✚ sanctifiest thou quickenest thou ✚ blessest and geuest vnto vs. Here let him w t â—couer the chalice and make a signe of the crosse with the host fiue times first beyond the chalice on euery side secondly eauen with the chalice thirdly within the chalice fourthly like as at the first Fifthly before the chalice Thorow ✚ him and with ✚ him and in him is vnto thee God father ✚ almighty in the vnitie of the ✚ holy Ghost all honour and glory Here let the Priest couer the chalice and holde hys handes still vppon the altar till the pater noster be spoken saying thus Worlde without ende Amen Let vs praye Being aduertised by holsome preceptes and taught by Gods institution we are bold to say Heere let the Deacon take the paten and holde it vncouered on the right syde of the Priest hys arme beeyng stretched out an high vntill da propitius Heere let the Priest lift vp his hands saying pater noster c. The quire must say Sed libera nos c. Deliuer vs we beseeche thee O Lorde from all euill past present and for to come and that by the intercession of the blessed glorious and our virgin Mary the mother of God and thy blessed Apostles Peter and Paule and Andrew with all Saincts Heere let the Deacon commit the patten to the Priest kissing hys hande and let the Priest kisse the patten Afterward let him put it to his left eye and then to the right After that let him make a crosse with the paten aboue vpon his head and so lay it downe againe into hys place sayeng geue peace graciously in our dayes that we being helped through the succour of thy mercy may both be alway free from sinne and safe from all trouble Heere let him vncouer the chalice and take the body doing reuerence shifting it ouer in the holow roome of the chalice holding it betweene his thombes and forefingers and let him breake it into three partes the first breaking while there is sayd Through the same our Lord Iesus Christ thy Sonne The second breaking Who with thee in the vnity of the holy Ghost liueth and reigneth God Heere let him hold two peeces in his left hand and the third peece in the right hand vpon the brinke of the chalice sayeng this with open voice World without ende Let the quire answere Amen Heere let him make three crosses within the chalice with the thirde parte of the hoste saying The peace of the Lord ✚ be alwayes ✚ with ✚ you Let the quire answere And with thy spirite To saye Agnus dei let the Deacon and subdeacon approch neere vnto the Priest both being on the right hande the Deacon neerer the subdeacon farther off And let them say priuately O lambe of God that takest away the sinnes of the world haue mercy vpon vs O lambe of God that takest away the sinnes of the world haue mercy vpon vs O lambe of God that takest away the sinnes of the world graunt vs peace In Masses for the dead it is sayd thus O lambe of God that takest away the sinnes of the world geue them rest With this addition in the third repetition Euerlasting Heere making a crosse let him put downe the said third part of the hoste into the sacrament of the bloud sayeng This holy mingling together of the body and bloud of our Lord Iesu Christ be vnto me and to all that receiue it saluation of mind and body an holesome preparation both to deserue and to receiue eternall life through the same Christ our Lord. Afore the Paxe be geuen let the Priest say O Lord holy father almighty eternall God graunt me so woorthily to take this holy body and bloud of thy Sonne our Lord Iesu Christ that by this I may merite to receyue forgeuenesse of all my synnes and be replenished wyth thy holy spirite and to haue thy peace for thou art GOD alone neyther is there anye other without thee whose glorious kingdome and Empyre endureth continuallye worlde without ende Amen Heere let the Priest kisse the corporas on the right side and the brinke of the chalice and afterwarde let hym say to the Deacon Peace be vnto thee and to the Church of God Aunswere And with thy spirite On the right hand of the Priest let the Deacon receaue the pax of him and reach it to the subdeacon Then to the step of the quere let the Deacon himselfe beare the pax vnto the rectors of the quere And let them bring it to the quere eyther of them to his owne side beginning at the eldest But in feastes and feriall dayes when the quere is not gouerned the pax is borne from the deacon vnto the quere by two of the lowest of the seconde forme like as afore After the pax geuen let the Priest say the prayers folowing priuately before he communicate holding the hoste (c) â—or falling with both his hands O God father thou fountaine originall of all goodnesse who being moued with mercye haste willed thine onely-begotten sonne for our sakes to descende into the lower partes of the worlde and to be incarnate whom I (d) Holde him fast Whyle ye haue him in your handes lest he flye from you as lyke he wil if ye mocke with him to much vnworthy hold in my handes Here let the priest bowe (e) Why notâ— if it be his maker him selfe to the hoost saying I worshippe thee I glorifie thee I prayse thee wyth whole intention of mind and hart And I beseech thee that thou (f) If it faâ—â—e your kitchen wil be the colder faile not vs thy seruauntes but forgeue our sinnes so as with pure hart and chaste body wee may be able to serue thee (g) Note that the priest speaketh all this to the host whereby it is euident how horribly they abuse Gods creatures the onely liuing and true God through the same Christ our Lord. Amen O Lord Iesu Christ thou sonne of y e liuing God who according to the will of the father the holy Ghost working with all hast quickened the world through thy death Deliuer me I beseeche thee through this thy holy body and this thy bloude from all my iniquities and from all euils And make me alway obey thy commaundements and neuer suffer me to be seperated from thee for euermore thou Sauiour of the worlde Who with God the father and the same holy Ghost liuest and raignest God worlde without end Amen O Lord Iesu Christ let not the sacrameÌ„t of thy body bloud which I receiue though vnworthy be to my iudgment and damnation but thorow thy goodnes let it profite to the saluation of my body and soule Amen To the body let him say with humilation afore he receaue Haile for euermore thou most holy (a) that neuer was borne of our Ladye flesh of Christ vnto mee afore all
foundation do hold that the same body is offered vnto God by the Priest in his daily massings to put away the sinnes of the quicke and the dead But one sacrifice in the scripture Whereas by the Apostle to the Hebrewes it is euident that there is but one oblation and one true and liuely sacrifice of the Church offered vpon the aultar of the crosse which was is and shall be for euer the propitiation for the sinnes of the whole world and where there is remission of the same there is sayth the Apostle no more offering for sinne ¶ Arguments confirming his aunswere Ce No sacrifice ought to be done but where the Priest is meete to offer the same The first argument Heb. 5. la All other Priests be vnmeete to offer sacrifice propitiatory for sinne saue only Christ rent Ergo no other Priests ought to sacrifice for sinne but Christ alone The second part of my argument is thus proued Fe No honour in Gods Church ought to be takeÌ„ whervnto a man is not called as Aaron ri It is a great honor in Gods Church to sacrifice for sin Argument son Ergo No man ought to sacrifice for sinne but onely they which are called But onely Christ is called to that honour Ergo no other priest but Christ ought to sacrifice for sin That no man is called to this degree of honour but Christ alone Heb. 7 it is euident For there are but two onely orders of Priesthood allowed in the word of God namely the order of Aaron and the order of Melchisedech But now the order of Aaron is come to an ende by reason that it was vnprofitable and weake and of the order of Melchisedech there is but one Priest alone euen Christ the Lord which hath a priesthoode that can not passe to any other Another Argument Ba That thing is in vaine and to no effect where no necessitie is wherefore it is done ro To offer vp any more sacrifice propitiatory for the quicke and the dead there is no necessitie for Christ our sauiour did that fully and