pro vobis tradetur which shall be geuen for you was the figure of Christes body geuen for vs No sir quoth I but the very body it selfe wherof the sacrament is a sacramentall figure How say ye then quoth he to Quod pro vobis tradetur which shall be geuen for you Forsoothe quoth I Tertullians exposition maketh it playne for he sayth Corpus est figura Corporis i. The body is a figure of the body Nowe put to Quod pro vobis tradetur Whiche shall bee geuen for you and it agreeth exceedyng well In fayth quoth he I would geue xl pouÌ„d that ye were of a good opinion For I ensure you I haue heard you and had an affection to you I thanke you mayster Pope for your hart and minde and ye knowe quoth I I were a very foole if I woulde in this matter dissent froÌ„ you if that in my conscience y e truth did not enforce me so to do For iwise as ye do perceiue I trowe it is somewhat out of my way if I would esteeme worldly gayne â—â—prian What say ye quoth he to Cyprian Doth he not saye playnly Panis quem dedit Dominus non effigie sed natura mutatus omnipotentia verbi factus est caro i. The Bread whiche the Lorde did deliuer being changed not according to the forme but according to the nature thereof by the omnipotent word is made flesh True Syr so he doth say and I answere euen the same which once by chaunce I preached at Paules Crosse in a Sermon 〈◊〉 Ridley â—â—lsely deâ—arted for 〈◊〉 Sermâ—n 〈…〉 Paules for the which I haue bene as vniustly as vntruely reported as any pore man hath bene For there I speaking of the sacrament and inueying against them that estemed it no better then a piece of bread told eueÌ„ the same thing of Poenitentes Audientes Catecumeni Energumeni that I spake of before and I bad them depart as vnworthy to heare the misterye and then I sayd to those that be Sancti Cyprian the Martyr shall tel you how it is that Christ calleth it saying Panis est corpus cibus potus caro c. i. Breade is the body The place of Saint Cyprian â—xpounded meat drinke flesh because that vnto this materiall substance is geuen the property of the thing whereof it beareth the name and this place then tooke I to vtter as the time would then suffer that the materiall substaunce of bread doth remaine M. Fecknam which as is reported to me did belie me openly in y e same matter at Paules crosse heard all this my talke as red as skarlet in his face and herein aunswered me neuer one word You do know wel quoth M. Secretary that Origenes and Tertullian were not Catholicke but erred 〈◊〉 of all 〈◊〉 Doctors 〈◊〉 in 〈◊〉 pointes Syr quoth I there is none of all the Doctors that are holden in all points but are thought to haue erred in some thinges But yet I neuer heard that it was eyther layd to OrigeÌ„s charge or to Tertullian y t euer they were thought to haue erred in this matter of the sacrament What quoth M. Chomley late chiefe Iustice doth not christ say plainly that it is his very flesh his very bloud and we must needes eate him or we can haue no life Syr quoth I if you wil heare how S. Augustin expouÌ„deth that place you shal perceiue that you are in a wrong boxe And when I began to tell S. Augustines minde in his book de Doctrina Christiana Yea yea quoth M. Secretary that is true S. Augustine doth take it figuratiuely in deed Forty yeares agoe quoth M. Fecknam all were of one opinion in this matter Forty yeares ago quoth I all held that the Bishop of Rome was supreme head of the vniuersall Church What then was master Fecknam beginning to say c. but M. Secretary tooke the tale and sayde that was but a positiue law A positiue law quoth I No Syr he would not haue it so for it is in his decrees that he challeÌ„ged it by Christes owne word For his decree sayth Nullis Synodicis constitutis neque Consilijs sed viua voce Domini praelata est Ecclesia Romana omnibus Ecclesijs in toto Mundo dicente Domino Petro tu es Petrus c. The Church of Rome was aduaunced aboue all other Churches in the world not by any Sinodicall constitutioÌ„s nor yet any counsell but by the liuely voyce of the Lord according as the Lord sayd to Peter Thou art Peter c. And in an other place he entreateth Tu es Cephas id est caput i. Thou art Cephas that is to say the head Tush it was not counted an article quoth M. Secretary of our fayth Yes sayd I if ye call that an article of our fayth which is to be beleued vnder payne of damnation For he sayeth Omninò definimus declaramus pronunciamus omnem creaturam subesse Romano pontifici de necessitate salutis i. We do absolutely determine declare and pronouÌ„ce that euery creature is subiect to the obedience of the Byshop of Rome vpon necessity of saluation And here wheÌ„ we spake of lawes and decrees M Roger Chomley
it hys body Ched The text of the Scripture maketh agaynst you for the circumstaunce thereto annexed doth teach vs not only there to be the body but also teacheth vs what manner of body it is and sayth The same body which shall be geuen Ba That thyng is here conteyned that is geuen for vs. Argumâ—â—â— ro But the substance of bread is not geuen for vs. co Ergo the substance of bread is not here conteyned Aunswere This woâ—d câ—teyned distinguished Cran. I vnderstand not yet what you meane by this word conteined If ye meane really then I deny your Maior Ched The Maior is the text of scripture He that denyeth the Maior denyeth the scripture For the Scripture sayth This is my body which shall be geuen for you Cran. I graunt he sayd it was his body that should be geuen The body of Christ conteyned not really but sacramentally Christ sayth not this is my body which is here conteyned but this is my body which shall be geuen for you· but he sayd it was not his body which is here conteyned but the body sayth he that shall be geuen for you As though he should say This bread is the breaking of my body and this cup is the sheading of my bloud What wyll ye saye then is the bread the breakyng and the cup the sheddyng of the bloud really If you so say I deny it Ched If you aske what is the thyng therein conteined because his apostles should not dout what body it was that should be geuen he sayth This is my body which shall be geuen for you and my bloud which shall be shed for many Ergo here is the same substance of the body which the day after was geuen and the same bloud which was shed And here I vrge the scripture which teacheth that it was no fantasticall no fayned no spirituall body nor body in fayth but the substance of the body Cran. You must prooue that it is contayned but Christ said not which is conteined He gaue bread and called that his body I sticke not in the wordes of the Scripture but in your word which is fayned and imagined of your selfe Ched When Christ tooke bread and brake it what gaue he Cran. He gaue bread The bread sacramentally his body spiritually and the bread there he called hys body Ched This answer is agaynst the Scripture which sayth that he gaue his body Cran. It did signify that which he did eate Ched They did not eate the body as the Capernaites dyd vnderstand it but the self same body which was geuen for the sinnes of the world Ergo it was his body which shold be geuen and hys bloud which should be shed ¶ In some other copies I finde this Argument to be made by Chedsey Ba The same body is in the sacrament which was geueÌ„ for vs on the crosse Argument ro But bread was not geuen on the crosse for vs co Ergo bread is not geuen in the sacrament Aunswere Cran. I deny the Maior which is that the same naturall body is geuen in the sacrament which was geuen on the crosse except you vnderstand it spiritually And after heâ— denyed also the argument as vtterly naught as he myght wel do the Maior in y e second figure beyng not vniuersal When M. Chedsey had put forth his Argument and prosecuted the same and Doct. Cranmer answered as before is shewed Doctor Oglethorpe one of those Doctors which the Prolocutor called Censores belike to be Arbiters to order the disputations sayd on this wyse D. Oglethorp breaketh Priscians â—ead speaketh false latin Cranmer aunswereth to Oglethorpe Doct. Cranmer might haue fouÌ„d fault with this argument as well as with his latin being made in no moode or figure D. Ogle You come in stil with one euasion or starting hole to flee too He vrgeth the scriptures sayeng y e Christ gaue his very bodye You say that he gaue his body in bread Quo modo praedicatur corpus qualis est corpus qualis est praedicatio paâ—is est corpus Cranmer You should say Quale corpus I aunswer to the question It is the same body which was borne of the virgin was crucified ascended but tropically by a figure And so I say Panis est corpus is a figuratiue speache speaking sacramentally for it is a sacrament of his body Oglethorpe This word body beyng praedicatum doth signifie substance Anno. 1554. Aprill But substantia is not predicated denominatiuely Ergo it is an essentiall predication and so it is his true body and not the figure of his body Cran. Substantia may be predicated denominatiuely in an allegory or in a metaphore or in a figuratiue locution Ogle It is not a likely thing that Christ hath lesse care for his spouse the church then a wise housholder hath for hys family in makyng hys will or testament Cran. Your reason is drawne out of the affaires of men and not taken out of the holy scriptures Ogle But no householder maketh hys Testament after that sort Cran. Yes there are many that so do For what matter is it so it be vnderstood and perceiued Tropes may be vsed in mens testaments why not I say Christ did vse figuratiue speach in no place more then in his sacraments and specially in this his supper Ogle No man of purpose doth vse tropes in his testameÌ„t for if he doe he deceyueth them that he comprehendeth in his testament therfore Christ vseth none here Cran. Yes he may vse them well enough You know not what tropes are Ogle The good man of the house hath a respect that hys heyres after his departure may lyue in quiet and without brablyng But they cannot be in quiet if he do vse tropes Therfore I say he vseth no tropes Cran. I deny your Minor West Augustine in his booke entituled De vnitate Ecclesiae the x. chap. hath these wordes followyng A place of Augustine recited by the Prolocutor Quid hoc est rogo cum verba nouissima hominis morientis audiantur itur ad inferos nemo eum dicit esse mentitum illius non iudicatur haeres qui fortè ea contempserat Quomodo ergo effugiemus iram dei si vel non credentes vel contemnétes expulerimus verba nouissima vnici filij Dei domini nostri saluatoris ituri in coelum inde prospecturi quis ea negligat quis non obseruet August de vnitate Ecclesie inde venturi vt de omnibus iudicet That is to say What a thing is this I pray you when the last words of one lying on hys death bed are heard which is ready to go to his graue no man sayth that he hath made a lye and he is not accompted hys heyre which regardeth not those words How shal we then escape gods wrath if either not beleuing or not regardyng we shall reiect the last wordes both of the only sonne of
Suffolke with his brethren departed from his house at Shene and tooke hys voyage into Leycester shyre After whome was sent the Earle of Huntington to take hym and bring hym to London who proclaimed the said Duke traytor by the way as he râ—ade As touching the rising of master Wyate with Syr W. Cobham and others in Kent and there comming to London in the moneth of Februarie also of the Queenes comming to the Guilde Hall and her Oration there made and after of the taking of the said Wyat and his company likewise of the apprehension of the Duke of Suffolke with his brother Lord Iohn Gray and the next day after of beheading of Lord Gildford and Lady Iane which was the 12. day of February and how the day before which was 11. of the sayd moneth Lord William Haward and sir Edwarde Hastings were sent for the Ladie Elizabeth and how the same Sonday Syr Harrye Iseley M. Culpeper The Lady Elizabeth sent for The byshoâ— of Winchâ—â—ster preacheth and M. Winter were committed to the Tower the B. of Winchester the same daye being the 11. of Februarie preaching before the Queene and perswading her to vse no mercy towarde these Kentishmen but seuere execution all whyche was in the moneth of February because most of these matters haue bene briefly touched before or els may be founde in other Chronicles I wil cease to make any further story of them hauing somwhat notwithstanding to declare touching the rainment and death of the Duke of Suffolke Uppon Saterday beinge the 17. day of Februarye the Duke of Suffolke was arraigned at Westminster and the same day condemned to die by his Peres the Earle Arundel was chiefe Iudge for this day The Duke of Suffolke arraigned Uppon the Sonday following which was the 18. day of the sayd moneth Sessions was kept in London whych hath not before bene sene to be kept vpon the Sonday Upon the monday the 19. of Februarie the Lord Cobhams 3. sonnes and 4. other men were arraigned at Westminster of whiche sonnes the youngest was condemned whose name is Thomas and the other two came not at the barre and the other 4. were condemned Upon the Tuesday being the 20. of February The Lord Iohn Graâ— arraygned the Lord Iohn Gray was araigned at Westminster and there condemned the same day and other 3. men whereof one was named Nailer Upon the Wedensday the 21. of Februarie the L. Thomas Gray and sir Iames Croft were broughte throughe London to the Tower with a number of horsemen Sir Nicholas Throgmorton committed to the Tower Upon the Thursday being the 22. of Februarie syr Nicholas Throgmorton was committed to the Tower Uppon the Friday being the 23. of Februarie 1554. the Duke of Suffolke was beheaded at the Tower hil the order of whose death heere followeth The godly ende and death of the Duke of Suffolke beheaded at Tower hil An. 1554. Febr. 23. ON Friday the 23. of February 1554. about 9. of y e clocke in the fore noone the Lorde Henrie Gray duke of Suffolke was broughte foorth of the Tower of London vnto the Scaffolde on the Tower hill The order and maner of the Duke of Suffolkes death D. Weston the Duke Ghostly â—â—ther agaiâ—â—â— the Dukeâ— will Weston 〈◊〉 back by the Dukes 〈◊〉 The word of the Duâ—â— to the people wyth a greate company c. and in his comming thither there accompanied him Doctor Weston as his Ghostly father notwythstanding as it should seeme against the will of the sayde Duke For when the Duke went vp to the Scaffolde the sayd Weston being on his left hand preased to goe vp wyth hym The Duke with his hand put him downe againe of the staires and Weston taking holde of the Duke forced hym downe likewise And as they ascended the second time the Duke againe put him downe Then Weston sayde that it was the Queenes pleasure he shoulde so doe Wherewyth the Duke casting hys handes abroade ascended vppe the Scaffolde and paused a pretie while after And then he sayde Maisters I haue offended the Queene and her lawes and thereby am iustly condemned to die and am willing to die desiring all men to be obedient and I praye God that thys my death may be an ensample to all men The godly fayth and confession of the Duâ—â— at his deaâ—â— beseeching you all to beare mee witnesse that I die in the faithe of Christe trusting to bee saued by his bloude onely and by no other trumperie the whych died for me and for all them that truely repent and stedfastly trust in him And I do repent desiring you all to pray to God for me that when you see my breathe departe froÌ„ me you wil pray to God that he may receiue my soule And then he desired all men to forgeue him saying that the Queene had forgeuen him Then M. Weston declared with a loude voyce that the Queenes Maiestie had forgiuen him With that diuers of the standers by said with meetely good and audible voice such forgiuenes God send thee meaning Doctor Weston Then the Duke kneeled downe vpon his knees and sayd the Psalme Miserere mei Deus vnto the end holding vp his hands and looking vp to heauen And when he had ended the Psalme The Duke 〈◊〉 he sayd In manus tuas Domine commendo spiritum meum c. Then he arose and stoode vp and deliuered his cap and his skarffe vnto the executioner Then the sayd executioner kneeled downe and asked the Duke forgiuenes And the Duke sayd God forgiue thee I do when thou doest thine office I pray thee do it wel and bring me out of this world quickly The Duke 〈…〉 and God haue mercy to thee Then stood there a man and sayd my Lord how shal I do for the money that you do owe me And the Duke sayd alas good felow I pray thee trouble mee not now but go thy way to my officers Then he knit a kercher about his face and kneeled downe and said Our father which art in heauen c. vnto the ende And then he saide Christ haue mercy vpon me The end of the Duke of Sufolke and layd downe his head on the blocke and the executioner tooke the Axe and at the first chop stroke off his head and held it vp to y e people c. The same day a number of prisoners had their pardon and came through the Citie with their halters about theyr neckes They were in * The number of these are 240. which with 〈◊〉 their 〈◊〉 passed through 〈◊〉 citty to Wâ—stminster and had their pardon Priestes diuorced number about two hundreth Upon the Saterday the 24. of February Syr William Sentlow was committed as prisoner to the maister of the horse to be kept This Syr William was at this time one of the Lady Elizabeths Gentlemen Upon the Sonday beeing 25. of February Syr Iohn Rogers was committed to the Tower In this weeke all suche Priestes
the Christian Preachers Vnorderly proceeding of the aduersaryes aâ—gainst Goâ—â— people their goodes and bookes taken from them and they slandered to be most hainous heretikes their enemies themselues being both witnesses accusers and Iudges belying slandering and misreportyng your said subiectes at their pleasure whereas your sayd subiectes beyng straightly kept in prison cannot yet be suffred to come forth and make aunswer accordingly In consideration whereof it may please your most excellent Maiesties and this your high court of Parliament graciously to tender the present calamitie of your sayd poore subiects and to call them before your presence graunting them liberty either by mouth or writing in the playne English tong to aunswer before you or before indifferent Arbiters to be appointed by your Maiesties vnto such articles of controuersie in religion as their sayd aduersaries haue already condemned them of Request of the Preachers to stand to thâ— triall of their doctrine befoâ—â— indifferenâ— Iudges as of hainous heresies Prouided that all things may be done with such moderation quiet behauior as becommeth subiectes and children of peace that your said subiects may haue the free vse of all their owne bookes and conference together among themselues Which thing beyng granted your said subiects doubt not but it shall plainly appeare that your sayd subiects are true and faithful christians neither heretikes neither teachers of heresie nor cut of from the true catholike vniuersal church of Christ Yea that rather their aduersaries themselues be vnto your Maiesties as were the charmers of Egypt vnto Pharao Sedechias his adherents vnto the king of Israel Actes 1â— and Bariesu to the Proconsul Sergius Paulus And if your said subiects be not able by the testimonie of Christ his prophets Apostles godly fathers of his church to prooue that the doctrine of the church homilies and seruice taught and set forth in the tyme of our late most godly prince and king Edward the 6. is the true doctrine of Christes Catholicke church and most agreeable to the articles of the christian fayth your sayd subiects offer themselues then to the most heauy punishment that it shall please your maiesties to appoynt Wherfore for the tender mercy of God in Christ which you looke for at the day of iudgement your sayd poore subiectes in bonds most humbly beseech your most excellent maiesties and this your high court of Parliament beningly and graciously to heare and graunt this their petition tendyng so greatly to the glory of God to the edifiyng of his church to the honor of your maiesties to the commendation and maintenaÌ„ce of iustice right and equitie both before God and man And your sayd subiectes according to their bounden duety shall not cease to pray vnto almighty God for the gracious preseruation of your most excellent maiesties long to endure ⧠The ende of the tenth Booke Anâ—â— 1554. â—â—bruaâ—◠¶ Here beginneth the eleuenth Booke wherein is discoursed the bloudy murthering of Gods Saintes with the particular Processes and Names of such good Martyrs both Men and Women as in this tyme of Queene Mary were put to death ⧠The Story Life and Martyrdome of Maister IOHN ROGERS THE fourth daye of February suffered the constant Martyr of God M. Iohn Rogers concernynge whose life examinations and suffring here followeth in order set forth And first touching his lyfe and bringing vp Iohn Rogers brought vp in the Uniuersitie of Cambridge where hee profitably trauelled in good learning â— Rogers â—haplayne 〈◊〉 the â—archaunt 〈…〉 Rogers brought to the03 Goâ—pell 〈◊〉 M. W. 〈◊〉 〈…〉 at the length was chosen and called by the Merchants Aduenturers to be their Chaplaine at Antwerpe in Brabant whome he serued to their good contentation many yeares It chaunced him there to fal in company with that worthy seruant and Martyr of God William Tindall and with Miles Couerdale which both for the hatred they bare to popish superstition and idolatry and loue to true religion had forsaken their natiue country In conferring with them the scriptures he came to great knowledge in the Gospell of God in so much that he cast of the heauy yoke of Popery perceiuyng it to be impure and filthy Idolatry and ioyned himselfe with them two in that paynefull most profitable labour of translating the Bible into the Englishe tongue which is intituled The Translation of Thomas Mathew He knowing by the scriptures that vnlawful vows may lawfully be broken and that Matrimony is both honest and honourable amongest all men ioyned hymselfe in lawfull matrimonye and so went to Wittemberge in Saxony where he with much sobernes of liuyng did not onely greatly encrease in all good and godly learnyng but also so much profited in the knowledge of the Dutch tong that the charge of a congregation was orderly committed to his cure In which ministery he diligently and faithfully serued many yeares vntil such tyme as it pleased God by y e faithfull trauell of his chosen and deare seruant king Edward the sixt vtterly to banish all Popery forth of England to receiue in true Religion settyng Gods Gospell at liberty He then beyng orderly called hauyng both a conscience and a ready good will to helpe forward the worke of the Lord in his natiue country left such honest and certaine conditions as he had in Saxony and came into England to preach the Gospel without certaintie of any condition In which office after he had a space diligently and faithfully trauailed Nicholas Ridley then bishop of London gaue him a Prebende in the Cathedrall Churche of Paules and the Deane and the Chapter chose hym to be the Reader of the Diuinitie lesson there wherein he diligently trauailed vntill such tyme as Queene Mary obtaining the crowne banished the Gospell and true religion and brought in the Antichrist of Rome with his Idolatry and superstition After the Queene was come to the Tower of LondoÌ„ he beyng orderly called thereunto made a godly and vehement Sermon at Paules Crosse confirmyng such true doctrine as he and other had there taught in K. Edwards dayes exhortyng the people constantly to remayne in the same and to beware of all pestilent Popery Idolatry and superstition The Councel beyng then ouermatched with popish and bloudy bishops M. Rogers called to accompt for his Sermon at Paules Crosse. called hym to accompt for his Sermon To whom he made a stout wittie godly answer and yet in such sort handled himself that at that time he was clearely dismissed But after that Proclamation was set foorth by the Queene to prohibite true preachyng he was called agayne before the Counsel for the bishops thirsted after his bloud The Counsell quarelled wyth hym concerning his doctrine and in conclusion commanded hym as prisoner to keepe his owne house and so hee did although by flying he might easily haue escaped their cruell hands and many thyngs there were M. Rogers agaâ—ne called before the Counsell and commaunded
a mercy of the Antichristian church of Rome To rise to the Pope is to fall from Christ. whyche I vtterly refused that the rising which he spake off was a very fall into errour and false doctrine Also that I had and woulde be able by Gods grace to prooue that all the doctrine which I had euer taught was true and catholike and that by the scriptures and the authoritie of the fathers that liued 400. yeres after Christes death He aunsweared that should not might not nor ought not be graunted me for I was but a priuate man Whatsoeuer is once concluded in a Parliament ought not to be reformed afterward by no doctrine nor the word of God by the Bishop of Winchesters diuinitie might not be heard against the determination of the whole realme Should quoth he when a Parliament hathe concluded a thinge one or anye priuate person haue authority to discusse whether they had done right or wrong No that may not be I aunswered shortly that all the lawes of men myght not neither coulde rule the worde of God but that they all must be discussed and iudged thereby and obey therto and my conscience nor no christian mans could be satisfied with such lawes as disagreed from that worde and so was willing to haue said much more but the L. Chauncellor began a long tale to very smal purpose concerning mine answer to haue defaced me that there was nothing in mee wherefore I should be heard but arrogancie pride and vainglory I also graunted mine ignorauncy to be greater then I coulde expresse or then he tooke it but yet that I feared not by Gods assistance streÌ„gth to be able by wryting to performe my word The Bishop of Winchester iudgeth M. Rogers by his own disease neither was I I thanked God so vtterly ignorant as he would make me but all was of God to whom be thanks rendred therfore Proud man was I neuer nor yet vaine glorious Al the world knew wel where and on which side pride arrogancie and vaineglory was It was a poore pride y t was or is in vs God it knoweth Then sayde hee that I at the first dashe condemned the Queene and the whole realme to be of the churche of Antichrist and burdened me highly therewithall I aunsweared that the Queenes maiesty God saue her grace would haue done wel enough if it had not ben for his counsel He sayde the Queene wente before him and it was her owne motion I said with out faile I neither could nor I wold euer beleeue it Then sayde D. Aldrise the bishop of Carlile that they the bishops woulde beare him witnesse D. Aldresse witnesseth with the B. of Winchester Yea quoth I that I beleeue well and with that the people laughed For that day there were many but on the morrow they had kept the dores shut and would let none in but the Byshops adherentes and seruauntes in maner yea and the firste day the thousand man came not in Then master Comptroler and Secretary Bourne woulde haue stande vppe also to beare witnesse and did I sayd it was no great matter and to say the truthe I thought that they were good helpers thereto them selues but I ceased to say any more therein knowyng that they were too strong and mighty of power and that they should be beleued before me yea and before our sauior Christ and all his Prophets and Apostles thereto in these daies Then after many words he asked me what I thought concerning the blessed sacrament The opinion of M Rogers 〈…〉 sacrament of the body â—f Christ required and stoode vp and put off his cap al his felow bishops of which there were a great sort new men of whom I knew few whether I beleeued in the sacrament to be the very body and bloude of our sauiour Christ that was borne of the virgin Mary and hanged on the crosse really and substantially I aunswered I had often tolde him that it was a matter in which I was no medler and therfore suspected of my brethren to be of a contrary opinion Notw tstanding euen as the most part of your doctrine in other poyntes is false and the defence therof onely by force and crueltie so in thys matter I thinke it to be as false as the rest For I cannot vnderstand really and substantially to signifie otherwyse then corporally Act. 3. but corporally Christ is only in heaueÌ„ and so cannot Christ be corporally also in your sacrament And here I somewhat set out hys charitie after thys sorte My Lord quoth I ye haue dealt with me most cruelly For ye haue set me in prison without law and kept me there now almost a yere and a halfe Cruelty shewed withouâ—â— cause For I was almost halfe a yere in my house where I was obedient to you God knoweth and spake w t no man And now haue I bene a full yeare in Newgate at great costes and charges M. Rogers a yeare and a half in durance hauing a wife and 10. children to finde and I had neuer a penie of my liuings which was against the lawe Hee answeared that D. Ridley which had geuen them me was an vsurper and therfore I was the vniust possessour of them Was the king then an Usurper quoth I which gaue D. Ridley the Bishoppricke Ste. Gardiner calleth kyng Edward an vsurpâ—r Yea quoth he and began to sette out the wrongs that the king had done to the B. of London and to himself also But yet I do misuse my termes quoth he to call the King vsurper But the word was gone out of the aboundance of the heart before and I thinke that he was not very sorye for it in hart I might haue sayd more coÌ„cerning that matter but I did not I asked hym wherefore he set me in pryson He said because I preached against the Queene I aunsweared that it was not true and I woulde be bound to prooue it and to stand to the triall of the law that no man should be able to prooue it M. Rogers imprisoned against all law and right and thereupon woulde set my life I preached quoth I a sermon at the Crosse after the Queene came to the Tower but therein was nothing said against the Queene I take witnesse of al the audience which was not small I alleaged also that he had after examination let me goe at libertie after the preaching of that Sermon Yea but thou didste read thy lectures after quoth hee against the commaundement of the Counsell That did I not quoth I lette that be prooued and let me die for it Thus haue ye now against the law of God man handled me neuer sent for me neuer conferred with me neuer spoke of any learning till now that ye haue gotten a whip to whip me with a sword to cut off my necke if I will not condescende vnto your minde Thys charitie doth all the world vnderstand I might and
