trust not in his holynesse To this he aunswered take ye it as ye will I will take it well enough Item Almes whom and how farre it profiteth now seest thou what almes meaneth and wherfore it serueth He that seeketh with his almes more then to be mercifull to be a neighbour to succour his brothers need to do his duty to his brother to geue his brother that he ought him the same is blind seeth not Christes bloud Here he answereth God to be serued and worshipped onely as he commaundeth otherwise not that he findeth no fault throughout all the booke but all the booke is good and it hath geuen him great comfort and light to his conscience Item that ye do nothing to please God but that he cōmaunded To that he answereth and thinketh it good by his truth Item so God is honored on all sides in that we coūt him righteous in all his lawes and ordinaunces And to worship him otherwise then so it is Idolatry To that he answered that it pleaseth him well The examination of these Articles being done the Bishop of London did exhort the sayd Iohn Tewkesbery to recant his errors abouesayde and after some other cōmunication had by the Bishop with him the sayd Bishop did exhort him again to recant his errors and appoynted him to determine with himselfe against the next Session what he would do Iohn Tewkesbery submitteth himselfe IN this next Session he submitted himselfe and abiured his opinions and was enioyned penaunce as foloweth which was the 8. of May. In primis that he should keepe well his abiuration vnder payne of relaps Secondly that the next Sonday folowing in Paules Church in the open procession he should cary a Fagot and stand at Paules Crosse with the same That the Wednesday folowing he should cary the same Fagot about Newgate market and Chepeside That on Friday after he should take the same fagot agayne at S. Peters church in Cornehill and cary it about the market of Ledenhall That he should haue 2. signes of Fagots embrothered one on his left sleue the other on his right sleue which he should weare all his life time vnles he were otherwise dispensed withall That on Whitsonday euē he should enter into the Monastery of S. Bartholomew in Smithfield and there to abide and not to come out vnles he were released by the bishop of London That he should not depart out of y e city or dioces of London without the speciall licence of the B. or his successors Which penance he entred into the 8 day of May. an 1229. And thus much concerning his first examinatiō which was in the yeare .1529 at what time he was inforced thorow infirmitye as is before expressed to retract and abiure his doctrine Tewkesbery returned againe to the truth Notwithstāding the same Iohn Tewkesbery afterward cōfirmed by the grace of God and moued by y e example of Bayfild aforesayd that was burned in smithfield did returne and constantly abide in the testimonye of the truth and suffered for the same Who recouering more grace better strength at the hand of the Lord two yeares after being apprehended agayne was brought before Syr Thomas More and the Bishop of Londō where certaine Articles were obiected to him the chiefe wherof we intēd briefly to recite for the matter is prolixe In primis that he confesseth that he was baptised and intendeth to keepe the Catholicke fayth Articles agayne obiected to Tewkesbery Secondly that he affirmeth that the abiuration othe subscription that he made before Cutbert late Byshop of London was done by compulsion Thirdlye that he had the bookes of the obedience of a Christian man and of the wicked Mammon in his custody and hath read them since his abiuration Fourthly that he affirmeth that he suffered the two fagots that were embrothered vpon his sleue to be taken frō him for that he deserued not to weare them Fiftly he sayth that fayth onely iustifieth which lacketh not charity Sixtly he sayth that Christ is a sufficient Mediator for vs therfore no prayer is to be made vnto any Sayntes Wherupon they layd vnto him this verse of the Antheme Salue Regina aduocata nostra c. To the which he aunswered that he knew no other Aduocate but Christ alone Seuenthly he affirmeth that there is no Purgatory after this life Christ is our Purgatorye but that Christ our Sauior is a sufficient purgation for vs. Eightly he affirmeth that the soules of the faythful departing this life rest with Christ. Ninthly he affirmeth y t a priest by receiuing of orders receiueth more grace if his fayth be increased or els not Tenthly and last of all he beleueth that the sacrament of the flesh bloud of Christ is not the very body of Christ in flesh bloud as it was borne of y e virgin Mary Whervpon the Byshops Chauncellor asked the sayd Tewkesbery if he could shew any cause why he should not be takē for an hereticke falling into his heresy agayne and receiue the punishment of an hereticke Wherunto he aunswered that he had wrong before and if he be condemned now he reckoneth that he hath wrong agayne Then the Chaūcellor caused the articles to be read opēly with the aunsweres vnto the same the which the sayde Tewkesbery confessed therupon the Bishop pronounced sentence agaynst him deliuered him vnto the Shyriffes of Londō for y e time being who were Rich. Greshā Edward Altam who burned him in Smithfield vpō S. Thomas euen being the 20. of Decēber in the yeare aforesayd the tenor of whose sentence pronounced agaynst hym by the Bishop doth here ensue word for word IN the name of God Amen The deseruinges and circūstances of a certein cause of hereticall prauity falling again thereunto by thee Iohn Tewkesbery of the Parish of S. Michaels in the Querne of the City of Londō of our iurisdiction appearing before vs sitting in iudgement being heard seene vnderstand fully discussed by vs Iohn by the sufferance of God bishop of Londō because we do find by inquisitions manifestly enough that thou didst abiure freely voluntarily before Cutbert late Bishop of Londō thy ordinary diuers sundry heresies errors damnable opinions contrary to y e determination of our mother holy church as well speciall as generall that since and beside thy foresaid abiuration thou art agayne fallen into y e same damnable heresies opiniōs errors which is greatly to be lamēted the same doest hold affirme beleue we therfore Iohn the Bishop aforesayd the name of God first being called vpon the same only God set before our eyes with the coūsell of learned men assisting vs in this behalfe with whō in this cause we haue cōmunicated of our definitiue sentence finall decree in this behalfe to be done do intēd to proceed do proceed in this maner Because as it is aforesayd we do finde thee
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
there is no mans hart but that consideryng the ingratitude of this world this belly cheere wherein you euen take me by the nose c. his eyes would tumble out great gushes of teares The Lord be praysed which worketh so in you for it is with me as with them of whō you complain In deed it may be so again but oh it is very vnlikely for my enmies are becom old are made by custom more then familiar for they are as it were conuerted into nature in mee Yet I am not grieued therefore although I cannot perswade my selfe that God will helpe mee O Lord be merciful vnto me for thy Christes sake This day I receiued the Lordes supper but how I haue welcomed him this night which I haue spent in lasciuiousnesse in wantonnes and in prodigalitie obeying my flesh and belly doth so declare that what to say or write any more I know not sleepe doth aggrauate myne eyes and to pray I am altogether vnapt All this is come through the occasion of makyng this bringer a Supper in my chamber the Lord pardon me I trust no more to be so far ouerseen But this I write not that the anger of god which I haue deserued so feareth me thou knowest it O Lord. But of this perchance too much For Gods sake praye for mee good Father Traues and write vnto mee as you maye by your weakenesse your letters do me good By this which I haue now writen you may consider more touche me therefore home in your letters and the Lord I trust shall and wil reward you If God lend me lyfe of which I am most vnworthy I will more trouble you with my letters thē I haue done but beare with me I do it not of any euill will the Lorde I take to iudge there is none whose company and talke I more desire then yours I speake it before God Prooue my Mothers mynd how she can beare it if when I shall come downe I shal shew my selfe an other man outwardly but alas fainedly then before I haue done Marrie when my commyng will be I know not In deede two thyngs mooue me sore the one for my mothers cause concernyng her better instruction if the Lord would thereto vse me his instrument the other is to talke with you and eftsoones to trouble you as I haue hetherto euer done but alwayes to my profite For Gods sake pray for me for I had neuer so much neede This Sonday at night followyng S. Andrewes day at Pembroke hall The most miserable hard harted vnthankfull sinner Iohn Bradford ¶ An other letter of M. Bradford to Sir Thomas Hall and Father Traues of Blakeley THe grace of God our most mercifull father kepe your mynd and soule in Christ Iesu who alone is our full sufficient Sauior for in hym we be complete being made through his death and one onely oblation made and offered by himselfe vppon the crosse the children of God fellow heyres with hym of the celestiall kingdome which is the free gift of God and commeth not of merites but of the meere grace of God geuen to none that putteth any maner of hope or trust in any other thyng visible or inuisible then in that oblation of sweete sauour which Christ himselfe did offer vpon good Friday as we call it which oblation is alway recent and new in the sight of God the father and maketh intercession for vs vs I mean which thinke that onely sacrifice then offered to be sufficient as it is hath bene and euer shall be for all the faythfull by the which sacrifice if we beleeue we haue free pardon of all our sinnes To him therfore which was both the offerer offering be all honour and prayse with the father and the holy ghost blessed for euer Amen Sir Thomas the occasion of this my long silence myne old friend Iohn Traues shal declare vnto you vpō the knowledge whereof I doubt not of your pardon I haue sent vnto you an English and a Latine Testament both in one print and volume the which though it be not so beautifull without as I could haue sent you yet no lesse beautifull within and more I thinke for your profite and better for your eyes your eyes I meane of the body For vndoubtedly it giueth light vnto the soule if she bee not dead Whereof take this for an argument a true proofe If your soule be not delited in it if your soule do not hunger for it I meane not the booke but the doctrine in the booke surely your soule is sore sicke for as the body abhorring meate is not well euen so must the soule bee for other meat hath she none Christ whom you must beleeue afore all men affirmeth this to bee true in the 4. of Math. Not onely in bread but in euery worde of God the soule doth lyue Marke well he sayth not one or two words as an Epistle or a Gospell but he sayth euery worde Take heed beleue Christ better then any man be he neuer so holy For he that is of God Ioh. 8. heareth the worde of God Will you haue a more plaine badge whether you are the elect child of God or no then this text Christ saith He that is of God heareth the worde of God but other word of God haue we none then in the Canon of the Bible and all things written therin are written for our learnyng sayth Paule whereby he prooueth seyng that it is a learnyng yea our lerning that we must learne it Therfore woe bee to all them which either perswade men that there is other doctrine of like authoritie or that disswade men from embrasing this word this word of God or that thinke this word especially the new Testament is not aboue all other to be loued to be red to be chewed This is the precious stone which in the Gospel Christ saith When a man hath found he selleth all that euer he hath and buyeth it Marke now how necessary and precious Christ maketh that which great learned men nay deuils but no mē thinke not necessary God helpe them Christ bade his Disciples sell their coates and buy a sword which is none other thyng then the word of God for so S. Paule calleth it the sword of the spirit Nay say our great learned men I lye they haue said so now they are ashamed fetch fire and burne it This I say Sir Thomas to the intent no vngodly hypocrite should perswade you or disswade you from reding the holy word of God the gospell of Iesus Christ. Follow you S. Paules lesson Attend readyng and the worde of God dwell in you How much plentifully sayth he and to what end To feede the flocke of Christ euen as much as in you is sayth Peter not once a yeare or once a quarter as a Strawbery but so much as in you is This worde of God trieth all doctrine for we ought to haue our conscience charged with nothyng as touching religion except
me God I should say through it vnto a more contempt of worldly thyngs through the sequestration of such his busines as tofore I had ado withall I call it a contempt well take the word euen as it is hypocritically and vayne gloriously spoken for the whiche fault amongst my others innumerable I trust you remeÌ„ber in your prayers whereof I haue I would I knew how much neede There is yet another thyng whereof I will aduertise you euen to this ende that you might pray if it be Gods will that as I trust shortly to beginne so he may vouchsafe to confirme that he hath begun as if I be not deceyued I beleeue it is his workyng If the thyng seeme by Gods sprite in you that I presume then for the Lords sake aduertise me for I am much geuen to that disease the Lord deliuer me I haue mooued my M. therein already by letters to see if I shall haue any liuyng of hym as hitherto I haue had but I haue thereof no answer nor as our naturall speech is any likelyhood of any grant Yet that I haue alredy I trust be able for me for 3. yeres you looke what my purpose meaneth I am so long afore I come to it Therefore I doe it because my long bablyng should be lesse tedious Now shall you haue it If Gods will be whereunto pray I may be obedient I am mynded afore Midsomer to leaue London to goe to my booke at Cambridge and if God shall geue me grace to be a minister of his worde Thus you haue of a â—lie an Elephant Well take it in good part though you see my etiam non and not etiam etiam A tumblyng stone gathereth no mosse so therfore pray for me Perchaunce I do foolishly to forsake so good a liuyng as I haue I will say no more hereof but pray for me I trust as I said for three yeres study I haue sufficient if my Maister take all from me and when this is spent God wil send more I do not write this that you should thinke me to be in need of worldly helpe And therfore as Friers were woont secretly to beg No in y e Lords name I require you not to take it so for I had rather neuer send letter afore I should be herein a crosse to you for sufficit sua diei afflictio we are more set by then many sparowes But if my Mother or Sir Thomas Hall murmure at it or be offended with me as you can remedy it with your counsaile Howbeit as yet I will not write to them of it vntill such tyme as I bee goyng I am somethyng fickle mynded and vnconstant therefore praye for me that my hande beyng put to the plough presumptuously spoken I looke not backe You may gather by my wordes in this letter the Herodicall heart whiche lyeth in mee I haue sent you a booke of Bucer agaynst Winchester in English lately translated which I neuer red therefore I cannot prayse it And as I call to remembraunce I did send you with the other bookes moe then you receyued at the least one of them I remember which is called The Common places or the Declaration of the fayth by Urbanus Rhegius Aske for it or send me worde in whome the default is you haue it not Hereafter and that shortly by God grace I will send you primitiae laborum meorum a worke or two which I haue translated into English so soone as they bee printed which will bee afore Whitsontide Pray for me good father Traues and God send you health of soule and body as I would myne owne or any mans liuyng But yet to warne you of that you knowe not in writyng your letters to me you hit me home and geue mee that I looke for You are deceyued and so is all that knoweth me I neuer came to any poynt of mortification therefore a little ticklyng sets me a flote God help me and geue God thankes for me as all men bee most bounden Thus when Iones beginne to write to you I run as the Priest sayth Mattins for I thinke I may bee bold on you The holy Ghost preserue you your wife and family and perseuere his grace in you vnto the ende I pray you pray for me a most what should I call me miserable and blasphemous sinner The peace of God bee with vs. From the Temple this xij of May 1548. Sir Thomas Hall hath deceyued mee but hymselfe most I desire to speake with hym as this Winter it may chaunce if I discharge not my self of myne office to see him Pray for hym and for me A very hypocrite Iohn Bradford ¶ An other letter of Maister Bradford to father Traues THe perseuerance of Gods grace with the knowledge of his good will encrease with you vnto the ende To declare my selfe as I am a carnall man which vnderstandeth not the thyngs that be of the spirit These my letters though I counterfeit and meddle amongest them the spirituall wordes as the Deuill did in hys temptations to Christ will declare no lesse For I beginne with carnall thyngs in effect and no meruaile if I so ende for how can a man gather figs of bryers These wordes as they seeme so they are spoken for a cloke to make you thynke otherwyse but father Traues you can not thinke so euil of me as I am to the matter This present day by Gods grace I take my iourney towards Cambridge where I praye God and so earnestly pray you to pray for me that I may circumspectly redeme this tyme which God hath appointed to me vnknowen to lend me for alas I haue spent most wickedly the tyme past for the which I must account euen for euery haire bredth as they say for God hath not geuen here tyme to sine But if I considered this as I do nothyng lesse custome of sinne and pleasing my selfe hath so hardened my hart I should then come to the feelyng of my selfe then should I hate sinne which I now loue then should I feare Gods wrath which I now contemne theÌ„ should I cry out and wepe and continually pray as now I am as dry as a stone as dumbe as a nayle as far from pâ—aying as he that neuer knew any tast of it Which thing once I felte thankes to the Lord but now for myne vnthankfulnesse I am almost but most worthily depriued I feare me God will take hys grace from me I am so vnthankefull Alas why do I lye in saying I feare me nay God grant I may do so for then should I pray and pray but seyng I can not speake you for me pray for me that the Lord would remember his old compassions towards me for his mercies sake drawe me ye compel me to serue to feare and to loue hym Thus may you see how I presume for myne entent was to haue bene a Minister of Gods worde to haue bene hys instrument to cal from as I haue called to sinne but you see how that God
Cardinall Wolsey Nixe Byshoppe of Norwich Fryers of Ipswich Thomas Bilney Bacheler of both lawes Fryer Byrd Fryer Hogekins Doctour Stokes Sir Thom. Moore Fryer Brusyerd Fryer Iohn Huggen Prouinciall of the Dominikes Fryer Geffrey Iulles Fryer Iugworth M. William Iecket gentleman William Nelson Thomas Williams Thomas Bilney Arthure which abiured At Norwiche Ann. 1531. In the story aboue passed of Cardinall Wolsey Anno. 1531. mention was made of certayne Thomas Bilney Martyr whome the sayde Cardinal caused to abiure as Bilney Geffrey Lome Garret Barnes and such other of whome we haue nowe the Lorde directing vs specially to entreate This Thom. Bilney was brought vp in the Uniuersitie of Cambridge euen from a child profiting in al kind of liberal science euen vnto the profession of both lawes But at the last hauing gotteÌ„ a better schoolemaister euen the holy spirit of Christ who enduing his hart by priuie inspiration with y e knowledge of better more wholesome things he came at the last vnto this point that forsaking y e knowledge of maÌ„s lawes he coÌ„uerted his studye to those things which tended more vnto godlynes then gaynefulnes Finally as he hymselfe was greatly inflamed with the loue of true religion godlines euen so agayne was in hys hart an incredible desire to allure many vnto the same desiring nothing more then that hee might stir vp incourage any to the loue of Christ sincere Religion Neyther was his labors vayne for he conuerted many of hys felowes vnto the knowledge of the Gospell amoÌ„gst which number was Thomas Arthur and M. Hugh Latimer which Latimer at that time was crossekeeper at Cambridge bringing it forth vpon procession dayes At the last Maister Latimer Crossekeeper in the Vniuersitye of Cambridge Bilney forsaking the Uniuersitie went into many places teaching preaching being associate with Arthur whiche accompanied him from the Uniuersitie The authoritie of Thom. Wolsey Cardinall of Yorke of whome ye heard before at that time was great in England but his pompe pride much greater which did euidently declare vnto all wise men the manifest vanitie not only of his life but also of all the Byshops and Cleargie Whereupon Bilney Bilney against the pride of the Pope and of his Cardinalls with other good men maruelling at the incredible insolencie of the Cleargie which they could now no longer suffer or abide beganne to shake and reprooue this excessiue pompe of the Cleargie and also to plucke at the authoritie of the Byshop of Rome Then it was time for the Cardinall to awake and speedily to looke about hys busines Neyther lacked he in this poynt any craft or subtiltie of a serpent for he vnderstood well enough vpon how slender a foundation theyr ambitious dignitie was grounded neyther was he ignoraunt that theyr Luciferous and proude kingdome could not long coÌ„tinue against the manifest word of God especially if the light of the Gospell should once open the eyes of men For otherwise he did not greatly feare the power and dipleasure of Kings and Princes Only thys he feared the voyce of Christ in his Gospell least it should disclose and detect their hypocrisie and deceites and force them to come into an order of godly discipline wherefore he thought good speedily in time to withstand these beginnings Whereupon he caused the sayd Bilney and Arthur to be apprehended and cast in prison as before yee haue heard After this the xxvij day of Nouember in the yeare of our Lord 1527. the sayde Cardinall accompanyed wyth a great number of Byshops Cardinall Wolsey with his complices agaynst Bilney and Arthur as the Archbyshop of Caunterbury Cuthbert of London Iohn of Rochester Nicholas of Ely Iohn of Exeter Iohn of Lincolne Iohn of Bathe and Welles Harry of Saint Asse with many other both Diuines and Lawyers came into the Chapterhouse of Westminster where the sayd Maister Thomas Bilney and Thomas Arthur were brought before them and the sayd Cardinall there enquired of M. Bilney whether he had priuately or publiquely preached or taught to the people the opinions of Luther or any other condemned by the Church contrary to the determination of the Church Whereunto Bilney answeared that wittingly he had not preached or taught any of Luthers opinions or any other contrary to the Catholique Churche Then the Cardinall asked him whether he had not once made an othe before that he should not preach rehearse or defende any of Luthers opinioÌ„s but should impugne the same euerywhere He answered that he had made such an othe but not lawfully which interrogatories so ministred and answeares made the Cardinall caused hym to sweare to aunsweare playnely to the articles and errors preached and set foorth by him as well in the Citie and dioces of London as in the dioces of Norwich and other places and that he shuld do it without any craft qualifying or leauing out any part of the truth After he was thus sworne and examined the sayd Cardinal proceded to the examination of M. Thomas Arthur there present causing him to take the like othe Thomas Arthur examined that M. Bilney did Which done he asked of him whether he had not once told sir Tho. More knight y t in the Sacrament of the altar was not the very body of Christ Which interrogatory he denied Then the Cardinal gaue him time to deliberate til noone and to bring in his answeare in writing After noone the same daye what tyme the examination of the foresayde Thomas Arthur was ended the Cardinall and Byshops by theyr authoritie Ex officio did call in for witnesses before Mayster Bilney certayne men namely Iohn Huggen chiefe Prouinciall of the Friers preachers throughout all England Geffrey Iulles and Richard Iugworth professours of Diuinitie of the same order Also William Iecket Gentleman William Nelson and Thomas Williams which were sworne that all fauour hate loue or rewarde set aparte they shoulde without concealing of any falsehoode or omitting anye truth speake theyr myndes vpon the Articles layde agaynst them or preached by hym as well within the Dioces of London as the Dioces of Norwich and because he was otherwise occupyed aboute the affayres of the Realme he committed the hearing of the matter to the Byshop of London and to other Byshops there present or to three of them to proceede agaynst all men as well spirituall as temporall as also against schedules writings and bookes set forth and translated by Martin Luther lately condemned by Pope Leo the tenth and by all maner of probable meanes to enquire and roote out their errors and opinions and all such as were found culpable to compell them to abiuration according to the lawe or if the matter so required to deliuer them vnto the secular power and to geue them full power and authoritie to determine vpon them The xxvij of Nouember in the yeare aforesayde the Byshop of London Bâ—â—ney and Aâ—tâ—ure bâ—â—â—ght befâ—re â—uÌ„â—tall biâ—hop of Lâ—ndon with the Byshop of Ely and
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
and to deny our kingdome as to require that our lawes may be brokeÌ„ vnto 21. yeres Be we not your crowned anoynted and established king wherein then be we of lesse maiestie of lesse authoritie or lesse state then our progenitors kings of this realme except your vnkindnes our vnnaturalnes wil diminish our estimation We haue hitherto since the death of our father by the good aduise and counsaile of our deare and entirely beloued vncle kept our state maintained our realme preserued our honour defended our people from all enemies we haue hitherto bene feared and dreade of our ennemies yea of princes kings and nations yea heerein we be nothing inferiors to any our progenitours which grace we knowledge to be geuen vs from God and how els but by good obedience of our people good counsaile of our magistrates due execution of our lawes By authoritye of oure kingdom England hitherto hath gained honour during our raigne it hath wonne of the enemie and not lost It hath bene maruailed that we â—f so yong yeres haue raigned so nobly so royally so quietly Younge yeares by 〈…〉 the 〈…〉 And howe chanceth it that you our subiectes of that our countrey of Deuonshire will geue the first occasion to slander this our realme of Englande to geue courage to the ennemye to note our Realme of the euil of rebellion to make it a pray to our old enemies to diminish our honour which God hath geuen our father leaft our good vncle and Counsail preserued vnto vs What greater euill could ye commit then euen now when our forraine enemie in Scotland and vppon the sea seeketh to inuade vs to arise in thys manner againste our lawe to prouoke our wrath to aske our vengeance and to geue vs an occasion to spende that force vpon you whyche we meant to bestow vpon our enemies to beginne to slay you with that sworde which we drewe foorth agaynste the Scots and other enemies to make a conquest of our owne people whych otherwise shoulde haue bene of the whole Realme of Scotland Thus â—arre yee see we haue descended from oure highe maiestie for loue to consider you in your base and simple ignorance and haue bene coÌ„tent to send you an instruction like a fatherly Prince who of iustice might haue sent you your destructioÌ„ like a king to rebels now let you know that as you see our mercy abuÌ„dant so if ye prouoke vs further wee sweare to you by the liuing God by whome wee raigne ye shal fele the power of y e same God in our sword which how mighty it is no subiect knoweth how puissant it is no priuate man can iudge how mortall it is no English heart dare thinke But surely surely as your Lord and Prince your onely king and maister we say to you repent your selues take our mercy without delay or els we wil foorth with extend our princely power execute our sharpe sword against you as against very Infidels and Turkes and rather aduenture our owne roial person state and power then the same shall not be executed And if you wil prooue the example of our mercy learne of certaine which lately did arise pretending some griefâ—s and yet acknowledging their offeÌ„ces haue not only receiued most humbly their pardon but feele also by our order to whom al publike order only pertaineth redresse deuised for their griefs In the end we admonish you of your dueties to God whom ye shal answere in the day of the Lord and of your dueties toward vs whom ye shal answere by our order take our mercy whilest God so enclineth vs least when yee shall be constrained to aske wee shall be too much hardened in heart to grauÌ„t it you and where ye shall nowe heare of mercy mercy and life ye shall then heare of iustice iustice and death Geuen at Richmond the 8. day of Iuly the third yeare of our raigne Besides the Articles of these Deuonshire men aboue meÌ„tioned the sayd rebels sent vp also not long after a supplication to the king wherunto answere again was made by the kings learned Counsaile which here to make short leisure serueth not to rehearse Ouer and besides to behold the malitious working of those popish Priests to kindle more the sparke of sedition in the peoples hearts what bruites and rumours did they raise vp against the king and his Counsaile makinge the vulgare multitude to beleeue that they should be made to pay first for their sheepe then for their geese and pigges also and suche other thinges like and what soeuer they had in store or should put in their mouths they must fine therfore to the king Of all which matter neuer a worde was eyther thought or meant But this seemed matter fitte for such priests whereby to set the Prince and hys subiects together by the eares Against this seditious company of rebels was apoynted and sent by the king and his counsaile Syr Iohn Russel knight Lord priuy Seale as Lieutenant general of the kings armie of whome chiefly depended the charge and achiuaunce of that voyage in the West partes To hym also were adioyned as in parte of ordinary counsail in those affaires vnder him syr William Harbert syr Iohn Pawlet Syr Hugh Pawlet Syr Thom. Specke wyth the Lorde Gray and other besides Thus the sayde Lorde priuie Seale accompanied wyth the Lord Gray aduauncing his power against the rebels although in number of soldiers not equally furnished like to the other yet throughe the gratious assistaunce of the Lordes helpe fighting in his cause and geuing the aduenture against the enemie about the latter end of Iuly Anno 1549. gaue them the repulse Who notwythstanding recouering them selues againe wyth suche stomackes as they had encountred the seconde time with the foresayde Lorde priuie Seale about the beginning of August following of whom through the Lords mighty power they with their whole cause of false religion were vtterly vanquished and ouerthrowen In the which victorie a great woorke of Gods mightye power vndoubtedly did appeare For althoughe the number of the rebels did surmounte in great quantitie the power and strength of the Lorde priuie Seale and theyr stomackes were so fiercely set vpon al desperate aduentures and though the power of Sir W. Harbert being the same time at Bristow was not yet presently come which shuld haue ioyned with the Lorde priuie Seale yet all thys notwithstanding the goodnes of the Lorde so wrought on the kings behalfe more then any industry of man which in al respects in handling that matter was very raw and farre behinde that the victorie fell to the kings parte vnder the valiant guiding of the aforesayd L. priuie Seale so that the popishe rebels not onely lost the fielde The great goodnes of God in the 〈…〉 the â—â—bells but a great parte of them also lost their liues lying there slain miserably in the chase to the compasse of 2. miles space Where also were taken and apprehended the chiefetaines
me downe the hangman sayd no Madame Then tyed she the kerchefe about her eyes and feeling for y e block she sayd what shall I doe where is it where is it One of the standers by guiding her thereunto she layd her head downe vpon the blocke and then stretched foorth her body and sayd Lord into thy handes I commend my spirit and so finished her life in the yeare of our Lord God 1553. the 12. day of February ¶ Certayne prety verses written by the sayd Lady Iane with a pinne Non aliena put es homini quae obtingere possunt Sors hodierna mihi tunc erit illa tibi Iane Dudley Deo iuuante nil nocet liuor malus Et non iuuante nil iuuat labor grauis Post tenebras spero lucem ¶ Certaine Epitaphes written in commendation of the worthy Lady Iane Gray De Iana Graia Ioan. Parkhursti Carmen Graia being her surname signifieth in Latina Grecyan Miraris Ianam Graio sermone valere Quo primum nata est tempore Graia fuit In historiam Ianae I. F. Tu quibus ista legas in certum est lector ocellis Ipse equidem siccis scribere non potui De Iana D. Laurentij Humfredi decastichon Iana iacet saeuo non aequae vulnere mortis Nobilis ingenio sanguine martyrio Ingenium latijs ornauit foemina musis Foemina virgineo tota dicata choro Sanguine clara fuit regali stirpe creata Ipsaque Reginae nobilitata throno Bis Graia est pulchrè Graijs nutrita camaenis Et prisco Graiûm sanguine creta ducum Bis Martyr sacrae fidei verissima testis Atque vacans regni crimine Iana iacet Thus the xij day of February as I sayd was beheaded the Lady Iane February 12. Lady Iane and L. Gylforde Dudley beheaded and with her also the Lord Gilford her husband one of the Duke of Northumberlands sonnes two innocēts in comparison of them that sate vpon them For they did but ignorantly accept that which the others had willingly deuised and by open Proclamation consented to take from others and geue to them Touching the condemnation of this Lady Iane heere is to be noted that the Iudge Morgan who gaue the sentence of condemnation against hir A wonderfull example vpon Morgan the Iudge who gaue sentence agaynst the Lady Iane. shortly after he had condemned her fell madde and in his rauing cried out continually to haue the Lady Iane taken away from hym and so ended his life And not long after the death of the Lady Iane vppon the xxj of the same moneth was Henry Duke of Suffolke her father also beheaded at the Tower Hill the iiij day after his condemnation about which time also were condemned for this conspiracie many Gentlemen and Yeomen February 21. whereof some were executed at London and some in the Countrey Henry D. of Suffolke beheaded L. Thomas Gray apprehended and executed In the number of whome was also Lorde Thomas Gray brother to the sayde Duke being apprehended not long after in North Wales and executed for the same Sir Nicholas Throgmorton very hardly escaped as ye shall heare the Lord willing in another place The xxiiij of the same moneth the yeare of our Lorde 1554. Boner Bishop of London sent downe a Commission directed to all the Curates and Pastors of his dioces for the taking of the names of such as would not come the Lent following to auriculare confession February 24. and to the receyuing at Easter the copie of which monition heere followeth ¶ A monition of Boner Byshop of London sent downe to all and singular Curates of his Dioces for the certifying of the names of such as would not come in Lent to Confession and receiuing at Easter EDmund by the permission of God Byshop of London to all Parsons A monition of Boner B. of London to all ministers of his Dioces Vicares Curates and Ministers of the Church within the Citie and Dioces of London sendeth grace peace and mercy in our Lorde euerlasting For as much as by the order of the Ecclesiasticall lawes and constitutions of thys Realme and the lawdable vsage custome of the whole Catholicke Church by many hundreth yeares agone duely and deuoutly obserued and kept all faithfull people beeing of lawfull age and discretion are bounde once in the yeare at least except reasonable cause excuse them to be confessed to theyr owne proper Curate and to receaue the Sacrament of the aultar with due preparation and deuotion and for as much also as we be credibly enformed that sundry euill disposed and vndeuout persons geuen to sensuall pleasures and carnall appetites following the lusts of their body and neglecting vtterly the health of their soules do forbeare to come to confession according to the sayd vsage Comming to confession and to receaue the Sacrament of the aulter accordingly geuing therby pernicious and euill example to the yonger sort to neglect and contemne the same we minding the reformation heereof for our owne discharge Receiuing the sacrament of the aultar and desirous of good order to be kept and good example to be geuen do will and commaund you by vertue heereof that immediately vpon the receipt of this our commaundement yee and euery ech of you within your cure and charge do vse all your diligence and dexteritie to declare the same straightly charging and commaunding all your parishioners being of lawfull age and discretion to come before Easter next comming to confession according to the sayd ordinaunce and vsage and with due preparation and deuotion to receiue the sayd Sacrament of the aulter and that ye do note the names of all such as be not confessed vnto you and do not receiue of you the sayd Sacrament certifying vs or our Chauncellour or Commissary thereof before the sixt day of Aprill next ensuing the date heereof so that we knowing thereby who did not come to confession and receyuing the Sacrament accordingly may proceede agaynst them as beeyng persons culpable and transgressours of the sayd ecclesiasticall lawe and vsage Further also certifying vs or our sayd Chauncellour or Commissary before the day aforesayde whether ye haue your aultars set vp chalice booke vestiments and all things necessary for Masse and the administration of sacraments and sacramentals with procession and all other diuine seruice prepared and in readines according to the order of the Catholike Church and the vertuous and godly example of the Queenes Maiesties and if ye so haue not yee then with the Churchwardens cause the same to be prouided for signifying by whose faulte and negligence the same want or faulte hath proceeded and generally of the not comming of your parishioners to Church vndue walking talking or vsing of themselues there vnreuerently in the tyme of diuine seruice and of all other open faults and misdemeanours not omitting thus to doo and certifie as before as you will answere vpon your perill for the contrarye Geuen at London the 23. of
Tower hill where hee vttered these woordes M. Wiats words touching the Lady Elizabeth touching the Lady Elizabeth and the Earle of Deuonshyre Concerning sayd he what I haue sayd of other in my examination to charge any other as partakers of my doings I accuse neyther my Lady Elizabeths grace nor my Lord of Deuonshyre I can not accuse them neyther am I able to say that to my knowledge they knew any thing of my rising And when Doctour Weston tolde him that his confession was otherwise before the Counsell he aunswered that which I said then I sayd but that which I say now is true Uppon the Tuesday beeing the xvij of Aprill Syr Iames Croft and Maister Winter Aprill 17. Sir Iames Croft M. Winter Sir Nichoâ—las Throgmorton were brought to the Guild hall with whom also the same time and to the same place was brought sir Nicholas Throgmorton and there arraigned of treason for that he was suspected to be of the conspiracie with the Duke of Suffolke the rest agaynst y e Queene where he so learnedly and wisely behaued him selfe as well in clearing his owne case as also in opening such lawes of the Realme as were then alledged agaynst him that the Quest which was charged with his matter could not in conscience but finde him not gilty The Queâ—â—â— troubled 〈◊〉 Sir Nichoâ—las Throgmorton for y t which the said xij persons of the Quest being also substantiall meÌ„ of the Citie were bounde in the summe of 500. poundes a peece to appeare before y e Queenes Counsell at a day appointed there to answere such things as should be laid against theÌ„ for his acquiting Which Quest appeared accordingly before the Counsell in the Starre chamber vppon Wednesday being the xxv of Aprill and S. Markes daye Aprill 25. From wheÌ„ce after certaine questioning they were coÌ„mitted to prison Emanuell Lucar maister Whetstone were committed to the Tower and the other ten to the Fleete As concerning the condemnation of Thomas Archbyshop of Cant. of Doctour Ridley and M. Latymer which was the xx of this moneth of Aprill also of their disputations because we haue sayd enough before it shall not neede now to bestow any further rehearsall thereof The Friday next following after the condemnation of them the xxvij of Aprill Lord Thomas Gray L. Thomas Gray beheâ—â—ded Aprill 27. Aprill 28. the late Duke of Suffolkes brother was beheaded at Tower hil Upon the Saterday beeing the xxviij of Aprill Syr Iames Croft and Maister Winter were agayne brought to the Guild hall where Sir Iames Croft was arraigned and condemned and because the day was farre spent Maister Winter was not arraigned Upon the Thursday being the xvij of May William Thomas was arraigned at the Guild Hall W. Thomas condemneâ— May. 17. and there the same day condemned who the next day after was hanged drawne and quartered His accusation was for coÌ„spiring the Queenes death which how true it was I haue not to say This is certaine that he made a right godly ende and wrote many fruitefull exhortations Letters and Sonets in the prison before his death In the moneth of May it was so giuen out and bruitted abroad A certaine disputation intended to be had at Cambridge that a solemne disputation should be holden at Cambridge as ye heard before in Maister Ridleys letter page 1396 betwene M. Bradford M. Saunders mayster Rogers and other of that side and the Doctours of both the Uniuersities on the other side like as had bene in Oxford before as you haue heard Whereupon y e godly Preachers which were in prison hauing word therof albeit they were destitute of their bookes neither were ignorant of the purpose of the aduersaries and how y e cause was preiudicate before also how the disputations were coÌ„fusedly haÌ„dled at Oxford neuerthelesse they thought not to refuse the offer of disputatioÌ„ so that they might be quietly and indifferently heard and therefore wisely pondering the matter with themselues by a publicke consent directed out of prison a declaration of their minde by writing the vij day of May. Wherein first as touching the disputation although they knew that they should do no good wheras all things were so predetermined before yet neuertheles they would not deny to dispute The preachers in prâ—â—son refuse not to dispute before indifferent Iudges so that the disputation might be either before the Queene or before the Counsaile or before the ParlameÌ„t houses or else if they might dispute by writing for else if the matter were brought to the Doctours handling in their owne scholes they haue sufficient proofe they sayd by the experience of Oxford what little good will be done at Cambridge and so coÌ„sequently declaring the faith and doctrine of their Religion and exhorting the people withall to submit themselues with all patience and humilitie either to the will or punishmeÌ„t of the higher powers they appealed in the end from them to be theyr Iudges in this behalfe and so ende their protestation the copie and contents whereof I thought not vnfit here to be inserted * A copie of a certayne declaration drawne and sent out of prison by Mayster Bradford Mayster Saunders and dyuers other godly Preachers concerning theyr disputation A declaratiâ—on of the godly preachers written and senâ— abroad out of prison and doctrine of their Religion as followeth BEcause we heare that it is determined of the magistrats and such as be in authoritie especially of the Clergye to send vs speedely out of the prisons of the kings Bench the Fleet the Marshalsey and Newgate where presently we are and of long time some of vs hath ben not as rebelles traytors seditious persons theeues or transgressours of any lawes of this realme inhibitions Proclamations or commaundements of the Queenes highnes or of any of y e Councels Gods name be praysed therfore but alonely for the conscience we haue to God and his most holy word truth vpon most certayne knowledge because we say we heare that it is determined we shal be sent to one of the vniuersities of Cambridge or Oxford there to dispute with such as are appointed in that behalfe A 〈◊〉 of a preâ—enâ—ed 〈…〉 at Cambridge in that wee purpose not to dispute otherwise then by writing except it may be before the Queenes highnes and her Counsell or before y e Parlament houses and therfore perchaunce it will be bruted abroad that we are not able to mayntaine by the truth of Gods word and the consent of the true and Catholicke Church of Christ the doctrine we haue generally and seuerally taught and some of vs hath writteÌ„ set forth wherthrough the godly and simple may be offended somwhat weakened we haue thought it our bounden dutie now whilest we may by writing to publish and notifie the causes why we will not dispute otherwise then is abouesayd to preuent the offences which might come thereby First because it is euidently knowne vnto the whole