perfectly once for all co Ergo to do the same in the Masse it is in vayne Heb. 9. Another Argument Fe After that eternall redemption is found and obtained there needeth no more dayly offering for the same Ab vna causa veritatis ad propositionem habentem illam causam valet consequentia ri But Christ comming an high Bishop c. found and obteined for vs eternall redemption o. Ergo there needeth now no more daily oblation for the sinnes of the quicke and the dead Another Argument Ca All remission of sinnes commeth only by shedding of bloud mes In the Masse there is no shedding of bloud tres Ergo in the Masse there is no remission of sinnes and so it foloweth also that ther is no propitiatory sacrifice Another Argument In the Masse the passion of Christ is not in verity but in a mistery representing the same yea euen there where the Lords supper is duly ministred But where Christ suffereth not there is he not offered in verity Heb â— for the Apostle sayeth Not that he might offer vp himselfe often times for then must he haue suffered often times sith the beginning of the world now where Christ is not offered there is no propitiatory sacrifice Ergo in the Masse there is no propitiatory sacrifice For Christ appeared once in the latter end of the world to put sin to flight by the offering vp of himselfe And as it is appoynted to all men that they shall once dye and then commeth the iudgement euen so Christ was once offered to take away the sinnes of many And vnto them that looke for him shall he appeare agayne without sinne vnto saluation Another Argument Da Where there is any sacrifice that can make the commers thereunto perfect there ought men to cease from offering any mo expiatory and propitiatory sacrifices ri But in the new testament there is one onely sacrifice now already long since offered which is able to make the commers thereto perfect for euer j. Ergo in the new testament they ought to cease from offering any more propitiatory sacrifice Sentences of the Scripture tending to the same ende and purpose out of which also may be gathered other manifest arguments for more confirmation thereof BY the which will sayth the Apostle we are sanctified by the offering vp of the body of Iesus Christ once for all Heb. 10. And in the same place But this man after that he had offered one sacrifice for sinne sitteth for euer at the right hand of God c. For with one offering hath he made perfect for euer them that are sanctifyed and by himselfe hath he purged our sinnes By â—â—mselfâ— I beseech you to marke these wordes by himselfe the whiche well wayed will without doubt cease all controuersie The Apostle playnely denieth any other sacrifice to remaine for him that treadeth vnder his feete the bloud of â—e testament by the which he was made holy Christ wil not be crucified againe he will not his death to be 〈◊〉 derision He hath reconcyled vs in the body of his flesh Coloss. 1â— Make I beseech you he sayth not in the mistery of his body But in the body of his flesh If any man sinne we haue an aduocate with the father 1. Ioan. â— Iesus Christ the righteous and he is the propitiaâ—ion for our sinnes not for ours only but for the sinnes of the â—â—ole world I know that all these places of the Scripture are auoyded by two maner of subtile shiftes The popisâ— distinction betweene bloudy and vnbloudy sacrifice the one is by the distinction of the bloudy and vnbloudy sacrifice as though our vnbloudy sacrifice of the Church were any other then the sacrifice of praise and thankesgeuing then a commemoration a shewing foorth and a sacrameÌ„tall representation of that one only bloudy sacrifice offred vp once for all The other is by deprauing and wrasting the sayings of the auncient Fathers vnto such a straunge kinde of sense The papistâ— maintayne their sacrifice propitiâ—atory by thâ— old Doctoâ— falsly wrasted as the Fathers themselues in deede neuer ment For what the meaning of the Fathers was it is euidente by that which S. Augustine writeth in his Epistle to Boniface in the 83. chapter of his 9. booke against Faustus the Manichee besides many other places likewise by Eusebius Emisene Cyprian Chrysostome Fulgentius Bertram and others Doctors making against the propitiatorâ— sacrifice of the masse which do wholy concord and agree together in this vnity in the Lord that the redemption once made in verity for the saluation of man continueth in full effect for euer and worketh without ceassing vnto the end of the world that the sacrifice once offered can not be consumed that the Lords death and passion is as effectuall the vertue of that bloud once shead as freshe at this day
so deuoutly the title of a martyr for withholding that from the king which by law of God and of the realme did belong vnto him and cannot suffer Hunne to be titled for a Marty Cope Dial. 6. Pag. 847. dying in his owne right by the handes of spirituall theeues and homicides as you your selfe do terme them But what do I strayne my trauell any further to proue Hunne a martyr wheÌ„ as Copes own confessioÌ„ doth import no lesse though I said nothing For if I should take no more but his owne very wordes say Cope Ibid. that he was knowne to be an heretique as Cope doth affirme what could I say more seing he dyed for theyr heresy to proue him to dye a Martyr For to dye an hereticke with the Papistes what is it els to say trueth but to dye with God a Martyr But howsoeuer it pleaseth either Syr Tho. Moore to iest or Alen Cope to skowlde out the matter to stile Richard Hunne for a knowne and desperate heretique yet to all true godly disposed meÌ„ Hunne may well be known to be a godly and vertuous person no heretique but faythful and sound saue that onely he semed rather half a papist at least no full Protestant for that he resorted dayly to masse and also had his Beades in prison with him Hunne no full Protestant after the Catholique maner albeit he was somwhat inclining as may appeare toward the Gospell And if the name of a martyr be thought to good for him yet I trust maister Cope wyll stand so good maister to him to let him at least to be a martirs felow But what now if I goe further with Mayster Cope name Richard Hunne not onely â—or a martyr but also commend him for a double martyr Certes as I suppose in so saying I should affirme nothing lesse theÌ„ trueth nor any thing more then truly may be sayd and iustly proued But to geue and graunt this confession vnto the aduersary which notwithstanding might be easily proued let vs see now the proofes of maister Cope how he argueth that Rich. Hunne is no martyr because saith he true men being killed in hie wayes by theeues murderers are not therfore to be counted martyrs c. And was there nothing els in the cause of Hunne but as is in true men killed by theeues murderers They that are killed by theeues and murderers are killed for some pray or money about them And what pray or profit was in the death of Hunne let vs see to redound to them whiche oppressed him If it were the mortuary or the bearing cloth that was a small thing and not worthye his death If it were the Premunire the daunger therof perteined to the Priest and not to them If they feared least the example thereof once begun should afterward redound to the preiudice of the whole church theÌ„ was the cause of his death not priuate but publick teÌ„ding to the whole Church and Clergy of Rome and so is hys death not altogether like to the death of theÌ„ which for priuate respectes are killed of theeues and murderers But he was an heretique sayth Cope By the same reason that Cope taketh him for an heretique I take hym the more to be accepted for a martyr For by that waye which they call heresy the liuing God is serued by no way better And if he were an heretique why then did they not proceed agaynst him as an heretique while he was alyue when they had him at Fulham before them if they had ben sure to entrappe him in that snare why did they not take theyr aduauntage The cause of Hunnes secret murther discussed when they might with least ieoperdye why did they not proceede and condemne hym for an heretique why made they suche haste to preuent his death before why did they not tary the sentence of the law hauing the law in theyr owne handes But belike