to his wife wherein is to bee seene how this woorthy warriour prepared himselfe to the appoynted fight and to keepe hys standyng in Christes Campe. Laurence Saunders to his wyfe GRace and comfort in Christ Iesu our onely comfort in all extreme assaultes Amen M. Saunders letter to his wife Fayne woulde this flesh make strange of that which the spirit doth embrace Oh Lorde how loth is this loitering sluggard to passe forth in Gods pathe It fantasieth forsooth much feare of fraybugs and were it not for the force of faith which pulleth it forwarde by the reyne of Gods most sweete promise and of hope which pricketh on behinde great aduenture there were of fainting by the way But blessed and euerlastingly blessed be that heauenly father of ours who in his Christ our sufficient Sauiour hath vouched safe to shine in our harts 2. Cor. 4. that he geueth vs the light of the knowledge of the glory of God in the face of Iesu Christ and hauing this treasure in our earthen vessels that the excellencie of the power might be Gods and not oures we are according to his good will troubled on euery side yet are we not without shift we are in pouerty but yet not without that is sufficient 2. Cor. 4. we suffer persecution but are not forsaken therein we are cast downe neuertheles we perish not we beare in the body the dying of the Lorde Iesus that the life of Iesus might also appeare in our body Wherefore by the grace of our Christ we shall not be weeried neyther be dismayed by this our probation thorough the fire of affliction as though some strange thing had hapned vnto vs but by his power we shall reioyce in as much as we are pertakers of Christes passion that when he doth appeare we may be merry and glad knowing that our tribulation which is momentane and light 2. Cor. 4. prepareth an exceeding and an eternall weyght of glory vnto vs while wee looke not on the thyngs which are seene but on the things whych are not seene They that sowe in teares Psal. 126. shall reape in ioye For he that goeth on his way weeping and scattering his good seede shall doubtles come agayne wyth ioy and bring his whole sheaues wyth him Then then shall the Lorde wipe awaye all teares from our eyes Then then shall be brought to passe that saying which is written Death is swallowed vp in victory Death where is thy sting Hell where is thy victory Yea thankes be to God which hath geuen vs the victory thorough our Lord Iesus Christ Amen 1. Cor. 15. In the meane season it remayneth for vs to followe S. Peters bidding Let them sayth he that are troubled according to the will of God 1. Pet. 4. commit their soules to him with well doing as a faithfull Creator and Maker He is our maker we are his handyworke and creatures whome now when he hath made he doth not leaue and forsake as the shipwright doth the shyp Actes 17. leauing it at all aduentures to be tossed in the tempest but he comforteth vs his creatures and in him we liue moue and haue our being Ye not onely that but now that he hath in his deare Christ repayred vs being before vtterly decayed and redeemed vs purging vs vnto himselfe as a peculiar people by the bloud of hys Sonne he hath put on a most tender good will and fatherly affection toward vs neuer to forget vs vnto whome by such promises he hath plighted such faith that though it were possible that the mother could forget her infant Gods promises firme and sure Esay 49. and not be tender harted to the childe of her wombe yet may not it be that his faithfull beleeuers should be forgotten of him He biddeth vs to cast our care on him and sayth that assuredly he careth for vs. And what though for a season he doth suffer vs to be turmoyled in the troublous tempestes of temptation and seemeth as in much anger to haue geuen vs ouer and forgotten vs 1. Pet. 5. let not vs for all that leaue off to put our trust in him but let vs with godly Iob conclude in our selues and say Euen though he kill mee Iob. 3. Trust vpoâ— Gods promise yet will I put my trust in him Let vs with the blessed Abraham in hope euen contrary to hope by beliefe leane vnto that our louing Lord who though for our probation he suffereth vs to be afflicted yet will he not bee alwayes chiding neyther keepeth he his anger for euer for he knoweth whereof wee bee made he remembreth that we are but dust Wherefore looke how high the heauen is in comparison of the earth Psal. 103. so great is his mercy towards them which feare him Looke how wide the East is from the West so farre hath he set our sinnes from vs. Yea like as a father pitieth his owne children euen so is the Lorde mercifull vnto them that feare him Oh what great cause of reioycing haue we in our most gracious God we can not but burst foorth into the praysing of suche a bountifull benefactour and say with the same Psalmist Prayse the Lord O my soule and all that is within me prayse his holy name Praise the Lord O my soule and forget not all his benefites Deare wife riches haue I none to leaue behynde mee wherewith to endow you after the worldly maner But that treasure of tasting how sweete Christ is vnto hungry consciences whereof I thanke my Christ I do feele part Saunders godly bequest to hiâ— wife and would feele more that I bequeath vnto you and to the rest of my beloued in Christ to retaine the same in sense of hart alwayes Pray pray I am merry Experiencâ— of the comfortes of Christ in prison and I trust I shall be merry maugre the teeth of all the deuils in hell I vtterly refuse my selfe and resigne my selfe vnto my Christ in whome I knowe I shall be strong as he seeth needefull Pray pray pray Laurence Saunders As the sayde Mayster Saunders was in prison strayte charge was geuen to the keeper M. Saunderâ— wife not suffered to speake with him in prison that no person shoulde speake with him His wife yet came to the prison gate with her yong childe in her armes to visit her husband The keeper though for his charge hee durst not suffer her to come into the prison yet did he take the little babe out of her armes and brought him vnto his father Laurence Saunders seeing him reioyced greatly saying that he reioysed more to haue such a boy then he should if two thousand pounde were geuen him And vnto the standers by which praysed the goodlines of the childe he sayde what man fearing God woulde not lose this life present rather then by prolonging it heere he should adiudge this boy to be a Bastard his wife a whoore and himselfe a whooremonger Yea if there were no other