dwell you And therwith Thomas Austen tooke him by the arme sayde Iohn Gray of Wingham troubled for a word speaking Come on sira you are of his opinion and took his daggar from him sayd he should go with him I am conteÌ„t said he and a litle mocked them in their enuious talke By this time there came in at the Churche style one Iohn Gray of Wingham seruaunt to Iohn Smith M. Bland and Ramsy caryed to Canterbury and seing them hold Ramsy by the armes said to him How now Ramsy haue you offended the Queenes lawes No quoth he Then there is no transgression Therewith Thomas Austen tooke him said Ye are one of theyr opinion M. Hardes Iustice. M. Oxenden Iustice. M. Spilman M. Tutsam gentlemen agaynst Bland ye shall go to them for company and tooke his daggar from him then demaunded what he did there But after I think for very shame they let him go agayne But they caried me and Ramsy to Canterbury with 18. persoÌ„s weaponed A sheet of paper will not holde the talke that we had that night w t M. Hardes Iustice M. Oxenden M. Spilman and M. Tutsam The next day they made a Byll agaynst me but it serued not theyr purpose which was that they woulde haue had me to prison But Iames Chapman and Bartholmewe Ioyes were bounde in twentye poundes eyther of them for my appearaunce at the next general Sessions Iames Chapman and Bartlemew Ioyes Suerties for M. Bland Hogeking and Simon Barrat Suertyes for Ramsy M. Bland taken from his Suertyes Sir Tho. Moyles commaundeth M. Bland to Canterbury castle or in the meane time to appeare if I were sent for before the Queenes Maiesties Counsayle or any other Cammissioners sent by the Queenes authoritye And Ramsye was bound to the peace and to be of good behauiour til the next Sessions His sureties were Thomas Hogeking and Simon Barrat Now the 23. or 24. of February Sir Thomas Finche knight and M. Hardes sent for me and my sureties to M. Finches place and tooke me from my sureties and sent me to the Castle of Caunterbury by sir Thomas Moyles coÌ„maundement they sayd where I lay ten weekes then was bailed and bound to appere at the next Sessions holden at Canterbury but after they chaunged it to be at Ashford on the Thursday in Whitson weeke being the xix of May but in the meane time the matter was exhibited to the spirituall Court ¶ The first examination of M. Iohn Bland in the spirituall Court before D. Harpsfield Archdeacon of Canterbury and M. Collins Commissary THe xviij day of May M. Harpsfield Archdeacon of Canterbury M. Bland brought before M. Harpsfield and M. Collins M. Bland M of Art of Cambridge made the Maiors Sergeant to bring me before him and M. Collins Commissarye into Christes Church they went with me into a chamber in the Suâ—fragan of Douers house TheÌ„ the ArchdeacoÌ„ said art thou a priest And I sayd I was one And he sayd Art thou any graduate of any vniuersity And I sayd Yea. What degree sayd he hast thou taken The degree quoth I of a mayster of Art The more pity quoth he that thou shouldest behaue thy selfe as thou hast done Thou hast bene a common preacher licenced hast thou not And I sayde I haue bene so Mary quoth he so I vnderstand What hast thou preached And I sayd Gods word to the edifying I trust of his people No no quoth he to the destroying of theyr soules and thine both excepte the mercy of God be all the greater I pray thee what hast thou preached tell me I told you quoth I what I haue preached Nay but tell me quoth he what one matter hast thou preached to the edifying of the people as thou sayst I will tell you no particular matter for I perceiue you woulde haue some matter agaynst me No by my fayth quoth he but y e onely I would winne thee from heresies that thou art bewrapt in and hast infected other withall Note how these Papistes seeke for matter to sucke the bloud of poore men For thou hast preached as I am infourmed that the blessed Sacrament of the Aultar is not the very body and bloud of Iesus Christ after the coÌ„secration Tell me hast thou not thus preached and is not thys thine opinion Syr quoth I I perceiue as I said that ye seeke matter agaynst me But seing that I am bound in the SessioÌ„s to my good behauiour for preaching which may be broken with wordes and well I know not with what wordes and also both mine authority to preach and my liuing are taken from me I thinke I am not bound to make you an answere Collins M. Bland do you not remember that S. Peter biddeth you make aunswere to euery man that asketh you a reason of the fayth that is in you Bland A man not bound to aunswere such as aske of purpose to bring him into trouble M. Bland vpon promise talketh with them of the Sacrament I know that am content so to aunswere as that text biddeth but I knowe that mayster Archdeacon doth not aske me after that maner but rather to bring me into trouble Then they sayde No ye shall not be troubled for any thing that ye say here Bland I am content for knowledge sake to common with you in any matter but not otherwise And so they fell in reasoning more then the space of an houre of the sacrameÌ„t both agaynst me At the last M. Collins sayde M. Bland will ye come and take in hande to aunswere suche matter on monday next as shal be layed to you Bland Syr ye said I should not be troubled for any thing that should be sayd here for learnings sake Marke what fidelitye is in the promise of these men And they sayd ye shall not but it is for other matters Bland Syr I am bound to appeare as some tell me on Thursday next at Ashforde I am in doubt whether I am or no yet I haue purposed to be there so to goe to London to M. Wiseman for an ObligatioÌ„ that he hath wherby I should receiue certayne mony to pay my debtes with all Then sayd M. Archdeacon I will write to M. Wiseman that ye shall susteine no losse Bland That shall not neede for I canne susteine no great losse if I goe not But I pray you to let me haue a longer day No quoth he Bland Syr I cannot well come on monday Harps Wilt thou not come when he so gently speaketh to thee where he may commaund thee M. Blaâ—â— warneâ— appearâ—â—â—gayne â—â—â—fore 〈◊〉 Bland I do not deny to come but I desire a longer day Harps * Note 〈◊〉 the 〈◊〉 dealing 〈◊〉 these prâ—â—tensed Câ—â—tholickes Thou shalt haue no other day I charge thee to come on monday Bland Syr I perceiue it shal be for this or like matters will it please you or maister Collins for Gods sake to coÌ„ferre scriptures
Richard Bartlet Robert Bartlet Thomas Bernard  Iohn Clerke of little Missenden For saying shee neuer did beleeue in the sacrament of the aultare or euer would beleue in it Iohn Gardiner did appeache Iohn Horne of Ambylden His sister Agnes Warde Wardes wife of Marlow Nicholas Stokeley Because that when this Gardiner sayde God helpe vs and our Ladie and all the saints of heauen then she sayd what neede is it to goe to the feete when we may goe to the head  William Stokeley The wife of William Deane Will. Ramsey of Newbery Iohn Symon og Marlow Hys wife of Marlow Iohn Gray of Marlow Dauy Schyrwood William Schyrwood Raynold Schyrwood Iohn Say did detect Christopher Shomaker Ih. Okinden Rob. Pope Thys Chrystopher Shomaker hadde beene burned a little before at Newbery Christoph. Shomaker martir ¶ Byshop Longland seeking matter against Isabell Morwyn of whome hee coulde take no greate aduauntage by examination called and caused Elizabeth Copland her own sister to testifie against her in maner as followeth Elizabeth Coplande witnesseth against Isabel Morwyn her owne sister Firste because in talke together comming from their father being at the poynte of death Isabell sayde to her sister Elizabeth that all whych dye either passe to hel or heauen Nay sayde the other there is betweene them purgatorie Agayne when Elizabeth came from the roode of rest sayd Isabell that if she knew so much as shee hath heard shee would go no more on pilgrimage while she liued for all Saints said she be in heauen Then asked Elizabeth wherfore pilgrimage was ordeined of Doctours and Priestes Said the other for gaine profit Who hath taught you this quoth Elizabeth man or womaÌ„ Your Curate I dare say neuer learned you so My Curate sayd she will neuer knowe so much and moreouer sayd to Elizabeth her sister that if she woulde keepe counsaile not tell her husband she would say more And when Elizabeth answered that she would not tell but sayth the other I will haue you to sweare and because she woulde not sweare the other would not proceed any further Alice Browne forced by her othe too detect Iohn Tracher of Chessham The cause why this Iohn Tracher was denounced was thys for that hee taught her in the Gospell this sayeng of Iesus Blessed bee they that heare the word of GOD and keepe it Also because hee taughte her the eyghte beatitudes in English ¶ Emme Tilseword because she refused to detect other by vertue of her othe and denied such matter as by witnes and by the Bishops actes were prooued against her in paine of relaps the Bishop enioyned her to make certaine fagots of cloth and to weare the same both before her vpper garment and behinde so long as she liued Ex Regist. Longland  Thomas Afrike For asking howe hys cousin Widmore clerke the elder and Iohn Fip did at Hichenden whether they kepte the lawes of GOD as they were woont W. Phippes forced by his othe to detect Roger Parker deceased Ioh. Phip For sayeng that Images are not to bee woorshipped because they are made and carued wyth mans hande and that such ought not to be worshipped  Iohn Gardiner For that to the sayde Wil. this Gardiner sayd that all which are burned for thys secte are true Martyrs  Iohn Stilman  Iohn Butler by his othe was forced to detect Thomas Geffray firste of Vxbridge then of Ipswich Taylor For reading and teaching him in the acts and preachings of the Apostles Item for hauing a Scripture Booke in English whyche Booke the sayde Gefferay gaue to the Byshoppe of London when hee was accused Item that the sayde Gefferay sayde that true Pilgrimage was barefoote to go and visite the poore weake and sicke for they are the true Images of God  Richard Vulford This Uulforde and Thomas Gefferay tolde the sayde Iohn Butler that the hoste consecrated was not the verye true bodye of Christe In proofe whereof they sayde that let a Mouse bee put in the pixe wyth the hoste A story of a mouse put into the pixe and the Mouse woulde eate it vp And for more proofe they declared vnto the sayde Iohn Butler that there were two Priests in Essex which put a mouse in the pixe to a consecrated hoste and the mouse did eate it Afterwarde the facte of these Priestes beyng knowne and brought to the Byshop one of the Priestes was burned for the same  Ioh. Clerke of DeÌ„ham Also the same Uulford and Geffrey told him and Iohn Clerke that holy bread and holy water were but a vayne glorye of the world for God neuer made them but were mennes inuentions and that GOD neither made Priestes for in Christes time there were no priests Moreouer that Thomas Geffrey caused this Iohn Butler diuers SoÌ„dayes to goe to London to heare Doctour Colet Doctor Colet commended  Andrew Fuller of Vxbridge Because this Iohn Butler had an olde booke of Richard Uulford Also an other greate booke of Andrewe Fuller for whiche hee payde sixe shillyngs and foure pence and an other litle booke of Thomas Man which he brought to the Byshop The foresayd Iohn Butler did detect Thomas Man Moreouer this Thomas Man was appeached because hee read to this deponent ten yeares agoe howe Adam and Eue were expelled out of Paradise and for speakyng agaynste Pilgrimage and worshyppyng of Images and agaynst the singyng seruice vsed then in Churches This Thomas Man was burnt and dyed a Martyr of whoÌ„ mention is made before pag. 817.  William Kyng This William Kyng was appeached because he lodged Thomas Man in his house vppon a certaine holy day at diuine seruice vnto whom resorted Richard Uulford and Ioh. Clerke this Ioh. Butler to whom the sayd Tho. Man declared that pilgrimage was naught that Images were not to be worshypped  Rob. Carder Durdant Rich. Butler his own brother Wil. Kyng To these was layd that Thom. Caâ—der brought this Ioh. Butler to Durdantes house at IueÌ„court by Stanis where was Rich. Butler his brother and William Kyng readyng in a certaine Engglishe booke At whiche tyme Durdant desired theÌ„ not to tell that he had any such English booke in his house least hee should be burned for the same  Rich. Nash or Ashford Also an other tyme that Iohn Butler with Richard Butler his brother and Robert Carder weÌ„t to the house of Rich. Ashford or Nashe to heare the same Ashford read in a certaine little booke but which coÌ„teined many good things Agayne when Elizabeth came from the roode of rest sayd Isabell that if she knew so much as shee hath heard shee would go no more on pilgrimage while she liued for all Saints said she be in heauen Then asked Elizabeth wherfore pilgrimage was ordeined of Doctours and Priestes Said the other for gaine profit Who hath taught you this quoth Elizabeth man or womaÌ„ Your Curate I dare say neuer learned you so My Curate sayd she will neuer knowe
God seing it determineth one thing and Gods word an other Iohn Baker did detect Robert Pope Richard Nobbis Iohn Edmundes For speaking againste going on pilgrimage and Image worship Iohn a Lee denounced Iohn a Weedon When this Iohn a Lee had tolde the sayd Weedon how the B. had said in his sermon these woordes That all whiche were of the sect of heretickes beleued that God was in heauen but they beleued not that the bodye of Christ on the aulter was God to this hee aunswearing agayne sayd ye be bold vpon that worde deryding the B. in so saying  W. Dorset of kinges Langley For saying that images stoode for nothing and that Pilgrimage serued to spend folkes mony nothing els Ioane Steuenton denounced Alice Colyns Iohn Harrys For teaching the sayd Ioane Steuenton in Lent y t x. Commaundements thus beginning I am thy Lord God that led thee out of the Land of Egypt and brought thee oute of y e house of thraldom Thou shalt not haue no alyen Gods before me neither make to thee any image grauē w t mans hādes that is in heauen aboue neyther in the earthe beneath c. Itē for teaching her y e first chapter of S. Iohns Gospell In the beginning was the word c. For teaching her the 1. chapter of Peter Sir Iohn a Priest and also Rob. Robinson detected M. Cotismore of Brightwell Also Maistres Cotismore otherwise called Maistres Doly For speaking these woordes to one Iohn Baynton her seruant that if shee went to her chamber prayd there shee shoulde haue as much merit as though she went to Walsingham on pilgrimage Item when the sayd Sir Iohn came to her after the death of M. Cotismore hys Mayster requyryng her to sende one Iohn Stayner her seruant to our Lady of Walsingham for Maister Cotismore which in his lyfe time being sicke promised in his owne person to visite that place shee would not consēt therto nor let her seruaunt go Item for saying y t when women go to offer to Images or saints they did it to shewe theyr newe gay geare that images were but carpenters chips Carpenters chyppes and that folkes go on pilgrimage more for the grene way then for deuotion Iohn Hakker did detect Tho. Vincent of London To Tho. Uincent it was obiected for geuinge this Hakker a book of S. Mathew in English Maistres Cotismore otherwise Doly  Rich. Colyns For receiuing of the said Hakker a booke of the 10. Commaundementes in English  Goodwife Bristow of Woostreete in London  William Gunne For receiuing of Hakker a booke of the x. plagues sent of God to Pharao The foresayd Iohn Hakker did detect The Wyfe of Tho. Wydmore of Chychenden Elizab. the daughter of this Hakker and Rob. her husband other Wise called Fitton of Newbery William Stokeley of Henley Iohn Symondes and his wife of great Marlow Iohn Austy of Henley Thomas Austy of Henley Grinder of Cookham  Iohn Heron. For hauing a booke of the exposition of the Gospels fayre written in English Tho. Groue end also Io. of Reding put to theyr othe did detect Richard Grace For speaking these words falowing that our blessed Lady was the Godmother to S. Katherine The Legend of S. Katherine proued false therefore the Legend is not true in saying that Christe did mary with S. Katherine and bad Adrian put on his vestmēt and saye the seruice of Matrimonye For so Christ should liue in adulterye for mariyng wyth hys Godsyster which thing if he shold do he shold be thought not to do well Item for saying by the picture of S. Nicholas being newly paynted that he was not worthy to stand in y e Roode loft but that it better beseemed hym to stand in the Belfray c. In this Table aboue prefixed thou hast gentle reader to se and vnderstand First the number and names of these good men and women troubled and molested by the church of Rome and all in one yeare of whom few or none were learned being simple laborers and artificers but as it pleased the Lord to worke in them knowledge and vnderstanding by reading a few English bookes such as they could get in corners Secōdly what were theyr opiniōs we haue also described And thirdly herein is to be noted moreouer the blind ignorance vncourteous dealing of the bishops agaynst them not onely in that they by theyr violent othe and captious interrogatoryes constrayned the children to accuse theyr parentes and parents the childrē the husband the wife the wife the husband c. but especially in y e most wrongfully they so afflicted them without all good reason or cause onely for the sincere verity of Gods worde reading of holy Scriptures Now it remaineth that as you haue heard the opiniōs which principally in number were 4. so also we declare their reasons scriptures wherupon they grounded The reasons and probations of their doctrine after that consequently the order maner of penance to them inioyned by the Byshop And first agaynst pilgrimage and agaynst worshipping of Images they vsed this text of the Apoc. 9. I saw horses in a vision and the heads of thē as the heads of Lions smoke fire and brimstone came out of theyr mouthes with these 3. plages the third part of men were slayne of the smoke and of the fire and of the brimstone that came out of the mouthes of them They that were not slayn of these 3. plagues were such as worshipped not deuils and images of gold and siluer of brasse of tree and of stone c. Ex Regist. Longland Fol. 72. Also they vsed alledged the first commaundement that there is but one God y t they ought not to worship mo Gods then one c And as touching the Sacrament and the right doctrine therof Wickliffe◠Wicket The Shepherdes Calender they had theyr instruction partely out of Wickliffes wicket partly out of the Shepheardes Calender where they read That the sacrament was made in remembraūce of Christ and ought to be receiued in remembraunce of his body c. Moreouer they alledged and folowed the wordes of Christ spokē at the supper at what time he sitting with his Disciples and making with them his Maundy tooke bread and blessed and brake and gaue to his disciples And sayd eat ye this reaching forth his arme Ex Regist. Io. Longland Fol. 102. and shewing the bread in his hand and then noting his owne naturall body and touching the same and not the bread consecrate is my body which shall be betrayed for you doe this in remembraunce of me And likewise tooke the wine and had them drinke saying this is my bloud which is of the newe Testament c. Item Fol. 42. that Christ our Sauior sitteth on the right hand of the father and there shal be vnto the day of dome Wherfore they beleued that in the Sacrament of the aultar was not the very body of Christ. Item
sayd one of them men speak much of the Sacrament of the aulter but this will I bide by Fol. 32. that vpō share-thursday Christ brake bread vnto his disciples and bad thē eate it saying it was his flesh and bloud And then he wēt from them and suffered passion and then he rose frō death to life and ascended into heauen and there sitteth on the right hande of the father and there hee is to come vnto the day of dome when he shal iudge both quick and dead And therefore how he shoulde be here in the forme of breade he sayd they could not see Such reasons and allegations as these and other lyke taken out of the scripture and out of the Shepheards Kalender Wickliffes wicket and out of other bookes they had amongest them And although there was no learned man with them to ground them in theyr doctrine yet they conferring and communing together among themselues dyd conuert one another the Lordes hand working with them maruellously So that in short space The Bishop complayneth to the kyng the number of these Knowne or Iust fast men as they were then termed did exceedinly increase in such sort that the Byshop seyng the matter almost past his power was driuen to make his cōplaynt to the king and required his ayde for suppression of these men Wherupon king Henry being then young vnexpert in the bloudy practises and blind leadings of these apostolicall prelats incensed with his suggestions and cruell complayntes directed down letters to his Shirifs bailifs officers subiectes for the ayd of the bishop in this behalfe the tenor of which letters here ensueth ¶ The copy of the kinges letter for the ayde of Iohn Longland B. of Lincolne agaynst the seruauntes of Christ falsely then called heretickes HEnry the 8. by the grace of God king of England of Fraūce Lord of Ireland defender of the fayth to all Mayors Shyriffes Bayliffes and Constables and to all other our Officers Ministers and Subiectes these our letters hearing or seeing and to euery of them greeting For as muche as the right reuerend father in God our trusty and right welbeloued Counsellour the Bishop of Lyncolne hath now within his Dioces no small number of hereticks as it is thought to his no little discomfort and heauines We therfore being in will and minde safely to prouide for the sayde right reuerend father in God and his officers that they ne none of thē shall bodily be hurt or damaged hy any of the sayde heretickes or theyr fautours The copie of the kings letter in the executing and ministring of Iustice vnto the sayd hereticks accordingly to the lawes of holy church do straitly charge and commaund you and euery of you as ye tender our hie displeasure to be ayding helping and assisting the sayd right reuerend Father in God and his sayde officers in the executing of Iustice in the premisses as they or any of them shal require you so to do not fayling to accomplishe our commandement pleasure in the premisses as ye entend to please vs and will aunswere to the contrary at your vttermost perils Yeuen vnder our signet at our castle of Wyndsour the 20. day of October the 13. yeare of our raign The bishop thus being armed no lesse with the authority of the kinges letter then incited with his owne fiercenes forslacked no time but eftsoones to accōplish his moody violence vpon the poore flock of Christ called before him sitting vpon his tribunall seat both these aforenamed persons and all other in his dioces which were neuer so little noted or suspected to incline toward those opiniōs of whō to such as had but newly bene taken and had not before abiured he inioyned most strayght rigorous penance The other in whō he could find any relaps yea albeit they submitted themselues neuer so humbly to his fauourable curtesy The cruell falsehoode of Byshop Longland and though also at his request and for hope of pardō they had shewed thēselues great detecters of their brethrē being moreouer of him feed and flattered therunto yet not withstanding contrary to his fayre wordes their expectation he spared not but read sentēce of relaps against thē comitting them to the secular arme to be burned And first as touching them who being brought to abiuration were put to theyr penaunce long it were to recite the names of all Certayne I thought to recite here in a catalogue first reciting the persons afterward the rigorous penaunce to them enioyned The names of them which were abiured in the Dioces of Lincolne the yeare of our Lord. 1521. William Colyns Ioh Colyns Ioane Colyns Rob Colyns Ioh. Hackar Ioh. Brabant the father Ioh. Brabant his sonne Ioh. Brabāt the yonger sonne Iohn Edmonds Edward Pope Henry Phip Ioh. Steuenton Ioane Steuenton Rob Bartlet Tho. Clerke Ioh. Clerke Rich. Bartlet William Phip Ioh. Phip Tho. Couper Wil. Littlepage Ioh. Litlepage Ione Litlepage Ioh. Say Ioh. Frier Rich. Vulford Tho. Tredway Wil. Gudgame Roger Heron. Fraunces Funge Rob. Pope Roger Dods Iohn Harris Rob. Bruges Iohn Stampe Ione Stampe Rich. White Bennet Ward Iohn Baker Agnes Wellis Marian Morden Isabell Morwin Io. Butler Io. Butler y e yōger R. Carder Rich. Bernard Ione Bernerd Io. Grace Io. French Ioh. Edings The townes and villages and countryes where these foresayd persons did inhabite are named chiefely to be these Amersham The names of the towns where they dwelled Chesham Hychenden Missenden the great Missenden the lesse Easthendred Westhendred Asthall Bekensfield Denham Gyng Betterton Cherney Stanlake Claufield Walton Marlow Dorney Iuer Burton Vxbridge Owburne Henley Wycame Westwycame Newbery Burford Wytney Hungerford Vpton Wynsore London Colmonstreet in Lō Chepeside in Londō Shordich by London S. Gyles in London Essex Suffolke Northfolke Norwich The bookes opiniōs which these were charged with all for the which they were abiured partly are before expressed partly here folow in a briefe summary to be seene ¶ A briefe summe of theyr opinions Ex Regist. Fol. 32. THe opinions of many of these persons were that he or she neuer beleued in the Sacrament of the aulter nor euer would and that it was not as men did take it Ibid. For that he was knowne of his neghbor to be a good felow meaning that he was a knowne man Fol. 33. For saying that he would geue 40. pence in cōditiō that such a one knew so much as he did know Fol. 34. Some for saying y t they of Amershā which had bene abiured before by Bishop Smyth were good men perfect Christians simple folk which could not answere for thēselues therefore were oppressed by power of the bishop Some for hiding other in theyr barnes Ibid. Some for reading the Scriptures or treatises of Scripture in English some for hearing the same read Some for defending some for marying with thē whiche had bene abiured Fol. 36. Some for saying that matrimony was not a
Frier What thinkest thou thy selfe better learned then S. Thomas The Martyr I do arrogate no such learning vnto my self But this I say this parable is not so to be expoūded but is set forth for example of the Lord to cōmend to vs charity toward our neighbour how one should help an other The Frier Thou sayst in thy cōfessiō y t we are iustified onely by faith I wil proue y t we are iustified by works By our workes we do merite Iustification Ergo by workes we are iustified The Martyr I deny the antecedent The Frier S. Paule Heb. the last sayth Forget not to doe good and to distribute vnto others Talibus enim victimis promeretur Deus 1. For by such oblatiōs God is merited We merite God by our workes Ergo we are iustified by our workes The Martyr The wordes of S. Paule in that place be otherwise and are thus to be translated Talibus enim victimis delectatur Deus c. 1. With such sacrifices God is delighted or is well pleased The Iudge Vilard Vilard the Iudge turned the booke and found the place euen to be so as the prisoner sayd Here the friers were maruellously appalled troubled in theyr mindes of whom one asked then what he thought of confession The Martyr To whom the martyr answered that confession onely is to be made to God that those places whiche they alledge for auricular confession Confession out of S. Iames and other are to be expounded of brotherlye reconciliation betwene one another and not of confession in the Priestes eare And here agayne the friers stood hauing nothing to say agaynst it A blacke Frier Doest thou not beleue y e body of Christ to be locally and corporally in the sacrament I will prooue the same Iesus Christ taking bread sayd Transubstitiation this is my body Ergo it is truely his body The Martyr The verbe est is not to be takē here substantiuely in his owne proper signification as shewing the nature of a thing in substance as in Philosophy it is wont to be takē but as noting y e property of a thing signifiyng after the maner phrase of the Scripture Where one thing is wont to be called by the name of an other so as the signe is called by the name of the thing signified c. So is Circumcision called by the name of the Couenaunt and yet is not the Couenaunt So the Lambe hath the name of the Passeouer yet is not the same In which 2. Sacraments of the olde law ye see the verbe est to be taken not as shewing the substaunce of being but the property of being in the thing that is spoken of And so likewise in the Sacrament of the new law The Frier The Sacraments of the old law of the new do differ greatly for these geue grace so did not y e other The Martyr Neither the sacramentes of the olde Sacraments geue no grace nor of y e new law do geue grace but sheweth him vnto vs which geueth grace in deed The minister geueth the sacramēts but Iesus Christ geueth grace by the operation of the holy Ghost of whom it is sayd This is hee which baptiseth with the holy Ghost c. The Frier The fathers of the old Testament Iohn 2. were they not partakers of the same grace and promises with vs The Martyr Yes for S. Paule sayth that the fathers of y e old Testament did eat the same spirituall meat and dyd drinke of the same spirituall drinke with vs. The Frier Iesus Christ sayth Iohn 6. Your Fathers did eate Manna in the desert and are dead Ergo they were not partakers of the same grace with vs in the new Testament The Martyr Christ here speaketh of them which did not eate that Manna with fayth which was a type and figure of that bread of life The true eating of Māna that came from heauen and not of them which did eate the same with fayth as Moses and Aaron Iosua Caleb and suche other who vnder the shadowes of the olde Testament did look for Christ to come For so it is written of Abraham that hee sawe the day of Christ and reioysed not seeing it with his bodely eyes but with the eyes of his fayth Here the doltish Doctor was at a stay hauing no thing to say but heare frend be not so hoat nor so hasty tary a while tary a while At length after his tarying this came out The Frier I will proue that they of the olde Testamēt were not partakers of the same grace with vs. The fathers of the olde Testament howe they were vnder the law and howe they were vnder grace The lawe sayth S. Paule worketh anger And they that are vnder the law are vnder malediction Ergo they of the olde law and Testament were not partakers of the same grace with vs. The Martyr S. Paule here proueth that no man by the lawe can be iustified but that all men are vnder the anger and curse of God therby for so much as no man performeth that which in the law is comprehended and therfore we haue need euery man to runne to Christ to be saued by faith seing no man can be saued by the law For who so euer trusteth to the lawe hoping to finde iustification therby and not by Christ onely the same remayneth still vnder malediction not because the law is cursed or the times therof vnder curse but because of the weakenes of our nature which are not able to performe the law The Frier S. Paule Rom. 7. declareth in the olde Testamēt to be nothing but anger and threatnings and in the new Testament to be grace and mercy in these wordes where he sayth Wretched man that I am who shall deliuer me from the body of this death The grace of god by Iesus Christ. The Martyr S. Paule in this place neither meaneth nor speaketh of the difference of times betwene the olde and the new Testament but of the conflicte betweene the flesh and the spirite so that whereas the flesh is euer rebelling agaynst the spirit yet the spirituall manne notwithstanding through the faith of Christ hath the victory Furthermore the true translation of y e place hath not Gratia Dei but Gratias ago Deo per Iesū Christum c. Primacius the Officiall The Officiall seeing the Frier almoste here at a poynt The Sacrament set in sayd Thou lewd hereticke doest thou deny the blessed Sacrament The Martyr No Syr but I embrace and reuerēce the Sacrament so as it was instituted of the Lord and left by his Apostles The Officiall Thou denyest the body of Christ to be in the Sacrament and thou callest the Sacrament bread The Martyr The Scripture teacheth vs to seeke the bodye of Christ in heauen and not in earth where we reade Colos. 3. If ye be risen with Christ seeke not for the thinges which are vpon the earth but for the thinges which are
ought to vanishe the sayde Waldoys which mainteined not the Popes religion alleging that he could not suffer such a people to dwell within his dominion without preiudice and dishonour to the Apostolique Sec. Also that they were a rebellious people against the holy ordinaunces and decrees of their holy mother the Churche And briefly that he might no longer suffer the said people being so disobedient stubbern against the holy father if he would in dede shew him selfe a louing and obedient sonne Such deuilishe instigations were the cause of these horrible and furious persecutions wherewith this poore people of the valleys and the Countrey of Piemont was so long vexed And because they foresawe the great calamities which they were like to suffer to find some remedy for the same if it were possible al the saide Churches of Piemont with one common consent wrote to the duke declaring in effect that the onely cause why they were so hated and for the which he was by their enemies so sore incensed against them was their religion which was no newe or light opinion but that wherein they and their auncitours had long cōtinued being wholy grounded vpon the infallible worde of God conteined in the olde and new Testament Notwithstanding if it might be prooued by the same worde that they held any false or erroneous doctrine they would submit them selues to be reformed with all obedience But it is not certaine whether thys aduertisemente was deliuered vnto the Duke or no for it was sayde that he woulde not heare of that Religion But howe so euer it was in the moneth of March following there was great persecution raised against the poore Christians which wer at Carignan Amongest whom there were certaine godly persones taken burnt within foure daies after that is to saye one named Mathurine and his wife Mathurin his wife Iohn de Carquignan Martyrs and Iohn de Carquignan dwelling in the valley of Luserne taken prisoner as he went to the market at Pignerol The woman died with great constancie The good man Iohn de Carquignan had ben in prison diuers times before for religion and was alwaies deliuered by Gods singulare grace and prouidence But seeing him selfe taken this last time incōtinēt he said he knew that God had now called him Both by the way as he went and in prison and also at his death he shewed an inuincible cōstancie and maruelous vertue aswel by the pure confession which hee made touching the doctrine of saluation as also in suffering with patience the horrible torments which he endured both in prison also at his death Many at that time fled away others being afraid of that great crueltie and fearing man also more then God looking rather to the earth then vnto heauē consented to returne to the obedience of the Church of Rome Within fewe daies after Persecution beginnerh in the Valleys these Churches of the sayde Waldoys that is to say Le Larch Meronne Meane and Suse were woonderfully assaulted To recite all the outrage crueltie and villany that was there cōmitted it were too long for breuities sake we will recite onely certaine of the principal and best knowen The Churches of Meane Suse suffered great afflictions Their minister was taken amongst other Many fled away and their houses and goodes were ransackt and spoiled The Minister of Meane Martyr The Minister was a good a faithfull seruaunt of God and endued with excellent giftes and graces who in the ende was put to moste shamefull and cruell death The great pacience which hee shewed in the middes of the fire greatly astonished the aduersaries Likewise the Churches of Larche and Meronne were marueilouslye tormented and afflicted For some were taken and sent to the galleis other some consented yelded to the aduersaries and a great number of them fled away It is certainly knowen Gods secret iudgements vpō them that shrinke from his truthe that those which yeelded to the aduersaries were more cruelly hādled then the others which cōtinued constant in the truth Wherby God declareth howe greatly he detesteth all such as play the Apostataes and shrinke from the truth But for the better vnderstanding of the beginning of this horrible persecution against the Waldoys heere note that first of all proclamations were made in euery place that none should resort to the Sermons of the Lutherans but should liue after the custome of the Churche of Rome vpon paine of forfaiture of their goods and to be condemned to the Galleyes for euer or loose their liues Three of the most cruel persons that could be founde Cruell persecutors Thomas Iacomell a cruell Apostata were appoynted to execute this cōmission The first was one Thomas Iacomel a Monke and Inquisitour of the Romish faith a man worthy for suche an office for hee was an Apostata and had renounced the knowen truth and persecuted mortally and malitiouslye the poore Christians againste his owne conscience and of set purpose as his bookes do sufficiently witnesse He was also a whoremonger and geuen ouer to al other villanies and filthy liuing and in the horrible sinne of Sodomitrie which he cōmonly vsed he passed all his fellowes Briefly The rigorous handling of the Waldoys he was nothing els but a mis-shapen monster both against God and nature Moreouer he so afflicted and tormented the poore captiues of the sayd Waldoys by spoiling robbery and extortion that he deserued not only to be hanged but to be broken vpon y e whele a hundred times and to suffer so many cruell deathes if it were possible so great so many and so horrible were the crimes that he had committed The seconde was the Collaterall Corbis who in the examination of the prisoners was very rigorous cruell for he only demaunded of them whether they would go to the masse or be burnt within three dayes and in very dede executed his sayings But it is certainly reported Martyrs that hee seeing the constancie and hearing the confession of the pore Martyrs feeling a remorse and tormented in conscience protested that he would neuer meddle any more The thirde was the Prouost de la Iustice a cruell and crafty wretch accustomed to apprehende the poore Christians either by night or early in the morning or in the high way going to the market and was commonly lodged in the valley of Luserne or there aboutes Thus the poore people were alwayes as the seely sheepe in the Woolues iawes or as the shepe which are ledde vnto the slaughter house At that season one named Charles de Comptes of the valley of Luserne and one of the Lordes of Angrongne wrote to the sayde Commissioners to vse some leuitie towardes them of the valley of Lusern By reason whereof they were a while more gently entreated then the rest At that season the monks of Pignerol theyr associates tormented greeuously the churches neare about them The cruell Monkes of Pigneroll They tooke the poore Christians as
his acquaintance wyth M. Tindall Whereunto he sayde that he denied not but that foure yeares then past The purgatiâ—n and answere of Humfrey Mummuth to the artycles he had heard the said Tindal preach two or three sermons at S. Dunstons in the West and afterward meeting with the said Tindall had certaine communication with hym coÌ„cerning his liuing who then told him that he had none at all but trusted to be in the Bishop of London his seruice for then he laboured to be his chaplayne But being refused of the Bishop so came agayne to the sayd Mummuth this examinate and besought him to helpe hym Who the same tyme tooke hym into hys house for halfe a yeare Tindal refused of Byshop Stokesley to be his Chaplein where the said Tindall liued as he sayd like a good priest studieng both night day He would eat but soddeÌ„ meate by his good will nor drink but small single beere He was neuer seene in that house to weare lynnen about him al the space of his beyng there Whereupon the sayd Mummuth had the better liking of hym so that he promised him ten pound as he then sayd for his father and mothers soules The temperate conuersation of W. Tyndall and all Christen soules which money afterward he sent him ouer to Hamborow according to his promise And yet not to him alone he gaue this exhibition but to diuers other moe likewise which were no heretikes as to D. Royston the Bishop of Londons Chaplayne he exhibited fortie or fiftie pounds to D. Wodiall Prouinciall of the Frier Austens as much or more to D. Watson the Kings Chaplayne also to other scholars and diuers Priests besides other charges bestowed vpon Religious houses as vpon the Nunry of Dendey aboue fiftie poundes sterling bestowed c. And as touching his bookes as Enchiridion the Pater noster De libertate Christiana an Englishe Testamente of whome some W. Tindall left with him some he sent vnto hym some were brought into hys house by whome he could not tell these bookes he said did lye opeÌ„ in his house the space of two yeares together he suspecting no harme to be in them And moreouer the same bookes beyng desired of sondry persons as of the Abbesse of Denney a Frier of Grenewich the Father Confessour of Syon he let them haue them and yet he neuer heard Frier Priest or lay maÌ„ finde any fault with the sayd bookes Likewise to D. Watson to D. Stockehouse Maister Martin Parson of Totingbecke he committed the perusing of the bookes of Pater noster and De libertate Christiana which found no great fault in them but onely in the booke De libertate Christiana they sayd there were thynges somewhat hard except the Reader were wise Thus he excusing himselfe and moreouer coÌ„plainyng of y e losse of his credite by his imprisonment in the Tower and of the detrimentes of his occupying who was wont yearely to shyp ouer v. hundreth clothes to straungers set many Clothiars a worke in Suffolke and in other places of whoÌ„ he bought all their clothes which almost were now all vndone by this reason at length was set at libertie beyng forced to abiure and after was made Knight by the kyng and Shriffe of London Of this Humfrey Mummuth we read of a notable example of Christian patience A notable exaÌ„ple of Christian pacience in an Alderman M. George Stafford reader in Cambridge in the Sermons of M. Latimer which the sayd Latimer heard in Cambridge of M. George Stafford reader of the Diuinitie Lecture in that Uniuersitie Who expoundyng the place S. Paule to the Romaines that we shall ouercome our enemy with well doyng so heape whote coales vpon his head c. brought in an exaÌ„ple saying that he knew in London a great rich Marchaunt meanyng this Humfrey Mummuth which had a very poore neighbour yet for all his pouertie he loued him very well and lent him money at his neede and let him come to his table whensoeuer he would It was euen at that tyme when D. Colet was in trouble and should haue bene burnt if God had not turned the kyngs hart to the contrary Now the richman began to bee a Scripture man he began to smell the Gospell The poore man was a Papist still It chaunced on a tyme when the rich maÌ„ talked of the Gospell sittyng at his table where he reproued Popery and such kynde of thynges The poore man beyng there present tooke a great displeasure agaynst the rich man in somuch that hee would come no more to his house he would borow no more money of him as he was wont to doe before tymes yea and conceiued such hatred and malice agaynst him that he went and accused him before the Byshops Now the riche man not knowyng of any such displeasure offered many tymes to talke with him and to set him at quyet It would not be Ex concione Doct. Hugo Latimeri The poore man had such a stomacke that hee would not vouchsafe to speake with him If he mete the rich man in the streate he would goe out of his way One tyme it happened that hee mete him so in a narrow streate that he could not auoyde but come neare him yet for all that this poore man I say had such a stomacke agaynst the riche man that he was mynded to goe foreward and not to speake with hym The riche man perceiuyng that caught hym by the hand and asked him saying Neighbour Agree with thine enemie while thou art in the way with him Math. 5. what is come into your hart to take such displeasure with me What haue I done agaynst you tell me and I will be ready at all tymes to make you amendes Finally he spake so gently so charitably so louyngly and frendly that it wrought so in the poore mans hart that by and by he fell downe vppon his knees and asked him forgeuenesse The riche man forgaue him and so tooke him agayne to his fauour and they loued as well as euer they dyd afore ¶ The history of Thomas Hitten Persecuters Martyrs The Causes Wil. Warham Archbyshop of Canterbury Fisher Byshop of Rochester Thomas Hytten At Maydstone An. 1530. TOuchyng the memoriall of Thomas Hytten remayneth nothyng in writtyng Tho. Hitten Martyr but onely his name saue that William Tyndall in his Apologie agaynste More and also in another booke entituled The Practise of Prelates doth once or twise make meÌ„tion of him by way of digression He was sayth he a Preacher at Maydstone whom the Byshoppe of Canterbury William WarhaÌ„ and Fisher Byshoppe of Rochester after they had longe kepte and tormented him in prison with sundry torments and that notwithstanding he continued constant at the last they burned him at Maydstone for the constant and manifest testimonie of Iesu Christ and of his free grace and saluation In the yeare of our Lord 1530. ¶ The burnyng of Thomas Hytten Persecuters Martyrs The Causes