they perceiued that he coulde not be prooued an heretique while he liued and therfore thought it best to make him away priuily and to stop the Premunire and afterward to stop the pursuite of his death by making him an heretique And therfore were articles deuised by the Chauncellour as is proued by witnesse of Charles Ioseph and other pag. 785. agaynst hym and he condemned for an heretique Craftie practise and all his fauourers also who so euer durst styrre to take his part and so therevpon was committed to the secular power and burned Wherin they did him double wrong first in that they burned him for an heretique hauing before submitted himselfe to theyr fauourable correction as it appeareth yet in the Bishops Registers by his owne hand as it is there preteÌ„ded whiche was agaynst theyr owne lawes Agayne if he had not submitted himselfe at that time yet did they hym wronge to burne him before they knewe and hearde hym speake as Tindall sayth whether he woulde recant or no. And yet admit that he was condemned and burned for an heretique Hunne had doble wroÌ„g yet to be killed and burned of them for an heretique that taketh not from him the name of a martyr but rather geueth him to be a double martir But Cope yet proceding in his hoat coler agaynst Rich. Hunne after he hath made him first no martyr and then an heretique thirdly he now maketh him also a murtherer of himselfe and sayeth that no other man was any part of his death Copes reasons why Hunne should hang him selfe but only his owne handes and that either for indignation and anger or for desperation or for some cause he knoweth not what And in his Epilogus to make it probable he allegeth the example of one but namelesse who in Queene Maries time in like sort went about to hang himself had he not bene taken in the maner and rescued Furthermore as touching the Chauncellour he argueth that there was no cause why he should attempt any such violence agaynst him both for his age and for his dignitye for his learning and for the greatnesse of his owne perill which might ensue thereof Who if he had maligned the man and had bene so disposed to worke his destruction had meanes otherwise without daunger to bring that about hauing him within his dauÌ„ger conuict and fast tyed for heresy Wherunto I aunswere that to all this matter Copes reasons aunswered sufficient hath bene aunswered by the story it selfe of his death aboue specified Whereby the maner of his death by circumstaunces of his handling and hanging Proufes that Hunne dyd not hange him selfe by his necke broke by his bodye loose by his skinne fretted by his wristes wroung by his gyrdle in such shortnesse double cast about the staple by his cap right vpon his head by his heare kemmed by his eyes closed by the cake of bloud founde in the floore by his Shyrt coller Doublet Iacket and other outwarde partes of his garmentes without drop of bloud vnspotted by the stoole so
Phil. 3. for great is your reward in heauen For we suffer with him that wee may also be glorified with him who shall chaunge our vile body that it may be fashioned like vnto his glorious body according to the working wherby he is able euen to subiect al things vnto him Dearely beloued be of good courage and comfort your soule with the hope of this hye reward and beare the image of Christ in your mortall body Boldnes of spirite that it may at his comming be made like to his immortall and followe the example of all youre other deare breethren which choose to suffer in hope of a better resurrection Keepe your conscience pure and vndefiled and say against that nothing Sticke at necessary things and remember the blasphemies of the enemies of Christ Woâ—nde not Conscience Standing â—pon things necessarye saieng they finde none but that wil abiure rather then suffer the extremitie Moreouer the death of them that come againe after they haue once denied though it bee accepted wyth God and all that beleeue yet is it not glorious for the hypocrites say he must needes dye denyeng helpeth not But might it haue holpen they would haue denied fiue hundreth times Death after denying euil spoken of by the aduersaryes but seeing it would not helpe them therefore of pure pride and meere malice together they spake with their mouthes that their conscience knoweth false If you geue your selfe cast your selfe yeeld your selfe commit your selfe wholy and onely to your louing father then shall his power be in you and make you stroÌ„g and that so strong that you shall feele no payne which should be to another present death and his spirite shall speake in you and teach you what to aunswere Obedience to God according to his promise He shall set out his truth by you wonderfully and worke for you aboue all that your hart can imagine Yea and you are not yet dead though the hypocrites all To looke for no mans helpe bringeth Gods helpe Conâ—tancye in standing Patience in suffering with all they can make haue sworne your death Vna salus victis nullam sperare salutem To looke for no mans helpe bringeth the helpe of God to them that seeme to be ouercome in the eyes of the hypocrites Yea it shall make God to carry you through thicke and thinne for his truthes sake in spite of all the enemies of hys truth There falleth not an heare till his houre be come and when his houre is come necessitie carieth vs hence though we be not willing But if we be willing then haue we a reward and thanke Feare not threatening therefore neyther be ouercome of sweet words Bilney with which twayne the hypocrites shall assayle you Neyther let the persuasions of worldly wisedome beare rule in your hart PerseueraÌ„ce to the ende no though they be your friends that counsayle you Let Bilney be a warning to you Let not their visure beguile your eyes Let not your body faynt He that endureth to the end shall be saued If the payne be aboue your strength Math. 22. remember Whatsoeuer ye shall aske in my name I will geue it you And pray to youre father in that name and he shall cease your payne or shorten it The Lord of peace of hope and of fayth be with you Amen William Tyndall TWo haue suffred in Antwerpe In die sanctae Crucis vnto the great glory of the Gospell Two Martirs at Antwerpe Foure Martyrs in FlauÌ„ders one at S. Luke Persecution at Roane Fiue Doctors at Paris taken for the Gospel four at Rysels in Flanders and at Luke hath there one at the least suffered and all the same day At Roane in Fraunce they persecute And at Paris are fiue Doctors taken for the Gospell See you are not alone Be cheerefull and remember that among the hard harted in England there is a number reserued by grace for whose sakes if neede be you must be ready to suffer Sir if you may write how short soeuer it be forget it not that we may knowe howe it goeth with you for oure harts ease The Lord be yet againe with you with all his plenteousnes and fill you that you flowe ouer Amen If when you haue read this you may send it to Adrian do I pray you that he may knowe howe that our harte is with you George Ioy at Candlemas being at Barrow printed ij leaues of Genes in a great forme and sent one copy to the King and another to the new Quene with a letter to N. for to deliuer them and to purchase licence that he might so go through all the Bible Out of this is sprong the noise of the new Bible and out of that is the great seeking for English bookes at all printers and bookebinders in Antwerpe and for an English Priest that should print This chaunced the 9. day of May. Sir your wyfe is well content with the will of God and would not for her sake haue the glory of God hindred William Tyndall Another notable and woorthy letter of Maister William Tyndall sent to the sayd Iohn Frith vnder the name of Iacob ¶ The grace of our Sauiour Iesus his pacience meekenesse humblenesse circumspection and wisedome be with your hart Amen DErely beloued brother Iacob mine harts desire in our Sauiour Iesus is An other letter of W. Tindal that you arme your selfe with pacience and bee cold sober wyse and circumspect and that you keepe you alowe by the ground auoiding hie questions that passe the common capacitie But expound the law truly and open the vayle of Moses to condemne all flesh High questions to be auoyded proue all men sinners all deedes vnder the law before mercy haue taken away the coÌ„demnatioÌ„ therof to be sinne and damnable and then as a faythfull minister set abroche the mercy of our Lord Iesus All deedes before they be iustified by faith are sinne Preaching the lawe of God mercy of Christ. Sacraments without significations to be refused and let the wounded coÌ„sciences drinke of the water of him And then shall your preaching be with power not as the doctrine of the hypocrites and the spirite of God shall worke with you and all coÌ„scieÌ„ces shall beare record vnto you and feele that it is so And all doctrine that casteth a miste on those two to shadow and hide them I meane the law of God and mercy of Christ that resist you withall your power Sacramentes without signification refuse If they put significations to them receiue them if you see it may helpe though it be not necessary Of the presence of Christes body in the Sacrament meddle as little as you can M. Tindall here beareth with tyme. that there appeare no diuision among vs. Barnes will be whote agaynst you The Saxons be sore on the affirmatiue whether constant or obstinate I omitte it to God Phillip Melancthon is sayd to be with the