is the mount Sion here I am already in heauen it selfe Here standeth first Christ Iesus in the fronte About him stande the olde fathers Prophetes and Euangelistes Apostles and al the seruauntes of God Of whō some do embrace cherish me some exhort me some open the Sacramentes vnto me some comfort me other some singing about me And how then shall I be thought to be alone among so many such as these be The beholding of whome to me is both solace and example For here I see some crucified some slayne some stoned some cut a sonder and quartared some rosted some broyled some put in hoat caulderns some hauing theyr eyes bored thorough some their tongues cut out some their skinne plucked ouer theyr heades some theyr handes and feete chopt off some put in kilnes and furnaces some cast downe headlong and geuen to the beastes and foules of the ayre to feed vpon It woulde aske a long time if I should recite all To be short diuers I see with diuers and sundrye tormentes excruciate yet notwithstanding all liuing and all safe One playster one salue cureth al their woundes which also geueth to them strength life so that I susteyne all these transitory anguishes smal afflictions with a quiet mind hauing a greater hope layd vp in heauen Neither do I feare mine aduersaries which here persecute me and oppresse me For he that dwelleth in heauē shal laugh them to scorne and the Lord shall deride them I feare not thousands of people which compasse me about The Lord my God shal deliuer me my hope my supporter my comforter who exalteth vp my head He shall smite al thē that stand vp against me without cause shal dash the teeth iawes of sinners a sunder for he only is all blessednes and maiestie The rebukes for Christes cause make vs iocant for so it is writtē If ye be rebuked scorned for the name of Christ happy be you for the glory and spirite of God resteth vpon you 1. Pet. 4. Be you therefore certified that our rebukes which are layd vpon vs redound to the shame and harm of the rebukers In this world there is no mansion firme to me and therfore I trauaile vp to the new Ierusalem which is in heauen which offereth it selfe vnto me without paying anye fine or Income Behold I haue entred already in my iourny wher my house standeth for me prepared and where I shall haue riches kinsfolks delites honours neuer fayling As for these earthly thinges here present they are transitory shadowes vanishing vapours and ruinous walles Briefly all is but very vanitie of vanities where as hope and the substance of eternitie to come are wanting Which the mercifull goodnes of the Lord hath geuen as companions to accompany me and to comfort me and now doe the same begin to worke and to bring forth fruites in me I haue trauayled hetherto laboured and swette early and late watching day and night and now my trauailes begin to come to effect Dayes and houres haue I bestowed vpon my studyes Behold the true countenaunce of God is sealed vpon me the Lord hath geuen myrth in my hart And therefore in the same will I lay me downe in peace and rest Psal 4. And who then shall dare to blame this our age consumed or say that our yeares be cut off What man can nowe cauill that these our labours are lost which haue followed founde out the Lord and maker of this worlde and whiche haue chaunged death with lyfe My portiō is the Lord sayth my soule therfore I will seek wayt for him Now then if to dye in the Lord be not to die but to lyue most ioyfully where is this wretched wordly rebell which blameth vs of folly for geuing away our liues to death O how delectable is this death to me to taste the Lords cup whiche is an assured pledge of true saluation for so hath the Lord himself forewarned vs saying The same that they haue done to mee they will also do vnto you Wherfore let the doltish worlde with hys blynd worldlings who in the bright sun shine yet goe stumblyng in darcknes being as blinde as betels cease thus vnwisely to carp against vs for our rash suffering as they count it To whome thus we aunswere agayne with the holy Apostle That neyther tribulation nor anguish nor hunger nor nakednes nor ieoperdy nor persecution nor sworde shal be able euer to seperate vs from the loue of Christ. We are slain al the day long we are made like sheep ordayned to the shābles Rom. 8. Thus do we resemble Christ our head which said That the Disciple cannot be aboue his master nor the seruant aboue his Lord. The same Lord hath also commanded that euery one shall take vp his crosse and followe him Luc. 9. Reioyse reioise my deare brethrē fellow seruants be of good cōfort when ye fal into sondry tentations Let your pacience be perfect on all parts For so is it foreshewed vs before is writtē That they which shall kill you shal think to do God good seruice Therfore afflictiōs death be as tokens sacraments of our election life to come Let vs then be glad sing to the Lord whē as we being cleare frō al iust accusation are persecuted geuen to death For better it is that we in doyng well do suffer if it so be the will of the Lord then doing euil 1. Pet. 3. We haue for our example Christ and the prophets whiche spake in the name of the Lord whom the children of iniquitie did quell and murder and now we blesse and magnifie them that then suffred Let vs be glad and ioyous in our innocencie and vprightnes The Lord shall reward them that persecute vs let vs referre all reuēgement to him I am accused of foolishnes for that I do not shrink frō the true doctrine knowledge of God do not rid me selfe out of these trobles whē with one word I may O the blindnes of man which seeth not the sunne shyning neither remēbreth the Lords words Consider therfore what he sayth You are the light of the world A city builded on the hil cannot be hid Neither do men light a candle put it vnder a bushell but vppon a candlesticke that it may shyne and geue light to them in the house And in an other place he sayth you shal be led before kinges rulers feare ye not them which kill the body but hym whiche killeth both body and soule Who soeuer shall confesse me before men him will I also cōfesse before my father whiche is in heauen And hee that denyeth me before men him will I also deny before my heauenly father Wherfore seing the words of the Lord be so playne how or by what authoritie will this wise counseller thē approue this hys counsayle which he doth geue God forbid that I shuld relinquish the commaundements of God and folowe the counsailes