vs notwythstanding when they were charged therewithall they aunsweared Obedire oportet Deo magis quam hominibus that is we ought more to obey God then man euen so we may and doe answere you God is more to be obeyed then maÌ„ your wicked lawes can not so tongue tie vs but we will speake the truthe The Apostles were beaten for theyr boldnesse and they reioyced that they suffered for Christes cause Yee haue also prouided roddes for vs and bloudy whippes yet when ye haue done that whiche Goddes hande and Counsell hathe determined that yee shall doe be it life or deathe I truste that God wil so assist vs by his holy spirite and grace that wee shall paciently suffer it praise God for it and whatsoeuer become of mee and others whiche nowe suffer for speaking and professing of the truthe yet be yee sure that Goddes woorde will preuaile and haue the ouer hande when youre bloudy lawes and wicked decrees for want of sure foundation shall fal in the dust and that which I haue spoken of your Actes of Parliament the same may be sayd of the generall Councels of these latter dayes whych haue bene wythin these fiue hundreth yeares where as the Antichrist of Rome by reason of hys vsurped authority ruled the roaste and decreed suche things as made for his gaine not regarding Goddes glorye and therefore are they to be spoken wrytten and cried against of all such as fear God and loue hys truthe And thus muche I purposed to haue sayde concerning the first poynte Nowe touching the second poynte That where as my Lorde Chauncellour hadde the daye before sayde hys pleasure of them that ruled the Realme while hee was in prysone and also reioyced as though God hadde make this alteration euen for his sake and his Catholike Churche as hee calleth it and to declare as it were by myracle that we were before in a Schisme and Heresie and the Realme was nowe brought to an vnitie and to a trueth and I can not tell whereto Thereto was I fully purposed to haue sayde Secondlye my Lorde where as yee yesterdaye so highly dispraised the gouernment of them that ruled in innocent King Edwardes dayes it maye please your Lordshippe to vnderstande that wee poore Preachers whome yee so euill allowe did moste boldly and plainely rebuke theyr euill gouernaunce in manye things speciallye theyr couetousnesse and neglecte and small regarde to liue after the Gospell as also theyr negligence to occasion other to liue thereafter wyth mo things then I can now rehearse Thys can all London testifie wyth vs I would also haue tolde hym what I my selfe for my parte did once at Pauls Crosse concerning the misuse of Abbeys and other church goodes and I am assured right well that neuer a Papiste of them all did euer so much therein as I did I thanke the Lorde therefore I was also as it is well knowen faine to aunsweare therefore before all the Counsell and manye of my brethren did the like so that wee for the not rebuking of theyr faultes shall not aunsweare before God nor be blame worthy before menne Therefore lette the Gentlemen and the Courtiers them selues and all the Citizens of London testifie what we did But my Lord you could not abide them for that which they did vnto you and for that they were of a contrary Religion vnto you Whereâ—ore in that you seeme so infest against them it is neither any iust or publique cause but it is your owne priuate hate that maketh you to reporte so euill of their gouernaunce And yee may now say what yee list of them when they be partely dead and gone and partly by you put out of office But what shal be sayde of you when your fall shall folowe yee shall then heare And I muste say my conscience to you I feare me ye haue and wil with your gouernance bring England out of Gods blessing into a warme sunne I pray God you doe not I am an Englishe manne borne and God knoweth doe naturally wishe well to my Countrey And my Lorde I haue often prooued that the thyngs which I haue much feared afore hande shoulde come to passe haue in deede followed I praye God I may faile of my gessing in thys behalfe but truely that will not be wyth expellyng the true woorde of God out of the Realme and wyth sheading of innocent bloude And as touching your reioycing as thoughe God had sette you alofte to punishe vs by myracle for so you reporte and bragge openly of yourselfe and to minister Iustice if wee will not receaue youre holye fathers mercye and thereby to declare youre churche to be true and oures false to that I aunsweare thus Goddes workes be wonderful are not to be compreheÌ„ded and perceiued by maÌ„s wisedome not by the witte of the moste wise and prudent Yea they are soonest deceiued and doe moste easely iudge amisse of Goddes wonderfull woorkes that are moste worldly wise God hathe made all the wisedome of thys worlde foolishnesse first Corrinthians the firste and the seconde Chapter Dedit dilectam animam suam in manus inimicorum eius Hierem. xij That is Hee doeth putte his beloued and deare heart into the handes of the ennemies thereof Thys thing doeth God whiche thing all wise menne accompte to be the moste foolish and vnwise parte that can be Will the wise of the worlde trowe ye putte their most deare frendes and tenderly beloued children into their enmies handes to kill slaye burne c. that is vnto them a madnesse aboue all madnesse And yet doeth God vse thys order and thys is an highe and singular wisedome in his syght which the world taketh to be most extreme madnes Canne the worlde shewe a cause whye hee suffered the greate multitude of innocente children to be murthered of Herode of Ascalon or why he putte that moste holy man Iohn Baptiste into the handes of Herode hys sonne to be headed and that in prisone secreatly wythout open iudgement moste tyrannously Whye he suffered hys beloued Apostle Iames to be beheaded of another Herode Acts 12 Whye he suffered his beloued seede of Abraham Isaac and Iacob to be foure hundred yeares in thraldome and bondage and vnder Pharao And all the stocke of Iuda and Beniamin hys beloued children and Churche to come vnder the power sweard and tyrannie of Nabuchodonosor No verely but hys true Catholicke Churche knoweth diuers causes heereof whyche are nowe too long to reherse and whych I would right gladly shew if I had time But this I am righte sure off that it was not because that the aforesayd Godly menne were in heresies and subiecte to false gods seruices and Idolatrie and that theyr aduersaries were men of God and beloued of God The contrarye was true Ihon Baptist was beloued of God and Herode hated and so foorth of the rest and Iohn Baptist the innocent children Iames the Children of Israel in Egypte and in Babylon were the catholike members and
day Then the B. of Winchester would haue made that text to haue serued nothing for his purpose he said he might be in heauen and in the sacrament also M. Hooper would haue sayd more to haue opened the text but all men that stood next about the Bishop allowed so his saying with clamours and cryes that M. Hooper was not permitted to say any more agaynst the Byshop Whereuppon they bade the Notaries write that hee was married and sayd that he would not goe from hys wyfe Articles taken agaynst M. Hooper and that he beleeued not the corporall presence in the Sacrament wherfore he was worthy to be depriued from his bishoprike This is the truth of the matter as far as I can truely remember of the confuse and troublesome talke that was betweene them and except it were hasty and vncharitable words this is the whole matter of their talk at that time Atque haec ille hactenus ¶ The true report of M. Hoopers entertainment in the Fleete written with his owne hand the seuenth of Ianuary 1554. THe first of September 1553. M. Hoopers report of his imprisonment in the fleete I was committed vnto the Fleete from Richmount to haue the liberty of the prison and within sixe dayes after I payd for my liberty v. pounds sterling to the Warden for fees who immediately vpon the payment therof complayned vnto Steuen Gardiner Bishop of Winchester This good gentlewoman is thought to be Mistres Wilkinson and so was I committed to close prison one quarter of a yeare in the Tower chamber of the Fleete vsed very extremely Then by the meanes of a good Gentlewoman I had liberty to come downe to dinner and supper not suffered to speake wyth any of my friends but as soone as dinner supper was done to repaire to my chamber agayne NotwithstaÌ„dyng whilest I came downe thus to dinner and supper the Warden and his wyfe picked quarels with me and complayned vntruely of me to their great friend the bishop of Winchester After one quarter of a yeare and somewhat more Babington Warden of the fleet a wicked Tyrant to Gods people Babington the Warden and his wife fell out with me for the wicked Masse and thereupon the Warden resorted to the B. of Wint. obteyned to put me into the wardes where I haue continued a long tyme hauing nothing appointed to me for my bed but a little pad of straw and a rotten couering with a tike and a few fethers therein the chamber being vile and stinking vntill by gods meanes good people sent me bedding to lye in Of the one side of which prison is the sinke and filth of the house and on the other side the towne ditch so that the stinch of the house hath infected me with sundry diseases During which tyme I haue bene sicke the doores The barbarous cruelty of the Warden of the Fleete barres haspes and chaines being all closed and made fast vpon me I haue mourned called and cried for helpe But the Warden when he hath knowen me many tymes redy to dye and when the poore men of the wardes haue called to helpe me hath commanded the dores to be kept fast and charged that none of his men should come at me saying let him alone it were a good riddance of hym And among many other tymes he did thus the 18. of October 1553. as many can witnes I payed alwayes like a Baron to the sayd Warden as well in fees as for my boord which was xx s. a weeke besides my mans table vntill I was wrongfully depryued of my bishoprike and since that tyme I haue payed hym as the best gentleman doth in his house yet hath he vsed me worse and more vilely then the veriest slaue that euer came to the hall Commons The said Warden hath also imprisoned my man William Downton W. DowntoÌ„ M. Hoopers man stripped him out of his cloths to search for letters could find none but only a little remembrance of good peoples names that gaue me their almes to relieue me in prison and to vndoe them also the Warden deliuered the same bill vnto the said St. Gardiner Gods enemy and myne I haue suffered imprisonment almost eighteene monethes my goods liuyng friends M. Hooper 18. monethes in prâ—son Queene Maâ—y indâ—bted to M. Hooper and comfort taken from me the Queene owing me by iust account 80. poundes or more She hath put me in prison and geueth nothyng to finde me neither is there suffred any to come at me wherby I might haue reliefe I am with a wicked man and woman so that I see no remedy sauing gods helpe but I shall be cast away in prison before I come to iudgement But I commit my iust cause to God whose will be done whether it be by life or death Thus much wrote he hymselfe of this matter ¶ Another examination of M. Hooper THe xxij of Ianuary followyng 1555. Babington the Warden of the Fleete was commaunded to bryng M. Hooper before the Bishop of Winchester M Hooper againe conuented before the bishop of Winchester with other Bishops and Commissioners at the sayd Winchesters house at S. Mary Oueries where as in effect thus much was done The Bishop of Winchester in the name of hymselfe and the rest mooued Maister Hooper earnestly to forsake the euill and corrupt doctrine as he termed it preached in the dayes of K. Edward the sixt Gardiner exhorteth M. Hooper to returne to the Popes church and to returne to the vnitie of the Catholique Church and to acknowledge the Popes holynesse to bee head of the same Churche accordyng to the determination of the whole Parliament promising that as he hymselfe with other his brethren had receyued the Popes blessyng and the Queenes mercye euen so mercy was ready to be shewed to him and others if he would arise with them and condescend to the Popes holynesse M. Hooper aunswered that for as much as the Pope taught doctrine altogether contrarye to the doctrine of Christ The Pope not worthy to be a member of Christs church he was not worthy to be accounted as a member of Christes Church much lesse to be head thereof wherefore he would in no wyse condescend to any such vsurped iurisdiction neither esteemed he the Church whereof they call hym head to be the Catholicke Church of Christ for the Church onely heareth the voyce of her spouse Christ flieth the straungers Howbeit saith he if in any point to me vnknowen I haue offended the Queenes maiestie I shall most humbly submit my selfe to her mercy if mercye may be had with safetie of conscience and without the displeasure of God Aunswer was made that the Queene would shew no mercy to the Popes enemies Queene Mary will shew no mercy but to the Popes friendes Whereuppon Babington was commanded to bring him to the Fleete againe who did so and shifted him from his former chamber into another nere vnto
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
he hath endued thy soule with the eie of knowledge and fayth God geue thee grace continually to pray vnto him that thou loose not that sight for then shouldest thou bee blynd both in body and soule After that another came to him whom he knew to be a very papist and a wicked man which appeared to be sory for M. Hoopers trouble saying Sir I am sory to see you thus To see me Why said he art thou sory To see you sayth the other in this case For I heare say ye are come hither to dye for the which I am sory Be sory for thy selfe man sayd M. Hooper and lament thine owne wickednes for I am well I thanke God and death to mee for Christes sake is welcome The same night he was committed by the Gard their Commission beyng then expired vnto the custodie of the Sheriffes of Gloucester The name of the one was Ienkins M. Hooper coÌ„mitted to the Shiriffes of Glocester the other Bond who with the Mayor Aldermen repaired to M. Hoopers lodgyng and at the first meetyng saluted hym and took hym by the hand Unto whom Hooper spake on this maner M. Mayor I geue most heartie thankes to you and to the rest of your brethren that you haue vouchsafed to take mee a prysoner and a condemned man by the hand wherby to my reioysing it is some deale apparant that your olde loue and friendshippe towardes me is not altogether extinguished and I trust also that all the thynges I haue taught you in tymes past The wordes of M. Hooper to the Mayor and the Shiriffes of Glocester are not vtterly forgotten when I was here by the godly K. that dead is appoynted to be your bishop and Pastor For the which most true and sincere doctrine because I wyll not now account it falsehood and heresie as many other men doe I am sent hither as I am sure you knowe by the Queenes commaundement to dye and am come where I taught it to confirme it with my bloude And now M. Shiriffes I vnderstand by these good men and my verye friends meanyng the Gard at whose handes I haue found so much fauour and gentlenesse by the way hitherward as a prisoner could resonably require for the which also I most hartily thanke them that I am committed to your custodie as vnto them that must see me brought to morrow to the place of execution My request therefore to you shall be onely that there may be a quicke fire shoâ—tlâ— to make an end and in the meane tyme I will be as obedient vnto you as your selues would wish If you thinke I do amisse in any thyng hold vp your finger and I haue done For I come not hether as one enforced or compelled to dye for it is well knowen I might haue had my lyfe w t worldly gayne but as one willing to offer and geue my lyfe for the truth rather then to consent to the wicked papisticall religion of the Bishop of Rome receiued and set forth by the maiestrates in England to Gods high displeasure and dishonor and I trust by Gods grace to morow to dye a faithfull seruaunt of God and a true obedient subiect to the Queene These and such lyke wordes in effect vsed M. Hooper to the Mayor Shiriffes and Aldermen whereat manye of them mourned and lamented Notwithstandyng the two Shiriffs went aside to consult and were determined to haue lodged him in the common gaole of the towne called Northgate if the Gard had not made earnest intercession for hym who declared at large how quietly mildlye and paciently he had behaued himselfe in the way addyng therto that any child might keepe him well enough that they themselues would rather take paines to watch with him then that he should be sent to the common prison So it was determined at the length he should still remaine in Rob. Ingrams house M. Hooâ—â—â— spendetâ— the nigâ—â— prayer and the shiriffes and the sergeants and other officers did appoynt to watch with him y t nyght themselues His desire was that he might goe to bed that night betimes saying that he had many things to remember and so did at fiue of the clocke and slepte one sleepe soundly and bestowed the rest of the night in prayer After he gate vp in the morning he desired that no man should be suffred to come into the chamber that he might be solitarie till the houre of execution About 8. of the clocke came sir Iohn Bridges L. ShaÌ„doys with a great band of men sir Anthony Kingston Syr Iohâ— Bridgeâ— Shandoâ— Syr 〈◊〉 Bridges Ant. Kiâ—â—â—ston Coâ—mission sir Edmund Bridges other Commissioners appoynted to see execution done At nine of the clocke M. Hooper was willed to prepare hymselfe to be in a readines for the time was at hand Immediately he was brought downe from his chamber by the shiriffes who were accompanied with bils glaues and weapons When he saw the multitude of weapons he spake to the Shiriffes on this wyse Maister Shiriffes sayd he I am no traytor neyther needed you to haue made such a businesse to bryng me to the place where I must suffer for if ye had wylled me I woulde haue gone alone to y e stake haue troubled none of you al. And afterward lookyng vppon the multitude of people which were assembled beyng by estimation to the number of seuen thousand for it was market day and manye also come to see his behauiour towards death hee spake vnto those that were about hym saying Alas why bee these people assembled and come together M. Hooâ—â—â— for Preaâ—ching 〈◊〉 doctrinâ—â— put to death Peraduenture they thinke to heare some thyng of me now as they haue in tymes past but alas speach is prohibited me Notwithstanding the cause of my death is well known vnto them When I was appointed here to bee their Pastor I preached vnto them true and sincere doctrine and that out of the worde of God Because I will not now accompt the same to be heresie and vntruth this kinde of death is prepared for me So he went forward led betwene the two Shiriffes as it were a Lambe to the place of slaughter in a gowne of his Hosts his hat vpon his hed a stasse in his hand to stay himself withall For the griefe of the Sciatica which he had taken in prison caused him something to halt M. Hooâ—â—â— forbiddâ—â— to speakâ— the peoâ—â—â— All the way being straitly charged not to speake he could not bee perceiued once to open his mouth but beholding the people all the way which mourned bitterly for him he would sometimes lift vp his eyes towards heauen His 〈…〉 to death looke very cherefully vpon such as he knew he was neuer known during the tyme of his beyng amongst them to looke with so chearefull and ruddish a countenaunce as he did at that present When he came to the place appoynted where hee should dye
hee for a lawe wee haue commission to proceede with them when they be dispatched let their frendes sue the lawe Nowe howe soone a man may haue such a commission at my Lord Chancelors hand you know It is as hard to be obtained as an enditement for Christ at Cayphas hande Besides that the Byshoppes hauing the Queene so vpon their sides may do all things both without the aduise and also the knowledge of the rest of the Lordes of the temporaltie who at this present haue found out the marke that the Bishops shote at and doubtles be not pleased with their doings I pray you helpe that our brother Sanders and the rest in the Marshalsey may vnderstande these things and sende me your answere betime Iudas non dormit nec scimus diem neque horam i. Iudas slepeth not neither know we the day nor the hour Dominus Iesus Christus suo sancto numine nos omnes consoletur adiuuet Amen i. The Lord Iesus Christ with his holy spirite comfort and strengthen vs all Amen May 6. 1554. Yours and with you vnto death in Christ I Hooper An exhortation to pacience sent to his godly wife Anne Hooper whereby all the true members of Christ may take comfort and courage to suffer trouble affliction for the profession of his holy Gospel OUr sauiour Iesus Christ dearely beloued my godly wife in s. Mathewes Gospell said to his disciples M. 18. that it was necessary sclaunders shoulde come and that they coulde not be auoided An effectuâ—â— letter of M Hooper sent to hys wife he perceiued as wel by the coÌ„dition of those that should pearish be lost for euer in the world to come as also by their affliction that should be saued For he sawe the greatest part of the people would contemne neglecte whatsoeuer true doctrine or godly wayes should be shewed vnto them or els receiue it vse it as they thought good to serue their pleasures without any profite to their soules at all not caring whether they liued as they were coÌ„manded by Gods word or not but would thinke it sufficient to be counted to haue the name of a Christian man wyth such workes and frutes of his profession and Christianitie as his fathers and elders after their custome maner esteeme and take to be good fruites and faithful works and wil not try them by the worde of God at all These men by the iust iudgement of God be deliuered vnto the crafte and subtiltie of the deuill Math. 14. that they may be kept by one sclaunderous stuÌ„bling blocke or other that they neuer come vnto Christ who came to saue those that were lost as yee may see howe God deliuereth wicked menne vp vnto their owne lustes to do one mischiefe after an other carelesse Rom. 1.1 1. Thes. 2. vntil they come into a reprobate minde that forgetteth it selfe and can not knowe what is expedient to be done or to be least vndone because they close their eyes and will not see the lyghte of Gods woorde offered vnto them and being thus blinded they preferre their owne vanities before the truth of Gods woorde Whereas such corrupt mindes be Errour taken for truth and persecution for Gods seruice there is also corrupt election and choyse of Gods honor so that the minde of man taketh falsehoode for truthe superstition for true religion death for life damnation for saluation hell for heauen and persecution of Christes members for Gods seruice and honour And as these men wilfully and voluntarily reiect the woorde of God euen so God most iustly deliuereth them into the blindnes of mind hardnes of heart that they can not vnderstand Iohn 8.9 nor yet consent to any thyng that God would haue preached and set foorth to his glory after his owne will and worde wherefore they hate it mortally of all things most detest Gods holy worde And as y e deuill hath entred into their hearts that they them selues can not nor will not come to Christ to be instructed by hys holy woord euen so can they not abide any other man to be a Christian man and to lead his life after the word of God but hate him persecute him robbe him imprisone hym yea and kil him whether he be man or womaÌ„ if God suffer it And so much are those wicked men blinded that they passe of no law whether it be Gods or mans but persecute such as neuer offended yea do euil to those that daily haue praied for them and wish them Gods grace In their Pharaonical and blind furie they haue no respect to nature No respect of nature with the persecuting aduersaries For the brother persecuteth the brother the father the sonne and most deare frends in diuelish sclaunder and offence are become most mortal ennemies And no marueile for when they haue chosen sundrye maisters the one the deuill the other God the one shall agree with the other as God and the deuell agree betweene them selues For this cause that the more parte of the worlde doth chuse to serue the deuill vnder cloaked hypocrisie of Gods title Christ sayd Math. â—8 It is expedient and necessary that sclanders should come and many meanes be deuised to keepe the litle babes of Christ from the heauenly father But Christ sayth Wo be vnto him by whome the offence commeth Yet is there no remedy man being of such corruption and hatred towardes God but that the euil shal be deceiued persecute the good and the good shall vnderstand the truth and suffer persecution for it vntill the worlds ende For as he that was borne after the flesh persecuted in times past him that was born after the spirite Geâ—e 4. Gâ—lat 4. euen so is it now Therefore for so much as we liue in this life amongst so many great pearils and daungers we must be wel assured by gods word how to beare them and how paciently to take them as they be sent to vs froÌ„ God We must also assure our selues that there is no other remedy for Christians in the time of trouble then Christ himself hath appoynted vs. Luke 2. In S. Luke he geueth vs thys commandement Ye shall possesse your liues in pacience sayeth he In the which words he geueth vs both commaundement what to doe and also great comfort and consolation in all troubles Hee sheweth also what is to be done and what is to be hoped for in troubles Patience in troubles onely the christian mans remedy Rom. 8. and when troubles happen he biddeth vs be pacient and in no case violently nor seditiously to resist our persecuters because God hath such care and charge of vs that he wil keepe in the mids of all troubles the very heares of our heade so that one of them shall not fall away without the wil and pleasure of our heauenly father Whether the haire therfore tarie in the head or fal from the head it is the wil of the