Winchester aforenamed to be present The Bishop of Winchester taketh his occasiâ— to worke his mischiefe as also at the Queenes takynge her leaue who verye well had printed in his memorie the kings sodaine interrupting of the Queene in her tale and falling into other matter and thoughte y t if the yron were beaten whilest it was hotte and that the kynges humoure were holpen suche misliking might followe towardes the Queene as might both ouerthrow her all her endeuors and only awaited some accasion to renewe into the kings memory the former misliked argument Hys expectatioÌ„ in that behalfe did nothing faile him For the king at y t time shewed himselfe no lesse prompt and ready to receiue any information then the bishop was maliciously bent to stir vp the kings indignation against her The king immediately vpon her departure from him vsed these or like wordes A good hearing quoth he it is when women become suâ—h Clerkes and a thing much to my comfort to come in mine olde dayes to be taught by my wife The Bishop hearing this The Bishop oâ— Winchesterâ— wordes to thâ— king seemed to mislike that the Queene shoulde so much forget her selfe as to take vppon her to stand in any argument wyth his maiestie whom he to his face extold for his rare vertues and especially for his learned iudgement in matters of religion aboue not only Princes of that and other ages but also aboue Doctours professed in Diuinitie and sayde that it was an vnseemely thing for any of his maiesties subiects to reason and argue with him so malapartly and greuous to him for hys parte and other of his Maiesties Councellours and seruauntes to heare y e same and that they all by proofe knew his wisedome to be such that it was not nedeful for any to put him in mind of any such matters inferring moreouer how daÌ„gerous and perillous a matter it is and euer hath bene for a Prince to suffer suche insolent woordes at hys subiectes hands who as they take boldnesse to contrary their soueraigne in wordes so want they no will but onely power and strength to ouerthwart them in deedes Besides thys Winchesters accusation against the Queene that the Religion by the Queene so stifly maintained did not onely disallow and dissolue the pollicie and politicke gouernment of Princes but also taught the people that all thynges oughte to be in coÌ„mon so that what colour so euer they pretended theyr opinions were in deede so odious and for the Princes estate so perillous that sauing the reuerence they bare vnto her for hys Maiesties sake they durst be bolde to affirme that the greatest subiect in this lande speaking those woordes that shee dyd speake and defending those argumeÌ„ts that she did defend had with indifferent iustice by law deserued death Howbeit for his part he would not nor durst not without good warrante from his Maiestie speake hys knowledge in the Queenes case althoughe very apparaunt reasons made for hym and suche as his duetifull affection towardes his Maiestie and the zeale and preseruatioÌ„ of hys estate would scarcely geue hym leaue to conceyue though the vttering thereof might thorowe her and her faction be the vtter destruction of hym and of suche as in deede dyd chiefly tender the Princes safetie wythout hys Maiestie would take vpon him to be their Protector and as it were theyr Buckler Whych if he would doe as in respect of hys owne safetye hee ought not to refuse he with others of hys faithfull Counsailours coulde wythin shorte time disclose such treasoÌ„s cloked with this cloke of heresy that his maiestie should easily perceiue how perillous a matter it is to cherish a Serpent within hys owne bosome Howbeit he would not for his parte willingly deale in the matter both for reuerent respect aforesaid and also for feare lest the faction was growen already too great there with the princes safetie to discouer the same And therewithall with heauie countenance and whispering together with them of y e secte there present he helde his peace Winchester abuseth the king with his flattering These and such other kindes of Winchesters flattering phrases marueilously whetted the king both to anger and displeasure towards the Queene and also to be ielous and mistrustfull of his own estate For the assuraunce whereof Princes vse not to be scrupulous to doe any thyng Thus then Winchester wyth his flattering woordes seeking to frame the kynges disposition after hys owne pleasure so farre crept into the king at that time and wyth doubtfull feares he with other his fellowes so filled the kyngs mistrustfull minde that before they departed the place the king to see belike what they would doe had geuen commandement with warrant to certaine of them made for y t purpose to consult together about the drawing of certaine articles against the Queene wherin her life might be touched which the king by their perswasions pretended to be fully resolued not to spare hauing any rigour or coloure of law to countenance the matter With this commission they departed for that time from the king resolued to put theyr pernicious practise to as mischieuous an execution Duringe the time of deliberation about thys matter they failed not to vse al kinds of policies How Winchester and his fellowes deuise against the Gospellers and mischieuous practises aswell to suborne accusers as otherwise to betray her in seeking to vnderstand what bokes by law forbidden shee had in her closet And the better to bring theyr purpose to passe because they would not vpon the sodaine but by meanes deale wyth her they thought it best at the first to begin with some of those Ladies whom they knew to be great with her and of her bloud The chiefest whereof as most of estimation and priuie to all her doings were these Lady Harbert the Lady Harbert afterwarde Countesse of Pembroke and sister to the Queene chiefe of her priuie chamber the Lady Lane being of her priuie chamber and also her cosine germane Lady Lane the Lady Tyrwit of her priuye chamber and for her vertuous disposition in very great fauour and credite with her Lady Tyrwitte It was deuised that these three aboue named shoulde first of all haue bene accused and brought to aunswer vnto the 6. articles and vpon their apprehension in the Courte their closet and coffers shoulde haue bene searched y t somewhat might haue bene found wherby the Queene myght be charged Winchesters plateforme which being found y e Queene her selfe presently should haue bene taken and likewise caried by barge by night vnto the Tower This platforme thus deuised but yet in the ende comming to no effecte the king by those aforesayde was foorthwith made priuie vnto the deuise by Winchester and Wrisley and his consent therunto demanded Who belike to prooue the byshops malice how farre it would presume like a wise politike Prince was contented dissemblingly to geue his consent and to alow of euery