great man preaching agaynst it whiche shewed foorth certayne thinges that he noted for hideous errors to be in it that I yea and not I but likewise did many other thinke verily to be none But alacke for pittie malice can not say well God helpe vs all and amend it So that to conclude I thinke verily it were profitable and expedient that the holy Scripture were deliuered by authority of the head rulers vnto the people truly traÌ„slated in the vulgar tongue in like maner as it is in all other countries And whereas you adde whether they be bound by necessitie of saluation to deliuer it to y e people I wil not so narowly touch that point now but I say that they are bound by right equity to cause it to be deliuered vnto the people in the vulgar tongue for their edifying consolation which the people by Gods grace should therof gather that now it is like they want are destitute of In the .xxvij. where you doe demaunde whether it be lawful for the rulers for some cause vpon their reasonable aduisement To the 27. article to ordein that y e Scripture should not be deliuered vnto y e people in the vulgar language al men may here see that whosoeuer deuised these questions thought not contrary whatsoeuer they will yet say but that it is good for the people to haue the Scripture in the vulgare tongue Whether for any cause the Scripture may be restrayned from the people that they thought that I so saying could not be wel reproued and therefore are laid out al these additions as it were to snare and trappe me in whether the heades he bound and that by necessity of saluation to deliuer it to the people and whether for opportunitie of time they may ordeyne to restraine it for some cause and by some reasonable aduisement of them taken Sed frustra iacitur rete ante oculos pennatorum Prouerb 1. But without cause you spread the nette before the eyes of the byrdes or foules I shewe you plainly that notwithstanding all these thinges in mine opinion it was not well done to inhibite it and woorse that the Bishoppes haue not sith amended it if so be they could that the people might haue it to vse occupie vertuously And here I will adde one reason The Scripture is the spiritual foode and sustenaunce of mans soule This is shewed to be true in many places of Scripture like as other corporal meat is the foode of the body A perfect reason why Scripture ought not to be withdrawen from the people at any tyme. Then it he be an vnkinde father that keepeth bodily meate awaye the space of a weke or a moneth froÌ„ his children it should seme that our bishops be no gentle pastors or fathers that kepe away the foode of mens soules froÌ„ them specially when other do offer the same both moÌ„thes yeres ages Neyther do I see any oportunity of time or reasonable aduisement that should cause it to be withdrawn taken away but the contrary rather for it is reson coÌ„uenient needfull for men to eate their meate euer wheÌ„ they are right huÌ„gry blessed are they that huÌ„ger thirst after the word of god which teacheth to know him and to do his pleasure at all times Math. 5. for that we doe craue euery day in our Pater noster saying Giue vs Lord our heauenly bread In the .xxviij. where you doe aske whether I beleeue that consecratioÌ„s halowings blessings vsed in y e church are to be praysed To the 28. artycle I say that I know not of al therfore I wil not dispraise theÌ„ neither can I therfore ouer much speake of them al seeing I know them not such as are the halowing of belles the halowing of pilgrims when they should go to Rome the halowing of beades and such like But those which I am aduised of and do remember Halowinges blessinges some alowed some not be in myne opinion good such as is this When the prieste hath consecrated holy bread he saith Lord blesse this creature of bread as thou did blesse the fiue loaues in desart that all persons tasting therof may receiue health c. whiche I would euery man might say in English Halowing of bread when he shuld go to meate I like it so well Also this is a right good one that is sayd ouer him that shal read the Gospell The Lord be in your hart in your mind and mouth Blessing of hym that goeth to reade the Gospell to pronounce and shew forth his blessed gospel Which is also spoken ouer a preacher taking benediction when he shall go into a pulpite Al such good thinges I like very well and thinke them commendable wyshing therfore y t al people might know what they meane that they with reioice of hart might pray ioyfully with vs and delight in al goodnes which should be if they were vttered in English according to the minde of Saint Paule 1. Cor. 9. where he wisheth rather to speake fiue woordes in the Church hartily with vnderstanding whereby other might haue instruction 1. Cor. 2. then tenne thousand wordes in a tongue vnknowen Yea to say truth and truth it is in deede that I shall say a good thing the further and the more largely or apertly it is knowen the further the vertue thereof spreadeth and rooteth in mens hearts and remembraunce God send therefore the blinde to see and the ignoraunt to haue knowledge of all good thinges Thus I conclude that consecrations halowings and blessinges vsed in the Churche so farre foorth as I remember and knowe be commendable Of other I can giue no sentence wishing euen as