father And seeing he hath such care for the haires of our head howe much more doeth he care for our life it selfe Wherefore let Gods aduersaries do what they lust whether they take life or take it not they can do vs no hurt for their crueltye hath no further power then God permitteth them and that which commeth vnto vs by the will of our heauenly father can be no harme no losse neither destruction vnto vs but rather gain wealth and felicitie For all troubles and aduersitie that chaunce to such as be of God by the wil of the heauenly father can be none other but gaine and aduantage That the spirite of manne may feele these consolations the geuer of them the heauenly father must be prayed vnto for the merites of Christes passion for it is not the nature of man that can be contented Prayer necessary Iames 1. 1. Cor. 1.8 vntill it be regenerated and possessed with Gods spirit to beare paciently the troubles of the minde or of the body When the minde and heart of a man seeth of euery side sorow and heauines the worldly eye beholdeth nothing but suche things as be troublous wholely bent to robbe the poore of that hee hath and also to take from him hys life except the man weighe these brittle and vncertaine treasures that be taken from him with the riches of the life to come and this life of the body with the life in Christes precious bloud and so for the loue and certaintie of the heauenly ioyes contemne all thyngs present doubtles he shall neuer be able to beare the losse of goodes life or any other things of this world Therefore S. Paule geueth a very godly and necessary lesson to all men in this short and transitorie life and therin sheweth howe a man may best beare the iniquitie and troubles of this world If ye be risen againe with Christ sayth he seeke the things which are aboue Collos. â—â— A lesson how to beare trouble where Christ sitteth at the right hande of God the father Wherefore the Christian mans faith must be alwayes vppon the resurrection of Christe when he is in trouble and in that glorious resurrection he shall not onely see continuall and perpetuall ioy and consolation but also the victorie and triumph of all persecution trouble sinne death hell the deuil and al other tyrants and persecuters of Christ and of Christes people the teares and weepings of the faithfull dryed vppe theyr woundes healed their bodies made immortall in ioy their soules for euer praising the Lord and coniunction and societie euerlasting wyth the blessed company of Gods electes in perpetuall ioy But the woordes of S. Paule in that place if they be not marked shall doe little profite to the reader or hearer and geue him no pacience at all in this impacient and cruell world In this first part S. Paule commaundeth vs to thinke or set our affections on things that are aboue Two thinges commaunded by S. Paule writing to the Collossians The first is to see and know what thiâ—ges are aboue and what thinges are beneath and and to discerne rightly betwene them The second is to set our affection vpon them that are aboue and not vpon the other And this lesson is harder then the otheâ— When he biddeth vs seeke the thyngs that are aboue hee requireth that oure mindes neuer cease from prayer and studie in Gods word vntill we see knowe and vnderstande the vanities of thys worlde the shortnesse and miserie of thys life and the treasures of the worlde to come the immortalitie thereof and the ioyes of that life and so neuer cease seeking vntill suche time as we know certainly and be perswaded what a blessed man hee is that seeketh the one and finedeth it and careth not for the other though hee loose it and in seekynge to haue ryght iudgement betwene the life present and the life to come wee shall finde howe little the paines imprysonment sclaunders lies and death it selfe is in thys worlde in respect of the paines euerlasting the prisonne infernall and dungeon of hell the sentence of Gods iust iudgement and euerlasting death When a man hath by seeking the woorde of God found out what the things aboue be then must hee as S. Paule saith set his affections vpon them And this commaundement is more harde then the other For mans knowledge many times seeth the best and knoweth that there is a life to come better then thys life present as you maye see howe daily men and women can praise and commende yea and wishe for heauen and to be at rest there yet they sette not their affection vpon it they do more affect and loue in dede a trifle of nothing in this worlde that pleaseth their affection then the treasure of all treasures in heauen which their owne iudgement sayth is better then all worldly thinges Wherefore we must set our affections vpon the things that be aboue that is to say when any thing worse then heauen vppon the earth offereth it selfe to be ours if we wil geue our good willes to it and loue it in our heartes then ought we to see by the iudgement of Gods woorde whether we may haue the worlde without offence of God and suche thyngs as be for this worldly life wythout his displeasure If wee can not S. Paules commaundement must take place Set your affections on things that are aboue If the riches of thys world may not be gotten nor kept by Gods lawe neyther our liues be continued without the deniall of hys honour we must set our affection vpon the richesse and lyfe that is aboue and not vpon things that be on the earth Therfore this second commaundement of S. Paul requireth How thinges of this world may be possessed and how not that as our minds iudge heauenly things to be better then thyngs vpon the earth and the life to come better then the life present so we should chuse them before other preferre them and haue such affection to the best that in no case we set the worst before it as the most part of the world doth and hath done for they choose the best and approoue it and yet follow the worste But these thyngs my godly wife require rather cogitation meditation and praier then wordes or talke They be easie to be spoken of but not so easie to be vsed and practised Wherefore seeing they be Gods gyftes Scriptures woulde bee mused vpon rather then talked vpon and none of ours to haue as our owne when we would we must seke them at our heauenly fathers hand who seeth and is priuy how poore and wretched we be and how naked how spoiled and destitute of all his blessed giftes we be by reason of sinne He did commaund therefore his Disciples when he shewed them that they shoulde take paciently the state of thys present life full of troubles and persecution Math. 24. Luke 2. to praye that they myghte well
escape those troubles that were to come and be able to stande before the sonne of man When ye finde your selfe too much oppressed as euery man shal be sometime wyth the feare of Gods iudgement vse the 77. Psalme that beginneth I will crie vnto God with my voyce Psal. 27. Read also M. Hoopers exposition vpon thys Psalme most comfortable for all broken and afflicted hartes and he shall hearken vnto me In which Psalme is both godly doctrine and great consolation vnto the man or woman that is in anguish of minde Use also in suche trouble the 88. Psalme wherein is conteined the praier of a man that was brought into extreme anguish misery and being vexed with aduersaries persecutions saw nothing but death hel And although hee fealt in hym selfe that hee had not onely man but also God angry towards him yet he by praier humbly resorted vnto God as the only port of consolation and in the midst of his desperate state of trouble put the hope of his saluation in him whome he fealt his enemie Howbeit no man of him selfe can doe this Rom. 8. but the spirite of God that stryketh the mans heart with feare prayeth for the man striken and feared with vnspeakeable gronings And when you feele your selfe or know any other oppressed after suche sorte be glad for after that God hath made you to know what you be of your selfe he wil doubtles shew you comfort and declare vnto you what you be in Christ his onely sonne What Psalmes are to be vsed in distresse and tribulation and vse praier often for that is the meanes whereby God will be soughte vnto for hys giftes These Psalmes be for the purpose when the minde can take no vnderstandinge nor the hart any ioy of gods promises and therfore were these Psalmes also made .6.22.30.31.38.69 from the whiche you shall learne buthe pacience and consolation Remember that although your life as all Christian mens be be hid and appeareth not what it is yet it is safe as S. Paule sayth with God in Christ Read also the fourth chapter of Eccle. Coloss. 3. and when Christ shall appeare then shall our liues be made open with him in glorie But in the meane time wyth seeking and setting our affections vpon the things that be aboue we must paciently suffer whatsoeuer God shal send vnto vs in this mortal life Notwithstanding it might fortune some woulde say Who is so perfect that can lette all things passe as they come haue no care of thē suffer all things and feele nothing be attempted of the Deuill the worlde and the flesh and be not troubled Uerely no man liuing But this I say that in the strength of Iesus Christ things that come Note this well to thy comfort that art afflicted maye passe with care for we be worldly and yet are we not caried with them from Christ for we be in him godly We may suffer things and fele them as mortall men yet beare them and ouercome them as Christian men We may be attempted of the deuill the flesh and the worlde but yet although those things pinche they doe not pierce and although they worke sinne in vs yet in Christe no damnation to those that be grafted in him Rom. 8. Hereof may the christian man learne both consolation patience Consolation in that he is compelled both in his body goodes to feele paine and losse and in the soule heauinesse and anguish of minde howebeit none of them both shall separate him from the loue that God beareth him in Christ. Consolation He may learne patience for as much as his enemies both of the body and soule and the paines also they vexe vs wythall for the time Patience if they tarie with vs as long as we liue yet when death commeth they shall auoide and geue place to suche ioyes as be prepared for vs in Christ for no paines of the world be perpetuall and whether they shall afflicte vs for all the time of our mortal life we know not for they be the seruauntes of God to goe and to come as he commandeth them Afflictions be the messengers and seruauntes of God But we must take heede we meddle not forceablye nor seditiously to put away the persecution appoynted vnto vs by God but remember Christes saying Possesse you your liues by your patience And in thys commādement God requireth in euery man and woman this pacient obediēce Luke 2. Hee sayeth not it is sufficient that other holy Patriarkes Prophetes Apostles Euangelists and Martyrs continued their liues in pacience and pacient suffering the troubles of this world but Christ saith to euery one of his people By your owne pacience ye shall continue your life not that man hath pacience of him selfe Pacience the gift onely of God but that he must haue it for him selfe of God the onely geuer of it if he purpose to be a godly man Nowe therefore as our profession and religion requireth pacience outwardly wythout resistaunce and force so requireth it pacience of the mind and not to be angry with God althoughe he vse vs that be as hys owne creatures as him listeth We may not also murmure against God but say alwaies his iudgements be right iust and reioyce that it pleaseth him by troubles to vse vs as he vsed heeretofore such as he most loued in this worlde and haue a singular care to this commandemēt Gaudete exultate Be glad reioyce for he sheweth great cause why Your rewarde sayth he is great in heauen Math. 3. These promises of him that is y e truth it selfe shal by Gods grace worke both cōsolation and pacience in the afflicted christian person And when our sauior Christ hath willed menne in trouble to be content and pacient because God in the ende of trouble in Christ hath ordained eternall consolation he vseth also to take from vs all shame and rebuke as though it were not an honor to suffer for christ because y e wicked world doth cursse abhorre such poore troubled Christians To suffer for Christ is honorable Math. 24. Heb. 11. Wherfore Christe placeth all his honourably and sayeth Euen so persecuted they the Prophetes that were before you Wee may also see with whome the afflicted for Christes sake be esteemed by S. Paul to the Hebrews where as the number of the blessed and glorious company of Saintes appeare nowe to our faith in heauen in ioy yet in the letter for the time of this life in such paines and contempt as was neuer more Let vs therefore consider both them and all other thinges of the worlde sithens the fall of man and we shall perceiue nothing to come to perfection but wyth such confusion and disorder to the eye of y e world as though things wer rather lost for euer then like to come to any perfection at all For of godly men who euer came to heauen no not Christ
him selfe vntill suche time as the world had thought verely y t both he al his had ben cleane destroyed and cast away as the wise man sayth of the wicked people We thought them to be foles but they be in peace Sâ—p 5. Example taken of our meate and drinke how thinges neuer come to their perfâ—â—ction before they be vtterly wasted Wee may learne by things that nourish and maintaine vs both meat and drinke to what lothsomnes and in maner abhorring they come vnto before they woorke theyr perfection in vs. From life they be brought to the fire and cleane altered from that they were when they were aliue from the fire to the trencher and knife and all to hacked from the trencher to the mouth and as small ground as the teethe can grinde them and from the mouth into the stomack and there so boyled and digested before they nourish that who soeuer saw the same would loth and abhorre hys owne nourishment before it come to hys perfection Is it then any marueile if suche Christians as GOD delighteth in be so mangled and defaced in thys worlde whych is the kitchin and mill to boyle and grinde the flesh of Gods people in till they atchieue their perfection in the worlde to come And as a man looketh for the nutriment of his meate when it is ful digested and not before so must hee looke for hys saluation when hee hath passed thys troublous worlde and not before Vnmorte fiâ—ed men be no people to God Math. 10. Rawe fleshe is not meate wholesome for man and vnmortified men and women be not creatures meete for God Therefore Christ sayeth that his people must be broken and all too torne in the mill of thys worlde and so shall they be moste fine meale vnto the heauenly father And it shall be a Christian mannes parte and the duetie of a mynde repleanished wyth the spirite of God to marke the order of God in all his things howe he dealeth wyth them and howe they suffer and be content to lette God do his will vpon them as S. Paule sayeth They waite vntill the number of the electes be fulfilled and neuer be at rest Rom. 8. but looke for the time when Gods people shall appeare in glorie We must therfore paciently suffer and willingly attend vppon Gods doings althoughe they seeme cleane contrary after our iudgement to our wealth and saluation as Abraham did when hee was bid to offer his sonne Isaac Example of Abraham Example of Ioseph in whom God promised the blessing and multiplying of hys seede Ioseph at the last came to that which God promised him although in the meane time after the iudgemeÌ„t of the worlde he was neuer like to be as God said he should be Lorde ouer hys brethren When Christe woulde make the blinde man to see he put clay vppon hys eyes whych after the iudgement of man Iohn 9. was meanes rather to make hym double blind then to geue him his sight but he obeied and knew that God could worke his desire what meanes soeuer he vsed contrary to mans reason and as touching this world he vseth all hys after the same sort If any smart 1. Pet. 4. Iudgement 〈◊〉 beginneth with the house of God Colos. 3. his people be the first if any suffer shame they begin if any be subiecte to sclaunder it is those that hee loueth so that hee sheweth no face or fauour nor loue almost in thys worlde outwardly to them but laith clay vpon their sore eyes that be sorowfull yet the pacient man seeth as S. Paul sayeth life hid vnder these miseries and aduersities and sight vnder soule clay and in the meane time he hath the testimony of a good conscience and beleueth Gods promises to be his consolation in the worlde to come whych is more woorthe vnto him then all the worlde is woorth besides and blessed is that man in whom Gods spirite beareth recorde that he is the sonne of God what soeuer troubles he suffer in thys troublesome worlde Rom. 8. And to iudge things indifferently my godly wife the troubles be not yet generally as they were in our good fathers time soone after the deathe and resurrection of oure Sauiour Christ Iesu whereof hee spake in S. Mathewe Math. 24. Of the whych place you and I haue taken manye tymes greate consolation and especially of the latter parte of the Chapter wherein is contained the last daye and ende of all troubles I doubt not both for you and me and for suche as loue the comming of our sauiour Christe to iudgement Remember therefore that place and marke it againe and yee shall in thys time see great consolation and also learne muche pacience Was there euer suche troubles as Christe threatned vppon Ierusalem was there sithens the beginning of the worlde suche affliction who was then best at ease The Apostles that suffered in body persecution and gathered of it ease and quietnesse in the promises of God And no marueile for Christ sayeth Lifte vp your heades for your redemption is at hande that is to saye your eternall rest approcheth and draweth neare The world is starke blind Luke 1. and more foolish then foolishnesse it selfe and so be the people of the worlde For when God sayth trouble shal come they will haue ease And when God sayeth be merrye and reioyce in trouble we lament and mourne as thought we were castawayes But this our flesh which is neuer merry with vertue nor sorrie with vice Flesh neuer mery with vertue not sory with 〈◊〉 neuer laugheth wyth grace nor euer weepeth wyth sinne holdeth fast wyth the worlde and letteth God slippe But my dearely beloued wife you knowe howe to perceiue and to beware of the vanitie and craftes of the deuill wel enough in Christ. And that yee may the better haue pacience in the spirite of God reade againe the 24. chap. of S. Mathew and marke what difference is betwene the destruction of Ierusalem Math. 24. and the destruction of the whole world and you shall see that then here were left aliue many offenders to repent but at the latter day there shall be absolute iudgement and sentence neuer to be reuoked of eternall life and eternal death vppon all meÌ„ and yet towards the end of the world we haue nothing so much extremitie as they had then but euen as we be able to beare So doth the mercifull father lay vpon vs now imprisonment and I suppose for my part shortly death now spoile of goodes losse of frends and the greatest losse of all the knowledge of Gods word Ann. 1555. February Gods wyll be done I wish in Christ Iesu our onely mediatour and Sauiour your constancie and consolation that you may liue for euer and euer whereof in Christ I doubt not to whome for his blessed and most paynefull passion I commit you Amen 13. October 1553. * To a certayne godly woman instructing her how she should
of his hatt and sayd to the people that stood there looking on him D. Taylour taketh his leaue of his sonne Thomas and Iohn Hull good people this is mine owne sonne begotteÌ„ of my body in lawful matrimony and God be blessed for lawful matrimony Then lift he his eies towardes heauen prayed for his sonne layd his hat vpon the childes head blessed him and so deliuered y e child to Iohn Hull whoÌ„ he tooke by the hand sayd farewell Iohn Hull A good testimony for all seruants to marke the faythfullest seruaunt y t euer man had And so they rod forth the Shriffe of Essex with foure yeomen of the Gard and the Shriffes men leading him When they were come almost at Burntwood one Arthur Faysie Arthur Faysie a man of Hadley who before tyme had bene Doctour Taylours seruaunt met with them and he supposing him to haue bene at liberty sayd Mayster Doctor I am glad to see you agayne at liberty and came to him tooke him by the hand Soft Syr quoth the Shiriffe he is a prisoner what hast thou to do with him I cry you mercy sayd Arthur I knewe not so muche and I thought it none offeÌ„ce to talk to a true man The Shyriffe was verye angry with this and threatned to cary Arthur with him to prison notwithstaÌ„ding he bad him get him quickely away so they rode forth to Burntwood A close hoode made for Doct. Taylour that no man should know him where they caused to be made for D. Taylour a close hood with two holes for hys eyes to looke out at a slit for his mouth to breath at This they did that no man should know him nor he speak to any man Which practise they vsed also with others Theyr owne consciences told them that they lead innocent laÌ„bes to the slaughter Wherefore they feared least iâ— the people should haue heard them speake or haue seene them they might haue bene much more strengthened by theyr godlye exhortatioÌ„s to stand stedfast in Gods word and to â—ye the superstitions and Idolatries of the Papacy All the way Doct. Taylour was ioyfull and mery aâ— one that accounted himselfe goyng to a most pleasant banquet or bridall D. 〈…〉 his 〈◊〉 He spake many notable things to the Shiriffe and Yeomen of the Gard that conducted him and ofteÌ„ moued them to weepe through his much earnest calling vpon them to repeÌ„t and to amend theyr euill and wicked liuing Oftentimes also he caused them to wonder and reioyce to see him so coÌ„stant and stedfast voyd of all feare ioifull in hart glad to dye Of these yeomeÌ„ of the gard Home◠〈…〉 D. Taylâ—â—â— three vsed D. Tailour frendly but the fourth whose name was Homes vsed him very homely vnkindly and churlishly At Chelmesford mette them the Shiriffe of Suffolke there to receiue him and to carye him forth into Suffolke The Sâ—â—â—riffe of â—â—â—sex labâ—â—â—eth D. Taylouâ— returne Papisâ—â— And being at supper the Shiriffe of Essex very earnestlye labored him to returne to the Popish Religion thinkyng with fayre words to perswade him and sayd good mayster Doctor we are right sory for you coÌ„sidering what losse is of such one as ye might be if ye would God hath geueÌ„ you great learning and wisedome wherefore ye haue bene in great fauor and reputation in times past with the Counsell and highest of this realme Besides this The Shâ—â—riffes 〈◊〉 to D. Tâ—â—â—lour ye are a maÌ„ of goodly personage in your best strength by nature like to liue many yeares and without doubt ye should in time to come be in as good reputation as euer ye were or rather better For ye are well beloued of all men as well for your vertues as for your learning and me thinke it were great pity you shoulde cast away your selfe willingly so come to such a paynfull and shamefull death Ye should do much better to reuoke your opinions and returne to the Catholicke Church of Rome acknowledge the Popes holinesse to be the supreme head of the vniuersall church reconcile your selfe to him You may do well yet if you will doubt ye not but ye shall finde fauor at the Queenes handes I all these your frends will be suters for your pardon which no doubt ye shall obteine This councell I geue you good Mayster Doctor of a good hart a good will towarde you and thereupon I drinke to you In like maner sayd all the yeomen of the Gard vpon that condition Maister Doctor we will all drinke to you When they had all dronke to him the cup was come to him he stayed a litle D· Tayloâ—â— maketh â— iest of death 〈◊〉 a meete â—â—â—swere foâ— such Doâ—â—tours anâ— Counceâ—â—lours as one studying what aunswere he might geue At the last thus he aunswered and sayd Maister Shiriffe and my Maysters all I hartely thanke you of your good will I haue harkened to your wordes and marked wel your councels And to be playne with you I do perceiue that I haue bene deceiued my self and am like to deceiue a great many of hadley of their expectatioÌ„ With that woorde they all reioyced Yea good Mayster Doctour quoth the Shiriffe Gods blessing on your hart holde you there still It is the comfortablest word that we heard you speake yet What should ye cast away your selfe in vayne Play a wise mans part I dare warrant it ye shall finde fauour Thus they reioyced very much at the worde and were very mery At the last good Mayster Doctor quoth the Shiriffe what meant ye by this that ye sayd ye thinke ye haue bene deceiued your selfe and thinke ye shâ—â— deceiue many one in Hadley Would you know my meaning plainly quoth he Yea quoth the Shiriffe good Mayster Doctour tell it vs playnely Then sayd Doctour Taylour I will tell you how I haue bene deceiued and as I think I shall deceiue a great many I am as you see a man that hath a very great carkase A 〈…〉 Doctoâ—â— Taylour which I thought should haue bene buried in Hadley Churchyarde if I had dyed in my bed as I well hoped I shoulde haue done but herein I see I was deceyued and there are a greate number of wormes in Hadley Church-yard which should haue had ioly feeding vpon this carioÌ„ which they haue looked for many a day But now I know we be deceiued both I and they for this carkase must bee burnt to ashes and so shall they lose theyr bayt and feding that they looked to haue had of it When the Shiriffe and his company heard him say so they were amased and looked one on another maruelling at the mans constaunt minde that thus without all feare made but a iest at the cruell torment and death now at haÌ„d prepared for him Thus was theyr expectation clean disapoynted And in this appeareth what was his meditation in his chiefest wealth prosperity namely A good meditatâ—â—â— that he
shoulde shortly dye feed wormes in his graue which meditation if all our Bishops spirituall men had vsed they had not for a litle worldly glory forsaken the word of God truth which they in king Edwardes dayes had preached and set forth nor yet to mayntaine the Bishop of Romes authority haue committed so many to the fire as they did But let vs returne to Doctor Taylour who at Chelmesford was deliuered to the Shiriffe of Suffolke and by him conducted to Hadley where he suffered When they were come to Lanham the Shiriffe staid there two daies and thither came to him a great number of GentlemeÌ„ and Iustices vpon great horses which all were appointed to ayde the Shiriffe These Gentlemen labored Doctor Tailor very sore to reduce him to the Romish religioÌ„ promising him his pardoÌ„ which said they we haue here for you They promised him great promotions yea a Bishopricke if he would take it but all theyr labor flattering wordes were in vayne For he had not built his house vppon the sand in perill of falling at euery puffe of wynde but vpon the sure and vnmoueable rocke Christ. Wherfore he abode constant and vnmoueable vnto the end After two dayes the Shiriffe his company led Doctor Taylour towardes Hadley D. Taylour 〈…〉 and comming within a two mile of hadley he desired to light of his horse to make water which done he lept and set a friske or twain as meÌ„ commonly do in daunsing Why Maister Doctour quoth the Shiriffe how do you now An other 〈…〉 of Dâ—â—tour Taylour He aunswered Well God be praysed good Mayster Shiriffe Neuer better for now I know I am almost at home I lacke not past two stiles to go ouer and I am euen at my fathers house But mayster Shiriff sayd he shall not we go through Hadley Yes sayd the Shiriffe you shall go through Hadley The sayd he D Taylour 〈…〉 O good Lord I thanke thee I shall yet once ere I dye see my flocke whom thou Lord knowest I haue most hartely loued and truly taught Good Lord blesse them keep them stedfast in thy word and truth WheÌ„ they were now come to Hadley and came riding ouer the bridge 〈…〉 confâ—rted D. Taylour at the bridgefoote waited a poore man with fiue small children who when he saw D. Taylour he and his children fell down vpon theyr knees and held vp their handes and cryed with a loud voice and sayd O deare father and good shepheard Doctour Taylour God helpe succour thee as thou hast many a time succoured me and my poore children Such witnes had the seruant of God of his vertuous charitable almes geueÌ„ in his life time For God would now the poore should testify of his good deeds to his singuler comfort to the example of others and confusion of his persecutors and tyrannous aduersaryes For the Shiriffe and other that lead him to death were wonderfully astonied at this and the Shiriffe sore rebuked the poore man for so crying The streets of Hadley were beset on both sides the way with men and women of the towne and countrey who wayted to see him whome when they beheld so led to death w t weeping eyes and lameÌ„table voyces they cryed saying one to another ah good Lord there goeth our good shepheard from vs The people lament D. Taylour that so faythfullye hath taught vs so fatherly hath cared for vs so godly hath gouerned vs. O mercifull God what shal we poore scattered Lambes do What shall come of this most wicked world Good Lord strengthen him and comfort him with such other most lamemtable and pitious voyces Wherefore the people were sore rebuked by the Shiriffe and the Catchpoles his men that led him And Doct. Taylour euermore sayde to the people I haue preached to you Gods word truth and am come this day to seale it with my bloud Comming agaynst the Almes houses which hee well knew he cast to the poore people money which remayned of that good people had geuen him in time of his imprisonment As for his liuing they tooke it from him at his fyrst going to prison so that he was susteined all the time of his imprisonment by the charitable almes of good people that visited him D. Taylour liued 〈…〉 and gaâ—e â—lmes Therfore the money that now remayned he putte in a gloue ready for the same purpose as is sayd gaue it to the poore AlmesmeÌ„ standing at theyr dores to see him And comming to the last of the almes houses and not seing the poore that there dwelt readye in theyr dores as the other were he asked is the blinde man and blinde woman that dwelt here aliue It was aunswered yea they are there within Then threw he gloue and all in at the window so rode forth Thus this good father and prouider for the poore now tooke his leaue of those for whom all his life he had a singuler care and study For this was his custome once in a fourtnight at the least to call vpoÌ„ Syr Henry Doyll and others the rich Clothmakers to go with him to the almes-houses and there to see howe the poore liued what they lacked in meat drinke clothing bedding or any other necessaries The like did he also to other poore men that had many children or were sicke Then would he exhort coÌ„fort them and where he found cause rebuke the vnruely and what they lacked that gaue he after his power and what he was not able he caused the rich and wealthy men to minister vnto them Thus shewed he hymselfe in all thinges an example to his flocke worthy to be folowed taught by his deede what a great treasure almes is to all such as cherefully for Christes sake do it At the last comming to Aldam Common the place assigned where he should suffer Aldam Common and seing a great multitude of people gathered thither hee asked what place is this what meaneth it that so much people are gathered hyther It was answered It is Aldham CoÌ„mon D. Taylour is come home the place where you must suffer and the people are come to looke vpoÌ„ you Then sayd he thanked be God I am euen at home and so light from his horse and with both his handes rent the hood from his head Now was his head notted euilfauoredly and clypped much like as a man would clippe a fooles head which cost the good Bishop Boner had bestowed vpon him B. Boners cost and liberalitye vpon D. Taylour when he disgraded him But wheÌ„ the people saw his reuerend and auÌ„cient face with a long white beard they burst out with weeping teares and cryed saying God saue thee good D. Taylor Iesus Christ strengthen thee and helpe thee The holy Ghost comfort thee with such other like Godly wishes Then would he haue spoken to y e people The people wisheth God to helpe him but the yeomen of