mocked them so do ye Oliph Thou denyest the sacrament of the aultar to be the very body of Christ really in flesh and bloud Oliphant Mylle The Sacrament and sacrifice of the Masse Mille. The scripture of God is not to be taken carnally but spiritually and standeth in faith only as for the Masse it is wrong for Christ was once offered on the Crosse for mans trespasse and will neuer be offered agayne for then he ended all sacrifice Oliph Thou deniest the office of a Byshop Mille. Oliphant Mylle Byshops no Byshops I affirme that they whome ye call Byshops do no Bishops workes nor vse the offices of Bishops as Paul biddeth writing to Timothy but liue after their owne sensuall pleasure and take no care of the flocke nor yet regard they the word of God but desire to be honored and called my Lords Oliph Olyphant Thou speakest against pilgrimage and callest it a pilgrimage to whoredome Mille. I affirme that and say that it is not commaunded in the scripture Mylle and that there is no greater whoredome in no places then at your pilgrimages except it be in common brothels Oliph Thou preachedst quietly and priuatly in houses and openly in the fields Mille. Yea man and on the sea also sailing in ship Oliph Walter Mylle constant in the truth Sentence pronounced against Walter Mylle Wilt thou not recant thine erroneous opinioÌ„s and if thou wilt not I will pronounce sentence against thee Mille. I am accused of my life I know I must die once therfore as Christ sayd to Iudas Quod facis fac citius Ye shal know that I will not recant the truth for I am corne Patricke Learmonâ— the Archbyshopâ— stuard 〈◊〉 Prouost â—â—â—fuseth to his tempâ—â—rall iudgeâ— Also the Archbishops chamberlaine refuseth to be his iudge The townâ— offended wâ—th the condemâ—â—â—tion of Walter Mille. No corde all the towne could be bought to tye him to the stake Alexander Symmerâ—waill the Bishops seruant made teâ—â—poral iudâ—â— for Walteâ— Mille. The miraculous weâ—â— king of 〈◊〉 in Walter Mille. W. Millâ— denyed by the Byshoâ—â— to speake W. Mille permitted by the 〈◊〉 men to speake I am no chaffe I wil not be blowne away with the wind nor burst with the flaile but I will abide both These thinges rehearsed they of purpose with other light trifles to augment their final accusation and then sir Andrew Oliphant pronounced sentence against him that he shuld be deliuered to the temporall iudge and punished as an hereticke which was to be burnt Notwithstanding his boldnes and constancie moued so the hartes of many that the Byshops Stuard of his regalitie Prouost of the towne called Patrike Learmond refused to be his temporall iudge to whome it appertained if the cause had bene iust Also the Bishops chamberlaine being therwith charged would in no wise take vpon him so vngodly an office Yea the whole towne was so offended with his vniust coÌ„demnation that the Bishops seruauntes could not get for their money so much as one cord to tie him to y e stake or a tarre barrell to burne him but were constrained to cut the cordes of their maisters own pauilion to serue their turne Neuerthelesse one seruaunt of the Byshops more ignoraunt and cruell then the rest called Alexander Symmerwayll enterprising the office of a temporall iudge in that part conueyed him to the fire where against all naturall reason of man his boldnes and hardines did more and more increase so that the spirit of God working miraculously in him made it manifest to the people that his cause and Articles were iust and he innocently put downe Now when all things were ready for his death and he conueyed with armed men to the fire Oliphant had him passe to the stake and he said nay but wilt thou put me vp with thy hand and take part of my death thou shalt see me passe vp gladly for by y e law of God I am forbiddeÌ„ to put hands vpon my selfe TheÌ„ Oliphant put him vp with his hand and he ascended gladly saying Introibo ad altare Dei and desired that he might haue place to speake to y e people the which Oliphant and other of the burners denyed saying that he had spoken ouer much for the Byshops were altogether offended that y e matter was so long continued Then some of the yong men committed both the burners and the Byshops their maysters to the Diuell saying that they beleeued that they should lament that daye and desired the sayd Walter to speake what he pleased The Martyrdome of Walter Mille. Epitaphium Non nostra impietas aut actae crimina vitae Armarunt hostes in mea fata truces Sola fides Christi sacris signata libellis Quae vitae causa est est mihi causa necis After this by the iust iudgement of God in the same place where Walter Mille was burnt the Images of the great Church of the Abbey which passed both in number and costlines were burnt in time of reformation Ex fideli testimonio è Scotia misso And thus much concerning such matters as happened and such Martirs as suffered in the Realme of Scotland for the faith of Christ Iesus and testimonie of his truth ¶ Persecution in Kent IN reuoluing the Registers of William Warrham Archbyshop of Canterbury I finde moreouer besides these aboue comprehended Ex Regist. W. Warrham Archiepisc Cant. in the time and reigne of king Henry the names of diuers other wherof some suffered Martyrdome for the like testimonie of Gods worde and some recanted which albeit heere do come a little out of order and shoulde haue bene placed before in the beginning of King Henries reigne yet rather then they should vtterly be omitted I thought heere to geue them a place though somewhat out of time yet not altogether I trust without fruit vnto the Reader being no lesse worthy to be Registred and preserued from obliuion then other of theyr fellowes before them ¶ A Table of certayne true seruants of God and Martyrs omitted which were burned in the Dioces of Cant. vnder William Warrham Archbyshop of Canterbury with the names of theyr persecuters and accusers an 1511. Persecuters and Iudges Accusers and witnesses The Martyrs Wyllyam Warrham Archbishop of Caunterbury D. Cutbert Tonstall Doctour of both lawes and Chauncelour of the Archbyshop D. Syluester Lawyer D. Wellys Doctour Clement Browne Doctor Iohn Collet Deane of Paules Doctour Wodyngton Martirs in Kent before the tyme of M. Luther Willyam Rich of Benynden Agnes Iue of Canterbury Robert Hilles of Tenterden Steuen Castelyn of Tenterden Io. Grebill of Tenterden husband to Agnes Grebill the Martyr Christopher Grebill the naturall sonne of Agnes Grebill the Martyr Io. Grebill the yonger the naturall sonne of Agnes Grebill the Martyr Wil. Oldbert of Godmersham Laur. CheterdeÌ„ Tho. Harwood of Rowenden Ioane Harwood his wife Phill. Hardwod WilliaÌ„ Baker of Cramebroke Edw. Walker Robert Reinold of Benynden Williem Carder of Tenderden
body of Christ in the sacrament is to bee honored Rochester Welbeloued frendes and brethren in our sauior Christ you must vnderstand that this disputatioÌ„ Byshop Ridley replyeth with the other that shal be after this are appointed for to search forth the playne trueth of the holy scriptures in these matters of religion which of a long season haue bene hidden from vs by the false gloses of that greate Antichrist and his Ministers of Rome and now in our dayes must be reueyled to vs Englishe men thorow the great mercy of God principally and secondarily thorow the most gentle clemencye of our naturall soueraigne Lord the kings maiesty whom the liuing Lord long preserue to raigne ouer vs in health wealth godlines to mayntenaunce of Gods holy word and to the exterpation of all blinde gloses of men that goe about to subuert the truth For because therfore that I am one that doth loue the truth and haue professed the same amongst you thâ—â—â—ore I say because of conferring my mind with yours I will here gladlye declare what I thinke in this poynt now in controuersy Not because this worshipfull Doctor hath any need of my healpe in dissoluing of argumentes proposed agaynst him for as me semeth he hath aunswered hitherto very well and clarkly according to the truth of Gods word But now to the purpose I do grauÌ„t vnto you mayster oponent that the old auncient fathers do record and witnesse a certeine honour and adoration to be done vnto Christes body but then they speake not of it in the sacrament but of it in heauen at the right hand of the father as holy Chrisostome sayth honor thou it Christ to be honoured in heauen not in the Sacrament and then eat it but that honor may not be geueÌ„ to