I trust men shall once see it come to passe that all good thinges may be song and spoken in our vulgar tongue In the xxix where you do aske whether I beleeue that the Pope may make lawes and statutes to binde all Christen men to the obseruance of the same To the 2â— article vnder the payne of deadly sinne so that such lawes and statutes be not coÌ„trary to the law of God I say Lawes and obseruation of the Pope whether they binâ—e to deadly sinne The Popes not 〈◊〉 of all men The Pope hath no power to make lawes binding vnder deadly sinne more theÌ„ hath the king or Emperour Dist. 15. cap. Canones generalium To the 30. article The power of the Pope and prelates to Excommunicate that if it be true that is written in the Decrees that is to wit Lawes be neuer confirmed vntill they be approued by common maners of theÌ„ that shal vse them then can not the Popes lawes bind all Christen men for the Greekes and the Bohemes will as you do know ful wel neuer admit them but do refuse theÌ„ vtterly so that I do not finde that his lawes may bind all Christen men Finally I can not see that he hath authority to make
scaffold Lābert brought before the king to dispute By and by the godly seruant of Christ Iohn Lambert was brought from the prison with a garde of armed men euen as a Lambe to fight w t many Lyons and placed right ouer against where the kyngs royal seat was so that now they taried but for the kings comming to the place At the last the king himselfe did come as iudge of that great controuersie with a great garde clothed all in white as couering by that colour and dissimuling seueritie of all bloudy iudgement On his right hand sate the Bishops and behind them the famous Lawyers clothed all in purple accordinge to the maner On the left hand sat the Peeres of the Realme the Iustices and other Nobles in theyr order behynde whome sate the Gentlemen of the kings priuie Chamber And this was the manner and forme of the Iudgement which albeit it was terrible inough of it selfe to abash any innocent yet the kings looke his cruell countenaunce and his browes bent vnto seueritie The kings sterne looke agaynst Lambert did not a litle augmēt this terrour plainly declaring a minde ful of indignation farre vnworthy such a Prince especially in such a matter and against so humble and obedient a subiect When the king was set in his throne he behelde Lambert with a sterne countenance and then turning himselfe vnto his counsailours he called foorth D. Day Byshop of Chechester commanding him to declare vnto the people the causes of this present assembly and iudgement The Oration of Doctour Day The whole effect of hys Oration tended in a manner to this poynt That the king in this Session woulde haue all states degrees Byshops and all other to be admonyshed of his will and pleasure that no man should conceiue any sinister opinion of hym that nowe the authoritye and name of the Byshop of Rome beyng vtterly abolished he woulde also extinguish all Religion or geue libertie vnto heretickes to perturbe and trouble the Churches of England wythout punishment whereof he is the heade and moreouer that they shoulde not thinke that they were assembled at that present to make any disputation vpon the hereticall doctrine but onely for thys purpose that by the industrie of hym and other Byshops the heresies of thys man heere present meaning Lambert and the heresies of all such like should be refuted or openly condemned in the presence of them all When hee had made an ende of hys Oration the King standing vp vpon his feete leaning vpō a cushion of white cloth of tussue turning him self toward Lambert with his browes bent as it were threatning some greeuous thyng vnto him sayd these wordes Hoe good fellow what is thy name Then the humble Lamb of Christ humbly kneling downe vpon his knee sayd My name is Iohn Nicolson although of many I be called Lambert What sayde the king haue you two names I would not trust you hauing two names although you were my brother Lambert O most noble Prince The kinges wordes to Lambert your bishops forced me of necessitie to chaunge my name And after diuers Prefaces and muche talke had in this maner the king commaunded him to goe vnto the matter and to declare hys minde opinion what he thought as touching the Sacrament of the altare Then Lambert beginning to speake for himselfe Lamberts oration to the king gaue God thankes which had so inclined the heart of the kinge that he himselfe would not disdaine to here and vnderstand the controuersies of Religion for that it happeneth oftentimes through the crueltie of the bishops The 〈◊〉 of Bishops noted that many good innocent men in many places are priuely murthered and put to death without the kings knowledge But now for so much as that highe and eternall kyng of kyngs in whose handes are the heartes of all Princes hath inspired and stirred vp the kings minde that he hymselfe will be present to vnderstande the causes of hys subiectes specially whom God of his diuine goodnesse hath so aboundantly endued with so great gifts of iudgement and knowledge he doth not mistrust but that God will bryng some great thing to passe through him to the setting foorth of the glory of his name Then the king with an angry voice interrupting hys Oration I came not hether sayd he to heare mine owne praises thus painted out in my presence but briefly goe to the matter wythout any more circumstaunce Thus hee spake in Latine But Lambert beynge abashed at the Kynges angrye words contrary to al mens expectation staid a while considering whether hee myght turne him selfe in these great straites and extremities But the king being hasty with anger and vehemencie sayde why standest thou still The king fierce vpon Lambert Aunswere as touching the Sacrament of the aultar whether doest thou say that it is the body of Christ or wilt deny it And with that word the king lifted vp his cappe Lambert I answere with S. Augustine that it is the bodie of Christ after a certaine maner The king Answer me neither out of S. Augustine neither by the authoritie of anie other