had vsed long afore And thus being brought out of the prison as I haue sayd he was accompanyed or rather garded with a great company of Billes and gleaues Rawlins goinâ— to the place of execution which sight when he behelde Alas quoth he what meaneth all this All this needed not By Gods grace I wyll not start away but I with all my hart minde geue vnto God most harty thankes that he hath made me worthy to abide all this for his holy names sake So he came to a place in his waye where as his poore wife and children stoode weeping and makyng greate lamentation the suddein sight of whom so pierced his hart that the very teares trickeled downe his face Rawlins somewhat moued at the sight of his wyfe and children But he soone after as though he had misliked this infirmity of his flesh began to be as it were altogether angry with himselfe In so muche that in striking his brest with his hand he vsed these wordes Ah flesh stayest thou me so wouldest thou fayne preuayle Well I tell thee doe what thou canst thou shalt not by Gods grace haue the victory Rawlins wrâ—stleth agaynst his fleshe By this tyme this poore innocent came to y e very altar of his sacrifice I meane the place appoynted for his death and there fouÌ„d a stake ready set vp with some wood toward the making of the fire Which when he behelde he sette for7ard hymselfe very boldly but in going toward y e stake he fell down vpoÌ„ his knees and kissed the grouÌ„d in rising agayn the earth a litle sticking on his nose he said these words Earth vnto earth and dust vnto dust thou art my mother and vnto thee I shall returne Then went he chearfully very ioyfully and set his backe close vnto the stake when he had stood there a while he cast his eye vpon this Reporter The agony and fight of this Christian warriour called him vnto him and sayd I feele a great fighting betwene the flesh and the spirit the flesh would very fayne haue his swinge and therfore I pray you when you see me any thing tempted hold your finger vp to me and I trust I shall remember my selfe As he was thus standing with his back close vnto the stake a Smith came with a great chayne of yron whom when he saw he cast vp his hand with a loude voice and gaue God great thankes Then the Smith cast the chayne about him and as he was making it fast on the other syde Rawlins fastened to the stake Rawlins sayde vnto him I pray you good frend knocke in the chayne fast for it may be that the fleshe would striue mightely but God of thy great mercy geue me strength pacience to abide the extremity Nowe when the Smyth had made hym sure to the stake the officers beganne to lay on more woode with a litle strawe and Reede wherein the good old man was no lesse occupied then the best The chearfulnes of father Rawlins at his death for as far as he could reach his handes he would plucke the strawe and Reede and lay it about hym in places moste conuenient for his speedy dispatche Which thing he did with suche a chearefull countenance and familiar gesture that al men there present were in a maner astonyed Thus when all thynges were readye so that there lacked nothyng but the putting to of the fire directly ouer against the stake in the face of Rawlins there was a standing erected A Popishe sermon preached at Rawlins Martyrdome whereon stept vp a Priest addressing hym selfe to speake to the people which were many in number because it was market day WheÌ„ Rawlins perceiued him and considered the cause of his comming he reached a litle straw vnto him and made two litle stayes set them vnder his elbowes Then went the priest forward in his sermon wherin he spake of many thinges touching y e authoritie of the church of Rome In the meane time Rawlins gaue such good care and intention that he seemed nothing at all moued or disquieted At the last the priest came to the sacrament of the altar and there he began to inuey against Rawlins opinions in which his inuection he cited the common place of Scripture and therupon made a Clerklye interpretation Now when Rawlins perceyued that he went aboute not onely to preach and teach the people false doctrine but also to confirme it by Scripture he suddenly starte vp and beckened his hands to the people saying twise Come hither good people heare not a false prophet preaching and then sayd vnto the preacher Ah thou naughty hypocrite doest thou presume to proue thy false doctrine by Scripture Looke in the text what foloweth dyd not Christ say Doo this in the remembraunce of me Rawlins wordâ— to the false Prophet After which wordes the Priest being rather amazed then interrupted forthwith held his peace Anno 1555. March ¶ The burning of Raulins Martyr It is recorded furthermore of the sayd good father Raulins by this Reporter that as he was going to his death and standing at the stake A sodayne alteration of nature maruelous in Rawlins before his death he seemed in a maner to be altered in nature For wheras before he was wont to go stooping or rather crooked through the infirmity of age hauing a sad countenance and a very feeble complexion and withall very soft in speech and gesture Now he went and stretched vppe himselfe not onelye bolt vpright but also bare withall a most pleasant and coÌ„fortable countenaunce not without great courage and audacity both in speache and behauiour He had of whiche thing I shoulde haue spoken before about his head a kerchiefe The heares of his head somewhat appearing beneath his kerchiefe and also of his beard were more inclined to white then to gray whiche gaue such a shewe and countenaunce to his whole person that he semed to be altogether angelicall The reporter of this story one M. Dane It is also sayd by this Reporter that a litle before the fire flashed vp to his body as ye haue heard many of his frendes came to him and tooke him by the hand amongest whome the Reporter of this story held him so long by the hand till the flame of the fire rose and forced them to sunder In the meane time the priest of whome I spake afore cryed out and sayd that it was not lawfull for any man to take him by the hand because he was an hereticke and coÌ„demned by the Churche The chiefe cause of his trouble was his opinion touching the sacrament of the aultar He was at the time of his death of the age of threescore yeares or thereaboutes * The summe of the wordes spoken by Queene Mary to certayne of her Counsellers March 28. an 1555. touching the restitution of Abbey landes BEfore I passe ouer this moneth of Marche I can not but leaue a
had bene my liuing I aunswered I was a Minister serued a Cure and taught a schole Then sayd my Lord to his Counsell this is a wonderfull thing Afore he sayd he was no Priest and now he confesseth himselfe to be one I aunswered by the lawes now vsed in this Realme as farre as I do know I am none Then they asked me who gaue me orders or whether I had taken any at all I aunswered I receiued orders of the Bishops of London and Lincolne Then sayd they one to an other those be of these new heretickes and asked me what acquayntaunce I had with them I aunswered I neuer sawe them but at the tyme when I receiued orders They asked me how long I had bene Curate whether I had ministred with a good conscience I aunswered I had bene Curate but one yere and had ministred with a good conscience I thanked God and if the Lawes of the Realme would haue suffered me I would haue ministred still This blasphemous mouth of the paâ—son of Grapnal if the lawes at any time hereafter woulde suffer me to minister after that sort I would minister agayne Whereat they murmured and the person of Grapnall sayd this last Communion was the most deuilishe thing that euer was deuised Then they asked me what my beliefe was I answered I beleued in God the Father the Sonne the holy Ghost according as the Scriptures of the olde and new testament do teach and according as the 4. Symboles or Creedes that is to wit the Creed commonly called Apostolorum the Creed of Nice Councell of Athanasius and of Austen and Ambrose do teach And after a few wordes the parson of Grapnall sayd but what is thy beliefe in the Sacrament of the aultar I aunswered I beleued that whosoeuer according to Christes institution G. Marshes beliefe in the Sacrament dyd receyue the holye Sacrament of Christes body and bloud did eate and drinke Christes body and bloud with all the benefites of his death and resurrection to their eternall saluation for Christ sayd I is euer present with his sacrament Then asked they me whether the bread and wyne by the vertue of the wordes pronounced of the Priest were chaunged into the flesh and bloud of Christ and that the sacrament whether it were receiued or reserued was the very body of Christ Wherunto I made aunswere G. Marsh loth to aunswere to the question of transubstantiation I knew no further then I had shewed already For my knowledge is vnperfecte sayd I desiring theÌ„ not to aske me such hard vnprofitable questions whereby to bring my body into dauÌ„ger of death to sucke my bloud Whereat they were not a little offended saying they were no bloud succours and inteÌ„ded nothing to me but to make me a good Christian man So after many other questions whiche I auoyded as well as I could remembring the saying of Paule Foolishe and vnlearned questions auoide knowing they do but ingender strife my Lord commaunded me to come to the boord and gaue me pen and incke in my hand and commaunded me to write mine aunsweres to the questions of the Sacrament aboue named I wrote as I had answered before G. Marsh commaunded by the Earle of Darby to write his answeres Wherat he being much offended coÌ„maunded me to write a more direct answere saying I should not chuse but do it Then I tooke the pen and wrote that further I knew not Whereat hee being sore greeued after many threatnings sayd I should be put to shamefull death like a traitor with such other like words and sometimes geuing me â—ayre wordes if I would turne and be conformable as other were how glad he would be In conclusion after much adoe he commaunded me to Ward in a cold windy stone house The Earle of Darby coÌ„maundeth G. Marsh into prison where was little roome where I lay two nightes without any bed sauing a fewe great canuasse tentclothes and that done I had a payre of sheetes but no wollen clothes so coÌ„tinued till Palm-sonday occupying my selfe aswel as I could in meditatioÌ„ prayer study for no man could be suffered to come to me but my keeper twise a day when he brought me meat and drinke ¶ An other examination of G. Marsh before the Earle of Darby ON Palme sonday at after dinner I was sent for to my Lord and his counsell sauing Syr William Nores Syr Pierce Alee were not then present in place amongest whoÌ„ was Syr Iohn Beram the Uicar of Prescot So they examined me yet once agayne of the sacrameÌ„t Marsh agayne examined about the Sacrament And after I had communed aparte with the Uicare of Prescot a good space coÌ„cerning that matter he returned to my Lorde and his Counsell with me saying that aunswere which I had made before and then did make as it is aboue writteÌ„ was sufficient for a beginner and as one which did not professe a perfect knowledge in that matter vntil such time as I had learned further Marsh yet keepeth himselfe close in the Sacrament Wherewith the Earle was very well pleased saying hee doubted not but by the meanes help of the vicar of Prescot I would be conformable in other thinges So after many fayre wordes he commaunded I should haue a bed with fire and libertye to goe amongest his seruantes so that I would do no harme with my communication amongest them And so after much other communication I departed much more troubled in my spirit then afore because I had not with more boldnes confessed Christ but in such sort Marsh troubled in his conscieÌ„ce for being no more bolde touching the Sacrament as mine aduersaries therby thought they should preuayle agaynst me wherat I was much greued For hytherto I went about as much as in me lay to rid my self out of their handes if by any meanes without open denying of Christ and his word that could be done This considered I cried more earnestly vnto God by prayer desiring him to strengthen me with his holy spirit Marsh prayetheth for more boldenes with boldnes to confesse him and to deliuer me from their intising words and that I were not spoyled through their Philosophy deceitfull vanity after the traditions of men and ordinaunces of the world and not after Christ. And so after a day or two I was sent for to y e Uicar of Prescot and the Parson of Grapnall where our most coÌ„munication was concerning the masse and he asked what offended me in the Masse I aunswered the whole Masse did offend me Marsh agayne examined before the Bishops Chaplens Talke about the Masse Allegations against the Masse first because it was in a straunge language wherby the people were not edified coÌ„trary to S. Paules doctrine 1. Cor. 14. and because of the manifold and intolerable abuses errors coÌ„teined therin contrary to Christs Priesthood and sacrifice Then they asked me in what place therof and I
haue known it to turne froÌ„ the holy commaundement geuen vnto vs. Pro. 26. For it is then happened vnto vs according to the true prouerbe the dogge is turned to his vomit agayn and the sowe that was washed to wallowing in the myre And thus to continue perseuer in infidelitie to kick against the manifest and knowne truth and so to dye without repentaunce and with a dispayre of the mercy of God in Iesus Christ Math. 13. is to sinne agaynst the holy Ghost which shall not be forgeueÌ„ neither in this world neither the world to come Heb. 6. For it is not possible sayth s. Paule that they which were once lighted and haue tasted of the heaueÌ„ly gift and hast tasted of the good word of God and of the power of y e world to come if they fall away should be renued agayne by repentaunce for as muche as they haue as concerning themselues crucified the some of God agayne making a mocking of him The place of the Heb 6. expounded S Paules meaning in this place is that they that beleue truely and vnfaynedly gods word do coÌ„tinue and abide steadfast in the knowne trueth If any therfore fall away from Christ and his word it is a playne token that they were but disseÌ„bling hipocrites for all theyr fayre faces outwardly Math. 26. Falling from Christ. neuer beleued truely as Iudas Symon Magus Demas Hymeneus Philetus and others were which all fell away from the knoweÌ„ veritie and made a mocke of Christ which S. Paule doth call here to crucifie Christ a newe because that they turning to their olde vomit agayne To crucifie Christ a new what it is did most blasphemouslye tread y e benefits of Christs death passioÌ„ vnder their feet They that are suche can in no wise be renued by repentaunce for their repentaunce is fleshly as the repentance of Cain Saul Iudas was which being without godly comfort breadeth desperation vnto death These are not of y e number of the elect as S. Iohn doth say They went out from vs but they were not of vs for if they had bene of vs they woulde haue remayned with vs vnto the end Iohn 2. Also the Apostle saith in an other place If we sinne willingly after wee haue receaued the knowledge of the truth Heb. 10. there remayneth no more sacrifice for sinne but a fearfull looking for iudgement and violent fire which shall deuoure the aduersaries They sinne willingly whiche of a set malice purpose do withhold the truth in vnrighteousnes lying Rom. 1. kicking agaynst the manifest opeÌ„ known truth which although they do perfectly know that in all the world there is none other sacrifice for sinne Wilfull kicking agaynst the opeÌ„ knowen truth but onely that omnisufficient sacrifice of Christes death yet notwithstanding they will not commit themselues wholly vnto it but rather despise it allowing other sacrifices for sinne inuented by the immagination of man as we see by dayly experience vnto whoÌ„ if they abide still in their wickednes Sinne vnto death sinne remayneth a most horrible dreadful iudgement This is y e sinne vnto death for which s. Iohn would not that a man shuld pray 1. Iohn 5. Wherfore my dearly beloued in Christ let vs on whoÌ„ the endes of the world are come taking dilligent heed vnto ourselues 1. Cor. 10. y t now in these last and perilous times in y e which the deuill is come downe and hath great wrath because he knoweth his time is but short Apoca. â—2 Math. 24. wherof the Prophetes Christ the Apostles haue so much spoken geueÌ„ vs so earnest forewarning we withold not y e truth in vnrighteousnes Rom. 1. beleuing doyng or speaking anye thing agaynst our knowledge conscience or without fayth For if we do so Iohn 8. Phil. 2. for what soeuer cause it be it is a wilfull obstinate infidelitie a sinne vnto death And as our Sauiour Christ sayth if ye beleue not ye shall dye in your own sins For vnles we hold fast the word of life Math. 3. both beleuing it also bringing forth fruite worthy of repentaunce we shal with the vnprofitable figge tree The fruiteles figtree Luke 13. Math. 1â— which did but cumber the ground be cut downe and our talent taken from vs and geuen vnto an other that shall put it to a better vse wee through our owne vnthankfulnes put from the mercy of God shall euer be able to pay our debts that is to say we shall altogether de lost vndone Heb. 6. For the earth that drinketh in rayne that commeth oâ—t vppon it bringeth forth herbes meete for them y t dresse it receiueth blessing of god But that ground that beareth thornes brears is reprooued and is nigh vnto cursing whose end is to be burned Neuertheles deare frends The gooâ— ground we trust to see better of you and thinges whiche accompany saluation and that ye being y t good ground watred with the moystnes of Gods word plenteously preached amongst you will with a good hart heare the word of God keep it Luke 8. bringing forth fruite with pacience And be none of those forgetful and hipocritish hearers Iames. 1. which although they heare the worde yet the Deuill commeth Math. 13 and catcheth away that which was soweÌ„ in the hart either hauing no roote in themselues endure but a season and as soone as tribulation or persecution ariseth because of the word by and by they are offended eyther with the cares of this world deceitfulnes of riches choke the word and so are vnfruitful The moâ—â— part of thâ— hearers oâ— Gods word are but hipocrites Read the parable of the sower among other thinges note and marke that y e most part of the hearers of Gods word are but hipocrites and heare the word without any fruit or profite yea onely to theyr greater condemnation for onely the fourth part of y e seede doth bring forth fruite Therfore let not vs that be Ministers or professours followers of Gods worde be discouraged though that very few do geue credite follow the doctrine of the Gospell and be saued Who soeuer therfore hath eares to heare let him heare To him 〈◊〉 hath 〈◊〉 geuen 〈◊〉 howâ— for whosoeuer hath to him shal be geuen and he shal haue aboundance but who soeuer hath not froÌ„ him shal be taken away euen that he hath that is to say they that haue a desire of righteousnes and of the truth shall be more more illuminated of God on the contrary part they that do not couet after righteousnes and truth are more hardend and blynded though they seeme vnto them selues most wise For God doth here follow an example of a louing father Example Gods deâ—â—ling with stubburâ— children which when he seeth that fatherly loue and correction doth not
withstande vs. For as I was with Moses so will I be with thee sayth God and wil neuer leaue thee nor forsake thee Be strong and bolde neither feare nor dread for the Lord thy God is wyth thee whether soeuer thou goest Nowe if God be on oure side who can be against vs Iosua 2. Rom. 8. In this our spirituall warfare is no man ouercome vnles he traiterously leaue and forsake his captaine Spirituall cowardlynes either cowardly cast away his weapons or willingly yelde himselfe to his ennemies either fearefully turne his backe and flie Be strong therefore in the Lord deare brethren and in the power of his might and put on all the armour of God Ephe. 6. 2. Cor. 11.12 Actes 21. that ye may be able to stand stedfast against the craftie assaults of the deuill Now what weapons ye must fight withall learne of S. Paul a champion both much exercised and also most valiaunt and inuincible A Christian mans lyfe is a perpetuall warfare For we must thinke none other but that the life of man is a perpetuall warfare vppon earth as the examples of all godly men throughout all ages to declare The valiant warrior S. Paul being deliuered from the handes of the vngodly and that so many times and also from so many extreme pearils and dangers of death as he his owne selfe doth witnes is faine to commit him selfe in the ende to the rough waters of the sea The manifâ—â—â—e deliuerances of S. Paule be examples â—or our comfort where he was in great pearil and ieoperdie of his owne life yet was God alwaies to the great comfort of all that heare of it most ready to comfort and succour him and gloriously deliuered him out of all his troubles so that no manne that inuaded him could doe him any harme and in the ende he was compelled to saye I haue finished my course Actes 18. â— Tim. 4. Phil. 1. the time of my departing is at hand I long to be loosed and to be with Christ which is best of all most heartely desiring death These things be written for our learning and comforte and be to vs a sure obligation Rom. 15. that if we submit our selues to God his holy word no man shal be able to hurt vs and that he will deliuer vs from all troubles yea from death also vntil such time as we couet and desire to die Let vs therefore runne with patience vnto the battaile that is set before vs Heb. 12. Persecution foloweth Christian godlines 2. Tim. 3. and looke vnto Iesus the Captaine and finisher of our faith and after his example for the rewardes sake that is set out vnto vs patiently beare the crosse and despise the shame For all that will liue godly in Christ Iesu shall suffer persecution Christ was no sooner baptised and declared to the world to be the sonne of God Math. 3.4 Where Christ is Sathan there is alwayes ready Ephe. 6. but Sathan was by and by ready to tempte hym which thing we must looke for also yea the more we shall encrease in faith and vertuous liuing the more strongly will Sathan assault vs whom we must learne after the example of Christ to fight againste and ouercome with the holy and sacred Scriptures and worde of God which are our heauenly armour and sword of the spirite And let the fasting of Christ while hee was tempted in the wildernes be vnto vs an example of sober liuing not for the space of 40. daies as the Papists doe fondly fansie of their owne braines but as long as wee are in the wildernesse of this wretched life assaulted of Sathan Math. 4. The fast of Christ is to vs Example of sober liuing 1. Pet. 5. who like a roaring Lyon walketh about and ceaseth not seeking our vtter destruction Neither can the seruaunts of God at any time come stand before God that is leade a godly life and walke innocently before God But Sathan commeth also among them that is he daily accuseth finedeth fault vexeth Iob. 1.2 When the seruantes of God stand before him Sathan commeth also Math. 8. persecuteth and troubleth the godly for it is the nature and propertie of the deuill alwayes to hurt and do mischiefe vnlesse he be forbidden of God for vnlesse God do permit him he can do nothing at all not so much as enter into a filthy hogge but we are more of price then many hogs before God if we cleaue vnto his sonne by faith Let vs therefore knowing Sathans deceits and rancor walke the more warely and take vnto vs the shield of faith Ephe. 6. The shield of fayth The helmet of saluation The sword of the spirite wherewith we may be able to quench and ouercome all the fiery and deadly dartes of the wicked Let vs take to vs the helmet of saluation sworde of the spirit which is the word of God and learne to vse the same according to the example of oure graunde Captayne Christ. Let vs fast and pray continually For this frantike kinde of deuils goeth not out otherwise as Christ doeth teach vs but by faithfull praier and fasting whiche is true abstinence and sobernesse of liuing Math. 4. Math. 17. if we vse the same according to the doctrin of the gospell and worde of God Fasting is acceptable to God if it be done without hypocrisie that is to say â—f we vse it to this entent that thereby this mortall body and disobedient carcase maye be â—amed and brought vnder the subiection of the spirite Prayer and fasting True fast what it is How to fast without hipocrisie Abuse of fasting among Christians Esay 58. and againe if we fast to this intent that we maye spare wherewyth to helpe and succour our poore needie brethren This fast do the true Christians vse all the dayes of their life although among the common sort of people remaineth yet still that superstitious kinde of fasting which God so earnestly reprooueth by his Prophet Esay For as for true chastening of the body and abstaining from vice with shewing mercye towardes our needy neighbours we wil neither vnderstand nor heare of but still thinke with the Iewes that we doe God a great pleasure when we fast and that we then fast The Iewish maner of fasting reproued The Christians in superstitious fasting exceede the Iewes Mercy to the poore when we abstaine from one thing and fil our bellies with an other And verely in this poynt doth our superstition much excede the superstitioÌ„ of the Iewes for we neuer reade that they euer tooke it for a fast to abstaine from flesh and to eate either fish or white meat as they call it To fasting and praier must be ioyned almes and mercye towardes the poore and needie and that our almes may be acceptable vnto God three things are chiefly required First that we geue with a chearefull and ioyfull heart For the Lord loueth a chearefull geuer Secondly