the outward signe but to the body of Christ it self in heauen For that body is there onely in a signe vertually by grace in the exhibition of it in spirite effect and fayth to the worthy receiuer of it For we receiue vertually onely Christes body in the sacrament Glin. How theÌ„ if it please your good Lordship doth baptisme differ from this Sacrament For in that we receiue Christ also by grace and vertually Rochester Christ is present after an other sort in baptism then in this sacrament Christ worketh otherwise in Baptisme then the Sacramental bread for in that he purgeth and washeth the infant from all kinde of sinne but here he doth feed spirituallye the receiuer in fayth with all the merites of hys blessed death and passion And yet he is in heauen still really and substancially As for example The kinges Maiesty our Lord and maister is but in one place wheresoeuer that his royall person is abiding for the time and yet hys mighty power and authoritye is euery where in his realmes and dominions So Christes reall person is onely in heauen subauncially placed but his migh is in all thinges created effectually For Christes flesh may be vnderstanded for the power or inward might of his flesh Glin. If it please your fatherhood S. Ambrose and S. Austen do say that before the consecratioÌ„ it is but very bread Obiect and after the consecration it is called the verye bodye of Christ. Madew Indeed it is the very body of Christ sacramentally after the consecration whereas before it is nothing but common bread and yet after that it is the Lordes bread thus must S. Ambrose and S. Austen be vnderstanded ¶ Here the proctours coÌ„manded the Opponent to diuert to the secoÌ„d conclusion but he requested them that they would permit hym as long in this matter as they would in the second and so he still prosecuted the fyrst matter as followeth Glin. THe bread after the consecration doth feed the soule Aunswere Well cauilled lyke a Papiste ergo the substaunce of common breade doth not remayne The argument is good for S Ambrose de sacramentis saith thus After the consecration there is not the thing that nature did forme but that which the blessing doth consecrate And if the benediction of the Prophet Elias did turne the nature of water how much more then doth the benedictioÌ„ of Christ here both God and man Madew That book of S. Ambrose is suspected to be none of his workes Rochester So say all the fathers Glin. I doe maruaile at that for S. Austen in his book of retractions maketh playne that that was his own very worke Rochester He speaketh indeede of such a booke so intituled to S. Ambrose but yet we do lacke the same book indeed Glin. Well let it then passe to other mens iudgementes What then say you to holy S. Ciprian 1200. yeares past Cyprian Who saith that the bread which our Lord gaue to his disciples was not chaunged in forme or quallitie but in very nature and by the almighty word was made fleshe Madew I do aunswere thus that this word fleshe may be taken two wayes either for the substaunce it selfe or els for a natural propertie of a fleshly thing So that Ciprian there did meane of a naturall property and not of fleshlye substance And coÌ„trariwise in the rod of AaroÌ„ where both the substance and also the property was changed Glin. Holy S. Ambrose sayth the body there made by the mighty power of Gods worde Ambrose· is a bodye of the Uyrgyne Mary Rochest That is to say that by the word of God the thing hath a being that it had not before and we doe consecrate the body that we may receiue the grace and power of y e body of Christ in heauen by this sacramentall body Glin. By your pacience my Lorde if it bee a bodye of the Uyrgyne as Saynt Ambrose sayth which we do consecrate as ministers by Gods holy word then must it needes be more then a sacramentall or spirituall bodye yea a very body of Christ in deed yea the same that is still in heauen without all mouing from place to place vnspeakably and farre passing our naturall reason which is in this mistery so captiuate that it cannot conceiue how it is there without a liuely fayth to Gods word But let this passe You do graunt that this breade doth quicken or geue lyfe which if it doe then it is not a naturall bread but a super-substanciall bread Rochester So doth the effectuall and liuely word of god which for that it nourisheth the soule it doth geue life for the diuine essence infudeth it selfe vnspeakably into y e faithfull receiuer of the sacrament Glin. How then say you to holy Damascene a Greeke authour Damascene who as one Tritenius sayth florished one thowsand yeares past he sayth thus The bodye that is of the holye Uirgine Mary is ioyned to the Diuinitye after the consecration in veritye and in deede not so as the body once assumpted into heauen and sitteth on the Fathers ryghte hand doth remoue from thence and commeth downe at the consecration time but that the same
should be nothing sayde he but that he might talke a few words with his wife before his burning But that coulde not bee obteined of hym Then said he you declare your charitie what it is and so he was brought into Smithfield by Maister Chester and Maister Woodrofe then Shiriffes of London there to bee burnt where he shewed most constant paciencie not vsing many wordes for he could not be permitted but onely exhorting the people constantly to remaine in that faith and true doctrine which he before had taught and they had learned and for the confirmation whereof he was not only content paciently to suffer and beare all such bitternes and cruelty as had bene shewed him but also most gladly to resigne vp his life and to geue his flesh to the consuming fire for the testimonie of the same Briefly and in few wordes to comprehend the whole order of his lyfe doynges and Martyrdome first this godly M. Rogers was committed to prison as is abouesayd there continued a yeare and halfe In prison he was mery and earnest in all he went about He wrote much his examinations he penned with his owne hand The copie of M. Rogers 〈…〉 gods prouidence preserued which else had neuer come to light Wherein is to be noted by the way a memorable working of Gods prouidence Ye heard a litle aboue how M. Rogers craued of Boner going to hys burning y t he might speake a few wordes before with hys wife whiche coulde not be graunted What these wordes were which he had to say to his wife it is for no man certeinly to define Likely it may be supposed that his purpose was amongst other things to signifie vnto her of the booke written of his examinations and aunsweres whych he had priuily hid in a secret corner of the prison where he lay But where mans power lacketh see how Gods prouidence worketh For notwithstanding y t during the tyme of his imprisonment straite search there was to take away his letters and writings yet after his death his wyfe and one of her sonnes called Daniell coÌ„ming into y e place wher he lay to seeke for his bookes and writings and now ready to go away it chaunced her sonne aforenamed castâ—ng his eye aside to spy a blacke thing for it had a blacke couer belike because it shuld not be known lying in a blind corner vnder a payre of stayres Who willing his mother to see what it was found it to be the booke written with his own hand contayning these his examinatioÌ„s answers with other matter aboue specified In the latter end where of this also was conteyned which because it concerneth a Propheticall forewarning of thinges pertayning to the Church I thought to place the same his woordes as they be there written which are these If God looke not mercifully vppon Englande the seedes of vtter destruction are sowne in it already by these hipocritical tyrauntes Antichristian Prelates Popish Papists and double traytors to their naturall country And yet they speake of mercy M. Rogers seemeth to prophesie here of England and that truely of blessing of the Catholicke Churche of vnitie of power strengthning of the realm This double dissimulation will shewe it selfe one daye when the plague commeth whiche will vndoubtedly light vppon these crowneshorne Captaines and that shortly whatsoeuer the godly and y e poore realme suffer in the meane while by Gods sufferaunce and will Spite of Nabuchodonozers beard and