but tell me plainelie Quodam modo 1. after a certaine maner whether thou saiest it is the bodie of Christ or no These words the king spake againe in Latin Lambert Then I denie it to be the bodie of Christ. The king Marke well for now thou shalt be condemned euen by Christes owne words Hoc est corpus meum Then he commanded Thomas Cranmer Archbishop of Canterburie to refute his assertion who first making a short preface vnto the hearers The Archbishops reasons began his disputation with Lambert verie modestlie saieng Brother Lambert let this matter be handled betwene vs indifferentlie that if I do conuince this your argument to be false by the Scriptures you will willinglie refuse the same but if you shall prooue it true by the manifest testimonies of the scripture I do promise I will willinglie embrace the same The argument was this taken out of that place of the Actes of the Apostles where as Christ appeared vnto S. Paule by the way disputing out of that place The Archbishops argument that it is not disagreeable to the worde of God that the bodie of Christ may be in two places at once which being in heauen was seene vnto S. Paule the same time vpon earth if it may be in two places why by the like reason may it not be in many places In this maner the Archbishop began to refute the secōd argument of Lambert which as we haue before said was written deliuered by the said Lābert vnto the preacher for the king had first disputed against his first reason Lambert aunswered vnto this argument saying that the Minor was not thereby prooued that Christes bodye was dispersed in two places or more but remained rather still in one place as touching the maner of his bodye Lamberts aunswere to Cranmers obiection For the
knowe These wordes of Fachel as euery man sayd were the cause of Marbeckes casting that day Then went the Iury vp to the chamber ouer the place where the iudges sate and in the meane time went all the Knights and gentlemen abroade Manbecke cast by the Iurye sauing the Byshop Syr William Essex and Fachell which three sate still vpon the Benche till all was done The knightes gentlemē refuse to be at their condemnation And when the Iurie hadde bene togethers aboue in the chamber about the space of a quarter of an houre vp goeth Symons of hys owne brayne vnto them and taried there a prety while and came down againe After that came one of the Iury downe to the byshop and talked wyth hym and the other twaine a good while whereby manye coniectured that the Iurie coulde not agree of Marbecke But whether it were so or no it was not long after his going vp again ere that they came downe to geue their verdit Hyde a Farmer of Windsore Colledge a persecuter And being required according to the forme of the law to say their minds one called Hyde dwelling beside Abyngton in a lordshyp belonging to the Colledge of Wyndsore speaking in the mouthe of the rest sayd they were all giltie Then the Iudges beholding the prisoners a good while some wyth watery eyes made curtesie who should geue iudgement Fachel requiring the byshop to doe it he sayde he might not the other also being required said they wold not Then said Fachel it must be done one must do it Fachell geueth iudgement agaynst them and if no man will then will I. And so Fachell being lowest of al the bench gaue iudgement Then Marbeck being y e last vpon whom sentence was geuen cried to the bish saying Ah my Lorde you tolde me otherwise when I was before you and the other two bishops You said then that I was in better case then any of my fellowes and is your sayinge come to this Ah my L. you haue deceiued me Then the B. casting vp his hand sayd he could not do withall Person Testwood Filmer and Marbecke condemned for heretickes Now the prisoners being condemned and had away prepared themselues to die on the morow comforting one an other in the deathe and passion of theyr maister Christe who had ledde the way before them trusting that the same lord which had made them worthy to suffer so farre for hys sake would not nowe withdraw his strength from them but geue them stedfast faith power to ouercome those firie torments and of his free mercy and goodnes wythout theyr desertes for hys promise sake receiue theyr soules Thus lay they all the night long til very dead sleepe tooke them calling to God for hys aide and strength and praying for their persecuters whiche of blinde zeale and ignoraunce had done they wist not what that God of hys mercifull goodnes would forgeue them The godly prayers of the condemned Martirs almost all the night and turne theyr hearts to the loue and knowledge of his blessed and holy worde Yea such heauenly talke was among them that night that the hearers watching the prison without wherof the Shiriffe hymselfe was one with diuers gentlemen moe were constrained to shed out plēty of teares as they themselues confessed On the next morow which was Friday as the prysoners were all preparing themselues to go to suffer worde was brought them that they should not dye that day The cause was this The Byshop of Sarum and they among them had sent a letter by one of the Shiriffes Gentlemen A letter sent by certayne of the Commissioners to Gardyner for Marbecke called M. Frost to the bishop of Winchester the Court being then at Oking in the fauour of Marbecke At the sight of whych letter the bishop straight way went to the kyng and obtained hys pardon Which being graunted he caused a warrante to be made out of hande for the sheriffes discharge deliuering the same to the messenger who with speede returned wyth great ioy for the loue he bare to the partie bringing good newes to the towne Marbeckes pardon obteyned of Marbeckes pardon wherat many reioysed Of this pardon were diuers coniectures made Some said it was by the sute of the good Shriffe syr William Barington and syr Humffray Foster with other Gentlemen moe that fauoured Marbeck to the B. of Sarum and the other Commissioners that the letter was sent Some sayde againe that it came of the Byshop of Sarum and Fachels first motion Diuers iudgementes why Marbecke