sauing the Gloria in excelsis the Epistle and Gospell the Creed and the Pater noster for this cause they say they haue not nor will not come and heare Masse To the seuenth Iohn Ardeley aunswereth and sayth that he beleueth the contentes of the same to bee true but Iohn Symson doth answere that he is not as yet fully resolued with himselfe what aunswere to make therunto further sayth that as touching the common and dayly seruice sayd vsed in the church he sayth that he neuer sayd that seruice in the Churche ought to be sayd but in the Englishe tongue nor yet he neuer sayd that if it be otherwise sayd and vsed then in English it is vnlawful and nought Iohn Ardeley and Iohn Symson An other appearance of Simson and Iohn Ardeley before the Byshop Thus these articles being to them obiected and theyr aunsweres made vnto the same as before the Bishop according to the old trade of his Consistorie Court respited them to the after noone biddyng them to make their appearaunce the sayd day and place betweene the houres of two and three At what tyme the sayd Byshop repeatyng agayne the sayd articles vnto them and beginnyng with Iohn Ardeley did vrge and solicitate according to his maner of wordes to recant To whom Iohn Ardely againe constantly standyng to his professed Religion The wordes of Iohn Ardeley to Boner gaue answere in wordes as foloweth My Lord quoth he neyther you nor any other of your Religion is of the Catholique Church for you be of a false fayth and I doubt not but you shall be deceyued at length beare as good a face as ye can You will shedde the innocent bloud and you haue killed many and yet goe abot to kyll more c. And added further saying If euery heare of my head were a man I would suffer death in the opinion and fayth that I am now in These with many other woordes he spake Iohn Ardeley â— Iohn Simson condemned Then the Byshop yet demaunding if he woulde relinquish his erroneous opinions as he called them and be reduced againe to the vnitie of y e Church he answeared as foloweth No God foreshield that I should so do for then I should loose my soule After this the sayd Byshop asking Iohn Ardeley after his formall manner if he knewe any cause why hee shoulde not haue sentence condemnatorie agaynst hym so read the condemnation as he also did against Iohn Simson standyng lykewyse in the same cause and constancie with Iohn Ardeley which was done the xxv day of May and so were they both committed to the secular power that is to the handes of the Sheriffes to be conueyed to the place where they should be executed But before I come to their execution here is not to be passed a thing not vnworthy the looking vpon which happened in the closing vp of the examination of these two innocent martyrs of God which is this A Note At the tyme of the examination of this Symson and Iohn Ardeley aforesaid A note of the sodaine feare of Boner there was assembled such a great multitude of people that because the Consistorie was not able to hold them they were fayne to stand in the Church neare about the sayd Consistorie wayting to see the prisoners when they should depart It happened in the meane time that the Bishop being set in heate with the stoute and bolde aunsweares of the sayd two prisoners especially of Iohn Symson burst out in his loud and angry voice and sayd Haue him away haue him away Now the people in the Church hearing these wordes and thinking because the daye was farre spent that the prisoners had their iudgement they beyng desirous to see the prisoners had to Newgate seuered them selues one runnyng one way an other an other way whiche caused such a noyse in the Church that they in y e Consistorie were all amased and marueiled what it should meane wherfore the Byshop also being somewhat afrayde of this sodayne styrre The ridiculous feare of Boner and his Doctourâ— asked what there was to do The standers by answeryng sayd that there was like to be some tumult for they were together by the eares When the Bishop heard this by by his hart was in his heeles leauing his seat he with the rest of that court be tooke them to theyr legges hastening with all speed possible to recouer the doore that went into the bishops house but the rest being somewhat lighter of foot then my Lorde did sooner recouer the dore and thronging hastily to gette in kept the bishop still out and cryed Saue my Lord saue my Lord but meaning yet first to saue themsâ—lues if any daunger should come whereby they gaue the standers by good matter to laugh at reseÌ„bling in some part a spectacle not much vnlike to the old stagers at Oxford worse feared then hurt when as the Church there was noysed to be on fire wherof ye may read before pag. 1180. But of this matter enough Now Iohn Symson and Iohn Ardeley being deliuered as is aforesayd to the Shiriffes Iohn Simâ—son Ioâ—â— Ardeley 〈◊〉 into Essex be executed The Martyrdome oâ— Simsonâ— Ardeley Iune 10. were shortly after sent downe from LondoÌ„ to Essex where both they on one day which was about the 10. daye of Iune were put to death albeit in seuerall places for Iohn SympsoÌ„ suffered at Rochford Iohn Ardeley the same day was had to Railey where he finished his martyrdome most quietly in the quarrell of Christes Gospell * A note of Iohn Ardeley FOr the better consideration of the rigorous crueltye of these Catholick dayes this is furthermore not vnworthy of all men to be noted and knowen to all posteritie concerning the examinations of this Ardeley and his company how that they being brought before the Commissioners were by them greatly charged of stubbornes and vayne glory Vnto whom they aunswered in defence of their owne simplicitie that they were content willingly to yeelde to the Queene all their goodes and landes so that they might be suffered to liue vnder her in keepyng their conscience free from all Idolatie and papisticall Religion Yet this would not be graunted although they had offered all to their hart bloud so greedy and so thirsty be tbese persecutors of Christian bloud The Lord geue them repentaunce if it be his wil and kepe from them the iust reward of such cruel dealing Amen The ridiculous handling and proceedyng of Byshop Boner and his mates against Iohn Tooly first suspected and condemned after his death and then digged out of his graue and geuen to the secular power and so burned for an heretike ABout the same time of the burning of these two aforesayd in the beginning of the sayd moneth of Iune The story of Iohn Tooly fell out a soleme processe much ado was made by the Popes spiritualty agaynst Iohn Tooly in a case of heresy The story is this There
promise to returne agayne that night to go into London without any keeper to visite one that was sicke lying by the Stilyard Neither did he fayle his promise but returned vnto his prison againe rather preuenting his houre then breaking his fidelitie so constant was he in word in deede Of personage he was somewhat tall and slēder spare of body of a faint sanguine colour w t an Awburne beard He slept not commonly aboue foure houres in the night in his bedde till sleep came his booke went not out of his hand His chief recreation was in no gaming or other pastime but onely in honest company comely talke wherin he would spend a little time after dinner at the bourde and so to prayer and his booke agayne He counted that houre not well spent wherin he did not some good Bradford visited the theeues pickpurses c. either with his pen study or in exhorting of others c. He was no niggard of his purse but would liberally participate y t he had to hys fellowe prisoners And commonly once a weeke he visited the theeues pickpurses and such others that were with him in the prison where he lay on the other side vnto whō he would geue godly exhortation to learne the amendment of their liues by their troubles and after that so done distribute among them some portion of money to theyr comfort By the way this I thought not to conceale While he was in the kinges Bench The meeting conference betwene Laurence Saunders and Iohn Bradford and Mayster Saunders in the Marshalsey both prisoners on the backside of those two prisons they mette many times and conferred together when they would so mercifully did the Lorde worke for them euen in the middest of theyr troubles and the sayde Bradford was so trusted with his keeper Bradford refusing to escape out of prison though be mighte and had such libertie in the backeside that there was no day but that he might haue easily escaped away if he would but that the Lord had an other worke to doe for him In the sommer tyme while he was in the sayd Kinges Benche he had libertie of his keeper to ryde into Oxfordshyre to a Marchauntes house of his acquayntaunce and horse and all thinges prepared for him for that iourney and the partie in a readines that should ride with him but God preuented him by sicknes that he went not at all One of his old friends and acquaintaunce came vnto him whilest he was prisoner and asked hym if he sited to get hym out what then he would do or whether he would go Unto whom he made answer as not caring whether he went out or no but if he did he said hee would marry Bradford would not flye out of England though he mighte and abyde still in England secretly teaching the people as the tyme would suffer him and occupy himselfe that way He was had in so great reuerence and admiration wyth all good men that a multitude which neuer knew him but by fame greatly lamented his death yea Bradford beleued and a number also of the Papistes themselues wished hartily hys lyfe There were fewe dayes in which he was thought not to spend some tears before he went to bed Bradfordes teares neyther was there euer any prisoner with hym but by his company he greatly profited as all they will yet witnes and haue confessed of hym no lesse to the glory of God whose societie he frequented as among many one speciall thyng I thought to note which is this Bishop Farrer beyng in the kynges Bench prisoner as before you haue hard was trauailed withall of the Papists in the end of Lent to receiue the sacrament at Easter in one kind who after much perswading yelded to them Byshop Farrat confirmed in the truth by Iohn Bradford and promised so to do Then so it happened by gods prouidence the Easter euen the day before hee should haue done it was Bradford brought to the Kings Benche prisoner where the Lord making him his instrument Bradford only was the meane that the said B. Farrer reuoked his promise and word and would neuer after yeeld to bee spotted with that papisticall pitch so effectually the Lord wrought by this worthy seruaunt of his Such an instrument was he in gods church that few or none there were that knew him but estemed him as a precious iewell and Gods true messenger Bradford dreameth of his burning according as it came to passe The night before he was had to Newgate which was the saterday night he was sore troubled diuers tymes in his sleepe by dreams how the chaine for his burning was brought to the Counter gate and how the next day beyng Sonday he should be had to Newgate and on the Monday after burned in Smithfield as in deed it came to passe accordingly which hereafter shal be shewed Now he beyng vexed so often tymes in this sort with these dreames about 3. of the clocke in the morning hee waked hym that lay with hym and told him his vnquiet sleepe what he was troubled withall Then after a little talke Maister Bradford rose out of the bed and gaue hymselfe to his olde exercise of readyng and prayer as alwayes he had vsed before and at dinner according to his accustomed maner he did eat his meat and was very mery no body being with hym from mornyng till night but he that lay with hym with whom he had many tymes on that day communication of death of the kingdome of heauen and of the ripenes of sinne in that tyme. In the after noone they two walking together in the keepers chamber sodainly the keepers wife came vp as one halfe amazed Bradford hath word of his burning seeming much troubled beyng almost wyndles said Oh M. Bradford I come to bring you heauy newes What is that said he Marry quoth she to morow you must be burned your chaine is now a buying soone you must go to Newgate With that M. Bradford put of his cap and lifting vp his eyes to heauen sayd I thanke God for it I haue looked for the same a long time and therfore it commeth not now to me sodainly but as a thing waited for euery day and houre the Lord make me worthy therof so thanking her for her gentlenes departed vp into his chamber and called his friend with hym who when he came thither he went secretly himselfe alone a long tyme and prayed Which done he came agayne to him that was in his chamber and tooke him diuers writings and papers shewed him his mind in those things what he would haue done and after they had spent the after noone till night in many and sundry such things at last came to him halfe a dosen of his friends more with whom all the euening he spent the tyme in prayer and other good exercises so wonderfully that it was meruailous to heare and see his doyngs A
little before he went out of the Counter hee made a notable prayer of his farewell Bradford maketh his prayer taking his farewell at the Counter with such plenty of teares and aboundant spirit of praier that it rauished the mynds of the hearers Also when he shifted himself with a cleane shirt that was made for his burning by one M. Walter Marlars wyfe who was a good nurse vnto him his very good friend he made such a prayer of the wedding garment that some of those that were present were in suche great admiration that their eyes were as throughly occupied in looking on hym as their eares gaue place to heare his prayer Bradfordes going from the Counter At his departing out of the chamber he made likewyse a prayer and gaue money to euery seruaunt and officer of the house with exhortation to them to feare and serue God continually labouring to eschew all maner of euill That done he turned him to the wall and praied vehemently that his words might not be spoken in vayne but that the Lord would worke the same in them effectually The prisoners take their leaue of Bradford with teares for his Christes sake Then beyng beneath in the Court all the prisoners cried out to him and bid him farewell as the rest of the house had done before with weping teares The time they caried him to Newgate was about xj or xij a clocke in the night when it was thought none would be stirring abroad and yet contrary to their expectation in that behalfe Bradford was caryed to Newgate at midnight The people in Cheapside bad Bradford farewell was there in Chepeside other places betweene the Counter and Newgate a great multitude of people that came to see him which most gently bade him farewell praying for him with most lamentable and pitifull teares and he againe as gently bade them fare wel praying most hartily for them their welfare Now whether it were a commandement from the Queene and her counsaile or from Boner and his adherentes or whether it were merily deuised of the Lord Mayor Aldermen Shiriffes of London or no I cannot tell but a great noyse there was ouer night about the city by diuers that Bradford should be burnt the next day in Smithfield by 4. of the clocke in the mornyng A noyse of Bradfords early burning before it should be greatly knowen to any In which rumor many heads had diuers myndes some thinking the feare of the people to bee the cause thereof Other thought nay that it was rather because the Papists iudged his death would conuert many to the truth and geue a great ouerthrowe to their kingdoÌ„ So some thought one thyng and some another that no iust coniecture of the cause could bee knowen that euer I heard yet But this was certayne the people preuented the deuise suspected for the next day at the said hower of 4. a clocke in the mornyng there was in Smithfield such a multitude of men and women A multitude in Smithfield by â— a clocke that many beyng in admiration thereof thought it was not possible that they could haue warning of his death being so great a number in so short tyme vnlesse it were by the singular prouidence of almighty God Well this tooke not effect as the people thought for that mornyng it was ix a clocke of the day before Maister Bradford was brought into Smithfield Bradford going to Smithfield which in goyng thorow Newgate thitherward spied a friend of his whoÌ„ he loued standyng on the one side the way to the Keepers houseward vnto whom he reached his hand ouer the people and pluckt him to hym 〈◊〉 gaue 〈◊〉 night 〈◊〉 away and deliuered to him from his hed his veluet night cap and also his handkerchief with other things besides Which after a little secret talke with hym and ech of them parting froÌ„ other immediately came to him a brother in lawe of hys called Roger Beswike which as soone as he had taken the sayde Bradford by the hand one of the Shiriffes of London called Woodroft came with his staffe and brake the sayd Rogers head 〈◊〉 break 〈◊〉 the 〈◊〉 Bradfâ—â—â— brothâ—â— lawe that the bloud ran about his shoulders Which sight Bradford beholdyng with griefe bade his brother farewell willyng to commend hym to his mother and the rest of his frends and to get hym to some Surgeon betymes and so they departing had little or no talke at all together Then was he led forth to Smithfield with a great company of weaponed men to conduct hym thither as the lyke was not seene at no mans burning for in euery corner of Smithfield there were some besides those which stood about the stake Bradford then beyng come to the place fell flatte to the ground secretly making his prayers to almighty god Then rising agayne and putting of his clothes vnto hys shirt he went to the stake and there suffered with a young man of xx yeares of age ioyfully and constantly whose name was Iohn Leafe Touchyng the order and maner of whose burnyng more shal be sayd God willyng hereafter In the meane tyme we will now shewe foorth the sundry examinations conflicts and conferences betwene hym and other hys aduersaries M. 〈◊〉 2. yearâ— lacking monetâ— a halfe prison duryng the tyme of his imprisonment which was in all two yeares lacking one moneth and a halfe Which examinations here follow to be declared It was before a little aboue declared that Ioh. Bradford within three dayes after the Sermon of M. Bourne was by the Counsaile committed to the Tower where he remayned from the moneth of August an 1553. to the 22. day of Ianuary an 1555. vpon which day he was called out to examination before Ste. Winchester and other of the Commissioners The effect of which examination and communication which passed betwene him them proceded in maner as followeth ¶ The effect of the communication betweene Iohn Bradford and the Lord Chauncellour and other in Commission with him the xxij of Ianuary Anno. 1555. AFter the L. Chancellor and the residue of the Queens Counsaile in Commission with him Talke bâ—â—tweene Bradforâ— Steuen 〈◊〉 had ended there talke with M. Farrer late Bish. of S. Dauids the vnder marshall of the kings Bench was commaunded to bring in Iohn Bradford who beyng come into the presence of the counsaile sittyng at a table kneeled down on his knee but immediately by the L. Chancellor was bidden to staÌ„d vp and so he did When he was risen the L. Chauncellor earnestly looked vpon him to haue belike ouerfaced him but he gaue no place that is he ceased not in like maner to looke on the L. Chauncellor still continually saue that once he cast vp his eyes to heauenward sighing for gods grace Wincheâ—â—â—â— ouerfaâ—â—â— and so ouerfaced hym L. Chauncellor Then the L. Chauncellor as it were amased and something troubled spake thus to him in effect The 〈◊〉
into the Ministerye when I had a Prebend geuen me and when I was sworne to serue the king a litle before his death Chaunc Tush Herodes oth quoth Winchester Herodes othes a man should make no coÌ„science at Brad. But my Lord these were no Herodes othes no vnlawfull othes but othes according to Gods word as you your selfe haue well affirmed in your booke De vera obedientia Winchest De vera obedientia M. Roch. My Lordes quoth an other of the Counsell that stoode by the table M. Rochester speaketh Mayster Rochester I weene I neuer knew wherfore this man was in prison before now but I see well that it had not bene good that this man had bene abroad What the cause was that he was put in prison I know not but I now wel know that not without a cause he was and is to be kept in prison Bourne Yea it was reported this Parliament time by the Earle of Darbye that he hath done more hurt by Letters The Earle of Darbyeâ— complaynt agaynst Bradford and exhorting those that haue come to him in Religion then euer he did wheÌ„ he was abroad by preaching In his letters he curseth all that teach any false doctrine for so he calleth that whiche is not according to that he taught and most hartily exhorteth them to whom he writeth to continue styll in that they haue receyued by hym This letter was written to his mother brethreÌ„ and sisters and followeth hereafter M Bradford falsely charged with sedition and suche lyke as he is All which wordes diuers of the CouÌ„sell affirmed Wherunto the sayde M. Bourne added saying how saye you sir haue you not thus seditiously writteÌ„ and exhorted the people Brad. I haue not written nor spoken any thing seditiously neither I thanke God therfore haue I admitted any sedious cogitation nor I trust neuer shall do Bourne Yea but thou hast written letters Chaunc Why speakest thou not Hast thou not written as he sayth Brad. That I haue written I haue written South Lord God Syr Richard Southwell speaketh what an arrogant and stubborne boy is this that thus stoutly and dallyingly behaueth himselfe before the Queenes Counsel Wherat one looked vpon an other with disdaynfull countenaunces Brad. My Lordes and Maysters the Lord God which is and will be iudge to vs all knoweth that as I am certain I stand now before his maiesty so with reuerence in hys sight I stand before you vnto you accordingly in words and gesture I desire to behaue my selfe Yf you otherwyse take it I doubt not but God in his time wil reueale it In the meane season I shall suffer with all due obedieÌ„ce your sayinges and doynges too I hope Chaunc These be gay glorious woordes of reuerence but as in all other thinges All is lyes that pleaseth not Winchester so herein also thou doest nothyng but lye Brad. Well I would God the author of truth and abhorrer of lyes would pull my tong out of my head before you all and shew a terrible iudgement on me here present if I haue purposed or do purpose to lie before you whatsoeuer you shall aske me Chaunc Why theÌ„ doest thou not answere Hast thou written such letters as here is obiected agaynst thee Brad. As I sayde my Lorde that I haue written I haue written I stand now before you which eyther can lay my Letters to my charge or no Winchester holden at a bay if you laye anye thing to my charge that I haue written if I deny it I am then a lyer Chaunc We shall neuer haue done with thee I perceiue now be short be short wilt thou haue mercy Brad. I pray God geue me his mercy and if therwith you will extende yours I will not refuse it but otherwise I will none Here now was much adoe one speaking this and an other that of his arrogancy in refusing the Queenes pardon whiche shee so louingly did offer vnto him whereto Bradford answered thus Brad. My Lordes if I may liue as a quiet Subiect without clog of conscience M. Bradford desireth to liue that he may haue lyfe without clogge of conscience I shall hartily thanke you for your pardon if otherwise I behaue my selfe then I am in danger of the law in the meane season I aske no more but the benefite of a Subiect till I be conuinced of transgression Iâ— I can not haue this as hitherto I haue not had Gods good will be done Chaunc Uppon these wordes my Lorde Chauncelloure beganne a long processe of the false doctrine wherwith the people were deceiued in the dayes of Kyng Edwarde Winchester speaketh agaynst the doctrine taught in K. Edwaâ—des tyme. and so turned the ende of his talke to Bradford saying Howe sayest thou Brad. My Lorde the doctrine taught in king Edwardes dayes was Gods pure Religion the which as I then beleued so do I now more beleue it then euer I did therin I am more confirmed and readye to declare it by Gods grace M. Bradford standeth in defence of the doctrine taught in K. Edwardes tyme. euen as he will to the worlde then I was when I first came into prison Dures What religion meane you in king Edwards daies What yeare of his raigne Brad. Forsooth euen the same yeare my Lord that the king dyed I was a Preacher Here wrote Secretary Bourne I wote not what Chaunc Nowe after a litle pausing my Lorde Chauncellour beginneth agayne to declare The reason of Winchester wherâ— with he disproueth the doctrine of K. Edwardes dayes that the doctrine taught in king Edwardes dayes was heresy vsing for probation demonstration thereof no scripture nor reason but this that it ended with treason and rebellion so that quoth he the very end were enough to improue that doctrine to bee nought Brad. Ah my Lord that you could enter into Gods Sanctuary and marke the end of this preseÌ„t doctrine that you now so magnify Chaunc What meanest thou by that I weene wee shall haue a snatch of rebellion euen now Brad. My Lord. I meane no such ende as you woulde gather I meane an end which no man seeth but such as enter into Gods Sanctuary If a man looke on present thinges he will soone deceiue himselfe The Queenes mercy agayne offered to M. Bradford Here nowe did my Lorde Chauncellour offer agayne mercy and Bradforde aunswered as before Mercy wyth Gods mercy should be welcome but otherwise he woulde none Whereupon the Lord Chauncellour did ryng a litle bell belike to call in some body for there was present none in maner but onely those before named and the Byshoppe of Worcester Nowe when one was come in it is best quoth Mayster Secretary Bourne that you geue the keper a charge of this fellowe So was the vnder Marshall called in Chaunc M. Bradford returned agayne into prison Ye shall take this man to you and keep him close without confereÌ„ce with
answere so wouldest escape blinding the simple peoples eies as though of conscience you did all you do Brad. That which I spake at the first was not a replication or an answere to that you spake to me and therefore I needed not to laye for me mine othe For I thoughte you woulde haue more wayed what I dyd speake then you did but when I perceiued you didde not consider it but came to aske matter whereto by answering I should consent to the practising of Iurisdiction on the Byshoppe of Romes behalfe here in Englande and so bee forsworne then of conscience and simplicitye I spake as I doe yet agayne speake that I dare not for conscience sake answere you And therefore I seeke no starting hoales nor goe about to blinde the people as God knoweth For if you of your honours shall tell me that you doe not aske me anye thing whereby mine answering should consent to the practising of the Byshoppe of Romes Iurisdiction aske mee wherein you will and you shall here that I wyll aunswere you as flatlye as euer any did that came before you I am not afrayd of death I thanke God for I looke and haue looked for nothing els at your hands of loÌ„g time but I am afrayd when death commeth I should haue matter to trouble my conscience by the guiltines of periury therfore do I answere as I do L. Chanc. These be gay glorious wordes full of hypocrisy and vayne glory and yet doest thou not know that I sit here as Bishop of Winchester in mine owne Dioces and therfore may do this which I do and more too Brad. My Lord geue me leaue to aske you this question that my coÌ„science may be out of doubt in this matter Tell me here Coram Deo 〈…〉 to answere vnder 〈◊〉 before God all this audience beyng witnes that you demaunde of me nothing whereby mine aunswering should consent to and confirme the practise of Iurisdiction for the Bishop of Rome here in England your honour shall heare me geue you as flat and as playn answeres briefly to what so euer you shall demauÌ„d me as euer any did L. Chanc. Here the Lord Chauncellour was wonderfully offended and spake much how that the Bishop of Romes authority needed no confirmation of Bradfordes aunswering nor no suche as he was and turned his talke to the people how that Bradford folowed crafty couetous Marchauntes which because they would lend no mony to their neighbors when they were in neede woulde say that they had sworne oft that they woulde neuer lend any more mony because theyr detters had so oft deceiued them Euen so thou quoth he to Bradford doest at this present to cast a myst in the peoples eyes to bleare them with an heresye which is greater and more hurtfull to the commoÌ„ wealth then the other is pretend thine othe whereby the people might make a conscience whereas they shoulde not Why speakest thou not Brad. My Lord as I sayd I say agayne I dare not aunswere you for feare of periury from which God defeÌ„d me or els I could tell you that there is a difference betwene othes Difference of otheâ— some with fayth and 〈◊〉 some against it Some be according to fayth and charity as the othe agaynst the Bishop of Rome some be agaynst fayth charity as this to deny by othe my helpe to my brother in his neede L. Chaunc Here my Lord Chancellor agayne was muche offended still saying that Bradford durst not answere and further made much ado to proue the othe agaynst the Byshop of Rome that it was agaynst charity Brad. But Bradford aunswered that how so euer his honor tooke him yet was he assured of his meaning that no feare but the feare of periury made him vnwilling to aunswere For as for my death my lord quoth he as I know there at 12. houres in the day so with the Lord my time is appoynted And when it shal be his good time then shall I depart hence but in the meane season I am safe enough though all the people had sworne my death Into his handes I haue coÌ„mitted it and do his good will be done And sauing mine oth I will aunswere you in this behalfe that the oth agaynst the Bishop of Rome was not nor is not agaynst charity L. Chan. How proue you that Brad. Forsooth I proue it thus ¶ Argument The oth agaynst the B. of Rome 〈◊〉 agaynst charitye Fe Nothing is agaynst charity whiche is with Goddes word and not agaynst it sti The othe agaynst the Bishop of Romes authoritye in England is with Gods word and not agaynst it no. Ergo the othe against the Bishop of Romes authority in England is not agaynst charity L. Chanc. Is it not agaynst Goddes worde that a manne should take a king to be supreme head of the church in his Realme Brad. A king how 〈…〉 Prophets Apostles subiect to temporall Magistrates No sauing still myne othe it is not agaynst Gods word but with it being taken in suche sense as it may bee well takeÌ„ that is attributing to the kinges power the soueraignty in all his dominion L. Chanc. I pray you where finde you that Brad. I finde it in manye places but specially in the 13. to the Romanes where S. Paule writeth Euery soule to bee subiect to the superior power but what power Quae gladium gestat The power verily which beareth the sword which is not the spirituall but the the temporall power As Chrysost. full well noteth vpon the same place which your honour knoweth better then I. He Chrysostome I meane there playnely sheweth that Bishops Prophets and Apostles are obedient to the temporall Magistrates L. Chaunc Here yet more the Lorde Chauncelloure was styrred and sayd how that Bradforde went about to deny all obedience to the Queene for his othe and so quoth he this man would make Gods word a warrant of disobedience for he will answere the queene on this sort that wheÌ„ she sayth now sweare to the Bishop of Rome or obey his authority No will he say for I am forsworne to make the Queene no Queene Brad. No I goe not about to denye all obedience to the Queenes highnesse but denying obedience in this part if she should demaunde it For I was sworne to Kyng Edward not simply that is Refusing of the Popes obedieÌ„ce being sworne agaynst him is no denying of obeâ—ience to the Queene The preposterous iudgement of Winchester to care so little for an othe to God and so much for his vowe to the Pope not onely concerning his owne person but also concerning his successors therfore in denying to do the quenes request herein I deny not her authority nor become disobedient L. Chanc. Yes that thou doest and so he began to tel a long tale how if a man should make an oth to pay to me an huÌ„dred poundes by such a day and the man to whom it was due would