maugre hys hart y e captiue thral miserable Iewes must come home agayne and haue their Citie and temple builded vp again by Zorobabell Esdras Nehemias c. And the whole kingdome of Babilon must goe to ruine and be taken of straungers the Persians and Medes So shal y e disperâ—kled english flock of Christ be brought agayn into their former estate or to a better I trust in the Lorde God then it was in innocent king Edwardes dayes and our bloudye Babilonicall Bishops He meaneth here of the returne of the exiles into England and the whole crowneshorn company brought to vtter shame rebuke ruine decay and destruction for God cannot and vndoubtedly will not suffer for euer theyr abhominable lying false doctrine their hipocrisie bloudthirst whoredome idlenes their pestilent life pampred in all kinde of pleasure their thrasonicall boasting pride their malicious enuious and poysoned stomackes which they beare towardes his poore and miserable Christians Peter truely warneth that if iudgement beginneth in the house of God 1. Pet. 4. what shal be the end of them that beleeue not the Gospell If the righteous shall scant bee saued where shall the vngodly and sinfull appeare Some shall haue their punishment here in this world and in the worlde to come and they that doe escape in this worlde shall not escape euerlasting damnation This shall be your sauce O ye wicked Papistes make yee merye here as long as ye may Furthermore amongest other his wordes sayinges which may seeme prophetically to be spoken of hym thys also may be added and is notoriously to be marked M. Rogers prophesieth of the returne of the Gospell that he spake being then in prison to the Printer of this presente booke who then also was laid vp for like cause of religion Thou sayd he shalt liue to see the alteration of this religioÌ„ and the gospell to be freely preached againe And therefore haue me commended to my brethren as well in exile as others and bid them be circumspect in displacing the Papists putting good ministers into churches or els their ende will be worse then ours And for lacke of good ministers to furnish churches M. Rogers couÌ„sell in placing good ministers his deuise was M. Hooper also agreeing to the same that for euery x. Churches some one good and learned superintendent shuld be appointed which should haue vnder him faythfull Readers suche as might well be got so that popish Priests shoulde cleane be put out and the bishop once a yeare to ouersee the profiting of the Parishes and if the minister did not his dutye as well in profiting himselfe in his book and his Parishioners in good instructions so that they may be trayned by little litle to geue a reckoning how they do profite theÌ„ he to be expelled and an other put in his place And the Byshop to do the like with the superintendent this was hys counsell and request Shewing moreouer and protestyng in his commendations to hys brethren by the Printer aforesayd that if they woulde not so doe their ende he sayde would be worse then theirs Ouer and besides diuers other thinges touching M. Rogers this is not to be forgotteÌ„ A note touching Priestes cappes how in the dayes of K. Edward the sixt there was a controuersie among the Bishops and clergye for wearing of priestes caps and other attire belonging to that order M. Rogers beyng one of y e number which neuer went otherwise then in a round cap during all
and faithfull wife and children and also well quieted in the peaceable possession of that pleasaunt Euphrates I do confesse it but the Lord who worketh all thyngs for the best to them that loue him would not there leaue me but did take my deare and beloued wife from me whose death was a paynefull crosse to my flesh Also I thought my selfe nowe of late well placed vnder my most louing and most gentle mayster Laurence Saunders in the cure of Langhton G. Marsh Curate to Laurence Saunders But the Lord of his great mercy woulde not suffer me there long to continue although for the small tyme I was in his vineyard I was not all an idle workman But he hath prouided me I perceiue it to taste of a farre other cuppe The glory of the Church standeth not in outward shewes for by violence hath he yet once agayne driuen me out of that glorious Babilon that I should not taste to much of her wanton pleasures but wyth his most dearely beloued Disciples to haue my inward reioysing in the Crosse of his sonne Iesus Christe the glorye of whose Church I see it well standeth not in the harmonious souÌ„d of Bells and Organes nor yet in the glistring of Mitors Copes neither in the shining of gilte Images and lightes as the blynde Papistes do iudge it but in continuall labours and dayly afflictions for his names sake God at this present here in Englande hath his fanne in hys hand and after hys great haruest whereinto these yeares past he hath sent his labourers is now sifting the corne froÌ„ the chaffe and purging his floore and ready to gather the wheate into hys garnar and to burne the chaffe with vnquenchable fire Take heede and beware of the leuen of the scribes and of the Saduces I meane the erroneous doctrine of the papistes whiche with their gloses depraue the Scriptures For as the Apostle S. Peter doth teach vs There shal be false teachers amongst vs whiche priuily shall bring in damnable sectes And sayth that many shall follow theyr damnable wayes by whom the way of trueth shall be euill spoken of and that through couetousnes they shall with fayned wordes make marchaundise of vs. And Christ earnestly warneth vs to beware of false Prophetes which come to vs in sheepes clothing but inwardly are rauening Wolues by their fruites ye shall know them The fruites of the Prophetes is theyr doctrine In this place are we Christians taught that wee shuld try the preachers other that come vnder colour to set forth true Religion vnto vs according to the saying of S. Paule Try all thinges and chose that whiche is good Also the Euangelist S. Iohn sayth Beleue not euery spirite but proue the spirites whether they be of God or not for many false Prophetes sayth he are gone out into the world Therefore if thou wilt knowe the true Prophetes froÌ„ the false try theyr doctrine at the true touchstone whiche is the worde of God and as the godly Thessalonians did search ye the scriptures whether those thinges which be preached vnto you be eueÌ„ so or not for els by the outward conuersatioÌ„ of theÌ„ ye may easely be deceiued DesuÌ„t fortassis aliqua ¶ A letter exhortatory of George Marshe to the faythfull professours of Langhton GRace be vnto you and peace be multiplied in y e knowledge of Iesus Christ our Lord. A letter of G. Marsh â—o men of Langhton Amen I thought it my duety to write vnto you my beloued in y e Lord at Langhton to stirre vp your mindes to call to your remeÌ„brance the wordes which haue bene told you before and to exhort you as that good man full of y e holy Ghost Barnabas did the Antiochians that with purpose of hart ye continually cleaue vnto the Lord that ye staÌ„d fast Actes 11. and be not moued away from the hope of the Gospel wherof God be thaÌ„ked ye haue had plenteous preaching vnto you by your late pastor M. Saunders other faithfull ministers of Iesus Christ which now when persecution ariseth because of y e word Luke 3. Rom. 1. do not fall away like shrinking children and forsake the truth being ashamed of the Gospell wherof they haue bene preachers but are willing and ready for your sakes which are Christes misticall body to forsake not onely the chiefe and principall delites of this lyfe I do meane theyr natiue countryes frendes lyuinges c. but also to fulfill theyr ministery vnto y e vtmost that is to witte with their painefull imprisonmentes and bloudsheddinges if need shall require to confirme seale Christes Gospell Acteâ— 12. wherof they haue bene Ministers and as S. Paul sayth they are ready not onely to be cast into prison but also to be killed for the name of the Lord Iesu. Whether these being that good salt of the earth that is true ministers of Gods worde Math. 5. by whose doctrine beyng receiued through fayth men are made sauory vnto God which themselues lose not theyr saltnes True salte 〈…〉 the â—â—â—rupt and â—â—sauory â—â—lt now when they be prooued with the boysterous stormes of aduersity and persecutioÌ„ or others being that vnsauery salt which hath lost his saltnes that is to witte those vngodly ministers which do fall from the word of God into the dreames and traditions of Antichrist whether of these I say be more to be credited and beleued let all men iudge Wherfore my dearely beloued receiue y e word of God with meekenes y t is graffed in you whiche is able to saue your soules Iames. 