watching all the redemption of Masses and pardons being done wythout trust in Christe which onely saueth his people from theyr sinnes these I say I learned to be nothing else but euen as S. Augustin saith a hasty and swift running out of the right way Al the trauaileâ— of men without Christ are but an hastie running out of the right way or els much like to the vesture made of fig leaues wherwithall Adam and Eue went about in vayne to couer theyr priuities and could neuer before obteyne quietnes and rest vntill they beleued in the promise of God that Christ the seede of the woman should tread vpon the serpentes head Neither could I be releued or eased of the sharpe stings and bitings of my sinnes before that I was taught of God that lesson which Christ speaketh of M. Bilney looking vp to the Brasen serpent Iohn 3. in the third chapiter of Iohn Euen as Moyses exalted the serpent in the desert so shall the sonne of man be exalted that all which beleue on him should not perish but haue life euerlasting As soone as according to the mesure of grace geuen vnto me of God I began to tast sauour of this heauenly lesson whiche no man can teache but onely God which reueled the same vnto Peter I desired y e Lord to encrease my faith and at last I desired nothing more then that I being so comforted by him mighte bee strengthened by his holy spirit and grace from aboue The wayes of the Lord be mercy and truth that I mighte teache the wicked his wayes which are mercy and truth and that y e wicked might be conuerted vnto him by me which somtime was also wicked whiche thing whilest that with all my power I did endeuour before my Lord Cardinall and your fatherhoode Christ was blasphemed in me and this is my onely comforte in these my afflictions whome with my whole power I do teach and set forth 1. Cor. 1. being made for vs by God his father our wisedome righteousnes sanctification redemption and finally our satisfaction 2. Cor. 5. Who was made sinne for vs that is to say a sacrifice for sinne that we through him should be made the righteousnes of God Gal. 2. Math 9. Who became accursed for vs to redeeme vs from the curse of the law Who also came not to call the righteous but sinners to repentaunce The righteous I saye which falsely iudge and thinke themselues soe to bee for all men haue sinned and lacke the glorye of God Rom. 3. wherby he freely forgeueth sinnes vnro all beleuers through redemption which is in Christ Iesu because that all mankinde was greuouslye wounded in hym whiche fell amongest theeues betweene Ierusalem and Ierico And therfore with all my whole power I teach that all men should first acknowledge theyr sinnes and condemne them The summe of all M. Bilneys teaching and afterward hunger and thirst for that righteousnesse wherof Saint Paul speaketh The righteousnes of God by faith in Iesus Christ is vpon all them which Beleue in him Rom. 3. for there is no difference all haue sinned and lacke the glory of God and are iustified freely thoroughe his grace by the redemption which is in Iesus Christ. The which who so euer dothe huÌ„ger or thirst for without doubte they shall at the lengthe so be satisfied that they shall not hunger thirst for euer But forsomuch as this hunger and thirst was wont to be quenched with the fulnes of mans righteousnes A difference betwene mans righteousnes and the rightâ—ousnes of God Voluntary deuotions spoke against Deut. 4.12 which is wrought through the faith of our owne electe and chosen workes as pilgrimages buying of pardoÌ„s offring of candles electe and chosen fastes and oftentimes supersticious finally all kinde of voluÌ„tary deuotions as they call theÌ„ against the which gods word speaketh plainely in y e fourth of Deut. and in the 12. saying Thou shalte not doe that which seemeth good vnto thy selfe but that whiche I commaunde thee for to doe that do thou neither adding to neither diminishing any thing from it therefore I say oftentimes I haue spoken of those woorkes not condemning them as God I take to my witnesse but reprouing theyr abuse making the law full vse of them manifest euen vnto children exhorting all men not so to cleaue vnto them that they being satisfyed therewith should loath or waxe weary of Christ as many do In whom I bidde your Fatherhood most prosperously well to fare And this is the whole somme If you will appoynt me to dilate more at large the things here touched I will not refuse to do it so that you will graunt me time For to doe it out of hand I am not able for the weakenes of my body being redy alwayes if I haue erred in any thing to be better instructed An other letter or epistle of M. Bilney to Cuthbert Tonstall B of London ALbeit I do not remeÌ„ber reuereÌ„t father in Christ whether I haue either spoken or written An other letter of M. Bilney that the Gospell hath not bene sincerely preached now of long time which your Lordshippe seemeth to haue gathered eyther by some Momes and sinister hearers of my Sermons who lyke Malchus hauing theyr right eare cut off onely bring theyr left eare to Sermons Malchuâ— hearing of Sermons or els by some wordes or writinges of mine which haue rashly passed me rather then vppon any euill intent yet for so much as in this behalfe your reuerence doth commaund me and that of a good minde I trust for how can I thinke in Tonstal any craft or doublenes to dwell I wil briefly declare vnto you what I haue learned of God through Christ in the Scriptures howe that the Doctors euen of great name renowme haue not taught the same of late in theyr sermoÌ„s referring or rather submitting all things vnto your fatherly iudgemeÌ„t Notes and differences betwene the true and false church which is more quicke and sharpe then that it can by any meanes be blinded and so sincere that it will not in any point seek slaunder or discord Therfore I do confesse that I haue ofteÌ„ ben afraid that Christ hath not bene purely preached now a long time For who hath bene now a long season offeÌ„ded through him Who hath now this many yeares suffered any persecution for the Gospels sake Where is the swoord which he came to send vpon the earth And finally where are the rest of the sincere and vncorrupt fruites of the Gospell which because we haue not a long time seene is it not to be feared that the tree which bringeth forth those fruites hath now a long time bene wanting in our region or couÌ„trey much lesse is it to be beleued that it hath bene nourished amongest vs. Haue we not sene all thinges quiet and peaceable a long time Esay 38. Iere. 6.8 Luke 11. But what sayth
it may be to the health and saluation of thy soule and to the extirpation feare terrour and conuersion of al other heretickes vnto the vnitie of the Catholike faith This our finall decree by this our sentence definitiue we haue caused to be published in forme aforesaid Monday the xx of Nouember 1531. In the Queere of the Cathedrall Church of S. Paul before the saide Iohn Byshop of London iudicially sitting Anno. 1531. being assisted with Iohn Abbot of Westminster and Robert Abbot of Waltham Nicholas Prior of Christes Church in London these honorable Lordes being also present Henry Earle of Essex Richard Gray brother of the Marques of Somerset Iohn Lambert Maior of London Richard Gresham and Edward Altam Shrieffes the which Maior and Shriues were required to be there present by the Byshop of Londons letters hereafter written Of this statute read before and by vertue of a statute of king Henry the fourth king of Englande also in the presence of diuers Chanons the Chauncellour Officiall and Archdeacon of London with the Byshops Chaplaines and a great number both of the Clergie and Laitie Mathew Grefton the Register beyng also there present M. Rich. Bayfild aliâs Somersam was brought forth by Thomas Turnor the Aparator hys keeper M. Rich. Bayfild agayne brought before the â—yshop in whose presence the transumpt of the Apostolicke Bull of Pope Leo the x. vpon the condemnation of Martine Luther and his adherentes was brought foorth and shewed sealed with the seale of Thomas Wolsey late Legate de Latere and subscribed with the signe and name of M. Robert Tunnes publike Notary and also the decree vpon the condemnation of certain bookes brought in by him sealed with the seale of the Archbyshop of Canterbury and subscribed by three Notaries Then the Byshop of London repeated in effecte before him his abiuration which he had before made and other hys demerites committed and done beside his abiuration and the sayde Baifield saide that he was not culpable in the articles that were obiected against hym and desired that the heresies contained in the bookes whiche he brought ouer might be declared in open audience Then the Byshop after certeine talke had with the saide Bayfield as touching the desert of his cause asked hym whether he could shewe any cause why he should not be deliuered ouer vnto the seculer power and be pronounced as a relaps and suffer punishment as a relaps The sayd Baifield declared or propouÌ„ded no cause but said y t he brought ouer those bookes for lacke of money and not to sowe any heresies And incontinent the sayd Bayfield with a vehement spirite as it appeared sayde vnto the Byshop of Lond. the life of you of the spiritualtie is so euill that yee be heretickes and ye doe not onely liue euill The saying of Rich. Bayfilde to the Byshop of London but doe maintaine euill liuing and also do let that what true lyuing is may not be knowen saide that their liuing is agaynst Christes Gospell and that their beliefe was neuer taken of Christes Church Then the sayde Byshop after long deliberation had for so much as the sayd Rich. Bayfield he sayd could shew no cause why he should not be declared as relaps he read the decree and sentence against him by the which amongest other thinges he condemned him as an heretike and pronounced him to be punished with the punishment due vnto such as fall againe into heresie and by his wordes did disgrade him Sentence against Rich. Bayfilde and also declared that hee shoulde be actually disgraded as is more at large conteined in the long sentence The foresayd sentence being so read by the Byshop of London he proceeded immediatly to the actual solemne disgradyng of the sayd Richard Bayfild aliâs Somersam and there solemnely and actually disgraded him before the people the which thing being done he dismissed him by the sentence aforesayd from the Ecclesiasticall Court Wherupon the secular power being there present receiued him vnto their iurisdiction without any writte in that behalfe obtained but only by vertue of the Byshops letters by the statute of kyng Henry the .4 in that behalfe prouided and directed vnto them vnder the Bishops seale The tenour oâ— which letters here after folow * The Letters of requirie directed to the Maior and Shiriffes of the Citie of London that they should be present that day when the sentence should be giuen to receiue the heretike as they called him that was condemned IHon by the permission of God Byshop of London vnto our dearely beloued in Christ The letterâ— of â—â—quiry to the 〈◊〉 and Shiriffes of London the right honourable Lord Maior of the Citie of London and the Shiriffes of the same health grace and benediction Whereas we haue already by our Vicar general proceeded in a certaine cause of heresie and relaps into the same against one Richayd Bayfilde alias Somersam and intende vpon Monday next beeing the xx day of this present moneth of Nouember to giue a sentence definitiue against the saide Richard Bayfild alias Somersam and to leaue and deliuer him ouer vnto the secular power We require you the Lord Maior and Shiriffes aforesaid the Kinges Maiesties Vicegerentes euen in the bowels of Iesu Christ that according to the forme and effect of the statute of our most noble and famous prince in Christ our Lord the Lord Henry the fourth by the grace of God late King of England that you will be personally present in the Queere of the Cathedrall Church of Saint Paule with your fauourable ayde and assistance in this behalfe the day that the sentence shall be giuen and to receiue the said Richard Bayfild aliâs Somersam after his sentence so giuen to discharge vs and our Officers and to doe further according to the tenour and effect of the saide statute as farre as shal be required of you according to the Canonical Sanctions and the laudable custome of the famous kingdome of England in this behalfe accustomed In witnesse whereof wee haue set our seale vnto this present Dated the 19 day of Nouember An. 1531. and in the first yeare of our consecration On Monday the xx day of Nouember in the yeare aforesaid in the Queere of the Cathedrall Church of Saint Paule the byshop of London calling vnto him Iohn Abbot of Westminster Robert Abbot of Waltam Nicholas Prior of Christes Church of the Citie of London maister Iohn Coxe Auditor and Uicare generall to the Archebyshop of Canterbury Peter Ligham Official of the Court of Caunterbury Thomas Baghe Chauncellour of the Church of S. Paules William Clief Archdeacon of London Iohn Incent Chanon residentary of the same William Brytton Robert Birch and Hugh Aprice Doctours of both lawes in the presence of vs Mathew Grefton Register Antony Hussy Richard Martin and Thomas Shadwall publicke Notaries and Scribes appoynted in this behalfe briefly rehearsed the aunsweres of the same Bayfild in effect and his abiuration other
during his imprisonment was very cruelly handled For almost the space of a fourtnight he lay in the bishops colehouse in the stockes with yrons vpon his legs The cruel handling of BaynhaÌ„ TheÌ„ he was caryed to the Lord ChauÌ„cellors and there chayned to a post 2. nightes TheÌ„ he was caryed to Fulham where he was cruelly handled by y e space of a seuen nighte TheÌ„ to the Tower where he lay a fourtnight scourged with whips to make him reuoke his opinions FroÌ„ thence he was caryed to Barking theÌ„ to Chelsey and there condemned and so to Newgate to be burned ¶ The burning of Iames Baynham The death and Martirdome of M. Iames Baynham Iames Baynham Anno. 1532. At whose burning here is notoriously to be obserued that as he was at the stake in the midst of the flaming fyre which fire had halfe consumed his armes legs A 〈◊〉 and 〈…〉 of God to beholde he spake these wordes O ye Papistes behold ye looke for miracles and here now you may see a myracle for in this fire I feele no more paine then if I were in a bed of Downe but it is to me as sweet as a bed of roses These words spake he in the middest of the flaminge fire when his legges and hys armes as I sayd were halfe consumed ¶ Iohn Bent Martyr AT the writing hereof came to our hands a certeyn notice of one Iohn Bent Ioh. Bent Martyr who about this present time or not long before being a Tailor dwelled in a village called Urcheuaunt was burnt in the Towne of the Deuises Ioh. Bent burnt at Deuise within the country of Wilkeshire for the denying of the sacrament of the altar as they terme it ¶ One Trapnel Martyr ALso much about the same tyme Trapnell Martir burnt at Brodford was one Trapnell burned in a Towne called Brodford within the same County * The History of three men hanged for the burning of the Rood of Douercourt collected out of a letter of Robert Gardner which was one of the doers of the same IN the same yeare of our Lord 1532. there was an Idoll named the Roode of Douercourt Out of a letter of Robert Gardner written to Chapman Londoner and yet aliue The Rooâ—e of Douercourt whereunto was much and greate resorte of people For at that time there was great rumour blowne abroad amonges the ignorant sort that the power of the Idoll of Douercourt was so greate that no man had power to shutte the Church doore where he stood and therefore they lette the Churche doore bothe nyght and daye continually stand open for the more credite vnto theyr blinde rumour Which once beyng conceyued in the heades of the vulgare sort seemed a great maruell vnto many men but to many agayne whom God had blessed with his spirite was greatly suspected especially vnto these whose names here folow as Robert King of Dedham Robert Debnam of Estbergholt Rob. king Rob. Dâ—bnam Nicholas Marsh Martyrs Nicholas Marshe of Dedham and Robert Gardner of Dedham whose consciences were sore burdened to see the honor and power of the almighty liuing God so to be blasphemed by such an Idoll Wherefore they were moued by the spirit of God to trauell out of Dedham in a woondrous goodlye night both hard frost and fayre moone shine although the nighe before and the night after were exceeding foule and rayny It was from the towne of Dedham to the place where the filthy Roode stood x. miles The blinde opinions of the people Notw tstanding they were so willing in that theyr enterprise that they went these x. myles without payne and found the Church doore open according to the blinde talke of the ignorant people for there durst no vnfaithful body shut it Which happened wel for their purpose for they founde the Idol which had as much power to keepe the doore shut Experience of â—â—lle Idolatry as to keepe it open And for proofe thereof they tooke the Idol from his shrine and caryed him a quarter of a myle from the place where he stoode without any resistaunce of the sayd Idol Whereuppon they strake fire with a Flint stone The Idâ—ll set on a 〈…〉 and sodenly set him on fire who burned out so brym that he lighted them homeward one good myle of the ten This done there went a great talke abroade that they should haue great riches in that place Falle surâ—â—â—se alwayes ready but it was very vntrue for it was not their thought or enterprise as they themselues afterward confessed for there was nothing taken away but his coate his shoes and tapers The tapers did helpe to burne him the shooes they had againe The right handling of an Idoll and the coate one sir Thomas Rose did burn but they had neither peny halfe peny golde grote nor iewel ¶ Robert King Robert Debnam and Nicholas Marshe hanged for taking downe the Roode of Douercourt The fourth man of thys companye named Robert Gardner Robert Gardner escaped escaped their handes and fledde Albeit he was cruelly sought for to haue had the like death but y e lyuing Lord preserued him to whom be al honour glory world without ende The same yeare and the yeare before there were manye Images cast downe and destroyed in manye places Ex teâ—imonio ipsius 〈…〉 as the Image of the Crucifixe in the hygh waye by Cogshall the Image of saint Petronil in the Church of great Horksleigh the Image of saint Christopher by Sudburye and an other Image of saint Petronil in a Chappell by Ipswiche Also Iohn Seward of Dedham ouerthrew a Crosse in Stoke Parke and tooke two Images out of a chappell in the same parke and cast them into the water ¶ The storie examination death and martyrdome of Iohn Frith AMongest al other chaunces lamentable there hath ben none a great tyme whiche seemed vnto me more greeuous Anno 153. then the lamentable death and cruel handlinge of Iohn Frith so learned and excellent a young man which had so profited in al kind of learning and knowledge that scarsely there was his equal amongest al his companions and besides withal had such a godlynes of lyfe ioined with his doctrine Iohn Frith Martyr that it was hard to iudge in whether of them he was more commendable being greatly prayse worthie in them both But as touchinge his doctrine by the grace of Christ we will speake hereafter Of the great godlynes which was in him this may serue for experiment sufficieÌ„t for that notwithstanding his other manifold and singular giftes ornaments of y e mind in him most pregnant wher withall he might haue opened an easie way vnto honor dignitie notwithstanding he chose rather wholly to consecrate himselfe vnto the Church of Christ excellently shewing forth practising in himselfe the precept so highly coÌ„mended of the Philosophers touching the life of man which life they say is geuen vnto vs
God This Benet was burned in a Ierkine of neates leather at whose burning such was the deuilishe rage of the blinde people that wel was he or shee that coulde catche a sticke or furse to cast into the fire HItherto we haue runne ouer good reader the names y e Acts and doings of them which haue susteined death and the tormēt of burning for Christes cause The king◠Proclamation Vid supra pag. 991. through the rigorous proclamation aboue specified set out as is sayd in the name of K. Henrie but in dede procured by the Bishops Which proclamation was so straitly looked vpon executed so to the vttermost in euery poynt by the sayd popish Prelates that no good man habens spiramentum 4. Esd. 7. wherof Esdras speaketh coulde peepe out wyth his head neuer so little but he was caught by the backe brought eyther to the fire as were these aboue mentioned or els compelled to abiure Wherof there was a great multitude as wel men as women whose names if they were sought oute through al registers in England no doubt it would make too long a discourse Neuerthelesse omitting the rest it shal content vs at this present briefly as in a shorte Table to insinuate the names with the speciall Articles of suche as in the diocesse of London vnder Bishop Stokesley were molested and vexed and at last cōpelled to abiure as heere vnder may appeare Persons abiured with their Articles Geffrey Lome 1528. HIs Articles were these For hauing and dispersing certain bookes of Luther Item Mē abiured for translatinge certaine chapters of his booke De bonis operibus For holding that faith without works is sufficient to bring vs to heauen That christen men ought to worship God onely and no Saintes That christen men shuld not offer to images in churches nor sette any lyghte before them That pardons granted by pope or bishop do not profite man Sygar Nycolson Stationer of Cambridge 1528. His Articles were like and moreouer for hauing in his house certayne Bookes of Luther and other prohibited and not presentyng them to the Ordinarie The handling of this man was too too cruell if the reporte be true that hee shoulde be hanged vp by those partes whych nature well suffreth not to be named Iohn Raymund a Dutchman 1528. For causing fiftene hundreth of Tindals new Testaments to be printed at Antwarpe and for bringing 500. into England Paule Luther Gray Frier and Warden of the house at Ware 1529. Hys Articles For preachyng and sayinge that it is pitie that there be so manye Images suffered in so manye places where as vndiscreate and vnlearned people be for they make theyr Prayer and Oblations so intirely and heartely before the Image that they beleeue it to be the very selfe Sainct in heauen Item that if he knewe hys father and mother were in heauen hee would counte them as good as S. Peter or Paule but for the paine they suffred for Christes sake Item that there is no nede to go on pilgrimage Item that if a manne were at the poynte of drowning or anye other daunger hee shoulde call onely vppon God and no Sainct for Saincts in heauen can not helpe vs neither know no more what men do here in this world then a man in the North countrey knoweth what is done in the South countrey Roger Whaplod Merchaunt Taylor 1529. Roger Whaplod sent by one Thomas Northfolke vnto Doctor Goderige this Bill following to be reade at his Sermon in the Spittell A byll read by the preacher at the Spittell If there be anye well disposed person willing to doe any coste vppon the reparation of the Cunduite in Fleetestreete let hym or them resort vnto the administratours of the goodes and cattell of one Richarde Hunne late Marchaunt Taylor of London which died intestate or els to mee and they shall haue toward the same vj. li.xiij.s.iiji.d and a better pennie of the goodes of the sayde Richarde Hunne vppon whose soule and all christen soules Iesu haue mercy For the which Bill both Whaplod and Northfolke were brought troubled before the Bishop and also Doctour Goderige which tooke a groate for reading the Bill It was the manner at this time to take money for reading of billes at Sermons Ex Regist. Lond. was suspended for a time from saying Masse and also was forced to reuoke the same at Paules Crosse reading this Bill as foloweth The reuocation of Doct. Wil. Goodrige read at Paules Crosse. MAisters so it is that where in my late Sermone at S. Mary spittle the Tewsday in Easter weeke last past I did pray specially for the soule of Richarde Hunne Doct. Goodrige reuoketh his praying for the soule of Richard Hunne late of London Marchant Tailer an heretike by the lawes of holy Church iustly condemned by reason wherof I greatly offended God and hys Churche and the lawes of the same for the which I haue submitted mee to my Ordinarie and done penaunce therefore for as muche as peraduenture the audience that was there offended by my sayde woordes myght take any occasion thereby to thincke that I did fauour the sayd heretike or any other I desire you at the instance of almighty God to forgeue mee and not so to thynke of me for I did it vnaduisedly Therefore heere before God and you I declare my selfe that I haue not fauoured him or any other heretike nor heereafter intend to do but at all times shall defend the Catholike faith of holy church according to my profession to the best of my power Rob West Priest 1529. Abiured for Bookes and opinyons contrary to the Proclamation Nicholas Whyte of Rye 1529. Hys Articles For speaking against the Priestes saying of Mattens For speaking against praying for them that be deade Againste praying to God for small trifles as for the cowe caluynge the henne hatching c. For speakynge againste the relique of S. Peters finger Againste oblations to Images Againste vowing of Pilgrimage Against Priesthoode Against holy bread and holy water c. Rich. Kitchin priest 1529. His Articles That pardons granted by the Pope are naughte and that menne should put no trust in them but onely in the Passion of Christe Via lata Via angusta That he being lead by the wordes of the Gospell Matt. 7. De via lata angusta and also by the Epistle of the Masse beginning Vir fortissimus Iudas hadde erred in the way of the Pope and thoughte that there were but two wayes and no Purgatorie That men ought to worship no Images nor set vp lights before them That Pilgrimage doth nothing auaile That the Gospell was not truely preached for the space of 300. yeares past c. Wil. Wegen priest at S. Mary hill 1529. Hys Articles That hee was not bounde to say hys Mattens nor other seruice but to sing with the Queere till they came to Prime and then sayinge no more seruice thought he myght wel goe to Masse That hee hadde saide Masse
righteous for a righteous man liueth by faith and whatsoeuer springeth not of fayth is sinne Rom. 14. c. And all my temporall goodes that I haue not geuen or deliuered or not geuen by writing of mine owne hande bearing the date of this present writing I doe leaue and geue to Margaret my wife and to Richard my son whom I make mine Executors Witnes hereof mine own hand the tenth of October in the xxij yeare of the reigne of King Henry the eyght This is the true copie of his will for the whiche as you heard before after he was almost two yeares dead they tooke him vp and burned him Persons abiured with their Articles Iohn Periman Skinner Ex Regist. Lond. 1531. Hys Articles were much lyke vnto the others before Addyng moreouer that all the Preachers then at Paules Crosse preached nothyng but lyes and flatterings and that there was neuer a true Preacher but one namyng Edward Crome Rob. Goldston Glasier 1531. His Articles That men should pray to God onely and to no Saints That Pilgrimage is not profitable That men should giue no worship to Images Item for sayeng that if he had as much power as any Cardinall had he woulde destroye all the Images that were in all the Churches in England Laurence Staple Seruing man Hys Articles For hauing the Testament in English the fiue bookes of Moses the practise of Prelates the summe of Scripture the A B C. Item about the burning of Baineham for sayeng I would I were with Baynham seeing that euery man hath forsaken him that I might drinke with him and he might pray for me Item that he moued Henry Tomson to learne to reade the new Testament calling it the bloud of Christ. Item in Lent past when he had no fish he did eate egges butter and chese Also about sixe weekes before M. Bilney was attached Eating of egges made heresie the sayd Bilney deliuered to him at Greenewich foure new Testamentes of Tindals translation which he had in his sleeue and a budget besides of bookes whiche budget hee shortly after riding to Cambridge deliuered vnto Bilney c. Item on Fridayes he vsed to eate egges thought y t it was no great offēce before God c. Henry Tomson Taylor 1531. Hys Articles That which the priest lifteth ouer his head at the sacring time is not the very body of Christ nor it is not God but a thing that God hath ordeyned to be done This poore Tomson although at the first hee submitted himselfe to the Byshop yet they with sentence cōdemned him to perpetuall prison Iasper Wetzell of Colen 1531. His Articles that he cared not for goyng to the Churche to heare Masse for hee could say Masse as well as the Priest That he would not pray to our Lady for she could do vs no good Item beyng asked if he would goe heare Masse he sayd he had as lieue go to y e gallowes where the theeues were hanged Item beyng at S. Margaret Patens and there holdyng his armes a crosse he sayd to y e people that he could make as good a knaue as he is for he is made but of wood c. Rob. Man Seruyngman 1531. His Articles There is no Purgatory The Pope hath no more power to graunt pardon then an other simple Priest That God gaue no more authoritie to S. Peter thē to an other Priest That the Pope was a knaue and his Priestes knaues all for sufferyng his Pardons to goe abroad to deceiue the people That S. Thomas of Canterbury is no Saint That S. Peter was neuer Pope of Rome Item he vsed commonly to aske of Priestes where he came whether a mā were accursed if he handled a chalice or no If the Priest would say yea Priestes set more store by a payre of gloue◠then they do b◠a lay mans hand then would he reply agayne this If a man haue a sheepes skinne on his handes meanyng a payre of gloues hee may handle it The Priestes saying yea wel then quoth he ye wil make me beleue that God put more vertue in a sheepes skinne then he did in a Christian mans hand for whom he dyed Henry Feldon 1531. His trouble was for hauyng these bookes in English a proper Dialogue betwene a Gentleman and a husbandman The summe of Scripture The Prologue of Marke A written booke conteinyng the Pater noster Aue Maria and Credo in English The ten Commaundementes and the 16. conditions of Charitie Rob. Cooper Priest 1531. His Article onely was this for saying that the blessyng with a shoe sole is as good as the Byshops blessing c. Thomas Row 1531. His Articles were for speakyng agaynst auricular Cōfession and Priestly penaunce and agaynst the preaching of the Doctours Wil. Walam 1531. His opinion That the Sacrament of the aulter is not the body of Christ in flesh bloud and that there is a God but not that God in flesh and bloud in the forme of bread Grace Palmer 1531. Witnesse was brought agaynst her by her neighbours Ioh. Rouse Agaynst bearing of Palmes Agnes his wife Iohn Pole of S. Osithes for saying Ye vse to beare Palmes on Palme Sonday it skilleth not whether ye beare any or not it is but a thyng vsed and neede not Also ye vse to go on Pilgrimage to our Lady of Grace of Walsingham other places ye were better tarye at home and geue money to succour me and my children and other of my poore neighbours then to goe thether for there ye shall finde but a peece of tymber painted there is neither God nor our Lady Item for repentyng that she did euer light candles before Images Item that the Sacrament of the aulter is not the body of Christ it is but bread which the Priest there sheweth for a token or remembraunce of Christes body Philip Brasier of Bocksted 1531. His Articles That the Sacrament holden vp betwene the Priests hādes is not the body of Christ but bread and is done for a signification That confession to a Priest needeth not That images be but stockes and stones That pilgrimage is vayne Also for sayeng that when there is any miracle done the Priests do noint the images and make men beleeue that the Images do sweate in labouring for them and with the offerings the priests find their harlots Ioh. Fayrestede of Colchester 1531. Hys Articles For words spoken against pilgrimage and images Also for sayeng these words A prophesie that the day should come that men should say cursed bee they that make these false gods meaning images George Bull of Much hadham Draper 1531. Three cōfessiōs Hys Articles That there be three confessions One principall to God another to his neighbour whom he had offended and the third to a Priest and that without the two first confessions to God and to his neighbour a man could not be saued The third confession to a Priest is necessary for counsaile to such as be ignorant and vnlearned
significatiō vnto me of any matter what soeuer it be I shall with all speede diligence make declaration aduertisement therof or cause that same to be signified either to your princely maiesty or to some of your secret coūsaile or to your successours or any of their priuy counsell Neither shall I send or cause to be send at any tyme any writing or messēger to the sayd Byshop or to his Court without the knowledge cōsent of your maiesty or your successours willyng me to send writing or messenger vnto him Neither shall I procure or geue coūsaile to any persō to procure bules brieues or rescriptes whatsoeuer either for me or for any other frō the sayd Bysh. of Rome or his court And if any such shall be procured agaynst my will knowledge either in generall or in speciall or els whosoeuer they shall be graunted vnto them I shall vtter disclose the same not consent thereunto nor vse them in any case shall cause them to be brought to your maiestie or your successours Furthermore for the confirmation hereof I geue my fayth truth by firme promise in the fayth of a Byshop that agaynst this my foresayd profession promise made I shall defēd my selfe by no dispēsation exception nor any remedy or cautel of law or exāple during this my natural life And if heretofore I haue done or made any protestatiō in preiudice of this my profession promise here made the same I do reuoke at this present for euer hereafter and here vtterly do renounce by these presents Whereunto I haue subscribed vnder written the name both of my selfe of my Byshopricke with my proper hand thereto also haue put to my seale in perpetual vndoubted testimony of the premisses Geuen the x. day of February an 1534. of our soueraigne Lord kyng Henry viij 26 Steph. Winton * The lyke othe of Iohn Stokesley Byshop of London I Iohn Byshop of London do purely of myne owne volūtary accord absolutely in the word of a Byshop professe and promise to your princely maiestie my singular The othe of Stokesley and chief Lord and patrone Henry 8 by the grace of God kyng of England and of Fraunce defender of the fayth Lord of Ireland and in earth of the same Church of Englād supreme head immediately vnder Christ. c. Like to the othe before Ioan. London ¶ The like othe and handwriting of Edward Lee Archbyshop of Yorke I Edward by the permission of God Archbyshop of Yorke doo purely of mine owne voluntary accord The othe of Lee Archb. of Yorke and absolutely in the word of a Byshop professe and promise to your royall Maiestie my singular and chiefe Lord and patrone c. In like forme to the othe before Edovardus Eborac The like othe and handwriting of Cuthbert Byshop of Duresme I Cuthbert by the permission of God Byshop of Duresme doo purely of mine owne voluntary accord The oth of Tōstal of Durisme and absolutely in the word of a Byshop professe and promise to your royall Maiestie my singular and chiefe Lord and patrone c. As before Per me Cutbertum Dulnelm And so likewise all the other Byshops after the same order and forme of othe were obliged and bound to the king as to their supreme head of the Church of England immediatly vnder Christ renouncyng and abiuryng vtterly and voluntarily the Popes too long vsurped iurisdiction in this Realme testifieng moreouer the same both with their owne hand and also with their seale Besides these cōfirmations testimonials of y e Bishops aforesayd ye shall heare yet moreouer the decree and publicke sentence of the vniuersitie of Cambridge written likewise and subscribed signed with the publike seale of their vniuersitie the tenor of which their letter heere followeth ¶ A letter of the Vniuersitie of Cambridge against the vsurped power of the Byshop of Rome VNiuersis Sanctae matris Ecclesiae filijs ad quos praesentes literae peruenturae sunt coetus omnis regentium non regentium Academiae Cantabrigiensis salutem in omnium saluatore Iesu Christo. Cum de Romani pontificis potestate c. In English TO all and singular children of the holy mother Church to whose hands these presents shall come the whole societie of Regentes and not Regētes of the Uniuersitie of Cābridge A letter of the vniuersitye of Cambridge sendeth greeting in our Sauiour Iesu Christ. Where as now of late it hath risen vp in question among vs concerning the power of the Bishop of Rome which he doth both claime to himselfe by the holy Scripture ouer all prouinces nations in Christendome and hath now of long time exercised in this realme of England and forasmuch as our censure concerning the cause is required to wit whether the Byshop of Rome hath any power or authoritie in this kingdome of England allotted to hym by God in the Scripture more then any other foreine Byshop or no we thought it therfore good reason our duty for the searching out of the veritie of the said question that we should employ therein our whole indeuour and study whereby we might render and publish to the world what our reason and censure is touching the premisses For therefore we suppose that Uniuersities were first prouided and instituted of Princes to the end that both y e people of Christ might in the lawe of God be instructed and also that false errours if any did rise might through the vigilant care and industry of learned Diuines be discussed extinguished and vtterly rooted out For the which cause we in our assemblies and conuocations after our accustomed maner resorting and conferring together vpon the question aforesayd and studiously debating and deliberating with our selues how and by what order we mighte best proceede for the finding out of the truth of the matter and at length choosing out certayne of the best learned Doctours and Bachelers of Diuinity and other maisters haue committed to them in charge studiously to ensearch and peruse the places of holy Scripture by the viewing and conferring of which places together they might certifie vs what is to be said to the question propounded For asmuch therefore as we hauing heard and well aduised The censure of the vniuersity of Cambridge against the Popes supremacye and throughly discussed in open disputations what may be sayd on both partes of the foresayd question those reasons and arguments do appeare to vs more probable stronger truer and more certaine sounding much more neare to the pure and natiue sense of Scripture which do deny the Byshop of Rome to haue any such power geuen him of God in the Scripture By reason force of whych arguments we being perswaded and conioining together in one opinon haue with our selues thus decreed to aunswere vnto the question aforesayde and in these writings thus resolutely do aunswere in the name of y e whole Uniuersitie
extant in his workes to be seene and woorthy in all ages to be marked the tenour whereof tendeth to this effect as followeth Tyndals supplications to the King Nobles and subiects of England I Beseech the Kings most noble grace well to consider all the wayes Tindals supplicatioÌ„ to the king and states of England by the whiche the Cardinall and oure holy Byshops haue led hym since he was first King and to see whereunto all the pride pompe and vaine boast of y e Cardinall is come and how God hath resisted hym and oure Prelates in all their wiles We hauing nothing to do at all haue medled yet with all matters and haue spente for our Prelates causes more then all Christendome euen vnto the vtter beggering of our selues and haue gotten nothing but rebuke and hate amoÌ„g all nations a mocke and a scorne of them whom we haue most holpen For the Frenchmen as the saieng is of late dayes made a play or a disguising at Paris in whiche the Emperour daunsed with the Pope and the French King and weeryed them the King of England sitting on a hye bench and lookyng on The king of England payes for all And when it was asked why he daunced not it was aunswered that he sat there but to pay the minstrels their wages As who shoulde say we payd for all mens dauncing We monied the Emperour openly and gaue y e french King double and treble secretly and to the Pope also Yea and though Ferdinandus had money sent openly to blind the world withall yet the saieng is through all Dutchland that we sent money to the King of Pole c. Furthermore The secoÌ„â— petition of Tindall I beseech his grace also to haue mercy of his owne soule and not to suffer Christ and his holy Testament to be persecuted vnder his name any longer that the sword of the wrath of God may be put vp agayne which for that cause no doubt is most chiefly drawne Thirdly my petition is to his grace The third petition of Tindall to haue compassion on his poore subiectes that the Realme vtterly perish not with the wicked counsayle of our pestilente Prelates For if his grace which is but a man should die the Lords and commons not knowing who hath most right to enioy the crowne the realme could not but stand in great daunger My fourth sute and exhortation is to all the Lords temporall of the realme Thâ— 4. pâ—â—â—tion of Tindall Limitation of succession to the Crowne I pray God this be not a prophesie agaynst England The 5. petition of M. Tindall that they come and fall before y e kings grace and humbly desire his Maiestie to suffer it to be tried who of right ought to succeede And if he or shee fayle who next and who third And let it be proclaimed openly and let all the Lords temporall be sworne therto and all y e knightes and squiers and gentlmen and the commons aboue xviij yeares old that there be no strife for the succession If they trie it by the sword I promise them I see no other likelyhode but it will cost the realme of England c. Further of all the subiects of England this I craue that they repent For the cause of euill rulers is the sinne of the subiects as testifieth the Scripture And the cause of false Preachers is that the people haue no loue vnto the truth sayth Paule in the 2. Chapter of the 2. Epistle to the Thessalonians We be all sinners an hundred times greater then all that we suffer Let vs therefore eche forgiue other remembring the greater sinners the more welcome if we repent according to the similitude of the riotous son Luk. xv For Christ died for sinners and is their Sauiour and his bloud their treasure to pay for their sinnes He is that fatted calfe which is slaine to make them good cheare withall if they wil repent and come to their father againe and his merites is the goodly rayment to couer the naked deformities of their sinnes Finally if the persecution of the Kings grace and of other temporall persons conspiring with the spiritualtie be of ignoraunce I doubt not but that their eyes shal be opened shortly and they shal see repent and God shal shew them mercy But if it be of a set malice against the truth and of a grounded hate against the law of God by the reason of a full coÌ„sent they haue to sinne and to walke in their old wayes of ignoraunce whereunto beeing now past all repentance they haue vtterly yeelded themselues to followe with full lust without bridle or snaffle which is the sinne against the holy Ghost then ye shall see euen shortly that God shall turne the poynt of the sword wherewith they now shed Christes bloud homewarde to shed theyr owne againe after all the examples of the Bible These thinges thus discoursed pertayning to the story and doings of Tindall finally it remayneth to inferre certayne of his priuate letters and epistles whereof among diuers other which haue not come to our hands two speciall he wrote to Iohn Frith one properly vnder his own name another vnder the name of Iacob but in very deede was written and deliuered to Iohn Frith being prisoner then in the Tower as ye shall further vnderstand by the sequeale heereafter The copie and tenour of the Epistles heere followeth A letter sent from Tyndall vnto Mayster Frith being in the Tower THE grace and peace of God our Father and of Iesus Christe our Lord be with you Amen Dearely beloued brother Iohn A letter of Tindall to M. Fryth I haue heard say how the hipocrits now that they haue ouercome that great busines whiche letted them or at the least way haue brought it at a stay they returne to their olde nature againe The will of God be fulfilled and that which he hath ordeyned to be ere the world was made that come and his glory raigne ouer all Dearely beloued how euer the matter be commit your selfe wholy and onely vnto your most louyng Father and most kynde Lorde and feare not men that threate nor trust men that speake faire but trust him that is true of promise and able to make hys word good Your cause is Christes Gospell a light that must be fed with the bloud of fayth The lampe must be dressed and snuffed dayly and that oyle poured in euery euening and morning that the light go not out Though we be sinners Pet. 2. yet is the cause right If when we be buffeted for well doing we suffer paciently and endure that is acceptable to God for to that end we are called For Christ also suffred for vs leauing vs an example that wee should follow his steps who did no sin Herby haue we perceiued loue that he layd downe his life for vs 1. Iohn 3. therefore we ought also to lay downe our liues for the brethren Reioyce and be glad Math. 5. Rom. 8.