with an exhortation that Bradford would recant his doctrine After the Lorde Chauncellor had ended his long Oration Bradforde began to speake thus As yesterday I besought your honours to set in your sight the Maiesty and presence of God to followe him which seeketh not to subuert the simple by subtle questions so I humbly beseech euery one of you to do this day M. Bradfordes aunâ—swâ—re to Winchester for that you know well enough that guiltles bloud wil cry for vengeance And this I pray not your Lordships to do as one that taketh vpon me to condemne you vtterly herein but that ye might bee more admonished to do that which none doth so muche as he should doe For our nature is so much corrupt that wee are very obliuioâ—s and forgetâ—ull of God Agayne as yesterday I pretended mine othe and othes agaynst the Byshop of Rome that I shoulde neuer conâ—ent to the practysing of anye iurisdiction for him or on his behalfe in the realme of England so do I agayn this day least I should be periured And last of all as yesterday the aunsweres I made were by protestation and sauing mine othe so I would your honors should knowe that mine aunsweres shall be this day and this I do that when death which I look for at your hands shall come I may not be troubled with the guiltines of periury L. Chaunc At which wordes the Lord Chauncellour was wroth and sayd that they had geuen him respite to deliberate till this day whether he would recant his errours of the blessed Sacrament which yesterday quoth he before vs you vttered Brad. My Lord you gaue me no time of any such deliberation neither did I speake anye thing of the Sacrament which you did disalow For when I had declared a preseÌ„ce of Christ to be there to fayth you went froÌ„ that matter to purge your selfe that you were not cruell and so went to dynner L. Chaunc What I perceiue we must beginne all agayne with thee Did not I yesterday tell thee playnely that thou madâ—st a coÌ„science where none should be Did not I make it playne that the oth against the Bishop of Rome was an â—â—â—awfull oth Brad. No in deed my Lord You sayd so but you proued it not yet nor neuer can do L. Chaunc Oh Lord God what a felowe art thou Thou wouldest go about to bring into the peoples heades that we all the Lordes of the parliament house the Knyghtes and Burgesses and all the whole realme be periured Oh what an heresy is this here good people you may see what a senceles heretick this fellow is If I should make an oth I would neuer help my brother nor lend him mony in his need Winchesters 〈…〉 no poynt 〈◊〉 were this a good aunswere to tell my neighbour desiring my helpe that I had made an oth to the contrary O that I could not do it Brad. Oh my Lord discerne betwixt othes that be against charity and fayth and othes that be according to fayth and charity as this is agaynst the byshop of Rome Chaun Here the Lord Chauncellor made much ado and a long time was speÌ„t about othes which were good which were euill he captiously asking often of Bradford a direct aunswere concerning othes which Bradford woulde not geue simply but with a distinction Wherat the Chauncellor was much offended but Bradforde still kept him at the bay that the oth agaynst the Bishop of Rome was a lawful oth vsing thereto the Lord Chauncellors owne booke de vera Obedientia for confirmation At the length they came to this issue who shoulde bee Iudge of the lawfulnes of the othe and Bradford sayd the word of God according to Christs word Ioh. 12. My word shall iudge and according to the testimony of Esay and Mithe that Goddes worde comming out of Ierusalem shall geue sentence among the Gentiles By this word quoth Bradford my Lord I will proue the othe agaynst the byshop of Romes authority to be a good a godly and a lawfull othe So that the Lord Chauncellor left his holde and as the other day he pretended a deniall of the queenes authority and obedience to her highnes so did he now But Bradford as the day before proued that obedieÌ„ce in this poynt to the Queenes highnesse if she should demaund an othe to the Bishop of Rome being denied was not a * generall deniall of her authority and of obedience to her no more quoth he theÌ„ the sale gift or lease of a piece of a mans inheritaunce proueth it a sale gift or lease of the whole inheritaunce And thus much ado was made about this matter The Lord Chauncellour talking much and vsing many examples of debt of going out of the Towne to morow by oth and yet tarying till Friday and suche like Whiche trifling talke Bradford did touch saying that it was a wonder his honor weyed conscience no more in this and would be so earnest in vowes of Priestes Mariages made to bishops and be careles for solemne othes made to God to Princes Summa this was the end The Lord Chauncellor sayd the Queene might dispense with it and didde so to all the whole Realme But Bradford sayd that the queenes highnes could do no more but remitte her right as for the othe made to God she could neuer remit forasmuch as it was made vnto God L. Chaunc At which wordes the Lord Chauncellour chased wonderfully and sayd that in playne sence I sclaundered the Realme of periury And therefore quoth he to the people you may see how thys felow taketh vpon him to haue more knowledge and conscience M. Bradford imprisoned without a cause then all the wise meÌ„ of England and yet he hath no conscience at all Brad. Well my Lorde let all the standers by see who hath conscience I haue bene a yere and an halfe in prison Now before al this people declare wherfore I was imprisoned or what cause you had to punish me You sayd y e other day in your owne house my Lord of London witnessing with you that I tooke vpon me to speake to the people vndesired There he sitteth by you I meane my Lorde of Bathe which desired me himselfe for the passioÌ„ of Christ M. Bradford neaâ—e slayne in the pulpit with the dagger throwen against M. Bourne I would speake to the people Upon whose words I commyng into the Pulpite had like to haue bene slayne with a dagger which was hurled at him I thinke for it touched my sleeue He then prayd me I would not leaue him I promised him as loÌ„g as I liued I would take hurt before him that day and so went out of the pulpit and entreated with the people at length brought him my selfe into an house Besides this in the afternoone I preached in Bowe church and there going vp into the Pulpit one willed me not to reproue y e people M. Bradford ieoparded his lyfe
for M. Bourne for quoth he you shal neuer come downe aliue if you doe it And yet notwithstanding I dyd in that Sermon reproue theyr fact and called it sedition at the least twenty times For all which my doyng I haue receiued this recompence prison a yeare and an halfe and more and death now which you go about Let all men be iudge where conscience is In speaking of these wordes there was endeuour to haue letted it but Bradford still spake on gaue no place till he had made an end speake what they would And theÌ„ the Lord Chauncellour sayd that for all that fayre tale his fact at the Crosse was nought Brad. No my facte was good Winchester proued double in his own words as you your selfe did beare witnesse with me For when I was at the first before you in the Tower you your selfe dydde say that my facte was good but quoth you thy mind was euill Well quoth I then my Lord in that you alow the fact and condemne my minde for as muche as otherwise I canne not declare my minde to man but by saying and doing God one daye I trust will open it to my comfort what my mind was and what yours is L. Chaun Here the Lord Chauncellour was offended Winchester driuen to eate his owne wordes and sayd that he neuer sayd so I quoth he had not so litle wit I trow as not to discerne betwixt meaning doing And so brought forth litle to y e purpose many exaÌ„ples to proue that men construe thinges by the meaning of men and not by theyr doinges But when this woulde not serue theâ— commeth he to an other matter sayd that Bradford was put in prison at the first because he would not yeld nor be conformable to the Queenes Religion Brad. Why my Lord your honor knoweth that you would not theÌ„ reason with me in religion but sayd a time should afterwards be found out wheÌ„ I should be talked withall But if it were as your Lordship sayeth that I was put in prison for religion in that my religioÌ„ was then authorised by publick lawes of the realme could coÌ„science punish me or cast me in prison therfore Wherfore let all men be iudge in whom conscience wanteth M. Chamberlayne of Woodstocke agaynst M. Bradford M· Cham. Here came foorth M. Chamberleyne of Woodstocke and spake to my Lord Chauncellor how that Bradford had bene a seruing man and was with Maister Harrington L. Chaunc True and did deceyue his Mayster of Seuen score pounds and because of this he went to be a Gospeller and a Preacher good people and yet you see howe hee pretendeth conscience Brad. My Lord I sette my foote by his whosoeuer he be that can come forth and iustly vouche to my face that euer I deceiued my Mayster And as you are chiefe iusticer by office in England I desire iustice vpon them that so slauÌ„der me because they can not proue it L. Chaunc Here my Lorde Chauncellour and M. Chamberleyne were smitten blanck and sayd they heard it Winchester agayne driuen from his hold But quoth my Lord Chauncellour we haue an other maner of matter then this agaynst you for you are an hereticke Lond. Yea quoth the Bishop of London Boner agayne commeth in with an other vntrâ—th he did wryte letters to M. Pendleton which knoweth his hande as well as his owne your honour did see the letters Brad. That is not true I neuer did wryte to Pendleton sithens I came to prison and therefore I am not iustly spoken of Lond. Yea but you indited it Brad. I did not nor know not what you meane and this I offer to proue A Clerke of the Counsell thought to be M. Alâ—â—n Here came in an other I trow they call him Maister Allen one of the Clerkes of the Councell putting y e Lord Chauncelor in remembrance of letters written into Lankyshire L. Chaun You say true for we haue his hand to shew· Brad. I denye that you haue my hand to shewe of Letters sent into Lankyshyre otherwise then before you all I wil stand to and proue them to be good and lawfull Here was all answered and then the Lord Chauncellour began a new matter Syr quoth he in my house the other day you did most coÌ„temptuously conteÌ„ne y e queenes mercy and further sayd that you would mainteine the erroneous doctrine in king Edwards dayes against all meÌ„ And this you did most stoutly Brad. Winchester brought to a playne foyle Well I am glad that all men see now you haue had no matter to imprisoÌ„ me afore that day iustly Now say I that I did not contemptuouslye contemne the Queenes mercy but would haue had it though if iustice might take place I neede it not so y t I might haue had it with Gods mercy that is without doing or saying any thing agaynst God and his truth Winchesters captioâ—s quarell aunswered And as for maintenaunce of doctryne because I caÌ„ not tell how you wil stretch this word maintenance I will repeat agayne that which I spake I sayd I was more confirmed in the Religion set forth in Kyng Edwardes dayes then euer I was and if God so would I trust I shoulde declare it by geuing my life for the confirmation and testification thereof So I sayd then and so I say now As for otherwise to mainteine it then perteineth to a priuate person by confession I thought not nor thinke not L. Chaunc Well yesterday thou didst mainteine false heresy concerning the blessed SacrameÌ„t An other vntruth in Winchester and therfore we gaue thee respite till this day to deliberate Brad. My Lord as I sayde at the first I spake nothing of the Sacrament but that which you allowed and therefore reproued it not nor gaue me any time to deliberate L. Chaunc Why diddest thou not deny Christes presence in the Sacrament Brad. No I neuer denyed nor taught but that to fayth whole Christ body and bloud was as preseÌ„t as bread and wine to the due receiuer L. Chan. Yea but doest thou not beleue y t Christes body naturally really is there vnder the formes of bread wine Brad. My Lord I beleue Christ is present there to y e fayth of the due receiuer as for transubstantiation I playnely flatly tell you I beleue it not Blessed ar you when they shall reuile you and speake all that is naught against you for my names sake Math. 5. Here was Bradford called Diabolus a slaunderer for we aske no question quoth my Lord Chauncellor of transubstantiation but of Christes presence Brad. I denye not his presence to the fayth of the receiuer but denye that he is included in the bread or that the bread is transubstantiate B. Worcest If he be not included how is he then present Brad. Forsooth though my fayth can tell how yet my touÌ„g can not expresse it nor you otherwise then by fayth heare it or vnderstand it
matrone dwelling in Manchester and to hys brethren and sisters and other of his frendes there OUr deare and sweete Sauioure Iesus Christ whose prisoner at this present praysed be his name therfore I am preserue and keepe you my good mother A letter of M. Bradford to his mother brethren and sisters wyth my brothers and sisters my Father Iohn Traues Thomas Sorrocold Laurence and Iames Bradshawe with theyr wiues and familyes c. now and for euer Amen I am at this present in prison sure enough for starring to confirme that I haue preached vnto you as I am ready I thanke God with my lyfe and bloud to seale the same if god vouch me worthy of that honor For good mother and brethren it is a most speciall benefite of God to suffer for his names sake and gospel as now I doe I hartily thanke him for it and am sure that with him I shal be partaker of his glory as Paule sayth If we suffer with hym we shall raygne with him Therfore be not faynt harted but rather reioyce 2. Tim. 2. at the least for my sake which now am in y e right and high way to heauen for by many afflictions we must enter into the kingdome of heauen Actes 14. Now will God make knowne his children When the winde doth not blow then can not a man know the wheate from y e chaffe but when the blast commeth then fleeth away the chaffe but the wheate remayneth and is so farre from being hurt that by the winde it is more clensed from the chaffe and knowne to be wheaâ—e Gold when it is cast into the fire is the more precious so are Gods children by the crosse of affliction God beginneth his iudgement with his owne house Alwayes God beginneth his iudgement at hys house Christ and the Apostles were in most miserie in the land of Iewry but yet the whole land smarted for it after so now Gods Children are first chastised in this worlde that they should not be damned with the world for surely great plagues of God hang ouer this Realme Ye all know there was neuer more knowledge of god and lesse godly liuing and true seruing of God It was counted a foolishe thing to serue God truely Complaynt of the Carnall and wicked lyfe among the Gospellers and earnest prayer was not past vpon Preaching was but a pastime The Communion was counted too common Fasting to subdue the fleshe was farre out of vse Almes was almost nothing Malice Couetousnes and vncleannes was coÌ„mon euery where with swearing dronkenes and idlenes God therfore nowe is come as you haue hearde mee preach and because he will not damne vs with the world he beginneth to punishe vs as me for my carnall liuinge For as for my preaching I am most certaine it is was Gods trueth and I trust to geue my life for it by Gods grace But because I loued not the Gospell truely but outwardly therefore doth he thus punish me nay rather in punishing blesseth me And in deede I thanke him more of this prison The cause why God first punisheth his in this world then of any Parlour yea then of anye pleasure that euer I had for in it I finde God my most sweet good God alwayes The flesh is punished first to admonish vs nowe hartily to liue as we professe secondlye to certifie the wicked of their iust damnation if they repent not Perchaunce you are weakened in that whiche I haue preached because God doth not defend it as you thinke but suffereth the popish doctrine to come agayne and preuayle but you must know good mother that God by this doth proue and try his children people whether they wil vnfaynedly and simply hang on him his worde God vseth to proue and try his children So dyd he w t the Israelites bringing theÌ„ into a Desert after theyr comming out of Egypt where I meane the wildernes was want of all thinges in comparison of that which they had in egipt Christ wheÌ„ he came into this world brought no worldly wealth nor quietnes with him but rather war The world sayth he shall reioyce but ye shall mourne weepe but your weeping shal be turned into ioy Iohn 16. and therefore happye are they that mourne and weep for they shal be comforted They are marked then with Gods marke in their foreheades and not with the beastes marke I meane the popes shauen â—rowne Of this place the Earle of Darby seemeth to take hold complayning that he curseth them that teacheth any false doctrine c. Page 1523. The Masse rebuketh no sinne nor shameth consciences as preaching doth who now with his shauelinges reioyce but woe vnto them for they shal be cast down they shal weep and mourne The rich glutton had here his ioye and Lazarus sorowe but afterwardes the time was chaunged The end of carnall ioy is sorrow Now let the whoremoÌ„ger ioy with the dronkarde swearer couetous malicious and blinde bussarde syr Iohn for the Masse will not byte them neither make them to blushe as preaching woulde Nowe may they doe what they will come deuils to the Churche and goe deuils home for no man must find fault And they are glad of this now haue they their hartes desire as the Sodomites had when Lothe was gone but what followed Forsooth when they cried peace al shal be wel then came Gods vengeance fire brymstone froÌ„ heauen and burnt vp euery mothers child euen so deare mother will it do to our papistes Wherefore feare God sticke to his word though all the world would swarue from it Dye you must once when or how The best death of all deathes is to dye for Gods sake can you not tell Dye therfore with Christ suffer for seruing him truely and after his word for sure may we be that of all deathes it is most to be desired to die for gods sake This is the most safe kynde of dying wee can not doubt but that wee shall goe to heauen if wee dye for hys names sake And that you shall dye for his names sake Gods word will warrant you if you sticke to that which God by me hath taught you You shal see that I speake as I thinke for by Gods grace I will drincke before you of this cup if I be put to it I doubt not but God wil geue me his grace strengthen me thereunto pray that he woulde and that I refuse it not I am at a poynt euen when my Lord God will to come to him Death nor life Prison nor pleasure I trust in God shal be able to seperate me from my Lorde God his Gospell In peace when no persecution was then were you content and glad to heare mee then did you beleue me and will you not do so nowe seeing I speake that which I trust by Gods grace if neede bee to verifie wyth my life Good mother I write before God to you as
substaunce of bread and wine and is receiued of the wicked The 〈◊〉 of his coâ—â—demnaâ—ioâ— declared yea of dogges mise Also I am excommunicated and counted as a dead menber of Christes Church as a rotten braunche and therefore shall be cast into the fire Therefore ye ought hartily to reioyce with me and to geue thankes for me that God the eternall father hath vouched safe our mother to bring vp any childe in whom it would please him to magnifie his holy name as hee doth A great mercy of God to turne the death of â— saintes 〈◊〉 deseruâ—â— to serue a confirmâ—â—tion of his owne glorâ— and I hope for his mercye and truthes sake will do in me and by me Oh what such benefite vppon earth can it be as that that which deserued deathe by reason of my sinnes should be deliuered to a demonstration a testification and confirmation of Gods veritie and trueth Thou my mother the Vniuersitie hast not onely had the truth of gods word playnely manifested vnto thee by reading disputinge and preaching publickely and priuately but now to make thee altogether excuselesse and as it were almost to sinne agaynst the holy Ghost if thou put to thy helpyng hand with the romysh route to suppresse the veritie and set out the contrary thou hast my lyfe and bloud as a zeale to confirme thee if thou wilt be confirmed or els to confound thee and beare witnes agaynst thee if thou wilt take part with the prelates and Clergye Cantabriâ—â—ense◠〈…〉 moniti which nowe fill vp the measure of their fathers which slew the Prophetes and Apostles that all righteous bloud from Abell to Bradforde sued vpon the earth may be required at theyr handes Of this therefore I thought good before my death as tyme and libertie woulde suffer me for loue and duetye I beare vnto thee to admonishe thee good mother and my sister the Towne that you would call to minde from whence you are fallen and study to do the first workes You know if you wil these matters of the Read before the letter Cambridâ—â— to K. Henâ—â— 8. pag. 1104. Romish supremacy and the Antichristian transubstantiation whâ—â—â—by Christes supper is ouerthrowne his priesthoode euacuatâ— his sacrifice frustrate the ministery of his word vnplaced repentaunce repelled fayth faynted godlines extinguished the Masse mayntayned idolatry supported and all impietie cherished you know I say if you will that these opinions are not onely besides Gods word but euen directly agaynst it and therfore to take part with them is to take part agaynst God agaynst whome you cannot preuayle Therefore for the tender mercy of Christ in his bowels and bloud I beseeche you to take Christes collyrium and eye salue to annoynt your eyes that you may see what you doe and haue done in admitting as I heare you haue admitted yea alas authorised and by consent confirmed the Romish rotten rags whiche once you vtterly expelled Oh be not canis reuersus ad vomitum be not * The 〈◊〉 returned to his owne â—omitte Sus lota reuersa ad volutabrum coeni Beware least Satan enter in with seuen other spirites and then postrema shal be worse then the first It had bene better yee had neuer knowne the truth then after knowledge to runne from it Ah woe to this world and the thinges therein * The soâ—â— that was washed returned to 〈…〉 in the â—ite 2. Pet. 1. which hath nowe so wrought with you Oh that euer this dirt of the deuill shoulde daube vpp the eye of the Realme For thou oh mother art as it were the eye of the Realme If thou be light and geue shyne all the body shall fare the better But if thou the light be darcknes alas how great will the darckenes be What is man whose breath is in his nostrels that thou shouldest thus be afrayde of him Oh what is honour and life here Bubbles What is glorye in this worlde but shame Why art thou afrayde to carrye Christes Crosse Wilt thou come into hys kingdome and not drynke of his cup Doest thou not know Rome to be BabiloÌ„ The glory of this world is a vaine thing Babylon hath Iuda in captiuity doest thou not know that as the olde Babilon had the children of Iuda in captiuitie so hath this Rome the true Iuda that is the confessours of Christ Doest thou not know that as destruction happened vnto it so shall it do vnto this And trowest thou that God will not deliuer his people now when the time is come as hee did theâ— Hath not God commaunded hys people to come out from her and wilt thou geue ensample to the whole Realme to runne vnto her Hast thou forgotten the woe that Christ threatneh to offence geuers Wilt thou not remember that it were better that a Mylstone were hanged about thy necke and thou throwe into the sea then that thou shouldest offend the little ones And alas how hast thou offended yea and howe doest thou still offend The church â—â—ndeth 〈◊〉 in the outward shew Wilt thou consider thinges according to the outward shew Was not the Synagogue more seemely and like to be the true Church then the simple flocke of Christes Disciples Hath not the whore of Babilon more costly aray and rich apparell externally to set forth her selfe then the homely housewyfe of Christ Where is the beautie of the kinges daughter the Churche of Christ without or within Doth not Dauid saye wythin Oh remeÌ„ber that as they are happy which are not offended at christ so are they happy whiche are not offended at hys poore church Can the Pope and his prelates meane honestly whiche make so much of the wife and so little of the husband The Churche they magnifie but Christ they contemne If this Church were an honest woman that is Christes wife except they woulde make much of her husband Christ and his worde shee woulde not be made much of them When Christ and hys Apostles were vppon earth who was more like to be the true Church they or the Prelates Byshops Synagogue If a man should haue followed custome vnitie antiquitie or the more part shoulde not Christ and his companye haue bene cast out of the dores Therfore bade Christ Search the scriptures And good mother shall the seruaunt be aboue his master shall we looke for other entertaynment at the handes of the world then Christ and his deare Disciples found who was taken in Noes tyme for the Church Poore Noe and his familie or others Who was taken for Gods Churche in Sodom Lot or others And doth not Christ say As it was than so shall it goe now towardes the comming of the sonne of man What meaneth Christ when he sayth Iniquitie shall haue the vpper hand doth not he tell that charitie shall waxe colde And who seeth not a wonderfull great lacke of charitie in those whiche woulde nowe be taken for Christes Church All that feare GOD in thys Realme truely can