was pardoned being pricked in conscience for that they had so slēderly cast him away Other thought againe that it was a policie purposed afore by the Byshop of Winchester of Sarum and of D. London because they would seeme to be mercifull Which coniecture rose vppon thys occasion There was one Sadocke dwellynge in the towne which was greate with D. London and Symons and he shoulde say 4. dayes before the sessions began that the prisoners should be all cast and condemned but Marbecke should haue hys pardon Other there were that thought the foresayde Byshops with D. London had done it for this purpose that he now hauing his life would rather vtter such mē as they would haue him to do then to come in like daunger again Which coniecture rose vpon thys Symons meeting wyth Marbeckes wife said thus vnto her your husband may thanke God good frendes my Lord of Winchester is good Lord vnto him which hath got his pardon But shall I tel you quoth he Marbecke reserued to vtter others his pardon wil be to none effect except he tell the truth of things to my Lord other of the counsel when he shal be demaunded for vnto that purpose onely is he reserued Alas sir quoth she what can he tel Well womā quoth Symons I tell thee plaine if he doe not so neuer looke to haue thy husband out of prisone and so departed from her The like meaning did M. Arche make to Marbecke him selfe on the saterday in y e morning that the men shoulde be brent when he came to cōfesse them I haue nothing quoth he to saye vnto you Marbecke at this time but heereafter you must be cōtent to do as shal be enioyned you meaning he should be forced to do some vnlawful thing or els to lie in perpetuall prisone The pestilent intent of the Bishops And thys was moste likely to haue beene attempted if they hadde proceeded in their purpose whose intent was to haue gone thorow the whole realme in the lyke sorte as they had begonne at Wyndsore as the Byshop of Sarum confessed openly and sayde that he trusted ere Christmasse daye following to visite and cleanse a good part thereof But moste commonly God sendeth a shrewed Cowe short hornes or else manye a thousande in England had smarted On saterday in the morning that the prisoners shoulde go to execution came into the
adulterers and fornicators 5. That he in the meane while shoulde be resident within his owne house Boner inioyned to preach at Paules Crosse. during the time while he should make his sermon at Paules aboue mentioned whiche was an 1549. In the whiche sermon certayne speciall poyntes were prefixed vnto him whereupon he should intreate whiche here in order follow and are these Speciall poyntes and articles to be intreated of of Boner Bishop of London in his Sermon 2. THat all such as rebell against their prince get vnto theÌ„ damnation and those y t resist the higher power resist the ordinaunces of God and he that dieth therfore in rebellion by the woorde of God is vtterly damned and so looseth bothe bodye and soule And therefore those Rebelles in Deuonshire and Cornewall in Northfolke or els where who taking vpon them to assemble a power force against their king and Prince against y e lawes and statutes of the Realme and goe about to subuerte the state and order of the commoÌ„ wealth not onely do deserue therfore death as traytors rebels but do accumulate to them selues eternal damnation euen to be in the burning fire of hell with Lucifer the father and first authour of pride disobedience and rebellion what pretence so euer they haue and what Masses or holye water so euer they pretende or goe about to make among themselues as Chore Dathan and Abiron for rebellion against Moses were swalowed downe aliue into hell although they pretended to sacrifice vnto God What thinges be necessary to be ioyned in all Gods seruice 2 Likewise in the order of the Churche and externe rites and ceremonies of diuine seruice for so muche as God requireth humility of heart innocencie of liuing knowledge of him charity and loue to our neighbours and obedience to hys woorde and to his Ministers and superioure powers these we must bring to all our prayers to all our seruice Externe rites ceremonyes how farre they serue this is the sacrifice that Christe requireth and these be those that make all thynges pleasaunt vnto God The externe rites and ceremonies be but exercises of our religion appointable by superior powers in chosing wherof we must obey the magistrates the whyche thinges also we do see euer hath bene and shal be as the time and place is diuers Ceremonyes made naught by disobedience and yet al hath pleased God so long as these before spoken inwarde things be there If any man shall vse the olde rites and thereby disobey the superior power the deuotion of his ceremonies is made nought by his disobedience so that which els so longe as y e lawe did so stand myghte be good by pride and disobedience nowe is made noughte as Saules sacrifice Chore Dathan and Abiron and Aarons 2. children were But who that ioyneth to deuotion obedience hee winneth the garland For else it is a zeale sed non secundum scientiam a wil desire zeale and deuotion Foolish deuotion but not after wisedome that is a foolishe deuotion which can require no thankes or praise And yet agayne where ye obey yee must haue deuotion for God requireth the heart more then the outward doings and therfore who that taketh the Communion or sayth or heareth the seruice appoynted by the kings maiestie The hart maketh true deuotion must bring deuotion and inward prayer with hym or els his praiers are but vaine lacking that whyche God requireth that is the heart and minde to pray to him 3 Further yee shal for example on sonday come seuenth night after the aforesayd date celebrate the Communion at Paules Church 4 Ye shal also set foorth in your sermon that our authoritie of royal power is as of truth it is of no lesse authoritie and force in this our yoÌ„g age then is or was of any of our predecessors though the same were much elder as may appeare by example of Iosias and other yong kings in scripture and therfore all our