part thereof to their frends and gouernours whiche suffered thē to be brought vp so idlely in their youth where if they had bene educated and brought vp in some good litterature occupatiō or mistery they should being rulers of their owne familie haue profited as well themselues as diuers other persons to the great commodity and ornament of the commonweale Also that the said Parsons Uicars and other Curates shall diligently prouide that the Sacraments and Sacramentals be duely and reuerently ministred in their parishes And if at any time it happen them other in any of the cases expressed in the statutes of this realme or of speciall licence geuen by the Kings Maiestie to be absent frō their benefices they shall leaue their cure not to a rude and vnlearned person but to an honest well learned and expert Curate that may teach the rude vnlearned of their cure wholesome doctrine reduce them to the right way Placing of good vicars Curats that they do not erre and alwayes let thē see that neither they nor their Uicares doe seeke more their owne profite promotion or aduauntage then the profite of the soules that they haue vnder their cur◠or the glory of God Item that euery person or proprietary of any Parish Church within this realme shall on this side y e feast of S. Peter ad vincula next cōming prouide a booke of the whole Bible both in Latin and also in English Euery parishe to prouide a Byble in Englishe and lay the same in the quire for euery mā that will to looke and read thereon shall discourage no mā from the readyng of any part of the Bible either in Latin or English but rather cōfort exhort admonish euery man to read the same as the very word of God the spirituall foode of mās soule whereby they may the better know their dueties to God to their soueraigne Lord the kyng their neighbour euer gentlely and charitably exhortyng them that vsing a sober and a modest behauiour in the readyng inquisition of the true sence of the same they do in no wise stifly or egerly contēd or striue one with another about the same but referre the declaration of those places that be in controuersie to the iudgement of them that be better learned Also the sayd Deane Persons Uicares Curates and other Priestes shall in no wise at any vnlawfull tyme nor for any cause then for their honest necessitie Priestes not to haūt Alehouses haunt or resort to any Tauernes or Alehouses and alter their dinner and supper they shall not geue themselues to drinking or riot spendyng their tyme idlely by day or by night at tables or cardes playing or any other vnlawfull game but at such tymes as they shall haue such leysure they shall read or heare somewhat of holy Scripture or shall occupy thēselues with some honest exercise y t they alwayes doe those thynges which appertaine to good congruence honesty w t profite of the cōmon weale hauyng alwayes in mynde that they ought to excell all other in puritie of life should be example to all other to lyue well and Christianly Furthermore because the goods of the Church are called the goodes of the poore and in these dayes nothyng is lesse seene then the poore to be susteyned with the same all Persons Uicares Prebendaries Parsons not resident to pay the 40. part to their paryshes and other beneficed mē within this Deanery not beyng resident vpon their benefices whiche may dispend yearely xx.li. or aboue either within this Deanry or els where shall distribute hereafter yearely amongest their poore Parishioners or other inhabitauntes there in the presence of the Churchwardens or some other honest men of the Parishe the xl part of the fruites and reuenues of their sayd benefices least they bee worthely noted of ingratitude which reseruyng so many partes to thēselues cannot vouchsafe to impart the xl portion therof amongest the poore people of that Parish that is so fruitefull and profitable vnto them And to y e intent that learned men may hearafter spring the more for the executyng of the sayd premisses euery Parson Uicare Clarke Euery beneficed man worth a hundreth pounde to finde a scholer at the vniuersitye or beneficed man within this Deanry hauyng yearely to spēd in benefices or other promotions of the Church an C. poundes shall geue competent exhibition to one Scholer for as many C.li. more as he may dispēd to so many scholers more shall geue like exhibitiō in the vniuersitie of Oxford or Cābridge or some Grammer Schoole which after they haue profited in good learnyng may bee parteners of their patrones cure and charge as well in preaching or otherwise in the execution of their offices or may when neede shal be otherwise profite the common wealth with their coūsell and wisedome Also that all Parsons Uicares and Clarkes hauyng Churches Chappels or mansions within this Deanery shall bestow yearely hereafter vpon the same māsions or Chauncels of their Churches beyng in decay Beneficed men to mayntayne their mansions the fift part of those their benefices till they shal be fully repayred and the same so repayred they shall alwayes keepe and mainteine in good estate All which and singular Iniunctions shall be inuiolably obserued of the sayd Deane Parsons Uicares Curates Stipendaries other Clerkes and beneficed men vnder payne of suspension and sequestratiō of the fruites of their benefices vntill they haue done their dueties accordyng to these Iniunctions ¶ After these Iniunctions and Articles afore expressed which were geuen about the yeare of our Lord. 1536. and 1537. it was not aboue the space of a yeare but other Iniunctiōs also were published to the further instruction of the people in the proceedynges of religion whereby both y e Parsōs of Churches the Parishes together were enioyned to prouide in euery Church to be a Bible in English also for euery Parishoner to be taught by the Minister to vnderstand and say the Lords Prayer and Creede in their own vulgare tongue with other necessary most fruitefull Iniunctions the tenour whereof here foloweth ¶ Iniunctions exhibited ann 1538. IN the name of God Amen By the authority commission of the most excellent Prince Iniunctions by the king Henry by the grace of God King of England of France defendour of y e faith Lord of Ireland and in earth supreme head vnder Christ of the Church of England I Thomas Lorde Cromwell Lord priuie seale Uicegerent to the kings said highnes for all his iurisdiction Ecclesiasticall within this Realme do for the aduancement of the true honour of almighty God encrease of vertue discharge of the Kings maiestie giue and exhibite vnto you N. these Iniunctiōs folowing to be kept obserued fulfilled vpō the paine hereafter declared First that ye shall truely obserue and keepe all singular the Kings highnes Iniunctions geuē vnto you heretofore in my name
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
seuen Sacramentes of the Churche Stokesly defendeth the 7. Sacramentes The Archb. of Yorke Lincolne Bath Chichester Norwiche also fauoured his part and sect On the contrary part was the Archb. of Canterbury the Bishops of Salisbury Ely Harford and Worcester with many other After much communication had on either part that they had long contended about the testimonyes of the Doctors which as it seemed vnto them dissented disagreed among themselues the Archbishop of Caunterbury at the last spake and sayd thus vnto them IT besemeth not men of learning and grauity to make much babling and brawling The Archb. of of Canterburies Oration to the Byshops about bare wordes so that we agree in the very substance effect of the matter For to brawle about words is the property of Sophisters such as meane deceit subtlety which delight in the debate and dissension of the world in the miserable state of the Churche and not of them whiche shoulde seeke the glory of Christ Sophiâ—â—â—â—â—tion of wordes to be avoyded in 〈◊〉 weight and should study for the vnitie quietnes of the Church There be waighty controuersies nowe â—â—oued and put forth not of ceremonies and light thinges but of the true vnderstanding and of the right difference of the lawe and of the Gospell of the maner and waye how sinnes bee forgeuen of comforting doubtfull and wauering consciences by what meanes they may be certified that they please God 〈◊〉 and 〈…〉 religion necessary to 〈◊〉 discussed seeing they feele the strength of the lawe accusing them of sinne of the true vse of the Sacramentes whether the outward worke of theÌ„ doth iustifie man or whether we receaue our iustification by fayth Item which be the good workes and the true seruice and honour which pleaseth God and whether the choyse of meates the difference of garmentes the vowes of Monkes and priestes and other traditions which haue no worde of God to confirme theâ— whether these I say be right good workes and suche as make a perfect Christian man or no. Item whether vayne seruice and false honouring of God and mans traditions doe binde mens consciences or no Finally whether the ceremony of confirmation of orders and of annealing False worshipping Ceremoniâ—â— and such other whiche cannot be proued to be institute of Christ nor haue anye worde in them to certifie vs of remission of sinnes ought to be called Sacraments and to be compared with Baptisme and the supper of the Lord or no These be no light matters but euen the principall poyntes of our Christian religion Wherfore we conteÌ„d not about words and titles but about high and earnest matters Christ saith Blessed be the peacemakers Math. 5. 2. Tim. â— for they shal be called the sonnes of God And Paule writing vnto Timothie commaunded Byshops to auoyde brawling and contention about wordes whych be profitable to nothing but vnto the subuersion and destructioÌ„ of the hearers and monisheth him specially that he should resist with the scriptures wheÌ„ any man disputeth with him of the fayth and he addeth a cause wheras he sayth Doing this thou shalt preserue both thy selfe also them which heare thee Now if ye will folow these Counsellers Christ and Paul all contentioÌ„ and brawling about words must be set apart and ye must stablish a godly and a perfecte vnity and concorde out of the Scripture Wherfore in this disputatioÌ„ we must first agree of the number of the Sacramentes and what a Sacrament doth signify in the holye scripture when we call Baptisme the Supper of the lord All be not Sacramente of the new Testament which may haue the name of Sacramentes Sacramentes of the Gospell what we meane thereby I know right well that S. Ambrose and other Authors call the washing of the Disciples feete and other thinges Sacramentes which I am sure you your selues woulde not suffer to be numbred among the other Sacramentes When he had ended his Oration Cromwel commaunded Alesius which stoode by whome he perceiued to geue attentiue eare to that which was spokeÌ„ to shew his mind and opinion declaring to the Bishops before that he was the kinges scholer and therefore desired them to be contented to heare him indifferently Alesius after he had first done his duety vnto the Lord Cromwell and to the other Prelates of the Church sayde in this wise Right honorable noble Lord and you most reuerend Fathers and Prelates of the Churche Alexander Alesius reâ—soneth 〈◊〉 the Bishop although I come vnprepared vnto this disputatioÌ„ yet trusting in the ayd of Christ which promiseth to geue both mouth and wisedome vnto vs when we be required of our fayth I wil vtter my sentence and iudgement of this disputation And I thinke that my Lord Archbishop hath geuen you a profitable exhortation that ye should first agree of the signification of a Sacrament whether ye will call a sacrament a ceremony institute of Christ in the gospell to signify a special or a singuler vertue of the gospell and of godlines as Paule nameth remission of sinnes to be or whether ye meane The name of a Sacrament how farre it eâ—tendeth euery ceremony generally which may be a tokeÌ„ or a signification of an holy thing to be a sacrament For after this latter signification I will not sticke to graunt you that there be seuen Sacramentes and more too if ye wyll But yet Paul seemeth to describe a sacrament after the iust signification where as he sayth That Circumcision is a token a seale of the righteousnesse of fayth This definitioÌ„ of one particular sacrament must be vnderstand to perteyne vnto all sacramentes generally Rom. 4. for the Iewes had but one Sacrament onely as all the sophistical writers do grauÌ„t And he described Baptisme after the same maner in the fifte to the Ephesians whereas he sayth That Christ doth sanctify the Church that is to say Ephes. 5. What is a Sacramenâ— properâ—y all that be baptised through the bath of water in the word of life For here also he addeth the word promise of God vnto the ceremonye And Christ also requireth fayth where he sayth Who so euer beleueth and is baptised shal be saued And S. Augustine describeth a Sacrament thus The word of God comming vnto the element maketh the sacrament And in an other place he sayth A sacrament is a thing wherin the power of God Gods word and promise 〈◊〉 with 〈◊〉 outward â—â—remony â—â—keth a Sacrament 〈◊〉 definition 〈◊〉 Sacraâ—â—â—t 〈◊〉 man 〈◊〉 power 〈◊〉 make any Sacrament vnder the forme of visible thinges doth worke secretly saluation And the Mayster of the Sentences doth describe a Sacrament no otherwyse A Sacrament sayth he is an inuisible grace and hath a visible forme and by this inuisible grace I meane sayth he remission of sinnes Finally Saynt Thomas denyeth that any man hath authority to institute a Sacrament Now if ye agree vnto this
sayde he in the meane tyme taking no heede or care of the cruell torments which were then prepared for him The Martyrdome of M. George Wisehart And last of all the hangman that was hys tormentor sate downe vpon hys knees and said Syr I pray you forgeue me for I am not giltie of your death To whome hee answeared come hether to me When that he was come to him he kissed his cheeke and sayd Loe here is a token that I forgeue thee My heart do thine office and by and by he was put vpon the gibbet and hanged and there burnte to pouder When that the people beheld the great tormeÌ„ting they might not withholde from pitious mourning complaining of this innocent Lambes slaughter A note of the iust punishment of God vpon the cruell Cardinall Archbishop of S. Andrewes named Beaton IT was not long after the martyrdom of the blessed man of God M. George Wisehart aforesayd who was put to death by Dauid Beaton the bloudy Archbishop and Cardinall of Scotland as is aboue specified an 1546. the first day of March but the sayd Dauid Beaton Archbyshop of S. Andrewes by the iust reuenge of Gods mighty iudgement was slaine within his owne Castle of S. Andrewes by y e hands of one Lech other GeÌ„tlemeÌ„ who by the Lord stirred vp brake in sodenly into his Castle vpon him and in his bed murthered him the same yeare the last daye of May crying out Alas alas sley me not I am a Prieste And so like a butcher he liued The death of Dauid Beaton Archb. of Saint Andrewes and like a butcher he dyed lay 7. monethes and more vnburied at last like a carion buried in a dunghill an 1546. Maij vlt. Ex histor impressa After this Dauid Beaton succeeded Iohn Hamelton Archbishop of S. Andrewes an 1549. who to the entent that he would in no wayes appeare inferiour to his predecessour Iohn Hamelton Archbishop of S. Andrewes in augmenting the number of the holy Martirs of God in the next yeare following called a certayne poore man to iudgement whose name was Adam Wallace The order and maner of whose story heere followeth The story and Martyrdome of Adam Wallace in Scotland Iohn Hamelton a peâ—â—â—â—utor THere was set vpon a scaffold made hard to the Chauncelary wall of y e blacke Friers Church in Edinbrough on seates made therupon Adam Wallace Martir the L. Gouernour Aboue hym at his back sate M. Gawin Hamelton Deane of Glasgue representing the Metropolitane Pastor thereof The condeÌ„natâ—â—n of Adam Wallace â— pâ—ore man Upon a seate on his right hand sate the Archb. of S. Andrewes At his backe and aside somewhat stoode the Officiall Lowthaine Next to the Byshop of S. Andrewes the Byshop of Dunblane the Bishop of Murray the Abbot of Dunfermeling the Abbot of Glenâ—uce with other Churchmen of lower estimation as the Officiall of S. Andrewes other Doctours of that nest and City And at the other ende of the seate sate maister Uchiltrie On his left hand sate the Earle of Argyle Iustice with his Deputye Syr Iohn Campbell of Lundy vnder his feete Next him the Earle of Huntley Then the Earle of Anguish the Byshop of Gallaway the Prior of S. Andrewes the Bish. of Orkenay the L. Forbes Dane Iohn Wynrime Suppriour of S. Andrewes and behinde the seates stoode the whole senate the Clarke of the Register c. At the further end of the Chauncelary wall in the pulpit was placed M. Iohn Lauder parson of Marbottle accuser clad in a Surplice and a red hood and a great Congregation of the whole people in y e body of the church staÌ„ding on the ground After that Syr Iohn Ker Prebendary of S. Giles Church was accused conuicted and condemned for the false making and geuing forth of a senteÌ„ce of diuorce and thereby falsly diuorced and parted a man and his lawfull wife in the name of the Deane of Roscalrige and certaine other Iudges appointed by the holy Father the Pope Baâ—rabâ—s let 〈…〉 crucified He graunted the falshood and that neuer any such thing was done in deede nor yet ment nor moued by the foresad Iudges and was agreed to be banished the realmes of Scotland and England for his life time and to lose his right hande if he were found or apprehended therein heereafter and in the meane time to leaue his benefices for euer and they to be vacant After that was brought in AdaÌ„ Wallace a simple poore man in appearance Adam Walâ—â—ce broâ—â—ht in befâ—â—â— the 〈◊〉 and Pharisâ—is coÌ„ueyed by Iohn of Cunnoke seruant to the B. of S. Andrewes and set in the middest of y e scaffold who was commaunded to looke to the accuser who asked him what was his name He aunswered Adam Wallace The accuser sayd he had another name which he graunted and sayd he was commonly called Feane Then asked he where he was borne Ioh. Lauder his accuser Within two myle of Fayle said he in Kyle Then sayd the accuser I repent that euer such a poore man as you should put these noble Lords to so great encombrance this day by your vaine speaking Adam Wallace otherwise named Iohn Feane And I must speake sayd he as God geueth me grace and I beleue I haue said no euil to hurt any body Would God said the accuser ye had neuer spokeÌ„ but you are brought forth for so horrible crimes of heresie as neuer was imagined in this countrey of before and shall be sufficiently proued that ye can not deny it and I forethinke that it should be heard for hurting of weake consciences Now I wyll yea thee no more thou shalt heare the points that thou art accused of Adam Wallace aliâs Feane thou art openly delated and accused for preaching The Sacraâ—ent of the Popish◠〈◊〉 saying and teaching of the blasphemies and abominable heresies vnderwritten In the first thou hast said and taught that the bread and wine on the altar after the words of consecration are not the body and bloud of Iesu Christ. He turned to the Lord Gouernour and Lords aforesayd saying I sayd neuer nor taught nothing but that I found in this booke and writte hauyng there a Bible at his belte in French Dutch and English which is the word of God and if you will be content that the Lord God and his word be Iudge to me and this his holy writ here it is and where I haue sayd wrong The doctrine of Adam Wallace touching the Sacrament of the Lordes body I shal take what punishment you wil put to me for I neuer said nothing concerning this that I am accused of but that which I found in this writte What diddest thou say sayd the accuser I sayde quoth he that after our Lord Iesus Christ had eaten the Pascall Lambe in his latter Supper with his Apostles and fulfilled the ceremonies of the old law he instituted a new Sacrament in remembraunce of his death
of all faithfull and true christen people fearing God and desiring the aduauncement of the truth 5. Item that where the saide Latimer and Hoper in their said pretensed denunciation amongst other things do vntruly deduce that they haue made their said pretensed denunciation not moued of any malice or euill will but for the good tranquilitie and gouernaunce of this Realme which as they pretend in their gay and glorious proheme they would beseeme to haue a great care and sollicitude of where in very deede they and suche as they are by sondry wayes and specially by their corrupt doctrine and hereticall naughtie preaching and infecting of the Kings Maiesties people haue disturbed and greatly inquieted the good tranquilitie and gouernance of thys Realme as euidently and notoriously it is well knowne the truth is that this their saying is euident and playne false for notorious it is and lawfully shall be prooued that the said Hooper conspiring with the said Latimer and other Heretikes of their factions sect and damnable opinion did the first day of September last past after that I the said Bishop of London had made the sermon at Paules crosse assemble maliciously vncharitably and vnlawfully a great rabblement of such as himselfe is within my dioces and iurisdiction and vnder the colour of reading dyd openly and manifestly rayle and inuay against me the sayd Byshop for my sayd Sermon not for any suche matter pretence or cause as is falsly and vntruly surmised in the said pretensed denunciation but only and chiefly for that I the sayd Byshop as became a christen man and especially him that had and hath cure and charge of his flocke faithfully and truely to teach them did taking occasion of the communion not frequented nor reuerenced but neglected and contemned confesse and declare my faith and beliefe openly before my audience touching the blessed Sacrament of the altar ministred in the same Communion affirming as the catholike Church affirmeth and teacheth That in the blessed sacrament of the altar there is the very true bodye of our sauiour Christ the selfesame in substaunce that hanged vpon the crosse and the very true bloud of our sauiour Christ But what and where were your proues the selfesame in substance that was shed vppon the crosse Against which affirmation and assertion being Catholike and true the sayd Iohn Hooper albeit now colourably and falsely and foolishly pretendeth another matter more plausible in his opinion and iudgement in sondry places of the Citie of London and suburbes of the same hath since that time maliciously inuayed and taught learning and teaching his audience heretically being many in number and assembling in great routes to reprooue As though he could not both confute your errour then and also saye the truth now without all malice or affection contemne and despise the sayde blessed Sacrament of the aultar and not to haue a true and faithfull beliefe of it as hetherto alwayes the catholike Church hath euer had the sayd William Latimer and the rabblement of his complices conspiring and agreeing in points therein and inducing other to do the same not making any such pretence at all as they in their sayd pretensed denunciation do falsely surmise and deduce but onely and chiefly offended for my said assertion Euer that is since Pope Innocentius 3. his time 400. yeares agoe and affirmation of the veritie of Christes body and bloud in the sacrament of the altare Item that where the sayd William Latimer and Iohn Hooper in their said pretensed denunciation do further deduce and falsly surmise that I the sayd Bishop of London had deliuered to me from the Kings maiestie by the hands of the Lorde Protectors grace and the rest of the Kyngs Maiesties Counsaile certayne Iniunctions with articles to be insinuated and preached to the Kings Maiesties subiects at a certayne day limited and after such sorte forme and manner as is in the said pretensed denunciation surmised vntruly and deduced It is notorious and euident as well by the tenour and continue of that writing which was to me the saide Byshop of London deliuered by the handes of Sir Thomas Smith Knight one of the two principall Secretaries to the Kings Maiestie as otherwise Though the bil of articles bare no seale or signet yet you be but a cauillere knowing that you were sent for and in the presence of the Lord Protector in the councell chamber receaued the copy of the iniunctions with the articles promised to be sent vnto you in writing as they 〈…〉 that the said surmise in such sort and fashion as it is deduced and made is not true in this behalfe referring me to the tenour of the sayd writing which neyther was signed with the Kings Maiesties hand nor sealed with any his Maiesties seale or signet ne yet subscribed by any of the sayde Counsayle or deliuered after such sort as is alleaged and pretended as more euidently heereafter shall appeare and sufficiently be proued for my lawfull and necessary defence in this behalfe Item that in case any such Iniunctions with articles after such forme and fashion had so bene deliuered vnto me as is surmised and pretended yet false and vntrue it is that I the sayd Bishop either left out or refused to declare the same for any suche cause or causes falsly and vntruly surmised in the sayd pretensed denunciation or else so peruersly and negligently did as likewise in the sayd pretensed denunciation is deduced whiche thing may well appeare in the discourse of my said Sermon where in substance and effect I declared faithfully truly these points specially following it is to witte that all such as rebell against their prince get vnto them damnation and those that refuseth the high power resisteth the ordinaunce o◠God and he that dyeth therefore in Rebellion is by the word of God vtterly damned and so loseth both body and soule alleaging for this purpose the xiij Chapter of S. Paule to the Romaines and it at large declaring vnto the audience furthermore speaking of the Rebels in Deuonshire Cornewale Northfolke and elsewhere within this Realme standing in doubt whether I might put them in the place of those that put trust in themselues and despised all other or in the place of both dooing as they dyd forgetting God not duely considering the Kings Maiestie theyr supreme head next and immediately vnder God forgetting theyr wiues theyr children theyr kinsfolke theyr alliance acquaintance and frends yea themselues and theyr natiue Countrey and most vnnaturally rebelling agaynst their soueraigne Lord and King whom by Gods lawe they were bound to loue serue and faithfully obey I did to the best of my power to disswade Rebellion and exhort the audience vnto true obedience say that obedience being thus commaunded and all rebellion forbiddē vnder paine of eternall damnation all these Rebels in Cornewal Deuonshire Northfolke or elsewhere who take vpon them to assemble a power and force against their King and Prince against the lawes
the 4. article c. Let them and euery of them be examined in virtue of theyr othe whether they know that these wordes folowing as Mattens Masses now sayd after that sort in this Realme were and be put in the Iniunction pretended to be ministred vnto me the sayd Bishop or no. interrogetur vt supra 13. Item if they or any of them do depose that I haue trangressed and offended touching the 5. Article let them and euery of them be examined in virtue of theyr othe Interrogatoryes concerning the 5. article whether the IniuÌ„ctions pretended in this behalfe were signed with the kinges vsuall signet or rather at all whether it was sealed with any seale whether it was subscribed by the L. Protectors grace or any of the priuye Counsell whether it was in full Counsell sitting deliuered vnto mee by the Lord protector whether it was deliuered to me the rest of the kinges Maiestyes priuye Counsell there then sittyng whether the sayd dayes as is conteined in the first Article by whom it was written when and where interrogetur vt supra 14. Item if they or any of them do depose that I do defeÌ„d the opinion of the rebels Interrogatoryes concerning the 6. article let them be examined euery of theÌ„ what rebels they be what is their opinion how the lawe of this Realme doth determine therein declaring by what wordes factes I the sayd Bishop did speake do and at what time and place and in whose presence suche wordes or act was spoken or done interrog vt supra Interrogatoryes concerning the 7. article 15. Item if they or any of them doe depose that I knowe or haue heard say crediblye that since the time of the sayde pretensed Iniunctions certayn persons within my dioces haue heard bene at or celebrate Masse or Euensong in the latine tongue and after the olde rite and maner other then according to the kinges maiestyes booke let them and euery of them be examined in virtue of his sayd othe how they know that I so know or haue heard say and of the name or names of the partye or partyes and of the tyme and place when and where it was and whether any denunciation or detection were according to the statutes and ordinaunces of this Realme made vnto me or no. interrog vt supra 16. Item if they or any of them doe say that I knowe or haue heard say Interrogatoryes concerning the 9. article of such notable adulterers offences mentioned in the 9. article let them and euery of them be examined in virtue of his and theyr othe that they do knowe that I do know or haue heard say and who be the persoÌ„s where they dwell who hath denounced or detected them and how I could and ought to haue cited them punished them in this behalfe interrog vt supra 17. Item if they or any of them doe say that I knowe certeinely nowe what Doctour Coxe declared in hys Sermon at Paules Crosse as is deduced in the 10. Article let them be inquired and euery of them in virtue of theyr oth how they can proue it by whom and after what sort interrog vt supra 18. Item if they or any of them do say that I do know or heare certaynely of the diuersity of the rites of the commoÌ„ seruice of the church nowe set forth and of the ministers parsons transgressing therein let them and euery of them in virtue of theyr othe bee examined whether there hath bene any detection or denuntiation made to me therupon and how they know or can proue that I haue bene culpable and negligent herein interrog vt supra 19. Item whether they or any of them haue bene spoken vnto or solicited herein to testify and after what sorteâ— by whom when and where and what was theyr conference and communication therin interrog supra 20. Item that they and euery of them declare and shewe the true and sufficieÌ„t cause of theyr testimony in all and singuler the premisses After this the Iudges delegate assigned the Bishop to appeare againe before them vpon Wednesday the next ensuing betwene the houres of 7. and 8. of the clocke before noone in the Hall of the Archbishops manor of Lambetâ— Boner â—â—gayne 〈…〉 â—â—gaynst 〈◊〉 witnesâ—â— there to shew the cause why he should not be declared pro confesso vpon al the Articles wherunto he had not theÌ„ fully answered and to see farther processe done in the matter and so he still protesting of the nullity and inuadility of all theyr procedinges they did for that present depart In this meane while the Commissioners certified the kinges Maiesty and his Counsell of the Bishops demeanour towards them The Câ—â—â—missioâ— certyfiâ—â— king of 〈…〉 and what obiections he had made agaynst theyr procedinges making doubtes and ambiguities whether by the tenor of his maiesties Commission the Commissioners might proceed not onely at the denuntiation but also of theyr meere office and also whether they mought aswell determine as heare the cause Whereupon his Maiesty by aduise aforesayd for the better vnderstanding therof did the 17. of September send vnto the Commissioners a full and perfect declaration and interpretatioÌ„ of his will and pleasure in the foresayd Commission geuing them hereby full authority to proceed at theyr owne discretions as appeareth more at large by the tenor therof ensuing ¶ A certayne declaration or interpretation of the king touching certayne poyntes and doubtes in his former Commission with licence geuen to the Commissioners as well to determine as to heare in the case of Boner EDward the 6. by the grace of God king of England Fraunce Leaue 〈◊〉 by the 〈◊〉 to the Câ—â—â—missionâ—â— to deteâ—â—mine aâ—gainst 〈◊〉 and Ireland defendor of the fayth and of the Church of England and also of Ireland in earth the supreme head to the moste reuerend father in God Thomas Archbishop of Canterbury Metropolitane and Primate of England the right reuerend Father iâ— God Nicholas Byshop of Rochester our trusty and right welbeloued Counsellours Syr William Peter and Syr Thomas Smyth Knightes or two principal Secretaries and William May Doctor of law Ciuill and Deane of Paules greeting Where we of late by the aduise of our most entyrely beloued Vncle Edward Duke of Somerset Gouernor of our Person and Protectour of our Reâ—lmes Dominions and subiects and the rest of our priuy Counseâ— haue addressed vnto you 5.4.3 of you our letters patentes of CoÌ„mission bearing date at Westminster the 8. daye of September in the third yeare of our raign willing you by force therof to heare the matters and cause of contempt therein expressed and calling before you aswell the denouncers therof as also the right reuerend Father in God Edmund Bishop of London agaynst whom such denunciation is made as in our sayd letters of Commission more at large doth appeare we be now credibly informed that vpon the sayd Commission diuers
breade and wyne are substauncially transumpted into the verye bodye and bloud of our Lord Iesus Christ. If sayth he thou doest not know the maner how it is brought to passe let it be enough to thee to beleue that it is done by the operation of the holy Ghost and we do know no more but that the lyuing word of God is working and almighty but the very maner how is inscrutable to vs and no great maruell sayth he for we cannot well expresse howe the materiall bread wine or water are transumpted naturally into the same body and bloud of the receiuer and be become an other body then they were before So sayth this great ancient Clarke also this shewbread with wine and water are chaunged by the comming of the holy Ghost into christes body and bloud and they be not two bodies there but very one of Christ and the same Rochester First I denye Mayster Doctour that Damascene was one thowsande yeares past Damascene expounded secondarily that hee is not to be holden as an auncient father for that he mainteyneth in his workes euill and damnable doctrine as the worshipping of images and such like Thyrdly I say that in deede God by his holy spirit is the worker of that whiche is done in the sacrament Also I graunt that there is a mutation of the common bread and wine spiritually into the Lordes breade and wine A spirituall mutation of the bread and wine but no mutation of the substance by the sanctifying of them in the Lordes word But I denye that there is any mutation of the substaunces for there is no other chaunge there indeed then there is in vs which when we do receiue the sacrament worthely then are we chaunged into Christes body bones and bloud not in nature but spiritually and by grace much like as Isaias saw the burning cole euen so we see not there the very simple bread as it was before the consecration for an vnion cannot be but of two very thinges Wherefore if we be ioyned to Christ receyuing the sacrament then there is no adnihilation of bread which is wheÌ„ it is reduced to nothing as it is in your fained transubstantiation Glin. So I perceiue you would haue me to graunt that the Sacrament is but a figure which Theophilactus doeth deny Rochester You say trueth he denyeth it deed to be a figure but he meaneth that it is not onely a figure Glin. Theophilact expounded Whereas Saynt Paule sayth that we being manye are one bread he speaketh not nor meaneth one materiall bread as you do here ergo he speaketh of a heauenly bread And holy Chrysostome vpon Mathew sayth that the paschall Lambe was a figure but the mistery is the veryty For the Disciples would not haue bene offended to haue dronken a figure of Christes bloud being well accustomed to figures The paschall Lambe a figure For Christ did not institute a figure for a figure but the cleare verity in stead of the figure as Saynt Iohn sayth grace and verity was geuen by Christ. Doest thou see bread sayth Chrisostome doth it auoyd or passe as other meates do which we receiue God forbid ergo c. Madew That auncient Clarke Origene vpon the 15. of S. Mathew sayth thus as touching that which is materiall in the Sacrament it descendeth The 〈…〉 of the Sâ—â—crameÌ„t 〈◊〉 out as â—â—ther meâ— doe and issueth out as other nutrimentes doe But as concerning that which is celestiall it doth not so Glin. Chrisostome homile 83. vpoÌ„ Mathew sayth that we cannot be deceiued of Christes wordes but our naturall sences may be deceiued in this poynt very soone and easely his sayd wordes cannot be false but our sences be many times beguiled of theyr iudgementes Because therefore that Christ sayd this is my body let vs not at any hand doubte sayth he but let vs beleue it and well perceiue it with the eyes of our vnderstanding And within a litle after in that place he sayth thus It was not enough that he was become man and afterwardes to be scourged for vs but also he did reduce and bring vs to be as one body with him not thorow fayth onely but in very deed also he maketh vs his body And after that he sayth that these works are not of mannes power But the same thinges that hee wrought in his last supper he nowe worketh also by his precept to his right minister and we doe occupy the place of the same ministers but hee it is that doth sanctify and transumpt the creatures he performeth still the same Rochester M. Doctour you must vnderstand that in that place S. Chrisostome sheweth vs that Christ deliuered to vs no sensible thing at his last supper Glin. Honourable syr by your pacience I graunt that hee gaue to his Disciples no sensible thing in substaunce but a thing insensible his owne precious body and bloud vnder the onely kindes of creatures And truely as it seemeth Theophilactus best knew the meaning of Chrisostome because all authors accept him as a faythfull interpreter of him And he hath these same playne words transelemented and transformed Also Theophilactus Alexandrinus super Marcum Cyrillus and Saynt Augustine sayth that before the consecration it is breade but afterwardes it is Christes very body In like maner S. Augustine vpon 33. Psalme sayth that in his last supper Christ did beare himselfe in his owne handes Now euery man may beare the figure of his body in his owne hands but S. Austen saith it there for a miracle Ireneus in his fift booke is of the same minde And Saynt Augustine sayth I doe remember my wordes c. The law and figures were by Moises but the verity and body came by Christ. Rochester Well say what you list it is but a figuratiue speach like to this if you will receiue and vnderstand he is Elias for a property but indeede he was not Elias but Iohn the Baptist. And so in this place Christ called it his body when it was very bread But better then the coÌ„mon breade because it was sanctified by the woorde of Christ. ¶ Here Mayster Langdale replyed to Doctor Madew Langdale RIght worshipfull Mayster Doctor by your pacience I haue noted two thinges that you affirmed in youre position euen nowe before this honourable audience Two 〈◊〉 noted in Madewâ— position the which as me seemeth are not consonant to the trueth of Gods worde The first is as touching Christes sayinge I will not from hence forth drinke any more of the fruite of the Uyne vntill I drinke it newe with you c. Whyche place of the Scripture you dyd as I thinke vnderstand and interprete as though nothing els remayned after the consecration but very wyne still Whereof I doe not a little maruell Seeyng that that most famous Clarke Erasmus whose authoritye and sentence you refuse at this present onely yet neuerthelesse he is very worthy in thys matter of farre better estimation amongest