preached the worde of GOD. Turne I saye vnto you all and to all the inhabitours there aboutes vnto the Lord our God and hee will turne vnto you he will saye vnto his Aungell It is enough put vppe the sworde The whiche thyng that he will doe I humblye beseeche his goodnesse for the precious bloudes sake of hys deare Sonne our Sauiour Iesus Christ. Ah good brethren take in good parte these my last wordes vnto euery one of you Pardon me myne offences and negligences in behauiour amongest you The Lorde of mercye pardon vs all our offences for our Sauiour Iesus Christes sake Amen Out of Prison readye to come to you the eleuenth of February Ann. 1555. ¶ To the Towne of Walden 〈…〉 of M. Bradford to 〈◊〉 towne 〈◊〉 Walden TO the faythfull and such as professe the true doctrine of our Sauiour Iesus Christ dwelling at Walden and thereaboutes Iohn Bradford a most vnworthy seruaunt of the Lorde nowe in bandes and condemned for the same true doctrine wysheth grace mercy and peace with the encrease of all godlynesse in knowledge and liuing from GOD the Father of all comforte through the desertes of our alone and full redeemer Iesus Christ by the mighty working of the most holy spirit the comforter for euer Amen When I remember how that by the prouidence and grace of God I haue bene a man by whome it hath pleased him through my ministery to call you to repentaunce and amendment of life something effectually as it seemed and to sowe amongest you his true doctrine and religion least that by my affliction stormes now arisen to trye the faythfull and to conforme them lyke to the Image of the sonne of GOD into whose companye wee are called you might be faint harted I could not but out of prison secretly for my keepers may not know that I haue penne ynke write vnto you a signification of the desire I haue that you should not only be more coÌ„firmed in the doctrine I haue taught amongest you which I take on my death as I shall answere at the day of dome I am perswaded to be Gods assured infallible and playne trueth 〈…〉 answeâ—â— with 〈◊〉 bloud 〈◊〉 his docâ—â—â—ne but also should after your vocation auow the same by confession profession and liuing I haue not taught you my dearely beloued in the Lord fables tales or vntruthe but I haue taught you the verity as now by my bloud gladlye praysed bee God therfore I do seale the same In deed to confesse the truth vnto you and to all the Churche of Christ I doe not thinke of my selfe but that I haue moste iustly deserued not onely this kinde but also all kindes of death and that eternally â— Bradford 〈…〉 his 〈◊〉 lyfe for myne hypocrisy vayneglory vncleannesse selfe loue couetousnesse idlenesse vnthankefulnesse and carnall professing of Gods holy Gospell liuing therein not so purely louyngly and paynefully as I should haue done The Lord of mercy for the bloud sake of Christ pardon me as I hope yea I certainely beleue he hath done for his holy names sake thorowe Christe But my dâ—arely beloued you and all the whole world may see and easely perceiue that the Prelates persecute in me an other thing then mine iniquities euen Christ himselfe Christes verity and trueth because I canne not dare not nor wyll not confesse Transubstantiation and howe that wicked menne ye Mise and Dogges eating the Sacrament which they terme of the aultar thereby ouerthrowing Christes holy Supper vtterly do eate Christes naturall and reall body borne of the virgine Mary To beleue and confesse as Gods worde teacheth the primatiue Church beleued and all the Catholicke and good holy Fathers taught fiue hundreth yeares at the least after Christ that in the Supper of the Lord which the Masse ouerthroweth as it doth Christes Priesthoode sacrifice death and passion the ministerye of his word true â—ayth repentance and all godlines whole Christ God and man is present by grace to the fayth of the receiuers but not of the standers by and lookers on as bread and wyne is to theyr sences will not serue and therefore I am condemned shall be burned out of hand as an hereticke Wherefore I hartelye thanke my Lord God that will and doth vouch me worthy to be an instrument in whome he himselfe doeth suffer For you see my affliction and death is not simply M. Bradford persecuted for confessing the truth because I haue deserued no lesse but muche more at his handes and iustice but rather because I confesse his verity and trueth and am not affrayd through his gift that to do that you also might be confirmed in his truth Therefore my dearely beloued I hartely do pray you and so many as vnfaynedly loue mee in God to geue with mee and for mee most harty thankes to our heauenly Father through our sweete Sauiour Iesus Christ for this his exceeding great mercy towardes me and you also that your fayth wauer not from the doctrine I haue taught and ye haue receiued For what can you desire more to assure your coÌ„sciences of the verity taught by your preachers then theyr owne liues Goe to therefore my deare hartes in the Lord wauer not in Christes religion truely taught you and set forth in king Edwardes dayes Neuer shall the enemies be able to burne it to prison it and keepe it in bondes Vs they may prison Gods truth can neuer be kepte vnder by the aduersaryes they may bynde and burne as they doe and will doe so long as shall please the Lord but our cause religion and doctrine which we confesse they shall neuer be able to vanquish and put away Theyr Idolatry and Popish religion shall neuer bee builte in the consciences of menne that loue Gods trueth As for those that loue not Gods truth that haue no pleasure to walke in the wayes of the Lord in those I say the Deuill shall preuayle For God will geue them strong illusion to beleue lyes Therefore deare brethren and sisters in the Lord I humbly beseech you and pray you in the bowelles and bloud of our Lord and Sauiour Iesuâ— Christ He exhorteth them to loue Gods truth and to liue therafter now goyng to the death for the testimony of Iesus as ofteÌ„times I haue done before this present out of your Pulpitte that you woulde loue the Lordes trueth loue I saye to loue it and frame your liues thereafter Alas you know the cause of all these plagues fallen vp vs and of the successe which Gods aduersaryes haue dayly is for our not louing Gods word You knowe how that we were but Gospellers in lippes and not in life We were carnall concupiscentious idle Gods Gospell abused· vnthankfull vncleane couetous arrogant dissemblers crafty subtle malicious false backebiters c. and euen glutted with Gods word yea we lothed it Gods Gospell lothed as did the Israelites the Manna in the wildernes and therefore as to them
for her exceeding goodnes extended towarde them with theyr singulare commendation and testimonie also of her Christian zeale towarde Gods afflicted prisonners and to the veritie of his Gospell Shee departed of late at Holburne Anno 1568. whose ende was more like a sleepe then anye death â—ote how God comâ—only 〈…〉 helpers 〈…〉 his 〈◊〉 so quietly and meekely shee deceased and departed hence in the Lord. Amongest other which wrote vnto her M. Bradforde also sent these letters to the said Lady the tenour whereof heere followeth To my good Lady Vane THe true sense and sweete feeling of Gods eternal mercies in Christe Iesus be euer more and more liuely wrought in your heart by the holy Ghost â— letter of Bâ—aâ—ford â—ritten to 〈◊〉 good 〈◊〉 Vane 〈…〉 he 〈…〉 Amen I moste heartily thanke you good Madame for your comfortable Letters and whereas you woulde be aduertised what were best to be done on your behalfe concerning your three questions the truth is that the questions are neuer wel seene nor answeared vntill the thing wherof they arise be well considered I meane vntill it be seene howe great an euill the thing is If it be once in deede in your heart perceiued vpon probable pithy places gathered out of Gods booke that there was neuer thing vppon the earthe so greate and so muche an aduersarie to Gods true Seruice to Christes Death Passion Priesthood Sacrifice and kingdome to the Ministerie of Gods woorde and sacraments to the church of God to repentance faith and all true godlines of life as that is whereof the questions arise as moste assuredly it is in deede then can not a Christian heart but so muche the more abhorre it and all thyngs that in any poynt might seeme to allowe it or any thing pertaining to y e same by how much it hath the name of Gods seruice Againe your Ladiship doth knowe that as all is to be discommended and auoided which is folowed or fled from in respecte of oure selues in respecte of auoiding Christes Crosse so the ende of all oure doings shoulde be to God-wards to his glory to our neighbours to edification and good example wherof none can be geuen in allowing any of the three questioÌ„s by you propounded But because this which I write nowe is briefe and needeth the more consideration or explication as I doubte not of the one in you so from me by Gods grace you shall receiue y e other shortly For I haue already wrytten a little booke of it whiche I will sende vnto you in the whiche you shall haue youre questions fully answeared and satisfied and therefore I omit to write any more hereaboutes presently beseeching God our good Father to guide you as his deare childe w t his spirite of wisedome power and comfort vnto eternall lyâ—e that you may be strong and reioyce in hym and wyth his Church to carie Christes crosse if hee shall so thinke it nede 1. Peter 1. Which is a thing to be desired wished and imbraced if wee looked on thinges after the iudgement of Gods word and tried them by that touchstone If you be accustomed to thinke on the breuitie vanitie and miserye of this life and on the eternitye truth and felicity of euerlasting life if you looke on things after their endes and not after their present appearance onely if you vse your selfe to set Gods presence power and mercy alwaies before your eies to see them as God by euery creature woulde you shoulde I doubt not but you shall finde suche strength and comforte in the Lorde as you shall not be shaken with all the power of Satan Gods mercye in Christ be with you and his good spirit guide you for euer Amen An other letter to the Lady Vane AS to mine owne soule I wishe to your Ladishippe An other letter of M. Bradford to the foresayd Lady Vane grace and mercy from God our deare father in Christe oure Lorde and Sauiour I thanke God that something he hath eased you and mitigated hys fatherly correction in vs both I woulde to God hee had done so muche in the behalfe of the griefe of the body to you as he hath done to mee For as for the soule I truste you feele that which I pray God increase in you I meane his fatherly loue and graunt that I may with you feele the same in suche degree as may please him I will not say as you feele least I should seeme to aske too much at one time God doeth often much more plentifully visite with the sense of his mercy them that humble them selues vnder his mighty hande and are sore exercised as you long haue bene then others whiche to the face of the worlde haue a more shewe and appearance Therefore I wish as I doe and that not onely for mine owne commoditie but also that I might occasion you to the consideration of the goodnesse of God whiche I by your letters doe well espâ—e whych is in deede the hye waye whereby as God encreaseth his giftes so sheweth he more liuely his saluation Psalme 50.107 I haue receiued Gods blessing from you the whiche I haue partly distributed vnto my three felowe prisonners Maister Farrar Maister Tailour Maister Philpot and the residue I will bestowe vppon foure poore soules whiche are imprisonned in the common Gayle for Religion also As for mine owne parte if I hadde neede I woulde haue serued my tourne also But because I hadde not nor I thanke God haue not I haue bene and wil be your Almner in such sorte as I haue already aduertised you God rewarde you and geue you to finde it spiritually and corporally Because otherwise I canne not talke with you therefore on thys sort as occasion and opportunitie will serue I am ready to shewe my good will and desire of youre helpe and furtheraunce in the Lorde to euerlasting life whereunto God bringe vs shortly for his mercies sake Amen Good Madame bee thankefull to God as I hope you be bee earnest in prayer continue in reading and hearing Gods worde and if Gods further Crosse come as therein God doeth serue hys prouidence for els it shall not come vnto you so be certaine the same shall turne to your eternall ioy and comfort Amen Iohn Bradford To my deare friendes and brethren R. and E. with their wiues and families THe comforte of Christe fealt commonly of his children in their Crosse for his sake An other letter of M. Bradford to 2. faythfull frends of his onâ— Royden and Elâ—ing the euerlasting God worke in both your heartes my good brethren and in the hearts of both your yokefelows especially of good Mary my good sister in the Lord. Amen If I had not somthing heard of the hazard which you are in for the Gospels sake if you continue the profession confession therof as I trust you do wil do and that vnto the ende God enabling you as hee will doubtlesse for hys mercies sake if you hope in him for
this binedeth hym as Dauid in Christes person witnesseth Our Fathers hoped in thee and thou deliueredst them c. Psal. 22. yet by coÌ„iectures I coulde not but suppose thoughe not so certainely the time of your suffering and probation to be at hande For now is the power of darknes fully come vpon this realme most iustly for oâ—r sinnes and abusing the light lent vs of the Lorde to the setting foorthe of oure selues more then of Gods glory y t as wel we might be brought into the better knowledge of our euils and so heartily repeÌ„t which God graunt vs to doe as also we might haue more feeling and sense of our sweete sauiour Iesus Christ by the humbling and deiecting of vs thereby to make vs as more desirous of him so him more sweet and pleasant vnto vs the which thing the good spirite of God woorke sensibly in all oure hearts for Gods holy names sake For this cause I thoughte it my duetie beynge nowe where I haue some libertye to write the Lord be praised and hearing of you as I heare to doe that which I should haue done if I had heard nothing at all that is to desire you to be of good cheare and comfort in the Lord although in the worlde you see cause rather to the contrarye and to goe on forewardes in the way of God whereinto you are entred considering that the same cannot but so much more and more waxe strait to the outward man by howe muche you drawe nearer to the ende of it Euen as in the trauaile of a woman The nearer we come to our iourneyes end trauayling to heauen the strayter is the way the nearer shee draweth to her deliuerie the more her paines encrease so it goeth with vs in y e Lordes way the nearer we drawe to our deliueraunce by death to eternall felicitie Example whereof we haue I will not say in the holy Prophetes and Apostles of God which when they were young girded them selues and went in manner whether they would Example of the trauell of a woman Iohn 21. but when they waxed olde they went girded of others whither they would not concerning y e outward man but rather and moste liuely in our Sauiour Iesus Christ whose life way was much more painfull to hym towardes the ende then it was at the beginning And no marueyle Example of Christ and his Apostles for Satan cane something abide a man to begin wel set forewards but rather then he should go on to the ende he wil vomite his gorge and cast flouds to ouerflow him before he wil suffer that to come to passe Therefore as we should not be dismaide nowe at thys world The malice of the deuill no new thing as though some strange thyng were happened vnto vs in that it is but as it was wont to be to the godly in that the Deuill declareth him selfe after his olde woont in that we haue professed no lesse but to forsake the world and the deuil as Gods very enemie in that we learned no lesse at the first when we came to Gods schole then to deny our selues and take vp our crosse and folow our master which leadeth vs none other way then he him selfe hath gone before vs as I say we should not be dismaid so we should with patience and ioy go forewards if we set before vs as present the time to come like as the wife in her trauaile doeth the deliuerance of her child and as the saints of God did but especially our sauiour and paterne Iesus Christe for the Apostle sayeth Heb. 12. He set before him the ioye and glorye to come and therfore contemned the shame sorow of the crosse so if we did we shoulde finde at the length as they founde For whome would it greeue which hath a long iourney to go to go through a peece of foule way if he knewe that after that the way should be moste pleasaunt yea the iourney shoulde be ended Godly counsell stirring vs to the contempt of this transitory lyfe and he at his resting place most happie Who wiil be afeard or lothe to leaue a litle pelfe for a little time if he knewe he should shortly after receiue most plentifull riches Who will be vnwilling for a little while to forsake his wife children or frends c. when he knoweth he shall shortly after be associated vnto them inseparably euen after his owne hearts desire Who wil be sory to forsake this life which can not but be moste certaine of eternall life Who loueth the shadowe better then the bodye Who can loue this life but they that regarde not the life to come Who can desire the drosse of this worlde but such as be ignoraunt of the treasures of the euerlasting ioy in heauen Mathew 19. I meane who is afeard to die but suche as hope not to liue eternally Christ hath promised pleasures richesse ioye 1. Peter 2. felicitie and all good things to them that for hys sake lose any thing or suffer any sorrowe And is he not true Howe can hee but be true for guile was neuer founde in his mouth Alas then why are we so slacke and slow yea harde of heart to beleue him promising vs thus plentifully eternal blisfulnes and are so ready to beleue the worlde promising vs many things and paying vs nothing If we will currie fauour nowe and halâ—e on bothe partes then it promiseth vs peace The flatteâ—ing promises of this world ill fauoâ—â—â—ly performed quietnesse and many thinges els But howe doeth it pay this geare or if it pay it with what quietnesse of conscience Or if so howe long I pray you Doe not we see before our eyes men to die shamefully I meane as Rebelles and other malefactours which refuse to dye for Gods cause What way is so sure a way to heauen as to suffer in Christes cause If there be anye waye on horsebacke to heauen surely this is the way By manye troubles sayeth the Apostle wee must enter into heauen Actes 14. All that will liue godly in Christ Iesu must suffer persecution For the world can not loue them that are of God 2. Timothy 3. the deuill can not loue hys ennemies the worlde will loue none but hys owne you are Christes therefore looke for no loue heere Should we looke for fire to quenche our thirste And as soone shall Gods true seruants finde peace and fauour in Antichrists regiment Therfore my dearly beloued be stout in the Lorde and in the power of his might Put on you his armour stande in the libertie of Christe which you haue learned reioyce that you may be counted woorthy to suffer any thyng for Gods cause to all men thys is not geuen Your rewarde is great in heauen though in earth you find nothing The iourney is almost past you are almost in the hauen halt on a pace I beseeche you and merily hoâ—se vp your sailes To 〈◊〉 the 〈◊〉
in deede bloud hath no such qualities with it which is euident that there is no naturall bloud If a man be drunken with wine consecrated it must be a myracle as I thinke you will haue it that the sayde accidences should be without theyr naturall substaunce and worke all the operations of both substaunce and accidences and so it foloweth that a man may be drunken by myracle The body that ye receiue ye say is aliue because it is annexed to the Godhead and the flesh that ye receiue is liuelye because it hath the spirite of God ioyned to it This diuision is of your new inuentions to diuide the bodie and the flesh the one aliue by the Godhead the other liuely by Gods spirite and both one Sacrament ye make of it a thing so fantasticall that ye imagine a body without flesh and flesh without a body as ye do qualities quantities without substaunce and a liuing body without qualities and quantities Milles. If case so require and there be a Godlye intent in the Minister to consecrate Fantastiâ—â—â— absurditâ—â— in the popâ— doctrine be noted after the consecration thereof there is present the body and bloud of Christ and no other substaunce but accidentes without substaunce to a true beleuer Bland Ye graunt three absurdities that in a Tunne of wine consecrate is nothinge but accidences and to encrease it withall ye haue brought in two inconueniences firste that it is not the worde of God that doth consecrate Three inconueniences 〈◊〉 by the Papistes 1. That a tunne of wine 〈◊〉 consecrated nothing 〈◊〉 but accidences whâ—ch is 〈◊〉 the operation thereof 2. Where he sayth 〈◊〉 word of God doth not 〈◊〉 without the intente of the 〈◊〉 which is agaynst their 〈…〉 saying that the 〈◊〉 of the Priesâ— minisheth not 〈◊〉 3. Where he sayth thaâ— vnbeleuer it is not the 〈◊〉 as the Papists say that the 〈◊〉 receaue the body but the intent of the Priest must helpe to it and if that lacke ye seeme to graunt no consecration though the Priest speake the word and yet your Dotours say that the wickednes of the Prieste minisheth not the sacrament And to an vnbeleuer ye seeme to say that it is not the same that it is to the true beleuer and then muste the beleuer haue some thing to do in the consecration Incidit in scyllam qui vult vitare charibdim Mylles The substaunce of Christes bodye doth not fill the Mouses belly For although he doth receiue the outward formes of bread and wine yet hee doeth not receiue the substaunce inwardly but without violation And a Mouse doth not eate the bodye of Christ to speake properly for it doth not feede him spirituallye or corporallye as it doeth man because hee doth not receiue it to any inducemente of immortality to the flesh Bland Yee make not your doctrine playne to be vnderstand we must know howe a Mouse can recieue the substance inwardly and outwardly Ye saye hee doth not receiue the substaunce inwardly but without violation Argument 〈…〉 sensu 〈…〉 receaueth not the 〈◊〉 but without 〈◊〉 〈◊〉 with violation he receiâ—â—â—â— the bâ—dy inwardly Argument 〈◊〉 violateth not the 〈◊〉 of Christ. 〈…〉 violateth the 〈…〉 eateth 〈…〉 and the beleeâ—â—â—â—â—odye of Christe 〈…〉 the Papistes 〈…〉 Ergo with violation he receiueth the substaunce inwardly Yee saye that the Mouse cannot violate Christes bodye But he violateth the substaunce that hee eateth And this your proper speache doth importe as muche as that the Mouse should eate the sacrament to as great effecte and the same thing as doth the vnworthy receiuer For if that be the cause that shee properly eateth not the body of Christ because she doth not feede vppon it spiritually nor corporally nor receiueth it to any inducement of immortality as ye say then it followeth that the vnbeleuer and the * Argument 〈◊〉 canne liue with 〈…〉 withoute 〈◊〉 〈…〉 may liue with 〈◊〉 〈◊〉 câ—â—sâ—crated hostes haue 〈…〉 but the 〈…〉 Mouse receiueth both one thinge And yet it cannot be denyed but the * Argument 〈◊〉 canne liue with 〈…〉 withoute 〈◊〉 〈…〉 may liue with 〈◊〉 〈◊〉 câ—â—sâ—crated hostes haue 〈…〉 but the 〈…〉 Mouse will liue with consecrated bread then ye must graunt the absurditie that a substaunce is nourished and fed onely with accidences Milles. Mens bodyes be fedde with Christes body as with immortall meate by reason of the Godhead annexed to eternal life but mens bodyes bee corporally nourished with qualities and formes of bread and wine Aâ—nâ— 155â— Iuly and we deny that by the sacramentall eatyng any grosse humor turned into bloud is made myraculously in the body Bland Where it can not bee denyed that a man may liue and naturally be nourished in his naturall body with the Sacramentall bread wine consecrated ye cannot auoyd that but then yee turne to the spirituall worshipping of of mans bodye by Christes body and Godhead annexed whiche is nothing to put away the absurditie that either a mans naturall body shoulde be fedde naturally with accidences or els to haue them chaunged into grosse humours But ye say mens bodyes be corporally noureshed with quallities and fourmes of bread and wyne Another absurditye â—hat mens boâ—yes be nourâ—â—â—ed naturally with accidences and qualityes and theÌ„ must ye needes graunt that qualities and quantities must be made substaunce in man For ex eisdem sunt nutriuntur mixta or els is al that is the nutriment in man accidenâ—es and no substaunce Milles. If the forms of bread wine be burned or worms engendred it is no derogation to the body of Christ because the presence of his bodye ceaseth to be there and no substaunce commeth agayne Bland Another 〈◊〉 that sâ—bstanceâ—s maâ—e of accidences 〈…〉 or wormes be made of the formes of bâ—ead wyne Ye graunt here that a substaunce may be made of accidences as ashes or woormes but I thinke you will haue it by your myracles and this I count more absurditie then y e other that Christes body should cease to be there and no substance to come agayne for no worde in all the whole Bible seemes to serue you for the ceasing of hys presence though we graunted you which we doe not that it were there God almighty open your hart if it be his will pleasure to see the truth And if I thought not my death to be at hand I would aunswere you to all the rest in these and all other my doinges I submit my selfe to our saueour Iesus Christe and his holy word desiring you in the bowels of Christ to do the same Your Oratour in the Lord Iohn Bland ¶ The last appearaunce and examination of Mayster Bland HItherto you haue heard the troublesome handelyng of this faythfull and blessed seruaunt of God I. Bland toste to and fro from prison to prison from Session to Session â—ichard â—hornton â—he â—loudy Byshop of Douer At last he was brought before the Bishop of Douer the Commissarye
you and euery of you that yee and euery of you Articles layd to Diricke Caruer anâ— Iohn Launder beinge within the sayde prisone of Newgate and within this sayde Citie of London are of my iurisdiction being Bishoppe of London and subiecte vnto the same offending and trespassing wythin the sayd prison and Citie in matters of Religion and concerning the Catholicke faith and beliefe of the Churche in any wise 2. Item I doe obiect against you and euery of you that yee and euery of you Sacramentes of pennance and of the aultar since your first comming and entring into the sayde prisone and during your abode there bothe there and in sundry places wythin this Citie and Dioces of London haue holden maintained and defended sundry opinions against the Sacraments of the Church especially against the Sacrament of penance and also against the Sacrament of the aultar 3. Item I do likewise obiect that yee and euery of you in all or in some of the said places Reall presence haue as concerning the sacrament of the aultar holden mainteined and defended to the best of your power that in the sayde sacrament of the aultar there is not the very substaunce of the body bloud of our Sauiour Christ but that in the Sacrament there is onely the substaunce of naturall breade and wine and no other substaunce The Latin Masse 4. Item I do likewise obiect that you and euery of you in all or some of the said places haue concerning the masse in Latine nowe vsed in the Church and the sacrifice of the same holden maintained and likewise defended that the sayde Masse is not good or profitable and that there is no sacrifice in the same Ceremonyes 5. Item I do likewise obiect that you and euery of you in all or some of the places haue concerning y e ceremonies of the Church holden mainteined and likewise defended that the saide ceremonies are not profitable to a Christian man but hurtfull and euill Auricular confession 6. Item I do likewise obiect that you and euery of you in all or some of the sayd places haue concerning the Sacrament of penaunce holden mainteined and likewise defended that auricular confession being a part thereof albeit it may be made vnto a good Priest for counsaile yet the absolution of the Priest laying hys hand vpon any mans heade and doing as is nowe vsually done in the Churche is nothing profitable to any mans saluation that therefore yee neither haue bene confessed to the Priest after the vsuall maner of the Churche nor yet receiued the sayd Sacrament of the aultar since the coronation of the Queenes Maiestie whyche is more then the space of one yeare and a halfe 7. Item I do likewise obiect The 〈◊〉 〈◊〉 of the Churâ—â— Englaâ—â— that ye and euery of you in all or some of the sayd places concerning the faith and religion now taught set foorth vsed and beleued in the church of this Realme of Englande and the doctrine of the same haue holden beleeued and sayde that it is not agreeable to Gods woord but cleane contrary to the same 8. Item I do likewise obiect that ye and euery of you in all or some of the sayd places haue beleued spoken sayd Defenâ—â— of Hooper Cardmaâ—â—â— Rogerâ— and to your power vpholden mainteined sayd that byshop Hooper Cardmaker Rogers and others of theyr opinion which of late wythin this realme were burnte for heresie were good Christian men in speaking and holding against the said Sacrament of the aultar and that they did preache nothing but the true doctrine of Christe shedding their bloud for the maintenance of the sayd doctrine 9. Item I do likewise obiect that yee and euerye of you haue earnestly laboured and traueiled to the best and vttermost of your power English serâ—uice to haue vp againe the English seruice and the Communion in all poyntes as was vsed in the latter daies of king Edward the sixt here in this realm of Englande 10. Item I do likewise obiecte that ye and euery of you haue thought and doe thinke firmely and stedfastly Defeâ—â—â— the 〈◊〉 vsed 〈◊〉 Edwâ—â—â— tyme and so haue and do beleeue that the faith religion doctrine setfoorth in the 〈…〉 of the foresaid king Edward was in all poyntes 〈…〉 godly containing in it the true Faith and Religio◠〈…〉 in euery part 11. Item 〈…〉 likewise obiect and say that ye and euery of you for your misbelief offence transgression and misbehauiour in the premisses and for that also that you wold not come to your seuerall parish churches and heare your diuine seruice there as other Christian people did and do but absent your selfe from the same and haue your priuate seruice in your houses especiallye in the house of Diricke Caruer were sent vp vnto the King and Queenes Maiesties priuie counsaile and by them or some of them sente afterward vnto the prison of Newgate aforesayd hauing thereby their authoritie remained as prisoners during all the time ye haue bene there 12. Item I do likewise obiect and say that I the sayd byshop of London If theâ—◠〈◊〉 to death 〈◊〉 not 〈◊〉 by 〈◊〉 why 〈◊〉 you 〈◊〉 it If it 〈◊〉 lawfull why doe 〈◊〉 so at 〈…〉 was commaunded by the authority of the sayd Counsaile to make processe against you and euery of you so that it was not my procuring or searching that yee should be commaunded or called before me in this matter of heresie but partly your owne demerites and partly the sayde commandement enforced me to cal and send for you to make aunsweare heerein and heereof to shewe you the sayde letters Their answeres to the Articles VPon Monday being the sayd tenth day of Iune these two persons with others were brought by the keper vnto the bishops Consistorie as it was before commaunded at one of the clocke in the after noone where the Byshop first beginning with the sayde Diricke Caruer caused his confession with the Articles and Aunsweres to be openly read vnto him which order he kept at the condemnation of euery prisonner asking hym whether he would stand to the same To whom the sayd Diricke answeared that he would for your doctrine quoth hee is poyson and Sorcerie If Christe were heere you would put him to a woorse death then he was put to before You say that you can make a God ye can make a pudding as well The 〈◊〉 of 〈…〉 Boner Your Ceremonies in the Churche be beggery and poyson And farther I say that auricular confession is contrary to Gods word and very poyson wyth diuers other such woordes The Bishop seeing this constancie that neyther hys accustomed flatteries nor yet his cruell threatnings could once moue this good man to encline to their idolatry pronounced his vsuall and general blessing as well towards this Diricke as also vppon the sayde Iohn Launder although seuerally Who after the like manner of processe vsd with him remained in