subiectes to be no lesse bound to the obedience of our preceptes lawes and statutes then if we were of 30. or 40. yeares of age The deliuery of these Iniunctions articles vnto the Byshop with the time of hys appoynted preaching was soone after knowen abroad amongst the citizens and other the CoÌ„mons within the citie of London Boners preaching much looked for of the people so that euery man expecteth y e time therof wishing to heare the same Whych being once come the B. according to the tenour of the IniunctioÌ„s publikely preached at the Crosse of Paules the 1. day of September Howbeit as hipocrisie neuer lurketh so secretely in the hearts of the wicked but that at one time or other God in hys moste righteous iudgemente maketh it open vnto the world so at this present was the long colored peruerse obstinacie and infestred hatred of this double faced dissembler against the kings godly procedings most plainely manifested by hys disobedient demeanor in thys his sermon The disobedient stubbernes of Boner in his Sermon at Paules Crosse. For where as he was only commanded to entreat vpon such speciall poynts as were mentioned in his articles he yet both besides the counsailes commaundement to the withdrawing of the mindes of the common people in as much as in him lay from the right and true vnderstaÌ„ding of the holy Sacrament ministred in the holy Communion then set foorth by the authoritye of the kinges maiestie according to the true sence of the holy scripture did speÌ„d most part of his sermon about the grosse carnall and papisticall presence of Christes body and bloud in the sacrament of the aultar and also contrary therunto did not onely slenderly touch the rest of his articles but of a rebellious and wilful carelesnes did vtterly leaue oute vnspoken the whole laste article concerning the as effectuall and as lawful authority of the kings highnes during his yong age as if he were 30. or 40. yeares old notwithstanding the same because it was the traiterous opinion of the popishe rebels was by special commaundement chiefly appoynted hym to entreat vppon This contemptuous disobedient dealing as it greatly offended most of the kings faithfull and louing subiects there present so did it muche mislike the mindes W. Latiâ—â—â— and Iohn Hoopeâ— against Boner and was farre from the good expectation as well of that faithful and godly preacher master Iohn Hooper afterwards bishop of Worcester Glocester and lastly a moste constant martyr for the Gospell of Christe as also of M. William Latimer Bacheler of Diuinitie and therefore they well weying the fulnes of the fact and their bounden alegeances vnto their Prince did therupon exhibite vnto the kings highnes vnder both their names a bill of complaint or denunciation against the sayd bishop in forme folowing The denuntiation of Iohn Hooper and William Latimer against Boner to the kings maiestie for leauing vndone the poyntes afore mentioned which he was charged to preache
Smith But he did beare himselfe in his owne handes Ergo he did not beare a figure onely Rid. He didde beare himselfe but in a Sacrament and Austen afterward addeth quodam modo that is Sacramentally Smith Quodam modo You vnderstand not what Austen meant when hee sayd quodam modo For he ment that he did beare his very true body in that supper not in figure and forme of a body but in forme and figure of bread Ergo you are holden fast neither are ye able to escape out of his labirinth Doctor Weston repeated this place agayne in English Which done then Doct. Tresham thus began to speake moued as it seemed to M. Ridley wyth great zeale and desired that he might be in sted of Iohn Baptist in conuerting the hartes of the fathers and in reducing the sayde B. Ridley agayne to the mother church Now at the first not knowing the person he thought he had bene some good old man which had the zeale of God although not acording to knowledge and began to aunswere him with mansuetude and reuerence But afterwarde hee smelled a foxe vnder a sheepes clothing D. Tresham prayeth for conuerting Ridley GOd almightye graunt that it may be fulfilled in me that was spoken by the Prophet Malachy of Iohn Baptist which maye turne the hartes of the Fathers to the children and the hartes of the children to theyr fathers that you at length may be conuerted The wise man sayth Sonne honour thy father and reuerence thy mother But you dishonor your father in heauen and pollute your mother the holy church here on earth while ye sette not by her Rid These by wordes do pollute your schoole Tres. If there were an Arrian whiche had that subtle wit that you haue The decree of Lateraâ—e CouÌ„cell alleaged for transubstaÌ„tiatioÌ„ he might soone shift of the authority of the scriptures and fathers West Either dispute or els hold your peace I pray you Tres. I bring a place here out of the Councell of Laterane the which Counsell representing the vniuersall Churche wherein were congregated 300. Bishops 〈◊〉 Of thiâ— Councâ—â—â— read 〈◊〉 Metropolitans besides a great multitude of other decreed y e bread wine by the power of Gods word was traÌ„substaÌ„tiate into the body bloud of y e Lord. Therefore whosoeuer sayth contrary cannot be a childe of the church but an hereticke Rid. Good Syr I haue heard what you haue cited out of the Councell of Laterane and remember that there was a great multitude of Bishops and Metropolitanes as you sayde but yet you haue not numbred how many Abbots Priors and Friers were in that councell who were to the number of 800. One of the Scribes What One oâ— Scribes 〈…〉 B. Ridlâ—â— will you denye then the authority of that Counsell for the multitude of those Priors Rid. No syr not so much for that cause as for that especially because the doctrine of that Councell agreed not wyth the word of God as it may well appere by the actes of that Councell which was holdeÌ„ vnder Innocentius the third Of thi◠〈◊〉 read 〈◊〉 a man if we beleue the historyes moste pernitious to the church and common wealth of Christ. Tres. What doe you not receiue the Councell of Lateran Whereupon he with