only by his opinioÌ„ Against which opinioÌ„ Theodoret writeth and by the similitude of the sacrament prooueth the contrary against the hereticke that like as in the sacrament of the body of Christ after the consecratioÌ„ there is the substance of Christes humanitie with the substance of bread remaining as it was befor not beyng absorpt of y e humanitie of Christ but ioyned by the deuine operation therunto euen so in the person of Christ being now in heauen of whom this sacrament is a representation there bee two seueral substances that is his diuinitie humanitie vnited in one hypostasie or person which is Christ the humanitie not beyng absorpt by the coniunction of the diuinitie but remaining in his former substance And this similitude quoth Philpot brought in of Theodoret to confound Eutiches should prooue nothing at al if the very substance of the sacramentall bread dyd not remayne as it did before But if D. Moremans interpretation might take place for transubstantiatioÌ„ then should the heretike haue thereby a strong argument by Theodorets authoritie so taken to maintayne his heresie The placâ— of Theodâ—â—ret falsely taken of 〈◊〉 Papistes and to prooue hymselfe a good christen man and he might well say thus vnto Theodoret. Like as thou Theodoret if thou were of D. Moremans mynd doest say that after the consecration in the sacrament the substaunce of the bread is absorpt or transubstantiate into the humane body of Christ commyng thereunto so that in the sacrament is now but one substance of the humanitie alone and not the substance of bread as it was before euen likewise may I affirme and conclude by thine owne similitude that the humanitie ascending vp by the power of God into heauen adioyned vnto the deitie was by the might therof absorpt turned into one substance with the deitie so that now there remayneth but one diuine substance in Christ no more then in the sacramental signes of the Lords supper The falsâ— expositioâ— of D. Moâ—â—â—man vpoâ— Theodoâ—â—â—tus ouerâ—throweâ— after y e consecration doth remayne any more then one substaunce accordyng to your beliefe and construction In aunsweryng to this D. Moreman stackerd whose defect Philpot perceiuyng spake on this wyse Well M. Moreman if you haue no answer at this present ready I pray you deuise one if you can conueniently agaynst our next meetyng here agayne Weston 〈◊〉 offendeâ— Philpotâ— replycaâ—â— aunswerâ— by commaundinâ— him to silence With that his saying the Prolocutor was grieuously offended tellyng hym that he should not bragge there but that he should be fully answered· Then sayd Philpot it is the thing that I only desire to be answered directly in this behalfe I desire of you of all the house at this present that I may be sufficiently answered which I am sure you are not able to do sauyng Theodoretus authoritie and similitude vpright as he ought to be taken None other answer then was made to Philpots reasons but that hee was commaunded to silence Then stoode vp the Deane of Rochester offeryng hym selfe to reason in the first question agaynst the natural presence wishing that the scripture and the auncient Doctors in this poynt might be weyghed beleeued and followed And agaynst this naturall presence he thought the saying of Christ in Saint Mathew to make sufficiently enough if men would credite and follow scripture who sayd there of hymselfe that poore men wee should haue alway with vs but hym we should not haue alwayes which was spoken quoth he concernyng the naturall presence of Christes body therefore we ought to beleeue as hee hath taught that Christ is not naturally present on earth in the sacrament of the aultar To this was aunswered by the Prolocutor that we should not haue Christ present alwayes to exercise almes deeds vpon hym but vpon the poore But the Deane prosecuted his argument and shewed it out of S. Austen further that the same interpretation of the scripture alledged was no sufficient aunswere who writeth in the 50. treatise of S. Iohn on this wise on the same sentence When as he sayd sayth S. Austen me shal ye not haue always with you he spake of the presence of his bodye For by his maiestie August in 〈◊〉 tract â—â— by his prouidence by his vnspeakable vnuisible grace that is fulfilled which is sayd of him Behold I am with you vntill the consummation of the world But in the fleshe which the worde tooke vpon hym in that which was borne of the virgin A notable authority 〈◊〉 of Saint Augustyâ—â— in that which was apprehended of the Iewes whiche was crucified on the Crosse which was let down from the crosse which was wrapped in cloutes which was hid in the Sepulchre which was manifested in the resurrection you shall not haue me alwayes with you And why for after a bodily presence he was conuersant with his disciples fortie dayes and they accompanying him seyng and not folowing him he ascended is not here for there he sitteth at the right hand of the father and yet here he is because he is not departed in the presence of hys maiestie After another maner we haue Christ alwayes by presence of hys maiesty but after the presence of his flesh it is rightly sayd You shall not verily haue me alwayes with you For the Church had hym in the presence of his flesh a few dayes and now by fayth it apprehendeth hym and seeth hym not with eyes Watsons aunswere to Saint Augustine August in 〈◊〉 tract â—70 To this authority D. Watson tooke vpon him to aunswer and sayd he would answer S. Austen by S. Austen and hauyng a certaine booke in hys hand of notes he alledged out of the 70. treatise vpon S. Iohn that after that mortall condition and maner we haue not now Christ on the earth as he was heretofore before his passion Agaynst whose aunswer Iohn Philpot replyed and said Philpot against Watson that M. Watson had not fully answered S. Augustine by S. Augustine as he would seeme to haue done for that in the place aboue mentioned by M. Deane of Rochester he doth not onely teach the mortall state of Christes body before his passion but also the immortall condition of the same after his resurrection in the which mortal body S. Augustine seemeth plainely to affirme that Christ is not present vpon the earth neither in forme visibly neither in corporall substance inuisibly as in few lynes after y e place aboue alledged S. Augustine doth more plainely declare by these wordes saying Now these two manners of Christes presence declared which is by his maiestie prouidence grace now present in the world which before his ascension was present in flesh and beyng now placed at the right hand of the father is absent in the same from the world I thinke saith Saint Augustine that there remayneth no other question in thys mâ—tâ—er Now quoth Philpot if S. Augustine acknowledged no more presence of
Christ sayd in the vi of Iohn Qui manducat carnem meam i. He that eateth my flesh c. doth he signify in those wordes the eating of his true and naturall flesh or els of the bread and Symbole Spirituall eating of the flesh of Christ. Rid. I vnderstand that place of the very fleshe of Christ to be eaten but spiritually And farther I say that the sacrament also perteineth vnto the spirituall manducation For without the spirit to eat the Sacrament is to eate it vnprofitably For who so eateth not spiritually he eateth hys owne condemnation Wat. I aske them whether the Euchariste be a Sacrament Rid. The Eucharist taken for a signe or symbole is a Sacrament Wat. Is it instituted of God Rid. It is instituted of God Wat. Where Rid. In the supper Wat. With what wordes is it made a Sacrament Rid. By the words and deedes which Christ sayd and did and commaunded vs to say and do the same 〈◊〉 Sacraâ—â—â—â— geue grace 〈…〉 inâ—â—â—mentes â—â—crament 〈◊〉 â—he 〈◊〉 is 〈◊〉 be 〈…〉 Sacraâ—â—â—â— of the 〈◊〉 Testaâ—â—â—â— hath a 〈◊〉 of 〈…〉 and 〈◊〉 promise 〈…〉 bread 〈◊〉 witness 〈◊〉 Sacraâ—â—â—t of the 〈◊〉 Testaâ—eâ—t No proâ—â—se made 〈◊〉 bread 〈◊〉 as â—â—ey be 〈…〉 and 〈◊〉 wine but as they be sanctified made sacrameÌ„ts of the Lords body and bloud they are not now called bread nâ—r wine haue a promise annexed to them or rather to say the 〈◊〉 anâ—exed to the receaâ—ers of theâ— Argument 〈◊〉 they 〈◊〉 a proâ—â—se of 〈◊〉 annex 〈◊〉 not abâ—â—â—utely but 〈…〉 are not 〈◊〉 in â—â—cramentâ—◠〈◊〉 the 〈◊〉 of 〈…〉 to 〈◊〉 in 〈◊〉 that 〈◊〉 came 〈◊〉 them 〈…〉 not 〈…〉 but 〈…〉 of 〈◊〉 Sacraâ—â—nt â—â—â—raments 〈…〉 Wat. It is a thing commonly receiued of all that the Sacramentes of the new law geue grace to them that worthily receiue Rid. True it is that grace is geuen by the Sacrament but as by an instrument The inward vertue Christ geue the grace through the sacrament Wat. What is a sacrament Rid. I remember there be many definitions of a sacrament in Austine but I will take that whiche semeth most fit to this present purpose A sacrament is a visible signe of inuisible grace Wat. Ergo grace is geuen to the receiuers Rid. The society or coniunction with Christ through the holy Ghost is grace and by the Sacrament we are made the members of the mystical body of Christ for that by the sacrament the part of the body is ingrafted in the head Wat. But there is a difference betwene the mysticall body and naturall body Rid. There is I graunt you a difference but the head of them both is one Wat. * The Eucharist is a sacrament of the new testameÌ„t Ergo it hath a promise of grace But no promise of grace is made to bread and wine Ergo bread and wine be not the sacramentes of y e new Testament Rid. I graunt that grace perteineth to the Eucharist according to this saying The bread which we breake is it not the communication or partaking of the body of Christ And like as he that eateth and he that drinketh vnworthely the sacrament of the body and bloud of the Lord eateth drinketh his owne damnation euen so he that eateth and drinketh worthy eateth life and drinketh life I graunt also that there is no * promise made to bread and wyne But in as much as they are sanctified and made the Sacramentes of the body bloud of the Lord they haue a promise of grace annexed vnto them namely of spirituall partaking of the body of Christ to be communicated and geuen not to the bread and wine but to them which worthily do receiue the Sacrament Wat. If the substaunce of bread and wine do remayne theÌ„ the society betwixt Christ and vs is promised to them that take bread and wine But that society is not promised to bread and wine but to the receiuers of his fleshe and bloud Iohn 6. Qui manducat c. Ergo the substance of bread and wyne remayneth not Rid. The promise vndoubtedly is made to the flesh and the bloud but the same be receiued in y e sacrameÌ„t through faith Wat Euery Sacrament hath a promise of grace adnexed vnto it But bread and wine haue not a promise of grace adnexed vnto it Ergo the bread and wine are not sacramentes Rid. True it is euery sacrament hath grace adnexed vnto it instrumentally But there is diuers vnderstandyng of this word Habet hath For the sacrament hath not grace included in it but to those that receiue it well it is turned to grace After that maner the water in Baptisme hath grace promised and by that grace the holy spirite is geuen not that grace is included in water but that grace commeth by water Wat. This promise is made to the flesh bloud of Christ and not to bread and wine Ergo the sacrament is not bread and wyne but the body and bloud of Christ. Rid. There is no promise made to him that taketh commoÌ„ bread and common wine but to him that receiueth the sanctified bread and bread of the communion there is a large promise of grace made neither is the promise geuen to the symboles but to the thing of the sacrament But the thing of the sacrament is the flesh and bloud Wat. Euery sacrament of the new testament geueth grace promised of God to those that worthely receiue it Rid. This sacrameÌ„t hath a promise of grace made to those that receiue it worthely because grace is geuen by it as by an instrument not that Christ hath transfused grace into the bread and wyne Wat. But this promise which is made is not but to those that worthely receiue the flesh bloud not y e bread wine Rid. That proposition of yours hath a diuers vnderstanding There is no promise made to theÌ„ that receiue coÌ„mon bread as it were but to those that worthely receiue the saÌ„ctified bread there is a promise of grace made like as Origen doth testify Wat. Where is that promise made Rid. The bread which he brake 1. Cor. 11. is it not a communication of the body of Christ And we being many are one bread one body of Christ Wat. What doth he meane by bread in that place Rid. The bread of the Lordes table the CommunioÌ„ of the body of Christ. Wat. Harken what Chrysostome sayth vpoÌ„ that place Chrisost. in 1. Cor cap. 10. Panis quem frangimus nonne communicatio corporis Christi est Quare non dixit participatio Quia amplius quid significare voluit multam inter haec conuenientiam ostendere Non enim participatione tantum acceptione sed vnitate communicamus Quemadmodum enim corpus illud vnitum est Christo ita nos per huÌ„c paneÌ„ vnione coniungimur That is The bread which we break is it not the Communication of Christes bodye Wherefore did he not say participation because hee would signify some greater matter and that
extremely dealt withall that being but simple before he was now feared out of his wit altogether and so vpon the same had to Bedlem Wherupon the briefe Chronicle of London in this poynt is not to be credited Ioh. 〈◊〉 falsly repâ—â—â—ted of which vntruely reported that he fayned himselfe in Newgate to be mad which thing we in writing of this history by due inquisition of the partie haue found to be contrary About the v. day of October October and within a fortnight folowing were diuers as well housholders as seruaunts prentises apprehended and taken and committed to sondry prisons for the hauing and selling of certaine bookes which were sent into England by the Preachers that fled into Germany and other Countreys which bookes nipped a great number so neare Men prisâ—â—ned for bookes that within one fortnight there were little lesse then threescore imprisoned for thys matter among whome was M. Browne a Goldsmith Mayster Sparke a Draper Randall Tirer a Stationer M. Beston a Marchaunt with many other Upon the Sonday being the xiiij daye of October the old Byshop of Duresme preached in the shroudes October â—4 Upon S. Lukes day following being the xviij of October the Kyngs Maiesty came from Westminster to Paules Church along the Streetes accompanied with a great number of Noble men and there he was receyued vnder a Canapy at the West dore and so came into the Chauncell where he heard Masse which a Spanishe Byshop and his owne Chappell soong and that done he returned to Westminster to dyner agayne Upon the Friday being the xxvj of October October 26. The 〈◊〉 of the 〈◊〉 men 〈◊〉 were of 〈◊〉 Throgmâ—â—tons 〈◊〉 October Nouembâ—â— Nouembâ—â— certayne men whereof I spake before which were of Mayster Throgmortons quest being in number viij for the other foure were deliuered out of prison for that they submitted themselues and sayd they had offended like weakelyngs not considering truth to be truth but of force for feare sayd so these viij men I say whereof Maister Emanuell Lucas and M. Whetstone were chiefe were called before the Counsaile in the Starre chamber where they all affirmed that they had done all thyngs in that matter according to theyr knowledge and with good consciences euen as they shoulde aunswere before God at the daye of iudgemente Where maister Lucas sayde openly before all the Lordes that they had done in the matter lyke honest men and true and faythfull subiects and therfore they humbly besought the Lord Chauncellor and the other Lordes to be meanes to the King and Queenes Maiesties that they might be discharged and set at liberty sayd that they were all contented humbly to submit themselues to their maiesties sauing and reseruing theyr trueth consciences and honesty Some of the Lordes sayde that they were worthy to pay a thousand poundes a peece and other some sayd that Mayster Lucas and Maister Whetstone were worthy to pay a thousand markes a peece and the rest fiue hundreth pouÌ„ds a peece In conclusion sentence was geuen by the Lorde Chauncellour that they should pay a thousand Markes a peece and that they should go to prison againe there remayne till further order were taken for their punishment Upon the Tuesday being the xxx of October the Lorde Iohn Gray was deliuered out of the Tower and set at liberty Upon Sonday the fourth of Nouember fyue Priestes dyd penaunce at Paules Crosse which were contente to put away their wiues and take vpon them agayne to minister Euery of them had a Taper in his hand and a rod wherewith the Preacher did disple them Upon Wednesday the vij of Nouember the Lord Paget Syr Edward Hastings Maister of the horse were sent as Ambassadours I knowe not whither but as it was adiudged to Cardinall Poole who lay all the sommer before at Bruxelles and it was thought they were sent to accompany and conducte him into England where at that time he was nominated and appoynted Byshoppe of Caunterbury Upon the Friday folowing the 9. of Nouember Mayster Barlow late Byshop of Bathe and M. Cardmaker were brought before the counsell in the Starre Chamber where aâ—ter communication they were commauÌ„ded to the Fleete Upon the Saterday being the tenth of Nouember the Sheriffes of London had commauÌ„dement to take an inueÌ„tory of euery one of theyr goods which were of M. Throgmortons quest to seale vp theyr doores which was done the same day M. Whetstone maister Lucas and Mayster Kyteley were iudged to pay 2000. pounds a piece and the rest 1000. Markes a piece to be payd within one fortnight after From this payment were exempted those 4. whiche confessed a fault and submitted themselues whose names are these M. Loe M. Poynter M. Beswicke and M. Cater Mention was made a little before of the visitation of Ed. Boner bishop of LondoÌ„ whiche began as is sayd about the moneth of September for the better preparation whereof were set forth certayne Articles to the number of 37. Which articles partly for the tediousnes of them partly for that maister Bale in a certayne treatise hath sufficiently paynted out the same in theyr coulours partly also because I will not infect this booke with them I slippe them ouer proceeding in the progresse of this bishop in his visitation in the Countye of Essex Who passing through the sayde Countye of Essex being attended with diuers worshipfull of the shyre for so they were commaunded ariued at Sterford in Hertfordshyre where hee rested certayne dayes B. Boners behauiour at Sterford solacing himselfe after that paynefull peregrination with no small feasting and banqueting with his attendants aforesayd at the house of one Persons his Nephew whose wife he commonly called his fayre Niece and fayre she was in deede he tooke there great pleasure to heare her play vpoÌ„ the Uirginals wherin she excelled in so much y t euery dinner sitting by his sweete side she rose and played three seuerall times at his request of his good and spirituall deuotioÌ„ towards her These certeine daies thus passed in this bishoplike fashion he proceded in his popish visitation towards Hadham his owne house and parish not past two myles from Sterford Boner behauiour at Hadham being there most solemnly rang out as in all other places wheras he passed At leÌ„gth drawing nere vnto Hadham when he heard no bels there â—â—â—â—ring in honor of his holines he grew into some choler the nearer he approched the hotter was his fit the quieter the bels were the vnquieter was his moode Thus rode he on chafing and fuming with himselfe What meaneth sayth he that knaue the Clarke that he ringeth not and the parson that he meeteth me not with sundry other furious words of fiery element There this patient prelate comming to the towne alighted calling for the key of the Church which was then all vnready for that as they theÌ„ pretended he had preueÌ„ted his time by two houres whervpon he
people of God and theyr aduersaries into whose handes they were putte and deliuered and that of GOD and by hys good will and pleasure were Idolatrers and the people of the Deuill but they woulde be called the chiefe members of God and reioyced that they hadde the true God and that it was nowe declared by myracle that the Israelites hadde but a false God and a false religion seeing they were deliuered into the Babylonians handes And all the other the Herodes and Pharao I meane plainely determined that if the menne whiche they killed and handled euil hadde bene Goddes people God would neuer haue suffered them to come into their hands but rather haue done the contrarye and haue lette Iohn Baptist kill Herode and the Israelites Pharao and Nabuchodonosor Euen the like is nowe to be seene in vs and in our most cruell aduersaries They are not therfore the catholike Church because our merciful God hath at this present geueÌ„ our liues into their handes neyther are wee therefore heretickes because wee suffer punishment at theyr handes as the Lord Chauncellour by hys reioycing seemeth to gather the contrarye is hereby to be gathered that we be the members of the true Catholike church because wee suffer for the same Doctrine which Iohn Baptiste Iames the Israelites yea Christe the Apostles did teache of which none taught any thing of oure aduersaries doctrine namely that the rotten Antichristian heade of Rome shoulde be the heade of Christes church But they haue manifestly taught the contrary specially Paule 2. to the Thessalonians the 2. chapter Iohn in the Apocalipse Dan. 11. which thing if I might haue life and Bookes I would so by Gods grace set foorth that all the world should see it and that our aduersaries with their Antichristian head are the members of the Deuils church as they vndoubtedly are And in like case as the aboue meÌ„tioned holy men though they in their dayes were counted to be heretickes seditious and disturbers of the whole worlde for vnto Iohn Baptiste it was sayde Iohn 1. Wherefore baptisest thou if thou be not Helias nor that Prophet c. As who saye thou haste no such authoritie to beginne a newe Ceremonie in the Churche For we be in ordinarie possession of the churche and of vs thou haste receiued no such power We abide by our circumcision and the like coulde I declare of Iames and of all the Apostles and Prophetes and of our Sauiour Christe him selfe that were all condemned as heretickes blasphemers of God and disturbers of the whole world Paule and Silas Act. 16. heard like woordes of the Philippians these men trouble our Citie seeing they are Iewes and preache institutions whych are not lawful for vs to receiue seeing we be Romaines And in 17. In Athens the wise menne of this world suche as gaue their endeuour to wisedom said by S. Paule Quid vult spermologus hic dicere That is What will this prater as my Lord Chancelour sayd to me shall we suffer this felow to prate wheÌ„ I would faine haue sayd that thyng that I haue heere wrytten trifler newes caryer or â—ringer that telleth what so euer men will haue him for gaine and aduauntage that will for a piece of bread say what yee will haue hym c. And an other sayd in the same place hee seemeth to be a preacher of newe Deuelles c. And Actes 21. The Iewes say by Paule laying handes on hym helpe O yee Israelites saye they this is the manne that teacheth all men euery where against the people meaning the Iewes and the law and this place meaning Ierusalem and yet was neuer a woorde of these true And Actes 22. the same Iewes sayde of Paule out of the earthe wyth that man or away wyth him For it is not lawfull for him to liue or he is not woorthy to liue And howe many moe of these examples are to be found in the Bible Although I say these men were in their dayes taken for heretickes of them that were then in authoritye and of the great multitude of the worlde yet it is nowe wel knowen yea and very shortly after their deathes this was known yea and euen in theyr liues also vnto the true Catholicke Churche that they were not onely the chiefe and speciall members of the true Catholicke Churche but also the founders and builders thereof notwithstanding the sinister iudgement that the wise and mighty menne and the great multitude of the worlde hadde of them and in theyr consciences they were alwayes assuredlye certified of the same Euen the same shall the world find true in vs shortlye after oure deathes as also there be at thys houre the Lorde be thanked therefore not a fewe that already know it as we our selues also are by Gods grace assuredly certified in our consciences that we are no heretikes but members of the true catholike church and that our aduersaries the bishops and popish cleargie which wil haue that title are the members of Sathans churche and theyr Antichristian head of Rome wyth them But here they wil crie out loe these men wil be stil like Iohn Baptist the Apostles and the Prophets c. I answere we make not our selues like vnto them in the singular vertues and giftes of God geuen vnto them as of miracles doing and of many other things The similitude and likenesse of them and vs consisteth not in all things but only in this that is that we be like them in doctrine and in the sufferinge of persecution and infamie for the same We haue preached theyr very doctrine and none other thing that we are able sufficiently to declare by theyr wrytings by wryting for my part I haue profered to prooue the same as is now often sayd And for this cause we suffer the like reproche shame and rebuke of the worlde the like persecution leesing of our liues and goodes forsaking as our maister Christ commandeth father mother sister brethren wiues children and all that there is being assured of a ioyfull resurrection and to be crowned in glorye wyth them according to the vnfallible promises made vnto vs in Christ our onely and sufficient mediatour reconciler priest and sacrifice which hath pleased the father and quieted and pacified his wrath against our sinnes made vs wythout spot or wrinkle in his sight by imputation although wee off and in our selues are bespotted be blotted w t many filthy sinnes which if the great mercy graunted in Christ did not put away by not imputing them vnto vs of his measurelesse vnspeakeable mercye and loue to saue vs they woulde haue brought vs to euerlasting damnation and death perpetuall Heerein and in no other doe we affirme our selues to be like vnto our head Christe and all his Apostles Prophetes Martyrs and Saintes And heerein oughte all Christian menne to be like them and heerein are all true Christen men and women lyke them euery one according to the measure of y e faith that
did succour it wil do the like to the child of you or any other fearing him and putting your trust in him And if we lacke fayth as we do in deede many times let vs call for it and we shall haue the encrease both of it and also of any other good grace needefull for vs and be mery in GOD in who also I am very mery and ioyfull O Lord what great cause of reioycing haue we to thinke vpoÌ„ that kingdome which he voucheth safe for his Christes sake freely to geue vs forsaking our selues and folowing him Deare wife this is truely to follow him What it 〈◊〉 to follow Christ. euen to take vp our crosse and followe him and then as we suffer with him so shall we raigne with him euerlastingly Amen Shortly Shortly Amen * An other letter to his wife to Mayster Robert Harrington M Hurland c. GRace and comfort c. Deare wife reioyce in our gracious God and his our Christ An other letter of M Saunders his wyfe 〈◊〉 other frendes and geue thankes moste humbly and hartely to him for this dayes worke that in any part I most vnworthy wretch should be made worthy to beare witnes vnto his euerlasting verity which Antichrist with his by mayne force I perceyue and by moste impudeÌ„t pride and boasting wil go about to suppres Remember God alway my deare wife and so shal gods blessing light vpon you and our Samuel O remeÌ„ber alwaye my wordes for Christes sake be mery and grudge not agaynst God and pray pray We be al mery here thanks be vnto God who in his Christ hath geueÌ„ vs great cause to be mery by whoÌ„ he hath prepared for vs such a kingdom and doth and will geue vnto vs some litle taste therof eueÌ„ in this life and to all such as are desirous to take it Math. 26. Blessed sayth our Christ be they which hunger and thirst after righteousnesse for such shall be satisfied Let vs goe yea let vs run to seeke such treasure and that with whole purpose of hart to cleaue vnto the Lord to finde suche Riches in his heauenly word through his spirite obteyned by prayer Luke 5. Psal. 119. My deare Frendes and Brethren Mayster Harryngton and Mayster Hurland pray pray Spiritus quidem promptus est caro autem infirma That is The spirite is ready but the fleshe is weake When I looke vpon my selfe quid ego stupidus attonitus habeo quod dicam nisi illud Petri exi a me Domine quia homo peccator sum i. Being astonished and confouÌ„ded what haue I els to say but those wordes of Peter Lorde goe from me for I am a sinnefull man Iohn 6. But then feele I that sweete comforte Lucerna pedibus meis verbum Domini lumen semitis meis haec mea est consolatio in humilitate mea i. The word of the Lorde is a Lanterne to my feete and a light vnto my pathes and this is my comfort in my trouble Then waxe I bolde with the same Peter to say Domine ad quem ibimus verba vitae aeternae habes i. Lord to whom shall we go thou hast the wordes of euerlasting life This comfort haue I when the geuer thereof doth geue it But I looke for battels with the roote of vnfaythfulnes the which I feele in me will most egerly geue vnto my conscience when wee come once to the combate We be I wene within the souÌ„d of the triumpe of our enemies Play ye that be abroade the part of Moyses Tim 1. Orantes in omni loco sustollentes puras manus i. Praying in all places lifting vp pure hands Gods people shal preuayle 〈◊〉 5. yea our bloud shal be theyr perditioÌ„ who do most triumphantly spill it we then being in the handes of our God shall shine in his kingdome and shal staÌ„d in great stedfastnes agaynst theÌ„ which haue dealt extremely with vs And wheÌ„ these our enemies shall thus see vs they shal be vexed with horrible feare and shall wonder at the hastines of the sodaine health and shall say with themselues hauing inward sorow and mourning for very anguish of minde These are they whom we sometime had in derision and iested vpon we fooles thought their liues to be verye madnes and their end to be without honor but loe how they are accounted among the childreÌ„ of God The blessing of God be with you all c. Laurence Saunders ¶ To his wife a litle before his burning GRace and comfort in Christ Amen Deare wife be mery in the mercies of our Christ A letter of 〈…〉 to â—is wyfe ye also my deare frendes Pray pray for vs euery body We be shortly to be dispatched heÌ„ce vnto our good Christ. Amen Amen Wife I would you sent me my shyrte which you know wherunto it is coÌ„secrated Let it be sowed down on both the sides and not open Oh my heauenly father look vpon me in the face of thy Christ 〈◊〉 writeth 〈◊〉 his â—â—irte â—herein he â—hould be 〈◊〉 or els I shall not be able to abide thy countenaunce such is my filthines He will do so and therefore I will not be afrayd what sinne death hell and damnation caÌ„ do agaynst me O Wyfe alwayes remember the Lord. God blesse you yea he will blesse thee good wyfe thy poore boy also onely cleaue thou vnto him and he will geue thee all thinges Pray pray pray ¶ An other letter to M. Robert and Iohn Glouer written the same morning that he was burnt GRace and consolatioÌ„ in our sweet Sauiour Christ Oh my deare brethren whom I loue in the Lord being loued of you also in the Lord be mery reioyce for me now ready to go vp to that mine inheritance which I my selfe in deed am most vnworthy of but my deare Christ is worthye who hath purchased the same for me with so deare a price Make haste my deare brethreÌ„ to come vnto me that we may be mery eo gaudio quod nemo tollet a nobis i. with that ioy which no man shall take from vs. Oh wretched sinner that I am not thankefull vnto this my Father who hath vouched me worthy to be a vessell vnto his honor But O Lorde nowe accept my thankes though they proceed out of a not enough circumcised hart Salute my good Sisters your wiues good sisters feare the Lord. Salute all other that loue vs in the trueth Gods blessing be with you alwayes Amen Euen now towards the offering of a burnt sacrifice O my Christ helpe or els I perish Laurence Saunders ¶ After these godly letters of M. SauÌ„ders diuersly dispersed and sent abroad to diuers of the faythfull coÌ„gregation of Christ as is afore to be seene now in the latter end we will adioyne two other letters writteÌ„ not by Mayster Saunders the martyr but by M. Ed. Saunders the Iustice his brother sent to this our Saunders in prison although conteining no
great matter worthy to be known yet to this intent that the reader may see in these two brethren so ioyned in nature and so deuided in religioÌ„ y e word of the Lord verified truely saying brother shal be agaynst brother Math. 10. c. as by the contentes of these two letters folowing may appeare ¶ A letter of Iustice Saunders to his brother Laurence â— letter of 〈…〉 to â—â—urence â—â—unders 〈◊〉 bâ—other AFter my most harty commendations these bene to a certaine you that I haue spoken with M. Basset who hath shewed me that 4. pound all deductions being allowed is the whole that hath come to his handes of the profite of the PrebeÌ„dary at York the which you shall haue although as he thinketh it was not due vnto you by the reason of your depriuation before it was due As concerning your conscience in Religion I beseech God it maye be lightened by the holy Ghost and that you may also haue the grace of the holy Ghost to follow the counsell of Sainct Paule to Timothe 2. Recte tractare verbum veritatis That is To handle rightly the word of truth Wherein you ar dissenting from many holy and Catholicke men especielly in the SacrameÌ„t maketh me in my conscience to condemne yours For althoughe I haue not hitherto fancied to read Peter Martir other such c. Iustice sayth Audi Alteram partem yet haue I had great desire to see Theophilact and diuers others of his sort and opinion both notable and holy Fathers if any credit be geuen to the writinges of our auncient fathers before vs and surely the sentences and iudgementes of two or three of them hath more confirmed my conscience then 300. of the Zuinglians or as many of the Lutherians can or should doe Thus in haste willing to reliefe you to the end you might conuert if you shall need towardes your finding if you shall require it of me you shall vnfaynedly finde my mony ready as knoweth our Lord who send vs al thinges good for vs. Scribled this Thursday by your brother and petitioner to God Ed. Saunders ¶ An other letter of Iustice Saunders to his brother wherein he seeketh to winne him to Popery AS nature and Brotherly loue with godly charity requireth Greeting with protestation I send you by these letters quantum licet most harty coÌ„mendation being sory for your fault and your disobedient handlyng of your selfe towardes my Lord Chauncellour who I assure you mindeth your good and preseruation if you can so consider and take it I would be glad to know whether you haue not had with you of late some learned men to talk with you by my Lord ChauÌ„cellours appoyntment and howe you can frame your selfe to reforme your errour in the opinion of the moste blessed and our most comfortable Sacrament of the aultar Wherein I assure you I was neuer in all my life more better affected then I am at thys present vsing to my great comforte hearing of Masse He meaneth peraduenture when the Sanctus is singing for then the Organs pipe merely and that may giue some Comfort The meditatioÌ„s of S. Bernard sent by Iustice Saunders to his brother and somewhat before the sacring time the meditation of S. Barnard sette forth in the third leafe of this present booke The accustomable vsing whereof I am fullye professed vnto during my life and to geue more fayth vnto that confessioÌ„ of holy Barnarde theÌ„ to Luther c. or Latimer c. for that the antiquity the vniuersality of the open church and the consent of all holy Saynts and Doctors do confirme the same acertayning you that I haue bene earnestly moued in mine owne coÌ„science these ten or twelue daies past and also betweene God and my selfe to mooue you to the same most earnestly desiring you and as you tender my naturall godly or frendly loue towardes you that you would read ouer thys booke this holy time at my request although you haue alreadye seene it and let me know wherein you cannot satisfy your owne conscience Thus fare you well for this time By yours from Seriantes Inne Ed. Saunders ¶ The Life and Martyrdome of Mayster IOHN HOOPER Byshop of Worcester and Glocester burnt for the defence of the Gospell at Glocester Anno. 1555. February 9. IOHN HOOPER Student and graduate in the vniuersity of Oxford after the study of other scieÌ„ces The story life Martyrdome of M. Iohn Hooper Martyr wherin he had aboundantly profited and proceeded through Gods secret vocation was styrred with ferueÌ„t desire to the loue knowledge of the Scriptures In the reading seaching whereof as there lacked in him no diligence ioyned with earnest prayer so neyther wanted vnto him the grace of the holy Ghost to satisfy his desire and to opeÌ„ vnto him the light of true Diuinity Thus Mayster Hooper growing more and more by Gods grace in ripenes of spirituall vnderstanding and shewing withall some sparckles of his feruent spirite being then about the beginning of the 6. Articles in the time of king Henry the 8. fell eftsoones into displeasure hatred of certaine Rabbines in Oxford who by and by began to styr coales agaynst him wherby and especially by the procurement of Doctour Smith he was compelled to voyde the Uniuersity and so remouing from thence was retayned in the house of Syr Thomas Arundell and there was his Steward till the time that Syr Thomas Arundell hauing intelligence of his opinions religion which he in no case did fauor and yet exceedingly fauouryng the person conditions of the man M. Hooper sent to the Bishop of Winchester found the meanes to send him in a message to the Bishop of Winchester writing his letter priuily to the bishop by conference of learning to do some good vpon him but in any case requiring him to send home his seruaunt to him agayne Winchester after long conference with M. Hooper 4. or 5. dayes together when he at length perceiued that neither he could do that good which he thought to him nor that he would take any good at his hand according to M. Arundels request he sent home his seruaunt agayne right well commending his learning and wit but yet bearing in his brest a grudging stomacke agaynst Mayster Hooper still It followed not long after this as malice is alwayes working mischiefe that intelligence was geuen to master Hooper to prouide for himselfe M. Hooper forced to auoyd the house of Syr Thomas Arundel M. Hooper flyeth agayne out of England for daunger that was working agaynst him Whereupon M. Hooper leauing M. Arundels house and borowing an horse of a certayne friend whose life he had saued a little before from the gallowes tooke his iourney to the Sea side to goe to Fraunce sending backe the horse agayne by one which in deede did not deliuer him to the owner M. Hoper being at Paris taried there not long but in short time returned into England agayne
aduersary to reioyce In conclusion this Theologicall contentiō came to this end that the bishops hauyng the vpper hand M. Hooper was faine to agree to this condition that sometymes he should in hys Sermon shewe himselfe apparelled as the other Bishoppes were Wherefore appoynted to preach before the king as a new player in a strange apparel he commeth forth on the stage His vpper garment was a long scarlet Chymere downe to the foote and vnder that a white linnen Rochet that couered all his shoulders Upon his head he had a Geometriall that is a foure squared cap albeit that his head was round What cause of shame the straungenes hereof was that day to that good preacher euery mā may easily iudge But this priuate contumely and reproch in respect of the publike profite of the Church which he onely sought hee bare and suffered paciently And I would to God in lyke maner they which tooke vpon them the other part of that tragedy had yelded their priuate cause whatsoeuer it was to the publike concord and edifieng of the Church for no man in all the Citie was one haire the better for that hote contention I will name no body partly for that hys oppugners beyng afterwards ioyned in the most sure frendship with him in one for one cause suffred martyrdome and partly for that I commonly vse accordyng to my accustomed maner The crosse maketh peace to keep my pen from presumptuous iudging of any person yet I thought to note the thyng for this consideration to admonish the reader hereby how wholesome necessary the crosse of Christ is sometyme in the church of Christ as by the sequele hereof did afterward appeare For as in a ciuill gouernance common wealth nothyng is more occasion of warre then ouermuch peace so in the church and among churchmen as nothyng is more pernitious then too much quietnes so nothyng more ceaseth priuate contentions oftentymes rising amongst thē then the publike crosse of persecution Furthermore so I persuaded my selfe the same not to be vnexpedient to haue extant such examples of holy and blessed men For if it do not a little appertaine to our publike consolation and comfort when we read in the scriptures of the foule dissension betweene Paule and Barnabie of the fall of Peter and of Dauids murder and adultery why may or should it not be as well profitable for our posteritie to heare and know the fals of these godly Martyrs The falles and infirmityes of holy Saints and Martyrs lefte for our consolation whereby we may the lesse despayre in our infirmitie consideryng the same or greater infirmities to raign in the holy Saints of God both Prophets Apostles and Martyrs And this by the way thou hast heard good Reader hitherto the weakenes of these good men plainly and simply as the truth was declared vnto thee Note how discorde reconsiliation happeneth many times amongest good men to the ende theyr fall may minister occasion to vs eyther of eschewyng the lyke or els to take hart and comfort in the lyke fall frailenes of ours Now agayne on the other part it remayneth to record after the foresayd discord the godly reconciliations of these good men in tyme of persecution who afterward beyng in pryson for the truths sake reconciled them selues agayne with most godly agreement as appeareth by this letter sent by Bishop Ridley to the sayd Bishop of Glocester The copy whereof as it was written wyth hys owne hand in Latine hereafter followeth translated into English ¶ To my deare brother and reuerend fellow Elder in Christ Iohn Hooper grace and peace MY dearely beloued brother and fellow Elder A letter of reconsiliatiation sent by Doctour Ridley to Bishop Hooper whom I reuerence in the Lord pardon me I beseech you that hitherto since your captiuity and myne I haue not saluted you by my letters where as I doe in deed confesse I haue receiued from you such was your gentlenes two letters at sundry times but yet at such tyme as I could not be suffered to write vnto you agayne or if I might yet was I in doubt how my letters myght safely come vnto your hands But now my deare brother for as much as I vnderstand by your workes which I haue but superficially seene that we throughly agree and wholy consent together in those things which are the grounds and substantial points of our Religion agaynst the which the world so furiously rageth in these our dayes howsoeuer in tyme past in certaine by matters and circumstances of Religion your wisedome and my simplicitie I graunt hath a little iarred ech of vs followyng the abundance of hys owne sense and iudgement now I say be you assured 1. Cor. 10. B. Ridley and Bishop Hooper ioyne handes togither that euen with my whole heart God is my witnes in the bowels of Christ I loue you in the truth and for the truthes sake which abideth in vs and as I am perswaded shall by the grace of God abide in vs for euermore And because the world as I perceiue brother ceaseth not to play his pageant and busily conspireth agaynst Christ our Sauiour with all possible force and power Exalting high thyngs agaynst the knowledge of God let vs ioyne handes together in Christ and if we cannot ouerthrow yet to our power and as much as in vs lyeth let vs shake those high altitudes not with carnall but with spirituall weapons and with all brother let vs prepare our selues to the day of our dissolution by the which after the short tyme of this bodily affliction by the grace of our Lord Iesus Christ we shall triumph together wyth hym in eternall glory I pray you brother salute in my name your reuerend fellowe prisoner and venerable father D.C. by whome since the first day that I heard of hys most godly and fatherly constancie in confessing the truth of the gospell I haue conceyued great consolation and ioy in the Lord. For the integritie and vprightnes of that man his grauitie innocency all England I thinke hath known lōg ago Blessed be God therfore which in such abundāce of iniquitie and decay of all godlines hath geuen vnto vs in this reuerend old age such a witnesse for the truth of hys Gospell Miserable and hard harted is he whom the godlynes and constant confession of so worthy so graue and innocent a man wyll not mooue to acknowledge and confesse the truth of God I do not now brother require you to write any thing to me agayne for I stand much in feare lest your letters should be intercepted before they can come to my hands Neuertheles know you that it shall be to me great ioy to heare of your constancy fortitude in the Lordes quarell And albeit I haue not hitherto written vnto you yet haue I twise as I could sent vnto you my mynde touchyng the matter which in your letters you required to know Neyther can I yet brother be