2. And see that ye be not forgetfull hearers deceiuing yourselues with sophistry but doers of the word whom Christ doth liken to a wise maÌ„ Math. 7. which buildeth his house on a rocke that when the great rayn discendeth and the flouddes come and beate vpon the house it fel not because it was grounded vpon a rocke this is to witte that when Sathan with all his legion of deuils with all theyr subtill suggestions and the world with all y e mighty princes therof 〈◊〉 2. with their crafty counsels doe furiously rage against vs we faint not but abide constant in the truth being grounded vpon a most sure rock which is Christ and the doctrine of the Gospell against which the gates of hel that is 〈◊〉 16. the power of Sathan cannot preuayle And be ye followers of Christ and the Apostles and receaue the word in much affliction as the godly Thessalonians did Thes 1. 〈◊〉 receaâ—â—â— of the 〈◊〉 who 〈◊〉 be for the true followers of Christ and the Apostles be they which receiue the word of God They onely receiue the word of god which both beleue it also frame their liues after it be ready to suffer all maner of aduersitie for the name of the Lord as Christ all y e Apostles did and as all that will liue godly in Christ Iesu must doe for there
the same constancie as dyd the other and therfore were both deliuered vnto the sheriffes who were there present but afterwards were conueyed to the places aboue named there moste ioyfully gaue their houses to bee burned in the fire and their soules into the handes of Almighty God by Iesus Christ who hath assured them to a better hope of life This Diricke was a man whome the Lorde had blessed as well with temporall riches as with hys spirituall treasures which riches yet were no clogge or let vnto hys true professing of Christe the Lord by his grace so woorking in him of the which there was such hauocke made by the greedye raueners of that time that hys poore wyfe and children had little or none thereof During his imprisonment although he was well stricken in yeares and as it were past the time of learning yet he so spente his time that being at hys firste apprehension vtterly ignoraunt of any letter of the booke he coulde before his death read perfectly any Printed English Whos 's diligence and zeale is worthy no small commendation and therefore I thought it good not to lette it passe ouer in silence for the good encouragement and example of others Moreouer at his comming into the towne of Lewes to be burned the people called vpon him beseeching God to strengthen him in the faith of Iesus Christe Hee thanked them and prayed vnto God that of hys mercye hee woulde strengthen them in the lyke Faith And when hee came to the signe of the Starre the people drew neare vnto hym where the Sheriffe sayde that he had founde him a faithfull man in all hys aunsweres And as he came to the stake hee kneeled downe and made hys prayers and the Sheriffe made haste Then hys Booke was throwne into the barrell and when he had stript him selfe as a ioyfull member of God he went into the barrell him selfe And as soone as euer hee came in he tooke vp the booke and threw it among the people and then the Sheriffe commaunded in the Kynge and Queenes name in paine of death to throw in the booke againe And immediately that faithful member spake with a ioyfull voyce saying Deare brethren and sisterne witnes to you all that I am come to seale with my bloude Christes Gospell for because I know that it is true it is not vnknowen vnto all you but that it hath bene truely preached heere in Lewes and in all places of Englande and nowe it is not And for because that I wil not deny heere Gods Gospel and be obedient to mans lawes I am condemned to die Dear brethren and sisterne as many of you as doe beleeue vpon the Father the Sonne and the holy Ghoste vnto euerlasting life see you do the woorkes appertaining to the same And as many of you as doe beleeue vppon the Pope of Rome or any of his lawes which he sets foorth in these daies you do beleeue to your vtter condēnation and except the great mercy of God you shall burne in hell perpetually The Martyrdome of Diricke Caruer And then spake hee againe to all the people there present with a loude voyce saying deare brethren Horrible prouoking of Gods iudgement and all you whom I haue offended in woordes or in deede I aske you for the Lordes sake to forgeue mee and I heartely forgeue all you which haue offended me in thought word or dede And he sayd further in his praier Oh Lord my God thou hast wrytten Hee that wil not forsake wife children house Dirickes prayer at his death and all that euer he hath and take vp thy crosse and folow thee is not woorthy of thee But thou Lorde knowest that I haue forsaken all to come vnto thee Lord haue mercy vppon me for vnto thee I commend my spirit and my soule doth reioyce in thee These were the last wordes of that Faythfull member of Christe before the fire was put to hym And afterward that the fire came to him he cried Oh Lorde haue mercy vpon me and spronge vp in the fire calling vppon the name of Iesus and so ended Thomas Iueson Martyr AT Chichester Tho. Iueson of Euerson apprehended with Diricke and other suffered at Chichester about the same moneth was burned one Thomas Iueson of Godstone in the Countie of Surrey Carpenter whose apprehension examination and condemnation for as much as it was at one time and in one forme with Diricke Caruer and Iohn Launder I doe here omit referring the reader to their hystorie processe before mentioned sauing onely this his seuerall confession and priuate answers made before B. Boner at hys last examination in the Consistorie I thought not to pretermit who being examined vppon the foresayd Articles answered as followeth The aunsweres of Thomas Iueson to the obiections of Boner bishop of London in a chamber at his house in the moneth of Iuly 1. FIrst that he beleued that there is but one Catholike Aunsweres of Thomas Iueson vniuersall and whole Church of Christ thorough the whole worlde which hathe and holdeth the true faith and all the necessarye Articles of Christen beliefe all the Sacraments of Christe with the true vse and administration of the same 2. Item that he is necessarily bounden to beleeue geue credite in all the sayd faith Articles of the beliefe religion and the Sacraments of Christe and the administration of the same 3. Item that that faithe religion and administration of Sacraments which now is beleeued vsed taught and set forth in this our church of England is not agreeing wyth the truth and faith of Christ nor with the faith of the sayde Catholicke and vniuersall Church of Christ. 4. Item concerning the Sacrament of the aultar he beleueth that it is a very Idol and detestable before God as it is now ministred 5. Item that the Masse is nought and not of the institution of Christ but y t it is of mans inuention and demaunded whether any thing vsed in the Masse be good he sayde that he would answere no further 6. Item that hee had not receiued the Sacrament of the aultar since it hath ben ministred as now it is in England neither was confessed at any time within this seuen yeres nor he hath not heard Masse by the same space 7. Item that auricular confession is not necessarye to be made to a priest for that he cānot forgeue nor absolue him from sinnes 8. Item concerning the Sacrament of Baptisme that it is a signe and token of Christe as circumcision was and none otherwise and he beleeueth that his sinnes are * He meaneth not by the mere vertue of the element Two Sacramentes not washed away thereby but his body onely washed for his sinnes be washed away onely by Christes bloud 9. Item that there be in the Catholike Church of Christ onely two Sacraments that is to saye the Sacrament of Baptisme and the Sacrament of the Supper of the Lord and no