omnipotency of Christ doth not proue him to be really in the Sacrament he may doe all thyngs and there is nothyng vnpossible for hym to do New I know God is almighty and can do all that he wil but he cannot make his sonne a lyer he cannot deny himself nor he cannot restore virginity once violated defiled Thornt What is that to your purpose God doth not defile virginity we speake but of thyngs that God doth New Why Absurdity in the Popes doctrine will ye haue the humanity of Christ in all places as the deitie is Thornt Yea he is in all places as the deitie is if it please hym New I wil promise you that semeth to me a very great heresie for heauen and earth are not able to containe the diuine power of God for it is in all places as here and in euery place yet ye wil say that wheresoeuer the deitie is there is also the humanitie and so ye wil make him no body but a fantasticall body and not a body in deed Thornt Nay we do not say he is in all places as the deitie is but if it please him he may be in all places w t the deitie New I promise you that it semeth to me as great an heresie as euer I heard in my life and I dare not grant it lest I should deny Christ to bee a very man and that were agaynst all the scriptures Thornt The humanitye of Christ may not be in all places Tush what shall we stand reasoning with him I dare say he doth not beleue that Christ came out of his mother not openyng the matrice Do you beleue that Christ rose from death and came through the stone New I doe beleue that Christ rose from beath but I doe not beleue that he came through the stone neither doth the Scripture so say Thornt Loe how say you hee doth not beleue that Christ came through the stone if he doth not beleue this howe shall he beleue the other If he could beleeue this it were easie for hym to beleeue the other New Note the grosse ignoraunce of this Suffragane The scripture doth not say he went through y e stone but it sayth the angels of God came downe and rolled away the stone for feare of him the keepers be came euen as dead men Thornt A foole foole that was because that women should see that he was risen agayne from death New Well the scripture maketh as much for me as it doth for you and more too Thornt Well let vs not stād any longer about him Back agayne to the reall presence How say ye is the bodye of Christ really in the sacrament or no New I haue answered you already Thornt Wel do ye not beleue that he is there really New No I beleeue it not Thornt Well will ye stand to it New I must deeds stand to it til I be perswaded by a further truth Thornt Nay ye will not be perswaded but stande to your owne opinion New Nay I stand not to myne owne opinion GOD I take to witnes but only to the Scriptures of God that can all those that stand here witnes with me and nothing but the Scriptures and I take God to witnes that I do nothing of presumption but that that I do is only my cōscience if there be a further trutht hen I see except it appeare a truth to me I cannot receiue it as a truth And seing faith is the gift of God commeth not of man for it is not you that can geue me faith nor no man els therefore I trust ye wil beare the more w t me seing it must be wroght by God when it shal please God to open a further truth to me I shal receiue it with all my hart and embrace it ¶ Thornton had many other questions which I did not beare away but as I do vnderstand these are the chiefest as for taunts foolish vnlearned he lacked none Prayse God for his gifts and God increase in vs strength The Arguments of Iohn Newman Arg in the 2. figure If the body of Christ were really and bodily in the sacrament then whosoeuer receiued the Sacrament receiued also the body The wicked receiuyng the Sacrament receiue not the body of Christ. Ergo the body of Christ is not really in the sacrament Argument Ca They which eate the flesh and drinke the bloude of Christ dwell in hym and he in them mes The wicked dwell not in Christ nor he in them tres Ergo the wicked eate not the flesh nor drinke y e bloud of Christ. Argument Ca They that haue Christ dwelling in them bring forth much fruit Iohn 15. He that dwelleth in me and I in hym bringeth forth much fruit c. mes The wicked bryng forth no fruit of goodnes tres Ergo they haue not Christes body dwelling in them Argument Da Where remembrance is of a thing there is imported the absence thereof Arg in the 3. figure ti Remembrance of Christes body is in the sacrament Do this in remembraunce of me c. si Ergo Christes body there is imported to be absent Mary they wil say we see hym not with our outward eies but he is commended vnder the forme of bread and wyne and that that we see is nothing but a qualitie or an accidence But let them shew me a qualitie or an accidence without a substance I wil beleue them And thus much concernyng Newmans examinations and arguments * The fayth of Iohn Newman dwelling at Maydstone in Kent who was by occupation a Peuterer The Lord is the protector of my lyfe The iust shall lyue by fayth and if he withdrawe hymselfe Abac 1. Hebru ◠my soule shall haue no pleasure in hym MY fayth is that there is one God which is wythout beginnyng and without endyng Gen. 1.1 This God created al things visible and inuisible And after that he had made both heauen and earth with all other creatures hee made man set him in the place which he had prepared for him which place he called Eden he gaue to Adam hys commandements precepts and sayd when so euer thou doest the thyng which I forbid thou shalt surely die y e death yet did man for all this disobey God his creator after his sinne he fled from God hid hymselfe was in a miserable desperate case But God seeing mā in this miserable estate Gen. 3◠because he all his posteritie should not continue in deth promised Adā that the womans seed shold breake the serpents head wherby is ment y t the son of God shold become man destroy the deuil Which by his subtill perswasions had deceiued Adam Then did Adā by faith take hold of gods promise and became the seruāt of righteousnes through the faith which he had in the promise of y e womans seed So did Abel Seth Henoch Noe with faithful Abraham Isaac
Names of the Commissioners Will. Roper Rich. Rede Will. Cooke The history of Elizabeth VVarne widow burnt at Stratford bowe NOw seuerally to prosecute the stories of these x. Martyrs aforenamed Elizabeth Warne Martyr first we will begin with the historie of Elizabeth Warne who in this moneth of August was burned at Stratford Bowe nye vnto London widowe late the wyfe of Ioh. Warne Upholster and Martyr who also was burned in the end of the month of May last past as before in hys storye is recorded This Elizabeth had bene apprehended amongst others the first day of Ianuary in a house in Bow Church yard in London as they were gathered together in prayer and at that present was caried to the Counter as is also aboue specified where she lay as prisoner vntil the 11. day of Iune At which time she was brought vnto Newgate and remayned there in lyke case vnto the 2. day of Iuly Then shee was sent by the Kyng and Queenes Commissioners vnto Boner B. of London who the sixt day of the same moneth caused her with diuers others as Robert Smith George Tankerfield c. to be brought before hym into hys Pallace and there examined her vpon sundry Articles such as of common order be ministred vnto the poore saints Martyrs of God as ye may more playnely perceyue by other more large and ample processes as well before as hereafter mentioned The chiefest obiection that he vsed Elizabeâ—â— Warne brough◠〈◊〉 eyther towardes her or the most of those was touchyng the reall and corporall presence of the body and bloud of Christ in the Sacrament of the aultar as the chiefest ground profitablest foundation for their Catholike dignitie Many other matters he obiected agaynst them as for not commyng to the Church for speakyng agaynst the masse for despising their ceremonies and new founde Sacramentes with dyuers other fonde and triflyng toyes not worthy any mentionyng In the ende when she had bene diuers tymes brought before hym and other hys adherentes and there earnestly exhorted to recant shee sayde Doe what ye will For if Christ was in an errour then am I in an errour The 〈◊〉 of Elizâ—â—â—â—â— Warne her exaâ—â—â—nation Uppon which aunswere she was the xij day of the same moneth of Iuly adiudged and condemned as an heretike and so deliuered vnto the secular power as they terme it to be by them yet at the Clergies appoyntment put to death which thyng was accomplished in her the same month aboue mentioned The chiefe procurer of this her death was D. Story beyng as it is thought of some alliaunce eyther to her the sayd Elizabeth or els to her late husband Who A story 〈◊〉 D. Story written 〈◊〉 the 〈◊〉 of D. Mâ—â—â—tin owâ—â— wordes thogh he was at the first apprehension of his sayd kinswoman a very earnest suiter for her deliueraunce to Doctor Martin then one of the Kyng and Queenes Commissioners in matters of Religion hymselfe beyng as yet not made Commissioner and had by his sute obteyned her deliueraunce for that present as Doct. Martin hymselfe the authour hereof hath reported yet afterwards vpon what occasion God onely knoweth except vpon some burning charitie the sayd Doctor Story D. Story 〈◊〉 his kinâ—â—folkes obteyning now the roome of one of the Commissioners caused not onely the sayde Iohn Warne but also hys wyfe afterwards his daughter to be agayne apprehended neuer leauyng them vntyll hee had brought them all to ashes Such was the rage of that deuout catholike and white chyld of y e mother church that neyther kinred nor any other consideratioÌ„ could preuaile with hym although it dyd at hys request wyth others who in respect of hym were but straungers vnto them The Lord if it be hys will turne hys hart or els rid hys poore Church from such an Hibra as thanked bee the Lord now he hath ¶ George Tankerfield a faythfull Martyr and witnesse of the Gospell constantly suffering for the testimonie of the same GEorge Tankerfield of London Cooke borne in the Citie of Yorke about the age of xxvij or xxviij yeres was in king Edwards daies a very papist til the time Queene Mary came in and then perceiuing the great crueltye vsed of the Popes side was brought into a misdoubte of theyr doings and begaÌ„ as he said in his heart to abhorre them And as concerning the masse whereof he had but a doubtful opinion before and much striuing with him self in that case at length hee fell to prayer desiring God in mercye to open to him the truth that he might be thorowly perswaded therein whether it were of God or no If not that he might vtterly hate it in his hearte and abhorre it whiche according to his prayer the Lorde mercifully heard woorking daily more and more in him to detest and abhorre the same and so was mooued to read the Testament whereby as is sayd the Lord lightened his minde with the knowledge of the truthe woorking liuely faith in him to beleeue the same and vtterly to detest all papistrie and so he came no more to their doings And not onely that 〈◊〉 but also thys liuely faith sayd he kindled such a flame in him as would not be kept in but vtter it selfe by confession therof reprouing his owne former doings to his friendes exhorting them likewise to conuert and turne to the truth with him and thus he began to be smelled out among them til at the last he was sent for as followeth It pleased God to strike him w t sicknesse whereby hee lay long sicke and on a certaine day to take the air abroad he rose vp and went and walked into the Temple fieldes to see y e shooters In the meane season came Bearde home to his house and inquired for him pretending to his wife that he came only for to haue hym to come and dresse a baÌ„ket at the Lord Pagets The wife because of his apparell which was very braue tooke him to be some honeste Gentleman and with all speede prepared her selfe to fetch her husband hauing a good hope he should now erne some mony and least this gentleman should not be noyed with tarying she fet him a cushin to set him soft and said a fayre napkin before him and set breade thereon and came to her husband who wheÌ„ he heard it sayd a banket woman In deed it is such a banquet as wil not be very pleasant to the flesh but Gods will be done And when he came home hee saw who it was and called him by his name which when his wife perceiued wherfore he came like a tall woman would play Peters part and in sted of a sword took a spit and had runne him thorow had not the Constable which Bearde had sent for by his man come in withall who rescued him yet she sent a brickebatte after him and hit hym on the backe And so Tankerfield was deliuered to y e Constable and brought
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
tell more of this then I can write Therfore deare mother receiue some admonition of one of thy poore children nowe goyng to be burned for the testimonye of Iesus Come agayne to Gods truth come out of Babilon confesse Christ and his true doctrine repent that whiche is past make amendes by declaryng thy repentaunce by the fruites Remember the readings and preachinges of Gods Prophet and true Preacher M Bucer Call to minde the threatninges of God nowe something seene by the children Leauer and others Let the exile of Leauer Pilkinton Grindall Haddon Horne Scorye Ponet c. something awake thee Let the imprisonmēt of thy deare sonnes Cranmer Ridley and Latimer moue thee Consider the Martyrdome of thy chickens Rogers Saunders Taylor And nowe cast not awaye the poore admonition of me goyng to be burned also and to receiue the like crowne of glorye with my fellowes Take to harte Gods calling by vs. Be not as Pharao was for then will it happen vnto thee as it did vnto hym What is that hardnes of hart And what then destructiō eternally both of body and soule Ah therefore good mother awake awake repent repent buskle thy selfe and make hast to turne to the Lord. For els it shal be more easie for Sodome and Gomorra in the daye of iudgement then for thee Oh harden not your hartes Oh stop not your eares to day in hearyng Gods voyce though it be by me a most vnworthy messenger Oh feare the Lord for his anger is begon to kindle Euen now the axe is layd to the roote of the tree You know I prophecied truely to you before the Sweate came what would come if you repēted not your carnall Gospelling And now I tel you before I depart hence that the eares of men will tingle to heare of the vengeaunce of God that will fall vpon you all both Towne and Vniuersitie if you repent not if you leaue not your Idolatrie if you turne not speedely to the Lord if you still be ashamed of Christes truth which you know Oh Perne repent Oh Thomson repent Oh you Doctors Bachelers Maisters repent Oh Maior Aldermen Towne dwellers repent repent repent that you may escape the nere vengeaunce of the Lord. Rent your hartes come apace calling on the Lord. Let vs all say Peccauimus we haue all sinned we haue done wickedly we haue not hearkned to thy voyce O Lord. Deale not with vs after our desertes but be mercifull to our iniquities for they are great Oh pardon our offenses In thine anger remember thy mercy Turne vs vnto thee O Lord God of hostes for the glory of thy names sake Spare vs and be mercifull vnto vs. Let not the wicked people say where is now their God Oh for thine owne sake for thy names sake deale mercifully with vs. Turne thy selfe vnto vs and vs vnto thee and we shall prayse thy name for euer If in this sort my dearely beloued in hart and mouth we come vnto our father prostrate our selues before the throne of his grace then surely surely we shall finde mercie Then shall the Lord loke merely vpon vs for his mercy sake in Christ then shall we heare him speake peace vnto his people God◠mercy 〈◊〉 to Cambridge if it repent For he is gracious mercifull of great pitie compassion he can not be chiding for euer his anger can not last long to the penitent Though we weepe in the morning yet at night we shall haue our sorow to cease For he is exorable and hath no pleasure in the death of a sinner he rather would our conuersion and turning Oh turne you now and conuert yet once agayne I humbly besech you and then the kingdome of heauen shall draw nigh The eye hath not seane the eare hath not heard nor the hart of man is able to conceiue the ioyes prepared for vs if we repent amende our liues and hartely turne to the Lord. But if we repent not but be as you were and goe on forwardes with the wicked following the fashion of the world the Lord will leade you on with wicked doers you shall perish in your wickednes your bloud will be vpon your owne heades your part shal be with hypocrites where shal be weepyng gnashyng of teeth ye shal be cast from the face of the Lord for euer and euer eternall shame sorrow wo and miserie shal be both in body and soule to you world without end Oh therefore right deare to me in the Lord turne you turne you repent you repent you amende amende your liues depart from euill do good follow peace and pursue it Come out from Babilon cast of the workes of darkenesse put on Christ confesse his truth be not ashamed of his Gospell prepare your selues to the Crosse drinke of Gods cup before it come to the dregges and then shall I with you and for you reioyce in the day of Iudgement which is at hand and therefore prepare your selues thereto I hartely beseche you And thus I take my vale in aeternum with you in this present life myne owne deare hartes in the Lord. The Lord of mercie be with vs all and geue vs a ioyfull and sure meetyng in his kyngdome Amen Amen Out of prison the 11. of Februarie Anno. 1555. Your owne in the Lorde for euer Iohn Bradford ¶ To Lankeshire and Cheshire TO all those that professe his name and true Religion of our sauiour Iesus Christ in Lankeshyre and Chesshyre An other letter of M. Bradford to Lankeshire Cheshire and specially to Manchester and specially abiding in Manchester and therabout Iohn Bradford a most vnworthy seruaunt of the Lorde now not onely in boundes but also condemned for y e same true religion wisheth mercy and grace peace and increase of all godlines from God the father of all pitty through y e desertes of our Lord Iesus Christ by the working of the most mighty and liuely spirite the comforter for euer Amen I heard it reported credibly my dearely beloued in the Lord that my heauenly father hath thought it good to prouide that as I haue preached his true doctrine and Gospell amongest you by worde so I shall testifie confirme the same by deede That is I shall with you leaue my life whiche by hys prouidence I first receaued there for in Manchester was I borne for a seale to the doctrine I haue taught with you and amongest you so so that if from henceforth you wauer in the same you haue none excuse at all I know the enemies of Christ whiche exercise this crueltie vpon me I speake in respect of myne offence which is none to themwardes thinke by killing of me amongest you to affray you and others least they shoulde attempt to teach Christ truely or beleue his doctrine hereafter But I doubt not but my heauenly father will be my death more confirme you in his truth for euer And therefore I greatly reioyce to see sathan and his souldiours supplanted
in their owne sapience which is playne foolishnes amongest the wise indeede that is amongest such as haue heard Gods worde and doe followe it for they onely are counted wise of the wisedome of God our Sauiour In deede if I should simply consider my life with that whiche it ought to haue bene He confesseth his sinnes before God and as God in his lawe requireth then could I not but cry as I do Iustus es domine omnia iudicia tua vera i. Righteous art thou O Lord and all thy iudgemēts are true For I haue much greeued thee and transgressed thy holy preceptes not onely before my professing the Gospell but sithen also yea euen sithen my comming into prison I do not excuse but accuse my selfe before God and al his Church that I haue greeuously offended my Lord God I haue not loued his Gospell as I should haue done I haue sought my selfe and not simply and onely his glory and my brethrens commoditie I haue bene to vnthankefull secure carnall hipocriticall vayneglorious c. All which my euils the Lord of mercy pardon me for his Christes sake as I hope and certaynly beleeue he hath done for his great mercy in Christ oure redeemer But when I consider the cause of my condemnation I cannot but lament that I doe no more reioyce then I doe For it is Gods veritie and trueth The Papistes condemne not Bradford but Christ. So that the condemnation is not a condemnation of Bradford simply but rather a condemnation of Christ and his trueth Bradford is nothing els but an instrument in whome Christe and his doctrine is condemned And therefore my dearely beloued reioyce reioyce and geue thankes with me and for me that euer God did vouchsafe so great a benefite to our countrey as to choose the most vnworthye I meane my selfe to be one in whome it would please him to suffer any kinde of affliction muche more this violent kinde of death whiche I perceiue is prepared for me with you for his sake All glory and prayse be geuen vnto God our father for his great exceeding mercy towardes me through Iesus Christ our Lord. Amen But perchaunce you will saye vnto me what is the cause for the whiche you are condemned we heare say that ye denye all presence of Christ in his holy Supper and so make it a bare signe and common bread and nothyng els My dearly beloued what is sayde of me and what will be I cannot tell It is tolde me that Pendleton is gone doune to Preach with you not as he once recanted for you all knowe hee hath preached contrary to that hee was wont to preach afore I came amongest you but to recant that which he hath recanted D. Pendleton recanted first in K. Edwardes tyme and now agayne in Q. Maryes tyme. Howe hee will speake of me and report before I come when I am come and when I am burned I muche passe not for he that is so vncertayne and wil speake so often agaynst him selfe I can not thinke hee will speake well of me except it make for hys purpose and profite but of this inough The causes why M. Bradford was cōdemned In deede the chiefe thing which I am condemned for as an hereticke is because I deny in the sacrament of the aultar whiche is not Christes supper but a playne peruerting of it being vsed as the papistes now vse it to be a reall naturall and corporall presence of Christes bodye and bloud vnder the formes and accidences of bread and wine Transubstantiation the deuills darling and daughter of Antichrist that is because I deny transubstantiation whiche is the dearling of the Deuill and daughter and heyre to Antichristes religion whereby the Masse is mayntayned Christes supper peruerted his sacrifice and Crosse imperfited hys Priesthood destroyed the ministery taken away repentaunce repelled and all true godlynes abandoned In the supper of our Lord or sacrament of Christes body and bloud I confesse and beleeue that there is a true and very presence of whole Christ God and man to the fayth of the receiuer but not of the stander by and looker on as there is a verye true presence of bread and wine to the sences of him that is partaker thereof This fayth this doctrine whiche consenteth with the worde of God and with the true testimony of Christes Church whiche the Popishe Churche doth persecute will I not forsake and therefore am I condemned as an hereticke and shall be burned But my dearely beloued this trueth whiche I haue taught and you haue receiued I beleued and do beleue and therein geue my life I hope in God shall neuer be burned bound nor ouercome but shall triumphe haue victorye and be at libertye maugre the head of all Gods aduersaries For there is no counsayle agaynst the Lord nor no deuise of man can be able to defeate the veritie in anye other then suche as be children of vnbeliefe whiche haue no loue to the truth and therefore are geuen vp to beleue lyes Frō which plague the Lord of mercies deliuer you and all the realme my deare harts in the Lord I humblie beseeche his mercy Amen M. Bradfordes farewell to the countrey of Lankeshire And to the ende you might be deliuered from thys plague right deare to me in the Lorde I shall for my fare well with you for euer in this present lyfe hartely desire you all in the bowels and bloud of our most mercifull Sauiour Iesus Christ to attend vnto these things which I now shall shortly write vnto you out of the holy scriptures of the Lord. You knowe an heauy plague or rather plagues of God is fallen vpon vs Gods manifold plagues vpon England in Q. Maryes dayes in takyng away our good Kyng Gods true Religion Gods true Prophetes and Ministers c. And setting ouer vs such as seeke not the Lorde after knowledge whose endeuours GOD prospereth wonderfully to the tryall of many that his people may bothe better knowe themselues The cause of Gods plagues is our iniquities and not knowing the tyme of Gods visitation and be knowen Nowe the cause hereof is our iniquities and greeuous sinnes We did not know the tyme of our visitation we were vnthankefull vnto God we contemned the Gospell carnally abused it to serue our hipocrisie our vaynglory our viciousnes auarice idlenes securitie c. Long did y e Lord linger and tary to haue shewed mercy vppon vs but we were euer longer the worse Therefore most iustly hath God dealt with vs and dealeth with vs yea yet we may see that his iustice is tempered with much mercy whereto let vs attribute that we are not vtterly consumed For if the Lord should deale with vs after our desertes alas howe coulde we abide it In his anger therfore seeyng hee doeth remember his mercye vndeserued yea vndesired on our behalfe let vs take occasion the more speedily to goe out to meete him not with force