that saueth the Christian man in Christe and doubtlesse the scarcitie of Faith is nowe more and will I feare encrease then it was in the time of the greatest tyrannes that euer were and no marueil why Faith more scarser now then in the old time vnder Tyrauntes Read ye the 6. chap. of s. Iohns Reuelation and ye shall perceiue amongest other thinges y t at the opening of the fourth Seale came out a pale horse and hee that sate vpon him was called death and hell followed hym This horse is the time wherin hipocrites and dissemblers entred into the Churche vnder the pretence of true Religion The pale horse in the Apocalips chap. 6. what it meaneth Mo soules slaine by Monkes and Fryers c. then bodyes by Tytantes as Monkes Friers Nounes Massing Priestes wyth suche other that haue killed moe soules with heresie and superstition then all the tyrannes that euer were killed bodies w t fire sword or banishment as it appeareth by hys name that sitteth vpon y e horse who is called death for all soules that leaue Christe and trust to these hypocrites liue to the deuill in euerlasting paine as is declared by him that foloweth the pale horse which is hell These pretensed and pale hypocrites haue stirred the earthquakes The 6. chapt of the Apocalips opened that is to witte the Princes of the worlde against Christes church haue also darkened the Sunne and made the Moone bloudy and haue caused the Starres to fal from heauen that is to say haue darkned with mists and daily doe darken as ye heare by theyr Sermons the cleare sunne of Gods most pure worde the Moone which be Gods true Preachers whych fetche onely lighte at the Sunne of Gods word are turned into bloud prisons and chaines that theyr light can not shine vnto the worlde as they woulde whereuppon it commeth to passe that the Starres that is to say Christian people fall from heauen that is to wit from Gods most true woorde to hypocrisie most deuilish superstition and Idolatrie Let some learned man shew you al the articles of your beliefe monuments of Christian faith from the time of Christ hitherto and yee shall perceiue that there was neuer mention of suche articles as these hypocrites teach God blesse you and pray for me as I do for you Out of the Fleete by your brother in Christ Iohn Hooper To maister Ferrar Bishop of S. Dauies D. Tailor M. Bradford and M. Philpot prisonners in the kings benche in Southwarke THe grace of God be with you Amen I am aduertised by diuers An other letter of M. Hooper as well such as loue the truthe as also by suche as yet be not come vnto it that ye and I shal be caried shortly to Cābridge there to dispute in the faith and for the religion of Christ which is most true that we haue and doe professe I am as I doubt not ye be in Christ readie not only to goe to Cambridge but also to suffer by Gods helpe Commission geuen out for M. Hooper and other to dispute at Cambridge death it selfe in the maintenaunce thereof Weston and his complices haue obtained foorth the commission already and spedily most like he wil put it in execution Wherfore deare brethren I doe aduertise you of the thing before for diuers causes The one to comfort you in the Lorde that the tyme draweth nigh and is at hand that we shall testifie before Gods enemies Gods truth The next that ye shoulde prepare your selues the better for it The third to shew you what wayes I think were best to vse our selues in this matter and also to hear of euery one of you your better aduise if mine be not good Ye knowe such as shall be Censors and Iudges ouer vs breath and thirst our bloud and whether we by Gods help ouercome after the word of God or by force and subtiltie of our aduersaries be ouercome this will be the conclusion our aduersaries wil say they ouercome and ye perceiue howe they reporte of those great learned men and godly personages at Oxforde Wherefore I minde neuer to aunsweare them except I haue bookes present The counsell of M. Hooper how and vpon what cautions to dispute with the aduersaries because they vse not onely false allegation of the Doctors but also a peece of the Doctors against the whole course of the Doctors minde The next that we may haue sworne Notaries to take things spoken indifferently which will be very harde to haue for the aduersaries will haue the ouersight of all thinges and then make theirs better then it was our worse then it was Then if we see that two or three or more will speake together or with scoffes and tauntes illude and mocke vs I suppose it were best to appeale to be hearde before the Queene and the whole Counsaile and that would much set foorth the glory of God For many of them knowe already the truthe many of them erre rather of zeale then malice and the others that be indurate shoulde be aunsweared fully to their shame I doubte not althoughe to oure smart and bloudshedding For of this I am assured that the Commissioners appoynted to heare vs and iudge vs meane nothynge lesse then to heare the cause indifferently for they be ennemies vnto vs vnto our cause and be at a poynt already to geue sentēce against vs so that if it were possible with S. Stephen to speak so that they could not resist vs or to vse suche silence pacience as Christ did they will proceede to reuenging Wherefore my deare brethren in the mercy of Iesus Christe I would be glad to knowe your aduise this day or to morowe for shortly we shall be gone and I verily suppose that we shall not cōpanie together but be kept one abroade from an other They will denie our appeale yet let vs chalenge the appeale and take witnesse thereof of suche as be present and require for indifferencie of hearing and iudgement to be heard either before the Queene and the Counsaile or els before all the Parliament as they were vsed in king Edwardes dayes Further for my part I will require both bookes and time to answere Wee haue bene prisoners now three quarters of a yeare and haue lacked oure bookes and oure memorie by close keeping and ingratitude of their partes be not as present and quicke as theirs be I trust God will be with vs yea I doubt not but he will and teache vs to doe all thinges in hys cause godly and cōstantly If our aduersaries that shal be our iudges may haue their purpose we shall dispute one day be condemned the next day and suffer the third day Note how◠the Papist◠proceed agaynst all order and law And yet is there no law to condemne vs as farre as I knowe and so one of the Conuocation house sayde this weeke to Doct. Weston To whome Weston made this answere It forceth not quoth
behaue her selfe in the time of her wydowhoode THe grace of God and the comfort of his holy spirite be with you and all them that vnfaynedly loue hys holy Gospell Amen I thanke you deare sister for your most louing remembrance and although I can not recompence the same yet do I wish with all my hart that God would do it requiring you not to forget your duty towards God in these perilous dayes in the whiche the Lorde will trie vs. I trust you do encrease by reading of y e scriptures the knowledge you haue of God and that you diligently apply your selfe to folow the same for the knowledge helpeth not except the life be according thereunto Further I do hartily pray you to consider the state of your wydowhoode and if God shall put in your minde to change it remember the saying of Saint Paule 1. Corinth 7. 1 Cor. â— It is lawfull for the wydow or mayden to marry to whome they list so it be in the Lord that is to saye to suche a one as is of Christes Religion Dearely beloued in Christ remember these words for you shall fynde thereby great ioy and comfort if you chaunge your state Whereof I wyll when I haue better leysure as now I haue none at all further aduertise you In the meane time I commend you to God and the guiding of his good spirit who stablish and confirme you in all well doing and keepe you blamelesse to the day of the Lorde watch and pray for this day is at hand Yours assured in Christ Iohn Hooper ¶ To all my deare breethren my relieuers and helpers in the Citie of London THe grace of God be with you Amen I haue receaued froÌ„ you dearely beloued in our Sauiour Iesus Christ by the hands of my seruaunt William Downton An other letter of M. Hooper to his frienâ—es in London your liberalitie for the which I do most hartely thanke you and I prayse God hyghly in you for you who hath mooued your hartes to shewe this kyndnes towardes me praying him to preserue you from all famine scarcitie and lacke of the truth of his worde whiche is the liuely foode of youre soules as you preserue my body from hunger other necessities which should happen vnto me were it not cared for by y e beneuolence and charitie of godly people Such as haue taken all worldly goodes and lands from me spoiled me of all that I had haue imprisoned my body and appointed no one halfe peny to feede or relieue me withal but I do forgeue them and pray for them dayly in my poore prayer vnto God The christian charitie of M. Hooper to his enemies and from my hart I wishe their saluation and quietly patiently beare their iniuries wishing no farther extremitie to be vsed towards vs. Yet if it seeme contrary best vnto our heauenly father I haue made my reckening fully resolued my selfe to suffer the vttermost that they are able to do against me M. Hooper 〈◊〉 resolued to suffer yea death it selfe by the aide of Christ Iesu who died the most vile death of y e crosse for vs wretches miserable sinners But of this I am assured y t the wicked world w t all his force power shal not touch one of y e heares of your heads without leaue liceÌ„ce of our heauenly father whose wil be done in all things If he will life life be it if he will death death be it Onely we pray that our willes may be subiect vnto his will then although both we all the world see none other thing but death yet if he thinke life best we shal not die no although the sword be drawen out ouer our heades as Abraham thought to kill his sonne Isaac yet when God perceaued that Abraham had surrendred his will to Gods will and was content to kill his sonne God then saued his sonne Dearely beloued if we be contented to obey Gods will and for his commandements sake to surrender our goods and our selues to be at his pleasure Gods will 〈◊〉 be obeyâ—â— in all â—â—inges it maketh no matter whether we keepe goodes and lyfe or lose them Nothyng can hurt vs that is taken from vs for Gods cause nor nothing can at length do â—s good that is preserued contrary vnto Gods commaundement Let vs wholy suffer God to vse vs and ours after his holy wisedome and beware we neither vse nor gouern our selues contrary to his will by our own wisedome for if we do our wisedome will at length proue foolishnes It is kept to no good purpose y t we keepe contrary vnto his commandements It can by no meanes be taken from vs that he would should tary w t vs. He is no good Christian that ruleth himselfe his as worldly meanes serueth for he y t so doth shall haue as many changes as chaÌ„ceth in the world To day with y e world he shall like and prayse the truth of God Difference betweene the true christian and the worldling to morow as the world will so will he like and prayse the falshood of man to day with Christ and to morow with Antichrist Wherefore deare brethren as touching your behauiour towards God vse both your inward spirites and your outward bodyes your inward and your outward man I say not after the meanes of men but after y e infallible word of god Refraine from euill in both and glorifie your heauenly father in both For if ye thinke ye can inwardly in the hart serue him Both the inward man and outward man must concurre in the honour of God and yet outwardly serue with the world in externall seruice y e thing that is not God ye deceaue your selues for both the body and the soule must together concurre in the honour of God as S. Paule plainly teacheth 1. Cor. 6. For if an honest wife be bound to geue both hart and body to fayth and seruice in mariage and if an honest wiues fayth in the hart cannot stand with an whorishe or defiled body outwardly muche lesse can the true fayth of a Christian in the true seruice of Christianitie stand with the bodely seruice of externall Idolatry for the mistery of mariage is not so honorable betweene man and wife as it is betweene Christ euery christian man as S. Paule saith Therefore deare brethren pray to the heauenly father that as he spared not the soule nor the body of his dearely beloued sonne but applyed both of them with extreame payne to work our saluation both of body and soule so he will geue vs al grace to apply our bodyes and soules to be seruauntes vnto him for doubtles he requireth as wel the one as the other and cannot be miscontented with the one and well pleased with the other Either he hateth both or loueth both he deuideth not his loue to one and his hatred to the other Let not vs therfore good brethren deuide
our selues and say our soules serue him whatsoeuer our bodoyes doe the contrary for ciuill order and pollicy But alas I know by my selfe what troubleth you that is the great daunger of the worlde that will reuenge ye thinke your seruice to God with sword and fire with losse of goodes and landes But deare brethren way of the other side that your enemies and Gods enemies shal not do so much as they would but as much as God shall suffer them who can trap them in their own counsels Gods enemies can do no more then he geâ—eth them leaue Math. 20. and destroy them in the midst of their furies Remember ye be the workemen of the Lord and called into his Uineyard there to labour till euening tide that ye may receaue your peny which is more worth then al the kinges of the earth But he that calleth vs into hys vineyard hath not told vs how sore and how feruently the sunne shall trouble vs in our labour But hath bid vs labour and committe the bitternes thereof vnto him who can and will so moderate al afflictions that no man shall haue more layd vppon him then in Christ hee shall be able to beare Unto whose mercifull tuition and defence I commend both your soules and bodyes 2. September 1554. Yours with my poore prayer Iohn Hooper To a Marchant of London by whose meanes he had receaued much comfort in his great necessitie in the Fleete GRace mercy and peace in Christ Iesus our Lorde I thanke God and you for the great helpe and consolation I haue receaued in the time of aduersity by your charitable meanes but most reioice that you be not altered from trueth An other letter of M. Hooper to a helper of his although falshoode cruelly seeketh to distayne her Iudge not my brother truth by outward appearaunee for truth now worse appeareth and more vilely is reiected then falshoode Leaue the outwarde shewe and see by the worde of God what truth is Truth is not to be esteemed by outward appearaunce and accept truth and dislike her not though man call her falshoode As it is now so hath it bene heretofore the truth reiected and falshode receaued Such as haue professed truth for truth haue smarted and the frendes of falshode laughed them to scorne The tryall of both hath bene by contrary successe the one hauing the coÌ„mendation of truth by man but the condemnation of falshode by God flourishing for a tyme with endles destruction the other afflicted a little season but ending with immortall ioyes Wherfore deare brother aske and demaund of your book the Testament of Iesus Christ in these woefull and wretched dayes what you should thinke and what you should stay vpon for a certayne truth and whatsoeuer you heare taught try it by your booke whether it be true or false The dayes be dangerous and full of perill not only for the world and worldly things but for heauen and heauenly things It is a trouble to lose the treasures of this life but yet a very payne if they be kept with the offence of God Cry call pray and in Christ dayly require helpe succour mercy wisedome grace and defence that the wickednes of thys world preuayle not against vs. We began well God preserue vs vntill the end I would write more often vnto you but I do perceaue you be at so much charges with me that I feare you would thinke when I write I craue Send me nothing till I send to you for it and so tell the good men your partners and when I neede I will be bold of you 3. December 1554. Yours with my prayer Iohn Hooper ¶ To Maistres Wilkinson a woman harty in Gods cause and comfortable to his afflicted members THe grace of God and the comforte of his holy spirit be with you Amen This Misteries WilkinsoÌ„ afterward â—yed in Exile at Franckford I am very glad to heare of your health and do thanke you for your louing tokens But I am a great deale more glad to heare how Christianly you auoyd Idolatry prepare your selfe to suffer y e extremity of the world rather theÌ„ to endaunger your selfe to God You doe as you ought to do in this behalfe and in suffering of traÌ„sitory paynes you shall auoyd permanent tormeÌ„ts in the world to come Use your life Gaynes with Gods displeasure is beggary and keepe it with as much quietnes as you can so that you offende not God The ease that commeth wyth his displeasure turneth at length to vnspeakeable paynes and the gaynes of the world with the losse of his fauour is beggery and wretchednes Reason is to be amended in this cause of Religion For it will choose and follow an errour with the multitude if it may be allowed rather then turne to faith and folow the truth with the people of God Moyses found the same fault in himselfe and did amende it choosing rather to be afflicted with the people of God then to vse the libertie of the kings daughter that accounted him as her sonne Heb. 11. Math. 5. Pray for contentation and peace of the spirit and reioyce in such troubles as shall happen vnto you for the truthes sake for in that part Christ saith you be happy Pray also for me I pray you that I may do in all things the will of our heauenly father to whose tuition and defence I commend you * To my deere frendes in God Mayster Iohn Hall and his wyfe THe grace of God be with you Amen I thanke you for your louing and gentle frendship at all times An other letter exhorting to stand fast in the truth praying God to shew vnto you such fauour that whatsoeuer trouble and aduersitie happen yâ— go not backe from him These dayes be daungerous and full of perill but yet let vs comfort our selues in calling to remembrance the dayes of our forefathers vpon whom the Lord sent such troubles that many hundrethes yea many thousandes dyed for the testimonie of Iesus Christ both men and women suffering with patience and constancie as much cruelty as Tyrants could deuise and so departed out of this miserable world to the blisse euerlasting where as now they remaine for euer lookyng alwayes for the end of this sinfull world when they shall receiue their bodies againe in immortalitie and see the number of the elects associated with them in full and consummate ioyes Heb. 11. And as vertuous men suffering Martyrdome and tarying a little whyle in this world with paynes by and by rested in ioyes euerlastyng and as their paynes ended their sorowes and began ease Consolation taken by the example of the ancient martyrs so dyd their constancie and stedfastnes animate and confirme all good people in the truth and gaue them encouragement and lust to suffer the like rather then to fall with the world to consent vnto wickednes and Idolatry Wherefore my deare frends seeing God of his part hath illuminated you with the
same gift and knowledge of true fayth wherein the Apostles the Euangelistes and all Martyrs suffered most cruell death thanke him for his grace in knowledge and pray vnto him for strength and perseuerance that through your owne fault you be not ashamed nor afeard to confesse it Ye be in the truth and the gates of hell shall neuer preuaile against it nor Antichrist with all his impes proue it to be false They may kill and persecute but neuer ouercome Be of good comfort and feare more God then man This life is short and miserable happy be they that can spende it to the glory of God Pray for me as I do for you and commende me to all good men and women 22. December 1554. Your brother in Christ Iohn Hooper ¶ To my dearely beloued sister in the Lord Maistres Anne Warcop An other letter written to one Maisteries Warcop by Maister Hooper THe grace of God be with you Amen I thanke you for your louing token I pray you burden not your selfe too much It were meete for me rather to beare a payne then to be a hinderaunce to many I did reioice at the comming of this bearer to vnderstand of your constancie and how y t you be fully resolued by Gods grace rather to suffer extremitie then to go froÌ„ that truth in God which you haue professed He that gaue you grace to begin in so infallible a truth will folow you in the same vnto the end But my louing Sister as you be traueling this perilous iourney take this lesson with you practised by wise meÌ„ wherof ye may reade in the second of S. Mathewes Gospell Such as traueled to finde Christ followed only the starre and as long as they saw it they were assured they were in the right way and had great mirth in their iourney But when they entred into Ierusalem where as the starre led them not thether but vnto Bethelem and there asked the Citizens the thing that the starre shewed before as loÌ„g as they taried in Hierusalem and would be instructed where Christ was borne The surest way is eueâ— to follow the Starâ—e they were not only ignorant of Bethelem but also lost the sight of the starre that led them before Whereof we learne in any case whiles we be going in this life to seeke Christ that is aboue to beware we loose not the starre of Gods word that onely is y e marke that sheweth vs where Christ is and which way we may come vnto him But as Ierusalem stood in y e way Ierusalem signifieth the vision of peace and was an impediment to these wise men so doth the sinagogue of Antichrist that beareth the name of Ierusalem which by interpretation is called the vision of peace and amoÌ„gst the people now is called the Catholicke Church stand in the way that pilgrimes must go by thorough this world to Bethelem the house of saturitie and plentifulnes Bethelem signifieth 〈◊〉 much as thâ— house of bread or of saturitie and is an impediment to all Christian trauellers yea and except the more grace of God be will keepe the pilgrimes still in her that they shal not come where Christ is at all And to stay them in deede they take away y e starre of light which is Gods word that it can not be sene as ye may see how the celestial star was hid froÌ„ the wise men wheÌ„ they asked of the Phariseis at Hierusalem where Christ was borne Ye may see what great dangers hapned vnto these wise men whiles they were a learning of liers where Christ was First they were out of their way and next they lost their guide conductour the heauenly starre Christ is mounted froÌ„ vs into heauen there we seeke him as we say let vs therfore go thetherward by the star of his word beware we happen not to come into Hierusalem the Church of men and aske for him If we do Christ is not to be sought not asked for but onely by the scripâ—tures we go out of the way lose also our coÌ„ductour and guide that only leadeth vs straight thether The Poets write in fables that Iason when he fought with the Dragon in the I le of Colchis was preserued by the medicines of Medea and so wan the golden fleese And they write also that Titan whome they faine to be sonne and heyre of the high God Iupiter would needes vpon a day haue the conduction of y e sunne round about y e world but as they faine he missed of the accustomed course wherupon wheÌ„ he went too high he burned heaueÌ„ Example of Iason and Titon and when he went too low he burned the earth the water These prophane histories do shame vs that be Christian men Iason against the poyson of the dragon vsed only the medicine of Medea What a shame is it for a Christian man against the poyson of the deuill heresie sinne to vse any other remedy then Christ his word Titan for lacke of knowledge was afeard of euery signe of the Zodiacke that the Sunne passeth by wherfore he now went too low now to high and at length fell downe and drowned himselfe in the sea Christian men for lacke of knowledge and for feare of such daungers as christian men must needes passe by go cleane out of order and at length fall into the pit of hell Sister take heede you shall in your iourney towardes heauen meete with many a monstrous beast Letters in the way to the kingdome of heauen haue salue of Gods word therfore ready You shal meete husbaÌ„d children louers and frends that shall if God be not with them as God be praysed he is I would it were with all other alike be very lettes and impedimentes to your purpose You shall meete with sclaunder and coÌ„tempt of the world and be accoumpted vngracious vngodly you shal heare meete with cruell tiranny to do you all extremities you shall now and then see the troubles of your own coÌ„science and feele your owne weakenes you shall heare that you be cursed by the sentence of the Catholicke Church wyth such like terrours but pray to God and follow the starre of his word and you shall ariue at the port of eternall saluation by the merites only of Iesus Christ to whome I commend you and all yours most hartily Yours in Christ Iohn Hooper ¶ Unto these letters of Maister Hooper heeretofore recited we thought not inconuenient to annexe also another certaine Epistle not of Maister Hoper but writteÌ„ to hym by a famous learned man Henry Bullinger chiefe superintendent in the Citie of Zuricke Of whose singulare loue and tender affection toward Maister Hooper ye heard before in the beginning of Maister Hoopers life discoursed Now how louingly he writeth vnto him ye shall heare by this present letter as followeth ¶ To the most reuerend father M. Iohn Hooper Byshop of Worcester and Glocester and now prisoner for the
Gospell of Iesus Christ my fellow Elder and most deare brother in England THe heauenly father graunt vnto you and to all those which are in bands and captiuitie for his name sake grace and peace through Iesus Christ our Lord A letter of M. Bullenâ—er to M. Hooper 〈…〉 of latin 〈◊〉 Engâ—â—â—h with wisedome patience and fortitude of the holy Ghost I haue receiued from you two letters my most deare brother the former in the moneth of September of the yeare past the latter in the moneth of May of this present yeare both written out of prison But I doubting least I should make aunswere to you in vayne whilest I feared that my letters should neuer come vnto your handes or else increase and double your sorrow did refrayne from the duety of writing In the which thing I doubt not but you will haue me excused especially seeing you did not vouchsafe no not once in a whole yeare to aunswere to my whole libels rather then letters whereas I continued still notwithstanding in writing vnto you as also at this present after I heard that you were cast in prison I did not refraine from continuall prayer beseeching our heauenly Father through our onely mediatour Iesus Christ to graunt vnto you and to your fellowe prisoners faith and constancie vnto the ende Now is that thyng happened vnto you my brother the which we did oftentimes prophecie vnto our selues at your being with vs should come to passe especially when we did talke of the power of Antichrist and of his felicitie and victories For you know the saying of Daniell The power of Antichrist described in Daniell chapt 8. Math. 10. Iohn 15.16 â— Tim. 2.3 His power shall be mighty but not in his strength and he shall wonderfully destroy and make hauocke of all things and shall prosper and practise and he shall destroy the mighty and the holy people after his owne will You knowe what the Lord warned vs of before hand by Mathew in the tenth chapter by Iohn in the 15. chapter and the 16. and also what that chosen vessell Saint Paule hath written in the second to Timothy and the third chapter Wherefore I do nothing doubt by Gods grace of your faith and patience whilest you knowe that those things which you suffer are not looked for or come by chaunce The doctrine of the Protestants what it is wherefore they are persecuted but that you suffer them in the best truest and most holy quarell for what can be more true and holy then our doctrine which the Papistes those worshippers of Antichrist do persecute All things touching saluation we attribute vnto Christ alone and to his holy institutions as we haue bene taught of him and of his disciples but they would haue euen the same things to be communicated as well to their Antichrist and to his institutions Ephes. 1. Such we ought no lesse to withstand then we reade that Helias withstoode the Baalites For if Iesus be Christ then let them knowe that he is the fulnes of his Church and that perfectly but and if Antichrist be King and Priest then let them exhibite vnto him that honor How long do they halt on both sides 2. Thes. 2. Christ is sufficient and not be patched with the Pope Can they geue vnto vs any one that is better then Christ Or who shall be equall with Christ that may be compared with him except it be he whome the Apostle calleth the Aduersarie But if Christ be sufficient for his Church what needeth this patching and peecing But I know well enough I neede not to vse these disputations with you which are sincerely taught and haue taken roote in Christ being perswaded that you haue all things in him and that we in hym are made perfect Go forwardes therefore constauntly to confesse Christ and to defye Antichrist Apoc. 21 being mindfull of this most holy and most true saying of our Lorde Iesus Christ He that ouercommeth shall possesse all things and I will be his God and he shall be my sonne but the fearefull and the vnbeleeuing and the abhominable and the murtherers and whoremongers and sorcerers and Idolaters and all lyers shall haue theyr part in the lake which burneth with fyre and brimstone whych is the second death The fyrst death is soone ouercome although a man must burne for the Lordes sake for they say well that do affyrme thys our fyre to be scarcely a shadowe of that which is prepared for the vnbeleeuers and them that fall from the trueth Moreouer the Lorde graunteth vnto vs that wee may easily ouercome by his power the fyrst death the which he hymselfe dyd taste and ouercome promising withall such ioyes as neuer shall haue ende vnspeakeable and passing all vnderstanding the which we shall possesse so soone as euer we departe hence For so agayne sayeth the Angell of the Lord If any man woorship the beast and his Image and receyue hys marke in hys forehead or on his hande the same shall drinke of the wrath of God Apoc. 14. Gods wrath vpon the beast and them that taâ—e his 〈◊〉 yea of the wyne which is poured into the cup of his wrath and he shall be tormented in fire and brimstone before the holy Angels and before the Lamb and the smoke of their tormeÌ„ts shal ascend euermore and they shall haue no rest day nor night which worship the beast his Image and whosoeuer receiueth the print of his name Here is the patieÌ„ce of Saintes here are they that keep the commandements of God In this time of Antichrist is the pacience and fayth of Gods children tryed whereby they shall ouercome all his tyranny read Math. 24. and the fayth of Iesus To this he addeth by and by I heard a voyce saying to me write blessed be the dead that dye in the Lord froÌ„ henceforth or speedely they be blessed Io. 5 euen so sayth the spirite for they rest froÌ„ their labours but their works follow theÌ„ for our labour shall not be frustrate or in vayne Therefore seeing you haue such a large promise be strong in the Lorde fight a good fight be faythfull to the Lorde vnto the ende consider that Christ the sonne of God is your Captaine and fighteth for you and for that all the Prophets Apostles and Martyrs are your fellow souldiours They that persecute and trouble vs are men sinfull and mortall whose fauour a wise man would not buy with the value of a farthing besides that our life is frayle short brickle and transitory Happy are we if we depart in the Lorde who graunt vnto you and to all your fellow prisoners fayth and constancy Commend me to the most reuerend fathers and holy Confessours of Christ Doctor Cranmer Bishop of Canterbury D. Ridley Bishop of London and the good old father D. Latimer Them and all the rest of the prisoners with you for the Lordes cause salute in my name and in the name of all my fellow
I most hartely thanke you for that ye haue so tender a care ouer me And although I knowe that there is neither iustice nor truth to be looked for at my aduersaries handes but rather imprisonment and cruell death yet know I my cause to be so good and righteous and the truth so strong vpon my side that I will by Gods grace go and appeare before them and to their beardes resist their false doings Then sayd his frendes M. Doctour we thinke it not best so to do You haue sufficieÌ„tly done your duety and testified the truth both by your godly Sermons and also in resisting the Parson of Aldam with other that came hytherto bring in againe the popish Masse And for as much as our Sauiour Christ willeth and biddeth vs that when they persecute vs in one City we should flie into another Math. 10. we thinke in flying at this time ye should do best keeping your selfe against another time wheÌ„ the Church shall haue great neede of such diligent teachers and godly Pastors Oh quoth Doct. Taylour what will ye haue me to do I am now olde and haue already liued too long to see these terrible and most wicked dayes Flye you and do as your conscience leadeth you D. Taylour reâ—â—â—eth to â—ye I am fully determined with Gods grace to go to the Bishop to his beard to tell him that he doth nought God shall well hereafter raise vp teachers of his people whiche shall with much more diligence and fruite teach them then I haue done For God will not forsake his Church though now for a time he trieth and correcteth vs and not without a iust cause As for me I beleeue before God I shall neuer be able to do God so good seruice as I may do now nor I shall neuer haue so glorious a calling as I now haue nor so great mercy of God profered me as is now at this present For what Christian man woulde not gladly dye against the Pope and his adherents I know that the Papacie is the kingdome of Antichrist altogether full of lyes altogether full of falsehode so that all their doctrine euen from Christes Crosse be my speede and S. Nicholas The Papacy a â—ingdome 〈◊〉 lyes vnto the end of their Apocalyps is nothing but Idolatry superstition errours hypocrisie and lyes Wherefore I beseech you and all other my frendes to pray for me I doubt not but God will geue me streÌ„gth and his holy spirit y t all mine aduersaries shal haue shame of their doings When his frends saw him so constaunt and fully determined to go they with weeping eyes commended him vnto God and he within a day or two prepared himselfe to his iourney leauing his cure with a godly olde Priest named Syr Richard Yeoman who afterward for Gods truth was burnt at Norwich Syr Rich. Yeoman D. Taylours Curate and Martir of Christ Iohn Alcocke of Hadley trobled for Gods truth and dyed in prison D. Taylours iourney There was also in Hadley one Alcocke a very godly man well learned in the holy Scriptures who after Sir Richard Yeoman was driuen away vsed dayly to reade a chapter and to say the English Letany in Hadley Church But him they fet vp to London and cast him in prison in Newgate where after a yeare imprisonment he died But let vs returne to Doctour Taylour agayne who being accompanied with a seruaunt of his owne named Iohn Hull tooke his iourney towardes London By the way this Iohn Hull laboured to counsell and perswade him very earnestly to flie and not to come to the Byshop and profered himselfe to go with him to serue him and in all perils to venter his liâ—e for him and with him Iohn Hull a faythfull seruaunt to D. Taylour But in no wise would Doctour Taylour consent or agree thereunto but sayd Oh Iohn shall I geue place to this thy counsell worldly perswasion and leaue my flock in this daunger Remember the good shepeheard Christ whiche not alonely fed his flocke but also died for hys flocke Him must I follow and with Gods grace will do Therefore good Iohn pray for me and if thou seest me weake at any time D. Taylour agayne adâ—â—ed to flye but he refused so to do The first meeting betweene Winchest and D. Tailour A great abuse in Englande and 3. mischiefes comming thereof The first mischiefe The second mischiefe comfort me and discourage me not in this my godly enterprise and purpose Thus they came vp to London and shortly after Doctour Taylour presented himselfe to the Bishop of Winchester Steuen Gardiner then Lord Chauncellour of England For this hath bene one great abuse in Englande these many yeares that such offices as haue ben of most importance and waight haue commonly bene committed to Bishops and other spirituall men whereby three diuelish mischiefes and inconueniences haue happened in this Realme to the great dishonour of God and vtter neglecting of the flocke of Christ the which three be these First they haue had small leysure to attende to theyr pastorall cures which thereby haue bene vtterly neglected and left vndone Secondly it hath also puft vp many Byshops and other spirituall persons into such hautines and pryde that they haue thought no noble man in the Realme worthy to be their equall and fellow Thirdly where they by this meanes knew the very secretes of Princes The third mischiefe they being in such high offices haue caused the same to be knowne in Rome afore the kings could accomplish and bring their ententes to passe in England By this meanes hath the Papacy bene so maintained and things ordered after their wils and pleasures that much mischiefe hath happened in this Realme and others sometime to the destruction of Princes and sometime to the vtter vndoing of many common wealthes Now when Gardiner saw Doctour Taylour he according to his common custome all â—o reuiled him calling him knaue Traytor hereticke with many other villanous reproches which all Doctour Taylour heard patiently and at the last sayd vnto him D. Taylours patience and â—agnaniâ—itie My Lord quoth he I am neither Traytour nor hereticke but a true subiect and a faithfull Christian man and am come according to your coÌ„mandement to know what is the cause that your Lordship hath sent for me Then sayde the Bishop art thou come thou villaine How darest thou looke me in the face for shame Knowest thou not who I am Yes quoth Doctor Taylor I knowe who yee are Steuen Gardiners Lordly lookes Ye are Doctor Steuen Gardinar Bishop of Winchester and Lord Chauncellour yet but a mortall man I trow But if I shoulde be afrayde of your Lordly lookes why feare you not God the Lord of vs all Howe dare yee for shame looke any Christian man in the face The notable answere of Doctor Taylour to the Bishop of Winchester seeing ye haue forsaken the trueth denyed our sauioure Christ and hys word done
the proudest of you all shall repent this receiuing agayne of Antichrist and your tiranny that ye now shew agaynst the flocke of Christ. So was Doctor Taylour nowe condemned committed to the Clinke the keepers charged straitlye to keepe him for ye haue nowe an other maner of charge quoth the Lord Chauncellour then ye had before therefore looke ye take heed to it WheÌ„ the keeper brought him toward the prison y t people flocked about to gase vpoÌ„ him vnto whoÌ„ he sayd God be praysed good people I am come away from theÌ„ vndefiled will confirme the truth with my bloud So was he bestowed in the Clincke till it was toward night and theÌ„ he was remoued to the Counter by the Poultry When D. Taylour had lyen in the sayd Counter in the poultry a seuennight or there aboutes prisoner the fourth day of February Anno 1555. Edmund Boner Byshop of London with others came to the said Counter to disgrade him bringing with them such ornaments as do appertein to theyr massing MuÌ„mery Now being come he called for the sayd D. Taylor to be brought vnto him the bishop being then in the chamber where the keeper of the Counter and his wife lay So D. Taylour was brought downe froÌ„ the chamber aboue that to the sayd Boner And att his comming the Bishop sayd Mayster Doctour I woulde you would remember your selfe and turn to your mother holy Church so may you do wel enough and I wil sue for your pardon Wherunto M. Taylor aunswered I would you and your felowes would turne to Christ. As for me I will not turne to Antichrist Well quoth the byshop I am come to disgrade you wherfore put on these vestures No quoth Doct. Taylour I will not Wilt thou not said the Bishop I shall make thee ere I goe Quoth Doct. Taylor you shal not by the grace of God TheÌ„ he charged him vpon his obedience to do it but he would not do it for him So he willed another to put them on his backe wheÌ„ he was throughly furnished therwith he set his handes by his side walking vp and down and sayd how say you my Lord am I not a goodly foole how say you my maysters If I were in cheape should I not haue boyes enough to laugh at these apish toyes toying trumpery So the byshop scraped his fingers thuÌ„bes the crowne of his head and did the rest of such like deuilish obseruaunces At the last when he should haue geuen D. Taylour a stroke on the brest with his Crosierstaffe the Bishoppes Chapleine sayd my Lord strike him not for hee wyll sure strike agayne Yea by S. Peter will I quoth Doct. Taylour The cause is Christes and I were no good Christian if I would not fight in my Maysters quarrell So the byshop laid his curse vpon him but stroke him not Then D. Taylor sayd though you do curse me yet God doth blesse me D. Taylour 〈…〉 the â—ope and 〈…〉 of D. â—aylour I haue the witnes of my conscience that ye haue done me wrong and violence And yet I pray God if it be hys will forgeue you But from the tyranny of the Byshop of Rome his detestable enormities good Lord deliuer vs. And in going vp to his chamber he still sayd God deliuer me from you God deliuer me froÌ„ you And when he came vp he told Maister Bradford for they both lay in one chaÌ„ber that he had made the Byshop of London afearde for sayth he laughingly his Chapleine gaue him counsel not to strike me with his Crosierstaffe for that I would strike agayne and by my troth sayde he rubbing his handes I made him beleue I would do so in deed The night after that he was disgraded his wyfe and his sonne Thomas resorted to him â—eepers of 〈◊〉 and were by the geÌ„tlenes of the keepers permitted to suppe with hym For this difference was euer found betweene the keepers of the byshops prisons and the keepers of the kinges prisons that the Bishops keepers were euer cruell blasphemous and tyrannous like theyr Maysters but the Keepers of the kinges prisons shewed for the most part as much fauor as they possible might So came Doctor Taylours wife his sonne and Iohn Hull his seruaunt to sup with him and at their comming in afore supper they kneeled downe and praied saying the Letany D Taylour â—lessed his 〈◊〉 D. Taylours 〈…〉 to 〈◊〉 sonne â—â—rthy of al 〈◊〉 to be 〈◊〉 After supper walking vp and downe he gaue GOD thanks for his grace that had so called him and geuen him strength to abide by his holy worde and turning to hys sonne Thomas My deare sonne sayd he almighty God blesse thee geue thee his holy spirit to be a true seruaunt of Christ to learn his word and constantly to stand by his trueth all thy long life And my sonne see that thou feare God alwaies Flee from all sinne wicked liuing be vertuous serue God with dayly prayer and apply thy booke In any wise see thou be obedient to thy Mother loue her and serue her be ruled by her now in thy youth and folow her good counsell in all thinges Beware of lewd company of young men that feare not God but folowe theyr lewde lustes and vayne appitites Flye from Whooredome and hate all filthy liuing remembring that I thy father do dye in the defence of holy mariage And another day wheÌ„ god shall blesse thee loue cherish the poore people couÌ„t that thy chiefe riches is to be rich in almes and when thy mother is waxed old forsake her not but prouide for her to thy power and see that she lacke nothing For so will GOD blesse thee and geue the long life vpon earth and prosperity which I pray God to graunt thee Then turning to his wife D. Taylour councelleth hiâ— wyfe My deare wife quoth he continue stedfast in the feare and loue of God keepe your selfe vndefiled from theyr Popysh Idolatryes and superstitions I haue bene vnto you a faythfull yokefelow and so haue you bene vnto me for the which I pray GOD to reward you and doubt you not deare wife but God wyll reward it Now the time is come that I shall be taken from you you discharged of the wedlocke bond towards me therfore I will geue you my counsell what I thinke most expedient for you You are yet a childbearing woman and therfore it will be most conuenient for you to marry For doubtlesse you shall neuer be at a conuenient stay for your selfe and our poore children nor out of trouble tyll you be maryed Therfore as soone as God will prouide it marry with some honest faythfull man that feareth God Doubt you not God will prouide an honest husband for you he wil be a mercifull father to you and to my children whom I pray you bring vp in the feare of God in learning to the vttermost of your power and keep them from
his fellowes which was the 9. of February Neuertheles his execution was prolonged The death of Haukes diffeâ—red Thomas Haukes brought downe to Essex by the Lord Rich. and he remained in prison till the 10. day of Iune Then was he committed to the handes and charge of the Lord Rich who being assisted with power sufficieÌ„t of y e worshipfull of the shyre had the foresayd Tho. Haukes downe into Essex with vi other fellow prisoners whose stories hereafter folow there to suffer martirdoÌ„e Haukes at Coxehall the other seuerally in other seuerall places Thomas Haukes by the way vsed much exhortation to his frendes and when soeuer oportunitie serued to talk with them he would familiarly admonish them A little before his death certayne there were of his familiar acquayntaunce and frendes Agreed betweene Thomas Haukes and his frendes to geue them a token in the fire whether the payne of burning were so greeuous as it seemeth or no. who frequenting hys company more familiarly which seemed not a little to be confirmed both by the example of his constancie by hys talke yet notwithstanding the same agayne being feared with the sharpenes of the punishment which he was going to priuely desired that in the middest of the flame hee would shewe them some token if he coulde whereby they might be more certayn whether the payne of such burning were so greate that a man might not therein keepe hys minde quiet and pacient Which thing he promised them to do and so secretly betwene them it was agreed that if the rage of the payne were tollerable and might be suffered then he should lift vp his handes aboue his head toward heauen before he gaue vp the ghost Thomas Haukes caryed to the place of execâ—tion Not long after when the houre was come Thomas Haukes was leade awaye to the place apoynted for the slaughter by the Lorde Rich his assistaunce who beyng now come vnto the stake there mildly patiently addressed himselfe to the fire Thomas Haukes standing at the stake reasoneth with the Lord Rich. hauing a straite chayne cast about his middle with no smal multitude of people on euery side compassing him about Unto whome after he had spoken many thinges but especially vnto the Lorde Rich reasoning with him of the innocent bloud of Sayntes at leÌ„gth after his feruent prayers first made and poured out vnto god the fire was set vnto him ¶ The Martirdome of Thomas Haukes in Essex at a Towne called Coxehall Anno. 1555. Iune 10. In the which when he continued long and when his speech was taken away by violence of the flame his skin also drawen together and his fingers consumed with the fire so that now all men thought certainely he had bene gone sodainely and contrary to all expectation the blessed seruaunt of GOD beyng myndefull of his promise afore made reached vp his hands burning on a light fier which was marueilous to behold ouer his head to y e liuing God and with great reioysing A token geuen in the fire that burning is not so intollerable a payne as it was thought as seemed strooke or clapped theÌ„ three tymes together At the sight whereof there followed such applause outcry of the people and especially of them which vnderstode the matter that y e like hath not coÌ„monly bene heard And so the blessed Martyr of Christ straight way sinckyng downe into the fire gaue vp his spirite An. 1555. Iune 10. And thus haue you playnely and expresly described vnto you the whole story The end and Martyrdome of Thomas Haukes at Coxhall as well of the lyfe as of the death of Thomas Haukes a most constant faythfull witnes of Christes holy Gospell ¶ Letters ¶ An Epistle to the Congregation by Thomas Haukes GRace mercy and peace from God the father and from our Lord Iesust Christ A letter of Thomas Haukes to the congregation bee alway with you all my deare brethren and sisterne in the Lord Iesus Christ for euer and his holy Spirite conduct and leade you all in all your doynges that you may alwayes direct your deedes according to his holy word that when he shall appeare to reward euery man according to their woorkes ye may as obedient children be found watching ready to enter into his euerlasting kingdome with your lamps burning and when the Bridegrome shall shew himselfe ye neede not to be ashamed of this life that God hath lent you whiche is but traÌ„sitory vaine and like vnto a vapour that for a season appeareth and vanisheth away so soone passeth away all our terrestriall honour glory and felicitie For all fleshe sayth the Prophet is grasse and all his glory as the floure of the fielde which for a season sheweth her beautie and as soone as the Lord bloweth vpon it it withereth awaye and departeth For in this transitory and daungerous wildernes The manifolde daungers which a true Christian hath to passe tâ—orow in this world we are as Pilgrimes and straungers following the footesteps of Moses among many vnspeakeable daungers beholding nothing with our outward man but all vaine vanities and vexation of mind subiect to hunger colde nakednesse bondes sickenes losse labours banishment in daunger of that dreadfull dragon and his sinnefull seede to be deuoured tempted and tormented who ceaseth not behind euery bush to lay a baite when we walke awry to haue his pleasure vpoÌ„ vs casting abroad his apples in al places times and seasons to see if Adam will be allured and entised to leaue the liuing God his most holy Commaundements whereby hee is assured of euerlasting life promising the world at will to all that will fall downe in all ages for a messe of potage sel set at naught the euerlasting kingdome of heauen So frayle is flesh and bloud And in especiall Israell is most ready to walke awry when he is filled wyth al maner of riches as sayth the Prophet Therefore I am bolde in bondes as entirely desiring your euerlasting health felicitie to warne you and most hartely desire you to watch and pray for our estate is dangerous The higher in dignity the nearer to daunger and requireth continuall prayer For on the hygh mountaynes doth not grow most plenty of grasse neither are the highest trees farthest from daunger but seldome sure alwaies shaken of euery wind that bloweth Such a deceitfull thing saith our sauior is honor and riches y t without grace it choketh vp the good seede sowne on hys creatures blindeth so their seeing that they go gropyng at none day in darckenes it maketh a man thinck himselfe somewhat y t is nothing at all For though for our honour we esteeme our selues stand in our owne light Prouerb 11. Riches helpe not before God yet when we shall stand before the liuing God there shal be no respect of persons For riches helpeth not in the day of vengeance neither can we make the Lord partiall for money But
I haue preached before him It is Gods truth I haue taught It is that same infallible word whereof he sayd Heauen and earth shall passe but my word shall not passe The masse and such baggage as the false worshippers of God and enemies of Christes Crosse the Papistes I say haue brought in agayne The Masse is a poyson to the Church to poyson the Church of God withall displeaseth God highly and is abhominable in his sight Happy may he be whiche of conscience suffereth losse of life or goodes in dissalowing it Come not at it If God be God follow him If y e Masse be God let them that will see it heare or be present at it ComparisoÌ„ betweene the Lordes supper and the Masse go to the deuill with it What is there as God ordayned His supper was ordayned to be receiued of vs in the memoriall of his death for the confirmation of our fayth that his body was broken for vs his bloud shed for pardon of our sinnes but in the masse there is no receiuing but the pâ—iest keepeth all to himselfe alone Christ sayth Take eate No sayth the Priest gape peepe There is a sacrificing yea killing of Christ agayne as much as they may There is Idolatry in worshipping the outward signe of bread wyne there is all in Latine you cannot tell what he saith To conclude there is nothing as God ordeyned Wherefore my good mother come not at it Oh will some say it will hinder you Doubtes obiections aunswered Math. 19. if you refuse to come to masse and to do as other do But God wil further you be you assured as you shall one day find who hath promised to them that suffer hinderaunce or losse of anye thing in this world his great blessing here and in y e world to come life euerlasting You shall bee counted an hereticke but not of others then of heretickes whose prayse is a disprayse You are not able to reason agaynst the Priestes but God wil that all they shall not be able to withstand you No body wil do so but you onely In deede no matter for â—ewe enter into the narrow gate which bringeth to saluation Howbeit you shall haue with you I doubt not Father Traues and other my brothers and sisters to go with you therein but if they will not I your sonne in God I trust shall not leaue you an inche but go before you pray that I may geue thankes for me Reioyce in my suffering for it is for your sakes to confirme the truth I haue taught How soeuer you do beware this letter come not abroad but into father Traues his handes For all this caueat yet this letter came to the Earle of Darbyes knowledge for if it should be knowne that I haue pen and inke in the prison then would it be worse with me Therfore to your selues keep this letter commending me to God his mercy in Christ Iesus who make me worthy for his names sake to geue my life for his Gospel and Church sake Out of the Tower of London the sixt day of October 1553. My name I write not for causes you know it well enough Like the letter neuer the worse Commend me to all our good brethren and sisters in the Lord. Howsoeuer you do be obedient to the higher powers that is no point either in hand or tongue rebell but rather if they coÌ„maund that which with good conscience you caÌ„not obey lay your head on the blocke and suffer what soeuer they shall do or say By pacience possesse your soules After the time that M. Bradford was condemned and sent to the Counter it was purposed of his aduersaryes as ye heard before that hee shoulde be had to Manchester where he was borne and there be burned Whereupon he writeth to the Cittye of London thinking to take his last Vale of them in this letter ¶ To the Citie of London TO all that professe the Gospell and true doctrine of our Lord and Sauiour Iesus Christ in the Cittie of London A fruitefull letter of M. Bradford 〈◊〉 the citye oâ— London Iohn Bradford a most vnworthy seruaunt of y e Lord now not onely in prison but also excommunicated condemned to be burned for the same true doctrine wisheth mercy grace peace with increase of al godly knowledge and pietie from God the father of mercy through the merites of oure alone and omnisufficient Redeemer Iesus Christ by the operation of the holy spirite for euer Amen My dearely beloued brethren in our Sauiour Christ although the tyme I haue to liue is very little for hourly I looke when I shoulde be had hence to be conueyed into Lankeshyre there to be burned and to render my lyfe by the prouidence of God where I first receaued it by y e same prouidence and although the charge is great to keepe me from all things wherby I might signifie any thing to the world of my state yet hauing as now I haue pen inke through Gods working maugre the head of Satan and his souldiours I thought good to write a shorte confession of my fayth and thereto ioyne a little exhortation vnto you all to liue according to your profession First for my fayth I do confesse and pray all the whole Congregation of Christ to beare witnesse with me of the same that I do beleue constantly through the gift goodnes of God for fayth is Gods onely gifte all the 12. articles of the Symbole or Creede commonly attributed to the collection of the Apostles This my faythe I woulde gladly particularly declare and expound to the confirmation and comfort of the simple but alas by starts stealth I write in maner that I write and therfore I shall desire you all to take this breuitie in good part And this fayth I holde not because of the Creede it selfe but because of the word of God the which teacheth and confirmeth euery Article accordingly This worde of God written by the Prophetes and Apostles left and contayned in the Canonicall bookes of the whole Bible I do beleue to containe plentifully all thinges necessary to saluation so that nothing as necessary to saluation ought to be added thereto and therfore the Church of Christ nor none of his congregation ought to be burdened with any other doctrine theÌ„ which hereout hath his foundation and ground In testimony of this fayth I render and geue my life being condemned as well for not acknowledging the Antichrist of Rome to be Christes vicar generall and supreme head of his Catholicke and vniuersall Church here or els wherevppon earth as for denying the horrible and idolatrous doctrine of Transubstantiation and Christes reall corporall and carnall presence in his supper vnder the formes and accidences of bread and wine To beleeue Christ our Sauiour to be the head of hys Churche and kinges in their Realmes to be the supreme powers to whom euery soule oweth obedience and to beleue that
or rise agaynst the magistrates Auenge not your selues but commit your cause to the Lord to whome vengeance pertayneth and he in his tyme will reward it If you feele in your selues an hope and trust in God that he will neuer tempt you aboue that he will make you able to beare Patience be assured the Lord will be true to you and you shall be able to beare all bruntes But if you want this hope flee and get you hence rather then by your tarying Gods name should be dishonored In summe cast your care on the Lorde knowing for most certayne that he is carefull for you with him are all the heares of your head numbred so that not one of them shall perish without his good pleasure and wille muche more thē nothing shall happē to your bodies which shall not be profitable how soeuer for a time it seeme otherwise to your sences Hang on the prouidence of God We ought to depend vpon Gods prouidence alwayes not onely when you haue meanes to helpe you but also when you haue no meanes yea when all meanes be agaynst you Geue him this honour which of all other thinges he most chiefly requireth at your handes namely beleeue that you are his children through Christ that he is your father and God through him y t he loueth you pardoneth you al your offences he is with you in trouble and will be with you for euer When you fall he will put vnder his hande you shall not lye still before you cal vpon him he heareth you out of euill hee will finally bryng you and deliuer you to his eternall ioy Doubt not my dearly beloued hereof doubt not I say this will God your father do for you in respect not of your selues but in respect of christ your Captayne your Pastor your keeper out of whose hands none shal be able to catch you All our hope is only in Christ for his sake to be receaued in him be quiet oftē cōsider your dignitie namely how that ye be Gods children the saints of God citizens of heauen temples of the holy Ghost the thrones of God members of Christ and Lordes ouer all Therfore be ashamed to think speake or do any thing that should be vnseemely for Gods children Gods saynts Christes members To beare the Crosse. c. Marueile not though the deuil and the worlde hate you though ye be persecuted here for the seruaunt is not aboue his mayster Couet not earthly ryches Mortification feare not the power of man loue not this world nor thinges that be in this world but long for the Lord Iesus his comming at whiche time youre bodies shall be made like vnto his glorious body when he appeareth you shall be like vnto him when your lyfe shall thus be reuealed then shall ye appeare with him in glory In the meane season liue in hope hereof Let the lyfe you lead be in the faith of the sonne of God For the iust doth liue by fayth which fayth fleeth from al euill followeth y e word of God as a Lanterne to her feete and a light to her steppes her eyes be aboue where Christ is shee behouldeth not the thinges present but rather thinges to come she glorieth in affliction she knoweth that the afflictions of this life are not like to be compared to the glory whiche God will reueale to vs We must liue in the fayth of Christ. The property of fayth and in vs. Of this glory GOD graunt vs here a liuely taste then shall wee runne after the sent it sendeth forth It wil make vs valiaunt men to take to vs the kingdome of God whyther the Lorde of mercy bryng vs in hys good tyme through Chryste oure Lorde to whome with the father and the holy ghost three persōs and one God be al honour and glory world without end Amen My dearly beloued I woulde gladly haue geuen here my body to haue bene burned for the confirmation of the true doctrine I haue taught here vnto you But that my Countrey must haue Therefore I pray you take in good part this signification of my good will towardes euery of you Impute the want herein to tyme and trouble Pardon me mine offensiue and negligent behauiour when I was amongest you With me repent labour to amend Continue in the trueth whiche I haue truely taught vnto you by preaching in al places where I haue come Gods name therefore be praysed Confesse Christ when you be called whatsoeuer commeth therof and the God of peace be with vs all Amen This xi of Februar an 1555. Your brother in bondes for the Lordes sake Iohn Bradford To the vniuersitie and towne of Cambridge TO all that loue the Lorde Iesus and his true doctrine being in the vniuersitie and towne of Cambridge An other letter of M. Bradford to the vniuersity of Cambridge Iohn Bradford a most vnworthy seruaunt of the Lord nowe not onely prisoned but also condemned for the same true doctrine wisheth grace peace and mercye with increase of all godlines from God the father of all mercy through the bloudy passion of our Sauiour Iesus Christ by the liuely working of the holy spirite for euer Amen Although I looke hourely when I should be had to the stake my right dearely beloued in the Lord and although the charge ouer me is great and strayt yet hauing by the prouidēce of God secretly pen and an ynke I could not but something signifie vnto you my solicitude which I haue for you and euerye of you in the Lord though not as I woulde yet as I may You haue often and openly heard the truth speciallye in this matter wherein I am condemned disputed and preached that it is needeles to do any more but onely to put you in remembraunce of the same but hitherto haue you not heard it confirmed and as it were sealed vp as now you doe and shall heare by me that is by my death and burning For albeit I haue deserued through my vncleannes hypocrisie auarice vainglory idlenes vnthankfulnes and carnalitie wherof I accuse my selfe to my confusion before the world that before God through Christ I might as my assured hope is I shall find mercy eternall death and hell fire much more then this affliction and fire prepared for me yet my dearly beloued it is not these or any of these thinges wherfore the prelates do persecute me but Gods verity and truth yea euen christ him selfe is the onely cause and thing wherefore I nowe am condemned The Martyrs persecuted of the prelates not for their sinnes but onely for Christ. and shal be burned as an hereticke for because I will not graunt the Antichrist of Rome to be Christes vicar generall and supreme head of his churche here and euery where vppon earth by Gods ordinaunce and because I will not graunt suche corporall reall and carnall presence of Christes body bloud in the sacrament as doth transubstanciate the
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
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
before hys mercifull harte laye open your infirmities and euilles with desire of pardon and helpe after hys good will and pleasure but in hys time and not when you will and by what meanes he will not by that waye you woulde in the meane season hange on hope of his fatherly goodnes and surely you shall neuer be ashamed For if a woman that is naturall cannot finally forget the Childe of her wombe be â—ure God whiche is a father supernaturall Esay â—9 cannot nor will not forget you Yea if a woman coulde be so forgetfull yet God hymselfe sayth he will not be so This opinion yea rather certayne perswasion of God our father through Christe see that you cherishe and by all meanes as well by dilligent consideration of his benefites as of his louing corrections whether they be inward or outwarde see that you nourishe knowyng for certayne that as the deuill goeth about nothing so muche as to bring you in a doubte whether yee be Gods childe or no so what soeuer shall moue you to admitte that dubitation be assured the same to come from the Deuill If you feele in your selfe not onely the want of good thinges but also plentye of euill do not therefore doubte whether you be Gods childe in Christ or no. For if for your goodnes or ilnesse sake which you feel or feele not ye should beleue or doubte then shoulde you make Christe Iesus for whose sake onely God is your father either nothyng or els but halfe Christ. But rather take occasion of your wants in good and of your plenty in euill to goe to God as to your father and to praye to him that in asmuch as he commaundeth you to beleue that he is your God and father so he would geue you his good spirite that you might feele the same and liue as hys childe to hys glorye and cease not vpon such prayers to look for comfort Gods good tyme still hoping the best and reiecting all dubitation and so all euill workes words and cogitations as the Lord shal enable you by hys good spirite and grace which I beseeche hym to geue vnto you my good sister for euer And further I pray you that as hee hath made you to be an helper vnto your husband so you would endeuour your selfe therein to shewe the same as well in soule as body and begge grace of God that your indeuour may be effectual to both your comfortes in Christ. Amen Iohn Bradford To my welbeloued in the Lord VV. P. GRace and peace from God the father through our Lorde Iesus Chryste Amen Deare brother God most iustly hath cast me downe into a dungeon but much better then I deserue wherein I see no man but my keeper nor can see any except they borne to me Soâ—ething in the earth my lodgyng is which as an example and memoriall of my earthly affections which God I trust will mortifie and of my sepulchre whereunto I trust my Lord God will bryng me in peace in hys good time In the meane season hee geue me pacience liuely hope and his good spirite I pray you praye for me for the prayer of the godly if it be effectuall This disease was a rewme with a feblenes of stomacke wherewith he was much troubled whiles he was at libertye worketh muche with God I thanke God my common disease doth lesse trouble me then when I was abroad which doth teache me the merciful prouidence of God towardes me Vse true and harty prayer and you shall perceiue GOD at length will declare himselfe to see where now many thinke he sleepeth Out of the Tower by the Lordes prisoner Iohn Bradford A letter whiche he wrote to a faythfull woman in her heauines and trouble most comfortable for all those to read that are afflicted and broken harted for their sinnes GOd oure good father for hys mercies sake in Christe with his eternall consolation so comforte you A letter of M. Bradford to a faythfull womaÌ„ inwardly afflicted as I desire to be comforted of him in my moste neede Yea he will comfort you my deare sister onely caste your care vppon hym and he neuer can nor will forsake you For his calling and giftes be suche that he can neuer repente hym of them Whome he loueth he loueth to the end none of his chosen can perishe Romans 11. Of whiche number I knowe you are my dearely beloued sister God increase the fayth thereof dayly more and more in you hee geue vnto you to hange wholy on hym and on his prouidence and protection For who so dwelleth vnder * * Gods prouidence and protection Psalm 31.90 Gene. 19. that secret thing and help of the Lord he shall be cocke sure for euermore He that dwelleth I say for if we be flitters and not dwellers as was Loth a flitter from Segor where God promised hym protection if hee had dwelled there still wee shall remoue to oure losse as he did into the mountaynes Dwell therefore that is truste and that finally vnto the ende in the Lorde my deare sister and you shal be as Mount Syon As Mountaynes compasse Ierusalem so dooth the Lorde all hys people How then can hee forget you whiche are as y e apple of hys eye for his dear sonnes sake Ah deare heart that I were now but one half houre with you to be a Symon to helpe to cary your crosse with you God sende you some good Symon to bee with you and helpe you You complayne in your letters of the blyndenesse of your minde and the troubles you feele My dearely beloued God make you thankefull for that whiche God hathe geuen vnto you he open your eyes to see what and howe great benefites you haue receiued that you may be lesse couetous or rather impacient for so I feare me it should be called and more thankefull Haue not you receiued at his handes sight to see your blindnesse and thereto a desirous and seeking heart to see where he lyeth in the mydday as his deare Spouse speaketh of her selfe in the Canticles Oh Ioyce my good Ioyce what a gifte is thys Many haue some sight but none this sobbing and sighing none this seeking whiche you haue I knowe but such as he hath marryed vnto hym in his mercies You are not content to kisse hys feete w t the Magdalen but you would be kissed euen with the kisse of his mouthe Cant. 1. You would see his face with Moses forgetting how he biddeth vs seeke hys face Psalme 27. yea and that for euer psalm 105. which signifieth no such sight as you desire to bee in this present life which would see God nowe face to face where as he cannot be seene but couered vnder something yea sometyme in that whiche is as you would say cleane contrary to God as to see his mercye in hys anger In bringing vs to hell fayth seethe hym bryng vs to heauen in darkenesse it beholdeth brightnesse God cannot be seene
with coâ—â—rage Cast you selues on Christ who careth for you Kepe company with him now stil to the ende he is faithfull and wil neuer leaue you nor tempt you further then hee will make you able to beare yea in the middest of the temptation hee will make an outscape Nowe pray vnto him heartely be thankefull of his indignation reioyce in hope of the health you shall receiue and be mindefull of vs whych are in the vawarde and by Gods grace trust in Christ to be made able to breake the Ise before you that you followynge may finde the way more easie God graunte it may so be Amen Amen Out of prison by your brother in Christ Iohn Bradford To Maistresse Wilkenson ALmighty God our most louing father increase in your heart my good mother deare maistresse in the Lord his true knowledge and loue in Christe A letter M. Bradfâ—â—â— to 〈◊〉 Wilkinsâ—â— to y e encouraging and comforting of your faith in these stormy dayes as necessary vnto vs so profitable if we perâ—iste vnto the ende which thing God graunt to vs. Amen My righte dearely beloued I knowe not what other thing to wryte vnto you then to desire you to be thankfull vnto the Lord in that amongst thee not many of your calling and state it pleaseth him to geue you his rare blessing I meane to keepe you from all the filthe wherewyth onâ—e Countrey is horribly defiled Thys blessing assuredly is rare as you see But nowe if he shall blesse you with an other blessing which is more rare I meane to cal you foorth as a Martyr and a witnesse against this filth I hope you will become double thankefull For a greater token commonly we haue not to iudge of our election and saluation next to Christe and faith in him then the crosse especiallye when it is so glorious as on this sorte to suffer any thing The 〈◊〉 a great of Electâ—â—â— but chiefly losse of this life which in deede is neuer founde til it be so lost except the graine of wheate fall and be dead it remaineth fruitlesse You know how that he which was rapt into the third heauen and did knowe what he wrote doeth say That as the corne liueth not except it be dead and cast into the earth 1. Cor. â—â— so truely oure bodies And therefore the crosse shoulde so little feare vs that euen death it selfe shoulde altogether be desired of vs as the Tailour which putteth off oure ragges and araieth vs with the Royall Roabes of immortalitie incorruption and glory Great shame it shoulde be for vs â—om 8. that all the whole creatures of God shoulde desire yea grone in their kinde for our libertie and wee our selues to loath it as doubtlesse we doe if for the crosse yea for death it selfe we with ioy swallow not vp all sorrow that might let vs from following the Lordes calling and obtaining the Lordes prouidence whereby doubtles all crosses and death it selfe doth come and not by hap or chance In consideration whereof right deare Mother that this prouidence stretcheth it selfe so vnto vs and for vs that eueÌ„ the hair of our heads are numbred with God not one of them to fall to our hurte surely we declare our selues very faint in faith if we receiue not such comfort that we can willingly offer our selues to the Lord and cast our whole care vpon his backe honouring him with this honour that he is and euer will be carefull for vs and all we haue as for hys deare children Be therfore of good cheare euen in the middest of these miseries be thankful to the Lord and prepare your selfe for a further triall which if God sende you as I hope so do you beleeue that God therein wil help comfort you and make you able to bear whatsoeuer shall happen And thus much hauing this oportunitie I thoughte good to wryte praying God our father to recompence into your bosome all the good that euer you haue done to mee especially and to many others both in this time of trouble and alwaies heeretofore Your owne in the Lord Iohn Bradford An other letter wrytten to certaine godly persons encouraging them to prepare them selues with pacience to the crosse GRatious God and moste mercifull Father for Iesus Christes sake thy dearely beloued sonne graunte vs thy mercy grace wisedome and holy spirite to counsaile comforte and guide vs in al our cogitations woordes and woorkes to thy glorye and our euerlasting ioy and peace for euer Amen In my last letter you might perceiue my coniecturing to be no lesse towards you then now I haue learned But my dearely beloued I haue learned none other thyng then before I haue told you would come to passe if ye cast not away that which ye haue learned I do appeale to both your consciences whether herein I speake trueth as well of my telling though not so often as I might and should God forgeue mee as also of your learning Nowe God will trie you to make others to learne by you that whych ye haue learned by others and by them which suffred thys day ye might learne if already yee had not learned that life and honour is not to be set by more then Gods commandement They in no poynt for all y t euer their ghostly fathers could do hauing doctour Death to take their part would consent or seeme to consent to the popish masse and papisticall God otherwise then in y e daies of our late king they had receiued And this their faith they haue confessed with their deathes to their great glorye and all our comfortes if we follow them but to our confusion if we starre backe from the same Wherfore I beseeche you to consider it as well to praise God for them as to goe the same way with them if God so will Consider not the things of this life whyche is a verye prison to all Gods children but the things of euerlasting life which is our very home But to the beholding of thys geare â—â—ample of 〈…〉 goe with 〈…〉 ye must open the eyes of your mind of faith I shuld haue sayde as Moses did which set more by trouble wyth Gods people then by the riches of Egypt and Pharaos Court Your house home and goodes yea life and all that euer yee haue God hath geuen you as loue tokens to admonish you of his loue to win your loue to him againe Nowe will he trie your loue whether ye set more by hym then by his tokens or no. If ye for his tokeÌ„s sake that is for your home house goods yea life will goe w t the world least ye should loose them then be assured your loue as hee can not but espie it to be a strumpets loue â— strumpet 〈◊〉 more her 〈◊〉 then by â—ouer so will he cast it away with the world Remember that he which will saue his life shall loose it if Christ be true but he which aduentureth yea
word being proper to y e new man The part pâ—operly pertaining to the old man is the lawe the part properly pertaining to the new man is the Gospell The lawe is a doctrine whych commaundeth and forbiddeth requiring doing and auoiding Under it therefore are contained all preceptes threatnings promises vppon conditions of our doing and auoiding c. The Gospell is a doctrine which alwayes offereâ—h and geueth requiryng on our behalfe not as of worthinesse or as a cause What 〈◊〉 law 〈◊〉 but as a certificate vnto vs and therefore vnder it are contained al the free and sweete promises of God as I am the Lorde thy God c. In those that bee of yeares of discretion it requyreth faith not as a cause but as an instrument wherby we our selues may be certaine of our good husbande Christ and of hys glory and therefore when the conscience feeleth it selâ—e disquieted for feare of Gods iudgement against sinne What 〈◊〉 Gospelâ— The 〈…〉 and 〈◊〉 down 〈◊〉 the 〈◊〉 of Godâ— iudgemeâ—â— agaynst sinne 〈◊〉 not 〈◊〉 vpon the law 〈◊〉 to the 〈◊〉 for 〈…〉 comfoâ—â— Iohn â— To the 〈…〉 and peace 〈◊〉 God the law 〈◊〉 onely to keepe 〈◊〉 the olde man Num. 25. she may in no wise looke vpon the doctrine pertaining to the olde man but on the doctrine onely that pertaineth to the new man in it not looking for that which it requireth that is faith because we neuer beleeue as we shoulde but onely on it which it offereth and whych it geueth that is on Gods grace and eternall mercye and peace in Christe So shall she be in quiet when she looketh for it altogether oute of her selfe in Gods mercy in Christ Iesu in whose lappe if shee lay her head wyth S. Iohn then is she happy and shall finde quietnesse in deede When shee feeleth her selfe quiet then in Gods name let her looke on the lawe and vppon suche things as it requireth thereby to bridle and keepe downe the olde Adam to slaye that Goliath from whom she must needes keepe the sweete promises beyng the bed wherein her spouse and she meete and lie together For as the wife will keepe her bed onely for her husbande although in other things she is contented to haue fellowshippe wyth others as to speake sitte eate drinke goe c. so our consciences which are Christes wiues must needes keepe the bed that is Gods sweete promises alonely for our selues and oure husbande there to meete together to embrace and laugh together and to be ioyfull together If sinne the lawe the Deuill or any thing would creepe into the bedde and lye there then complaine to thy husbande Christe and foorthwyth thou shalt see him play Phinees part Thus my dearely beloued I haue geuen you in few woordes a summe of all the Diuinitie whyche a Christian conscience can not want A letter wrytten to his Mother as a farewell when he thought he should haue suffered shortly after THe Lord of life and sauiour of the world Iesus Christe An other letter oâ— leaue 〈◊〉 to his moâ—ther supâ—posing 〈◊〉 he 〈◊〉 haue 〈…〉 blesse you and comfort you my good and deare mother with his heauenly comforte consolation grace and spirite nowe and for euer Amen If I thought that daily yea almost hourly you did not cry vpon God the father thorough Iesus Christ that he would geue me his blessing euen the blessing of his children then wold I wryte more hereabouts But for as much as herein I am certain you are diligent and so I beseech you good Mother to continue I thinke it good to wryte something whereby this your crying mighte be furthered Furthered it will be He meaneâ—â— the 〈◊〉 of more straight 〈◊〉 prisonmeâ—â— that mighâ— hereby 〈◊〉 low if those things which hinder it be taken away Among the which in that I thinke my imprisonment is the greatest and chiefest I will there about spende thys Letter and that briefly lest it might encrease the let as my good brother this bringer can tel you You shall know therefore good mother that for my body though it be in an house out of the whych I caÌ„ not come when I will yet in that I haue coÌ„formed my wil to gods will I finde herein liberty enough I thanke God And for my lodging bedding meate drinke godly and learned company bookes and all other necessaries for mine ease comfort and commoditie I am in much better case then I could wish Gods merciful prouidence heere is farre aboue my worthines Worthines quoth Alas I am worthy of nothing but damnation But besides all this for my soule I finde muche more commoditie For God is my Father I now perceaue thorough Christ therefore in prisonning me for his Gospell he maketh mee like to the Image of his sonne Iesus Christ here that when he commeth to iudgement I might then be like vnto him as my truste hope is I shal be Nowe maketh he me like to his frendes the Prophetes Apostles the holy Martyrs and Confessours Which of them did not suffer at the least imprisonment or banishment for hys Gospell and worde Nowe Mother howe farre am I vnmeete to bee compared to them I I saye whiche alwayes haue bene and am so vile an hypocrite and greeuous a sinner God myghte haue caused mee long before this time to haue bene cast into prisone as a theefe a blasphemer an vncleane liuer and an hainous offender of the lawes of the Realme but deare Mother his mercy is so great vpon both you and all that loue me that I should be cast into prison as none of these or for anye suche vices but onely for his Christes sake for hys Gospelles sake for his Churches sake that heereby as I might learne to lament and bewail my ingratitude sinnes so I might reioyce in his mercye be thankefull looke for eternall ioy with Christ for whose sake praised be his name for it I now suffer and therefore should be mery and glad And in deede good mother so I am as euer I was yea neuer so mery and glad was I as now I shoulde be if I coulde gette you to be mery wyth me to thanke God for me to pray on this sort Ah good father which dost vouchsafe that my sonne being a greuous sinner in thy sight shoulde finde this fauour with thee 〈…〉 in behalfe to be one of thy sonnes captaines and men of warre to fight and suffer for his Gospels sake I thanke thee and pray thee in Christes name that thou wouldest forgeue him his sinnes and vnthankefulnesse and make perfecte in him that good which thou hast begon yea Lorde I praye thee make him worthy to suffer not onely imprisonement but euen very death for thy truth religion and Gospels sake As Anna did applye and geue her first childe Samuel vnto thee so doe I deare father beseeching thee for Christes sake to accept this my gifte and geue my sonne Iohn Bradforde grace alwaies truely to serue
help succor according to that the Lorde hath made you able and placed you where you are for the same purpose Your highnesse and honours ought to knowe that there is no innocencie in woordes or deedes where it is enoughe and suffiseth onely to accuse It behoueth Kinges Queenes and all that be in authoritie to knowe that in the administration of their kingdomes they are Gods Ministers It behoueth them to knowe Difference betweene kinges and Tyrantes that they are no Kinges but plaine Tyrannes which raigne not to thys ende that they may serue and set foorth Gods glory after true knowledge and therefore it is required of them that they woulde be wise and suffer them selues to be taughte to submit them selues to the Lords discipline and to kisse their Soueraigne least they pearish as all those Potentates with their principalities and dominions can not long prosper but pearish in deede if they and their kingdomes be not ruled with the Scepter of God that is wyth hys worde which who so honoureth not honoureth not God and they that honour not the Lorde the Lord will not honour them Good warning to Q. Mary but bring them into contempt and at the lengthe take hys owne cause whiche hee hath moste chieflye committed vnto them to care for into hys owne handes and so ouerthrowe them and set vp his trueth gloriously the people also pearishinge wyth the Princes where the worde of Prophecie is wanting muche more is suppressed as it is now in this Realme of Englande ouer which the eyes of the Lorde are sette to destroy it Princes made slaues to Antichrist your highnesse and al your honours if in time you looke not better to youre office and dueties herein and not suffer your selues to be slaues hangmen to Antichriste and his Prelates which haue broughte your highnesse and honours already to let Barrabas lose and to hange vp Christ as by the grace and helpe of God I shall make apparante if first it would please your excellent maiestie and al your honors to take to heart Gods doctrine which rather through the malice of the Pharisies I meane the Bishoppes and Prelates then youre consciences is oppressed and not for our contemptible and execrable state in the sight of the world to passe the lesse of it For it the doctrine I meane is higher and of more honour and Maiestie then all the whole worlde It standeth inuincible aboue all power 〈…〉 ordeyned 〈…〉 dominion ouer all being not our doctrine but the doctrine of the euerliuing God and of his Christ whom the father hath ordained king to haue dominion from sea to sea and from the riuer vnto the endes of the worlde And truely so doth he and will he raigne that hee will shake all the whole earth with his yron and brasen power with his golden and siluerie brightnesse onely by the rod of hys mouth to shiâ—ers in such sorte as though they were pottes of claie according to that which the Prophetes doe wryte of the magnificence of hys kingdome And thus much for the thynge I meane the doctrine and your dueties to hearken to propagate and defend the same Christes Martirs falsely belyed of the prelates for heretickes and Schismatickes But nowe will our aduersaries mainely crie out againste vs because no man maye be admitted once to whist againste them that wee pretende falsely the doctrine and worde of God calling vs the most wicked contemners of it and heretikes Schismatikes traytours c. All which their sayings howe malicious and false they are though I might make report to that which is written by those men whose workes they haue condemned and all that retaine any of them publikely by proclamation yet here will I occasion your maiestie and honours by this my wryting to see that it is farre otherwise then they report of vs. God our father for his holy names sake direct my penne to be his instrument to put into your eyes eares and hearts that which most may make to hys glory to the sauegarde of your soules and bodies and preseruation of the whole Realme Amen Iohn Bradford To certaine his frendes N.S. and R.C. A letter of M. Bradford to certayne persons being at that tyme not throughly instructed in the doctrine of Gods election I Wish to you my good brethren the same grace of God in Christe which I wishe and pray the father of mercies to geue me for his holy names sake Amen Your letter thoughe I haue not read my selfe because I would not alienate my minde from conceiued things to wryte to others yet I haue hearde the summe of it that it is of Gods election wherein I will briefely wryte to you my faith and howe I thinke it good and meete for a Christian man to wade in it I beleeue that man made after the Image of God dyd fall from that blessed state to the condemnation of him selfe and all hys posteritie I beleue that Christ for man being thus fallen did oppose him selfe to the iustice of God a Mediatour paying the raunsome and price of redemption for Adame and his whole posteritie that refuse it not finally True fayth Exod. 14. I beleeue that all that beleue in Christ I speake of such as be of yeares of discretion are partakers of Christe and all hys merites I beleue that faith and to beleue in Christ I speake not nowe of Faith that men haue by reason of myracles Iohn 2.11 Actes 8. or by reason of earthly commoditie Mathew 13. custome and authoritie of men which is commonly seene the hearts of them that so beleue being not right and simple before God but I speake of that faith which in deede is the true faith * M.B. For the certainty of this fayth search your hartes 〈◊〉 you haue it prayse the Lord for 〈…〉 happy and 〈…〉 cannot 〈◊〉 pâ—â—ishe for 〈◊〉 hapâ—ines were not happines if it 〈…〉 WheÌ„ you 〈◊〉 the Lorde 〈…〉 his hand that you sâ—all not lye 〈◊〉 But if ye 〈◊〉 not this sâ—yth then know that prâ—destimation is to 〈…〉 matter for you to be disPuters of vntill you haue â—eene better sâ—holeâ—s in the school◠〈◊〉 of repentance iustificâ—â—ion which is thâ— Grammer schoole wherein we muâ—â— be conuersant and learned before we goe to thâ— vniuersitye of Gods most holy predestination and prouidence Of this matter he writeth more at large in the booke of letters of the Martyrs Fol. 391. the iustifying and regenerating faith I beleeue I say that this faith and beliefe in Christe is the woorke and gift of God geuen to none other then to those whych be the children of God that is to those whom God the Father before the beginning of the worlde hath predestinate in Christ vnto eternall life Thus doe I wade in Predestination in suche sorte as God hath paâ—ified and opened it Thoughe in God it be the firste yet to vs it is last opened And therefore I begin wyth creation from whence
I come to redemption so to iustification and so to election On thys sorte I am sure that warely and wisely a man maye walke in it easely by the light of Gods spirite in and by his woorde seeing this Faith not to be geuen to all men 2. Thes. 3. but to suche as are borne of God Predestinate before y e world was made after the purpose and good wil of God which wil we may not call into disputation but in trembling and feare submit our selues to it as to that whych can will none otherwise then that whych is holy righte and good howe farre soeuer otherwise it seeme to the iudgemeÌ„t of reason which must needes be beaten downe to be more careful for Gods glory then for mannes saluation whyche dependeth onely thereon as all Gods children full well see for they seeke not the glory whych commeth of men but the glory which commeth of God Ieremie 9. Ihon 5. They knowe God to be a God whych doeth on earthe not onely mercye but also iudgement which is hys Iustice and moste Iustice althoughe oure foolishe reason cannot see it And in thys knowledge they glory and reioice though others through vaine curiositie grudge murmure there againste Thus brieflye I haue sente you my minde and meaning concerning this matter Hereafter you shal haue I thinke your letter particularly answeared by M. Philpot as also if I haue time and so you require it I will doe Iohn Bradford Notes vpon the same Epistle and to the matter of election appertaining AS touching the doctrine of Election wherof thys letter of M. Bradforde Notes this 〈◊〉 added and manye other his letters moe doe much intreate three thinges must be considered 1 Firste what Gods election is and what is the cause thereof 2 Secondly howe Gods election proceedeth in woorking our saluation 3 Thirdly to whome Gods election pertaineth and howe a man may be certaine thereof Betweene Predestination and Election Differâ—â—â—â— betweenâ— predestination and Election thys difference there is Predestination is as well to the reprobate as to the Elect. Election onely pertaineth to them that be saued Predestination in that it respecteth the Reprobate is called Reprobation in that it respecteth the saued is called Election and is thus defined Predestination is the eternal decreement of God Definitioâ— of predâ—â—â—â—â—nation purposed before in him selfe what shall befall on all men eyther to saluation or damnation Election is the free mercy grace of God in his owne wil through faith in Christ his sonne Election defined chusing and preferring to life such as pleaseth him In thys definition of Election firste goeth before the mercy and grace of God as the causes therof whereby are excluded al woorkes of the lawe and merites of deseruing whether they goe before faith or come after So was Iacob chosen and Esau refused The 〈◊〉 of the deâ—â—â—nition examined Mercy and grace before either of them began to woorke c. Secondly in that thys mercy and grace of God in this definition is said to be free thereby is to be noted the proceeding and woorking of God not to be bounde to any ordinarie place or to any succession of chaire nor to state and dignitie of persone nor to worthinesse of bloude Free meâ—â—â— and grace c. but all goeth by the meere wil of his owne purpose as it is written Spiritus vbi vult spirat c. And thus was the outward race and stocke of Abraham after flesh refused whych seemed to haue the preeminence and an other seede after the spirite raised vp to Abraham of the stones that is of the Gentiles So was the outwarde Temple of Hierusalem and chaire of Moses whyche seemed to be of price forsaken and Gods chaire aduanced in other nations So was tall Saule refused and little Dauid accepted the riche the proude the wyse of this worlde reiected and the woorde of saluation daily opened to the poore and miserable abiects the hie mountaines caste vnder and the lowe valleys exalted c. Thirdly where it is added in his owne will by thys falleth downe the free will purpose of man The free mercy and grace of God in his owne will Rom. 9. with all hys actions counsels strength of nature according as it is written Non est volentis neque currentis sed miserentis Dei c. i. It is not in hym that willeth nor in him that runneth but in God that sheweth mercy So we see how Israel raÌ„ long yet got nothing The Gentiles vnneth begaÌ„ to set out and yet got the game So they which came at the first houre did labor more yet they which came last were rewarded with the first Math. 20. The working will of the Pharisie seemed better Math. 20. but yet the Lords will was rather to iustifie the Publicane Luke 18. Luke 18. The elder sonne had a better wil to tary by his father and so did in dede and yet y e fat Calfe was geuen to the yonger sonne that ran away Luk. 15. Wherby we haue to vnderstand Luke 15. howe the matter goeth not by the will of man but by the will of God as it pleaseth hym to accept according as it is wrytten Iohn 1. Gods mercy in 〈◊〉 the elect 〈◊〉 includeth the condition 〈◊〉 fayth in Christ. The free mercy and grace of God in 〈◊〉 owne 〈◊〉 will tâ—â—rough 〈◊〉 in Chriâ—â— his sonâ—â— our Lorâ—â— Non ex voluntate carnis neque ex voluntate viri sed ex Deo nati sunt c. i. Which are borne not of the wil of the flesh nor yet of the wil of man but of God Furthermore as al then goeth by the will of God onely and not by the wil of man so againe here is to be noted that this wil of God neuer goeth with out faith in Christ Iesus his sonne And therefore fourthly is this clause added in the definition through faith in Christe his sonne Whych faith in Christ to vs ward maketh altogether For first it certifieth vs of Gods election As this Epistle of M. Bradforde doth wel expresse For whosoeuer wil be certaine of hys election in God let him first begin with his faith in Christ which if he finde in him to stande firme he may be sure and nothing doubt but that he is one of the number of Gods elect Secondly the said faith and nothing els is the onely coÌ„dition and meanes wherupon Gods mercy grace election vocation and al Gods promises to saluation do stay according to the woordes of S. Paule Si permanseritis in fide c. i. If ye abide in the faith Colos. 1. Thirdly this faith also is the immediate and nexte cause of oure Iustification simply wythout any other condition annexed For as the mercy of God his grace election vocation and other precedent causes doe saue and iustifie vs vppon condition if we beleue in Christ so this faith onely in Christe wythout condition
the let I neither send you spectacles the price of the Paraphrases nor thanks for your cheese as by the next that coÌ„meth I will God willyng send the premisses to you and a goodly Testament for Sir Thomas Hall which is at the bindyng But be not acknowen that I haue now written to you for so I haue prayed this bringer God be with vs and pray for me and abhorre not my rude scribling which if it were as well written as it is ment woulde deserue pardon Thus make I an ende imputing to the hastines of this bringer all blame which you may lay vnto me From the Temple this Sonday immediately after M. Latimers famous Sermon whiche this bringer as hee sayth did heare By your poorest friend Iohn Bradford It shall not be long God willyng but you shall both haue and heare from me Keepe with you Melancthons Common places for I haue an other ¶ Another letter of Maister Bradford to father Traues GRace mercy and peace from God the father through our Lord Iesus Christ with encrease of all manner godly knowledge and liuing bee with you and all your houshold now and euer Amen To excuse this my long silence within v. or vj. dayes after my like foolish letters writteÌ„ to you by Ioh. Mâ—sse it pleased God to send my M. hither to London whome as I lately tofore had aduertised by letters I mooued you know wherein and prayed him to discharge y e same or els I would submit my selfe c. Whereunto he answered that if the bookes would declare it he would satisfy c The bookes I shewed whereupon he promised as much as I could aske But beyng herein something more mooued then he had cause God be praysed therefore which of his meere good pleasure wrought it at tymes as I could I desired to know how and in what tyme he would discharge vs both He thinking me to be ouer curious herein was not therewith contented and hearyng me to alledge the vncertaintie of tyme and the feare of Gods iustice which oh gracious Lord graunt me to feele in deede as much as thou knowest good for me he aunswered me to be scrupulous and of a superstitious conscience for animalis homo non percipit ea quae sunt Dei and plainely sayde further that I shold not know nor by these words haue his head so vnder my girdle And wheÌ„ I shewed him that God witnessed with me I went about no suche thyng He sayd that there was no godly conscience seyng he promised afore the face of God to discharge me and to pay the thing but it ought so to be quieted And thus at dyuers sundry tymes moouing eftsoones to know of hym the way and tyme of discharging the debt and hauyng none other aunsweres then tofore I doubting worldly wisedome which vseth delayes to raigne in hym with this Mammon the which oh merciful God eradicate out of his hart mynd and all others I was somethyng more sharp and told hym non ego tamen sed gratia tua Domine I would obey God more then man the which hee lightly regardyng as seemed I departed and went to M. Latimer to haue had hym to haue brought me to my L. Protector whose grace than was purposed shortly to take his iourney to visite the Ports M. Latimer I say willed me to stay vntill his returne which will be not long tofore Easter In this meane tyme I bade my bedfellow my maisters sonne whom my M. had vsed as his instrument to mooue mee carnally for my M. discharged him of hys exhibitioÌ„ tellyng hym that he could not be able to keep eyther house or chyld for I purposed to vndoe both hym and all hys vntruly thou knowest good Lord and bade hym to take that as a warnyng that both he and his brethren should prouide for themselues as they could I bade I say my sayde bedfellow to shew my M. as of himself my further purpose which thyng when he knew so mooued feared him that he began somethyng to relent then made faire promises that looke what I would deuise that would he do I deuised but my deuises pleased hym not And thus but not vainly I trust as I now do with you but I knowe your gentlenes which euer hath borne with me I spended the tyme in which I haue bene silent to write nay bable to you And he departing out of LondoÌ„ tofore I knew did send me word by an other of his said sonnes not so giuen to the Gospell and a lyfe accordyng as my bedfellow and therefore more to be suspected for though pietas non est suspiciosa as I should thinke my selfe rather impius yet Christ bade vs to be prudeÌ„tes sicut serpentes this other brother I say told me that my M. would do all thyngs onely his fame and abilitie preserued quid prodest totum mundum lucrari animae vero iacturam facere And with the sayd brother my M. sent me a little billet also wherein he confessed that he was contented within 12. months to deliuer to my hands the whole money which bill I thinking not so good as it might haue bene haue deuised an other and haue sent it downe to hym in the countrey with request that he will seale and signe it For thus M. Latymer thinketh sufficieÌ„t but as yet I heare not of it doubting worldly wisedome which was the whore that ouercame Sampson y t mooued Dauid to slay Urias that brought wyse Salomon to idolatry that crucified Christ the which moued mee to perpetrate hoc facinus the whiche worketh in my maisters hart hauyng higher place there than Timor Dâ—mini What say I there ye ye with me it sitteth in the holy place the Lord deliuer vs doubtyng I say worldly wisedome I remaine in that same state now for this matter though in worse for my soule which is more lamented pray therfore I beseech you pray with me and for me that I may do so earnestly than I was in at my last writyng vnto you And as I than was purposed so I doubt not graunt it Lord but that I shall perseuere if in the meane season I shall not heare from my M. accordingly Thus I haue like my selfe folishly but truely declared vnto you in many babling wordes which wit if I had it would haue shortly and briefly comprehended Arrogant nay Gods working vnthankfull wretch my workyng in this matter which is and was the onely cause as I now do I troubled you not afore to the intent I might aduertise you some certaintie in this thyng And though silence had bene much better then this foolish pratyng yet your fatherly kyndnesse euer towardes me in expectyng from you a correction as I haue herein geuen cause may thogh not to you yet to me be profitable In hope whereof I proceed in requiring you to continue your remembraunce of mee a most vnkynde wretche to God and you in your prayers with the almighty mercyfull Lorde that I maye more regard
his will and pleasure herein then all honour or shame in this lyfe But I must confesse vnto you that my working in this matter is not of loue as I should do nor of feare of Gods iustice mine vnthankefulnes myne vnthankfulnes if nothyng else were hath not only deserued it but doth deserue more then euerlasting damnation oh Lord bee mercifull to me I doe not so repent it as I should do Why say I So as though this So were any thing oh hypocritical wretch that I am Alas father Traues let me so call you I am hard hearted there was neuer any so obstinate so vnkind against so louing so mercifull so gracious so good so beneficiall a Lord yea a father as I wretch and most miserable sinner am This I speak but not of humilitie but of hypocrisie yet I speake truely I pray thee good father for Christes sake I may thinke it truly as I write it euen of arrogancy so it is Therefore pray and cry for me Here be such goodly godly and learned Sermons which these vncircumcised eares of myne heareth at the lest thrise a weeke which were able y e great louyng mercy of God offered to me in them I meane to burst any mans hart to relent to repent to beleue to loue and to feare that omnipotent gracious Lord but my adamantine obstinate most vnkynde ingrate vnthankefull hart hearing my Lord which is Lord ouer all Lordes so graciously so louingly vouchsafe by so many hys instruments to speake to call to cry vnto me now by hys law now by his threats now by his gospell now by hys promises now by all his creatures to come to come euen to himselfe but I hide me with Adam in the garden I playe not onely Samuell running to Hely but I play Ionas runnyng to the sea and there I sleepe vppon the hatches tumbling in Iesabels bed quod est afflictâ—o maxima vntill it please God to annoynt myne eyes collyrio vntill it please hym to raise vp a tempest to turne and looke vpon me as Luke sayth he did on Peter For oh Lord it is thy gift and commeth of thee and of thy mere grace it commeth not of man it commeth not of works to repent to beleue to feare and to loue Worke thou therfore in me for Iesus Christs sake which am thy creature and most vnthankfull hypocriticall seruaunt not when I will nor as I wyll but when thou wilt euen that which may bee most to the glory of thy name Amen What should I write nay why do I not plucke these same wordes and paper in pieces for I write altogether of hypocrisie and arrogant presumption I will confesse it thou wicked spirite the Lord iudge thee I will confesse it it is most true Iohn Traues I write it but onely for it is not I it is hypocrisie Scientia if I had it inflaret oh Lord graunt me thy grace leaue me not to myne owne judgement and reason Hypocrisie arrogancy and obstinate securitie enuiron me yet I feele them not the Lord deliuer me Pray pray for me Geue God thankes for me Oh Lord euen tua fiat voluntas Unlocke this myne hart thou which hast the key of Dauid which openest onely that I may desire to haue the desire of the glory of thy name of repentaunce fayth c. Pray for me and be thankfull for me oh father Traues and wryte to me Your letters I desire more to see then any mans liuyng Let me haue them therfore as you may but your prayer at all tymes that God would open myne heart to feede and taste of these comfortable places of Scripture which to me are locked memento Iesum Christum resurrexisse ex mortuis This text is a text of most comfort as it is in deed and when God will I shal feede on it Did Paul send to Tymothie to be his comfort in all places For our saluation this day of resurrection is neerer nowe than when we beleeued Therefore qui perseuerauerit saluus erit For consummabitur praeuaricatio sayth Daniel finem accipiet peccatum delebitur iniquitas adducetur iustitia sempiterna Deus enim ipse veniet saluabit nos Veniens veniet non tardabit quandocunque manifestatus fuerit vita nostra Christus tunc nos manifestabimur cum illo in gloria Semel enim oblatus est vt multorum peccata tolleret rursus absque peccato conspicietur ijs qui illum expectaÌ„t in saluteÌ„ Sic semper cum Domino erimus proinde consolemini vos inuicem mutuo sermonibus hijs Oh Lord open myne eyes which see nothing of the great comforts in these thy most riche wordes open myne eyes good Lord ne nunquaÌ„ obdormiam in morte Pray for me and commend me to your good bedfellow omnibus in Christo fratribus osculo sancto Thus I make an ende for it is tyme you may say and I pray you still watter sir Thomas Hal vnto whom I haue sent a faire Testament both in English and Latine if this bringer will cary it And I haue herewith sent you a letter which first peruse and read and when you haue so done abhorre not me but my wickednes pray for me And as you can see a meete tyme seale it and deliuer it to Sir Nicholas Wolstonâ—ros by such pollicy as you can thinke by Gods grace through prayer I confesse vnto you God is my witnesse to my knowlege I neuer in my beyng in the country this Winter at any tyme called it to remembrance the Lord forgeue me I would by some occasion if any could be had afore the deliuery of the letter by some story or communication that he did know that abhomination to be sinne for I feare me he thinketh it to be no sinne The Lord open our eyes and forgeue vs Amen The peace of God be with you Amen From the Temple this 22. of March 1547. Yours in Christ most bounden Iohn Bradford I haue sent you three payre of good spectacles I trow and other such bookes as haue your name writteÌ„ in them which take in good woorth and pray for me geue thanks for mee ¶ Another letter of Maister Bradford to father Traues Gratia misericordia pax c. MY chance is not by this bringer to haue any warning in manner of his farewell so that I am constrayned tyme coarcting me to write not so much of thyngs which I will omitte as my desire was Concernyng the great matter you know of it hath pleased god to bring it to this end that I haue a bill of my M. hand wherin he is bound to pay the summe afore Candlemas next commyng This thinks M. Latimer to be sufficient Therefore I pray you to geue that gracious Lord thanks and thanks thanks vpon it for me a most wretched ingrate sinner which haue also in other thyngs no lesse cause to prayse Gods name As for that I haue and sustain my M. sore displeasure the which hath brough
punisheth myne arrogancy Alas what shall I doe I am an vnprofitable and an idle member I thought I shoulde haue bene therein profitable but medice cura teipsum How should I or what should I doe I cannot labour wyth my handes Well I trust God will geue mee grace and knowledge to translate nothyng I feare me yea I distrust me that I shall neuer be minister of Gods worde yea if arrogancy were not in me how shuld I of all wretches the greatest thinke me to looke to the highest roume and vocation that is vppon earth Therefore eftsoones I desire you to pray for me that Gods will may bee done in me whether I lyue or dye so that hys name be honoured My maister which was hath denied me all his benefiseÌ„ce but I haue for this lyfe more then enough thankes bee to God As this Winter I entend by Gods fauor to declare more vnto you This booke which I haue sent take it in good part it is the first I trust it shall not be the last God hath appoynted me to translate The print is very false I am sory for it I pray you be not offended at my babling in the Prologues c. Iohn Bradford I will lye God willyng this Sommer at Katherines hall in Cambridge write to me ¶ Another letter of Maister Bradford to father Traues THe louyng kyndnes and aboundant mercy of God the father poured plentifully vpon all the faythfull in the bloud of that meeke Lambe Iesus Christ our onely satisfaction and mediator thorough the working of the most holy spirite be encreased and perceiued in you daily more and more to the glory of God c. Because I stand both in doubt of the readyng and deliuerie of such letters as I write and send vnto you derely beloued father Traues I am constrained to leaue of such griefes and spirituall wantes as thankes vnto the Lord I vnwillingly feele for the flesh as you knowe loueth nothyng so much as securitie of all enemies most perillous and not a little familiar with me from the which with vaine glory hypocrisie c. and worldlines the Lord deliuer me I had not thought to haue writen thus much but these I cannot keepe but commit them to your prayers And to the intent I would you should not thinke any ingratitude in me as also that I might geue you occasion to write to me agayne as heretofore I haue done euen so doe I enterturbe trouble you w t my babling but yet hauyng this coÌ„moditie that I babble not so much as I was woont to do The cause I haue declared which had almost bene the cause I had not written at all I did write vnto you from London when I came hither sende mee word what letters you haue receiued for from you I haue receiued but two and both by Iohn Mosse and in the latter I perceiued that the Lord had visited you with sickenes his fatherly rod whereby he declareth his loue vpon you and that he careth for you vt in tempore supremo exultes nunc ad breue tempus afflictus quo exploratio fidei multo praeciosior auro quod perit tamen probatur c Siquidem in hoc vocatus es vt cum Christo patiaris nam illo glorificabeâ—is Certus enim sermo est si sufferimus conregnabimus You know that Christ etsi filius Dei erat tamen ex his quae pastus est didicit obedientiam Patientia opus perfectum habeat vt sitis perfecti integri nullaque in parte diminuti and dothe not patientia come of probatio the one then you had so that you were goyng a schoole to learne the other with lerned what want you the ende of all Gods proouing is as Paule sayth vt impartiat nobis sanctimoniam igitur gratias age Deo patri qui idoneum te fecit ad participationem sortis sanctorum in lumine c. Nam qui te parumper afflixit idem instauret te fulciet roboret stabiliat And the Lord knoweth how eripere pios è testatione and that in tempore oportuno euen shortly for haud tardat qui promisit nam modicum tempus videbitis me veniens enim veniet non tardabit Itaque qui consortes estis crucis Christi gaudete sayth Peter vt in reuelatione quoque gloriae eius gaudeatis exultantes O how doth my will ouer runne my wit Why Bradford whom writest thou vnto Thou shewest thy selfe Thus father Traues you may see my rashnes to rable out the scriptures without purpose ryme or reason I will not blot it out as I had thought to haue done for that hereby you shall see my neede of your prayer Well I looke for a watchword from you Write for Gods sake and pray for me that I may be in somethyng profitable to the Lordes congregation that I may bee no stumbling blocke vt non confundantur in me qui illum expectant Send me such counsaile as the Lordes spirite shall mooue you how to study My desire is in somethyng to be profitable if it were the Lordes will for to be Minister verbi Alas I am vnmeete and my tyme my tyme yea the Lordes tyme I haue hitherto euill ye most wickedly mispent it c. Thus will I end The Lord be with you and your bedfellow to whom haue me hartily commended to all your children and family the which I beseeche the Lord to lighten his countenaunce ouer and graunt you his peace pray for me I long for Winter to speake wyth you Rescribe ora Pray for mee This assumption daye in Katherines hall in Cambridge Yours with all I haue and can Iohn Bradford ¶ Another letter of Maister Bradford to father Traues THe plentifull grace of God the father through our only maister and Lord Iesus Christ encrease in vs daily to the glory of his name Amen Forasmuch as I haue often written to you good father Traues and yet haue not once heard from you sithens Pentecost I can not now bee so bolde either in writing much or often as I would haue bene Howbeit this I say that I much meruaile that I heare not from you but not so for I am so wretched a sinner that the Lordes spirite I am certaine doth not mooue you to write to me yet for Gods sake pray for me and in the Lordes name I desire you geue thankes to God for me And when it maye please God to mooue you write to me thogh it be but two wordes and counsaile me how to study the worde of lyfe the ministerie whereof I desire if it bee the Lordes pleasure to professe and that I may doe it both in liuyng and learnyng pray for me Herus meus omnibus rebus suis me abdicauit quae prius concesserat iam soluere renuit mihi prorsus factus inimicus I know not when I shal see you in body therefore let me heare from you I write not this that you should thinke me in
AdeshaÌ„ the soÌ„day before S. Andrewes day last the said AusteÌ„ theÌ„ declared that the said parsoÌ„ had taught there in times past great heresies which to coÌ„fouÌ„d they would prepare a preacher agaynst the next soÌ„day folowing if so be the said parsoÌ„ would abide not run away Upon which rumor diuers sundry persons resorted out of the couÌ„try vnto the sayd parish church at the sayd same day appoynted there to heare the preacher and at the time in which y e sermoÌ„ ought to be made no maÌ„ appereth there to preach But it was reported vnto y e parson that y e preacher appoynted had vrgent busines could not come So that the multitude being now come together the same parson perceiuing that y e peoples expectation was defrauded said Forasmuch as you are come willingly to heare some good aduertisement of the preacher which now can not be present I thinke it not conuenient to permit you to depart w tout some exhortatioÌ„ for your edifiyng And so further declaring that he had no licence to preach M. Bland 〈◊〉 â—he peâ—ple 〈◊〉 loue and 〈◊〉 said that he would not meddle w t any matter in coÌ„trouersy And theÌ„ he began the Epistle of the day desiring his audience to marke three or foure places in y e same Epistle which touched quietnes loue one to an other there briefly reading the Epistle he noted the same places so making an end thereof desired al meÌ„ to depart quietly in peace as they did without any maner of disturbance or token of euill Witnesses they vnder named with diuers others Edmond Mores Richard Randall Iohn Hils William Forstall Thomas Gooding * An other matter of trouble wrought agaynst Iohn Bland as appeareth by his owne narration VPon the Innocents day being the 28. day of Decemb. they had procured the priest of Stodmarsh to say them masse he had nye made an end of mattins ere I came and when he had made an end of mattins he sayd to me mayster parsoÌ„ your neighbors haue desired me to say matteÌ„s and masse I trust ye will not be agaynst the queenes procedings No quoth I A popish Masse Prieste brought to say Masse 〈◊〉 Adesham I will offend none of the Queenes maiesties lawes God willing What say ye quoth he and made as he had not heard And I spake y e same wordes to him againe with an hier voyce but he woulde not heare when all in the chauÌ„cell heard So I cryed the third tyme that all in the Church heard that I would not offend the Queenes lawes and then he went to masse and when he was reading the Epistle I called the clerke vnto me with the becking of my finger and said vnto him I pray you desire y e priest wheÌ„ the Gospell is done to tary a litle I haue something to say to the people and the Clerke did so And the priest came downe into the stall where he sat I stood vp in the chancell dore and spake to the people of the great goodnes of god alwaies shewd vnto his people M. Bland againâ— exhorteth the people in his Parish Church vnto the time of Christes coÌ„ming and in him his comming what benefite they past we present our successors haue and among other benefites I spake of the great and comfortable sacrament of his body and bloud And after I had declared briefly the institution the promise of life to the good damnation to the wicked I spake of the breade wine Bland speaketh of the right institution of the Sacrament of the Lords· Supper He speaketh of the abuse of the Sacrament in the Masse He declareth how the Masse was patched peeced together and by what Popes M. Bland violently plucked downe in his Sermon by the ChurchwardeÌ„ affirming them to be bread wine alter the consecration as yonder Masse booke doth saying Panem sanctuÌ„ vitae aeternae calicem salutis perpetuae c. Holy bread of eternall life and the cup of perpetuall saluatioÌ„ So that like as our bodely mouthes eat the sacramental bread wine so doth the mouth of our soules which is our fayth eate Christes flew and bloud And when I had made an ende of that I spake of the misuse of the sacrament in the masse so that I iudged it in that vse no sacrament and shewed how Christ bade vs all eat drinke and one onely in the Masse eateth drinketh the rest kneele knocke worship and after these thinges ended as briefely as I coulde I spake of the benefactors of the masse began to declare what meÌ„ made the Masse and recited euery mans name the patche that he put to the masse ere I had rehearsed theÌ„ al the church warden and the Bosholder his sonne in lawe violentlye came vpon me and tooke my book from me and pulled me downe and thrust me into the ChauÌ„cell with an exceding rore and cry Some cryed Thou hereticke some thou traitour some thou rebell and when euery man had sayd hys pleasure and the rage was something past be quiet good neighbors sayde I and let me speake to you quietly If I haue offended any law I will make answere before theÌ„ that are in authority to correct me But they woulde not heare me and pulled one on this side an other on that began agayne Then Richard Austen sayd Peace Maysters no more till Masse be done and they ceased TheÌ„ sayd I to y e church wardeÌ„ and the Bosholder either holding me by the arme Maysters let me go into the Church yard till your Masse be done No quoth the Churchwarden thou shalt tarye here till Masse be done I will not quoth I but agaynst my wil. And they said Thou shalt tary for if thou go out thou wilt run away Then sayd I to the Bosholder Laye me in the stocks then ye shall be sure of me turned my backe to the aultar By that time Richard Austen had deuised what to do with me and called to the Bosholder and the Churchwarden M. Bland thrust in a side Chappell till the masse was done M. Blandes dagger taken from him bad them put me into a side Chappell and shut the dore to me there they made me tary till masse was ended When the masse was ended they came into the chappel to me and searched what I had about me and found a dagger and tooke it from me Then sayd Tho. Austen Churchwarden after manye brablinges that they made with me Thou keepest a wife here amongest vs agaynst Gods law and the Queenes Ye lye good man Austen sayd I it is not agaynst Gods law nor as I suppose agaynst the Queenes Thus they brought me out of the Church Ramsey apprehended by Tho. Austen wythout the dore they rayled on me without pity or mercy but anoÌ„ the priest came out of the Church and Ramsy that of late was Clarke sayd vnto him Syr where