certayne other cryed Scribite scribite Write write Rid. No syr I receiue not that Councell Scribite rescribite Write and write agayne B. Ridâ—â—â— reiecteâ— the Coâ—â—â—cell of terane 〈◊〉 Good 〈◊〉 do eate 〈◊〉 very truâ— body of 〈◊〉 Christ bâ— sacrameÌ„tâ—â—ly and spâ—â—ritually August 5. contra Donatist cap. 8. Tres. Euill men do eat the naturall body of Christ Ergo the true and naturall body of Christ is on the aultare Rid. Euill men do eate the very true and naturall bodye of Christ sacrameÌ„tally and no further as S. Augustine saith but good men do eat the very true body both sacramentally and spiritually by grace Tres. I proue the contrary by S. Austen Lib. 5. contra Donatistas Cap. 8. Sicut enim Iudas cui buccellulam Dominus tradidit non malum accipiendo sed malè accipiendo peccauit c. Like as Iudas to whome the Lorde gaue the morsell did offend not in taking a thing that was euill but in receiuing it after an euil maner c. And a litle after Quia aliquis non ad salutem manducat non ideo non est corpus i. Because some do not eate vnto saluation it foloweth not therefore that it is not his body Manducaâ— panem Dâ—â—mini â—â—â—nem Doâ—â—â—num 〈◊〉 Rid. It is the body to them that is the sacrament of the body and Iudas tooke the sacrament of the Lord to his condemnation Austen hath distincted these thinges well in an other place where he sayth Panem Domini panem Dominum Mali manducant panem Domini non panem dominum boni autem manducant panem Domini panem Dominum That is The bread of the Lord the bread the Lorde Euill men eate the breade of the Lord but not breade the Lorde But good men eate both the breade of the Lord and breade the Lord. West Paule sayth the body and you say the sacrament of the body This 〈◊〉 spoke in Englisheâ— Rid. Paule meaneth so in deed Wat. You vnderstand it euill concerning the signe for the Fathers say that euill men doe eat him which descended from heauen The olde Doctors vse many tymes thâ— Sacrameâ—â— for the 〈◊〉 of thâ— Sacrameâ—â— Theophiâ—lact alleaâ—ged Rid. They eate him indeede but sacramentally The Fathers vse many times the sacrament for the matter of the sacrament and al that same place maketh agaynst you and so here he cited the place West I bring Theophilacte which sayth that Iudas dyd taste the bodye of the Lord. Ostendit Dominus crudelitatem Iudae qui cum argueretur non intellexit gustauit carnem Domini c. id est The Lord did shewe the cruelty of Iudas whiche when he was rebuked did not vnderstand and tasted the Lordes flesh c. Rid. This phrase to Diuines is well knowne Aunsweâ—â— and vsed of the Doctors He tasted the flesh of the Lord Insensibiliter Insensibly that is the sacrament of the Lordes flesh West Chrysostome sayth that the same punishmeÌ„t remaineth to them whiche receiue the body of the Lorde vnworthily as to them which crucified him Chrisost alleaged Rid. That is because they defile the Lordes body for euill menne doe eate the body of Christ sacramentally Chrisost expoundâ—â— but good men eate both the sacrament and the matter of the Sacrament Wat. You reiecte the Councell of Laterane The Couâ—â—cell of 〈◊〉 alleaged because you say it agreeth not with Gods worde What say you then to the Councell of Nice The wordes of the Councell be these Ne humiliter spectemus propositum panem potum sed exaltata mente fideliter credamus iacere in illa sacra mensa agnum Dei tollentem
O Lord against this thine element which as to my sight is most irkesome and terrible so to my minde it may at thy commaundement as on obedient seruaunt be sweete and pleasaunt that through the strength of thy holy spirite I may passe through the rage of thys fire into thy bosome according to thy promise and for thys mortall receiue an immortal and for this corruptible put on incorruption Accept this burnt sacrifice and offeryng O Lorde not for the sacrifice but for thy deare sonnes sake my sauiour for whose testimonye I offer this free will offering with all my hart Marke the spirit of the payer and compare iâ— with the prayer of the Papistâ— at the sacriâ—fice of the Masse and with all my soule O heauenly father forgeue me my sinnes as I forgeue all the worlde O sweete sonne of God my Sauioure spread thy winges ouer me O blessed and holy Ghost through whose mercifull inspiration I am come hither conduct mee into euerlasting life Lorde into thy handes I commend my spirite Amen The death and martyrdome of Iohn Laurence Priest THe next day being the 29. day of this moneth the sayd Iohn Laurence was brought to Colchester Iohn Laurence Martyr March 29. Iohn LaureÌ„ce lamed with yrons in prison and there being not able to go for that as wel his legges were sore worne with heauie irons in the prison as also hys bodye weakened with euill keeping was borne to the fire in a chayre and so sitting was in hys constant faith consumed with fire The cruell burning of Iohn Laurence Martir At the burning of this Laurence hee sitting in the fire the young children came about the fire and cryed Ex 〈…〉 as wel as young children could speake saying Lorde strengthen thy seruaunt and keepe thy promise Lord strengthen thy seruaunt and keepe thy promise which thing as it is rare so it is no small manifestation of the glory of God whiche wrought thys in the harts of these little ones nor yet a litle commendation to their parentes whiche from theyr youth brought them vp in the knowledge of God and his trueth The history of Doctor Robert Farrar Bishop of S. Dauids in Wales who most constantly gaue his life for the testimonye of the truth March 30. an 1555. THe next day after whiche was the xxx day of the sayde moneth of march The 〈◊〉 of D. â—obert â—â—rrar Byâ—â—op of S. 〈◊〉 â—artyr followed the worthy constaÌ„t martirdome of the bishop of S. Dauids in Wales called Robert Farrar who was the next bishop in this Catalogue of Christian Martirs that suffered after mayster Hooper This foresayd Farrar by the fauour and good will of the Lord protectour was first called and promoted to that dignitie This man I may well call twise a martyr not onely for the cruell death of the fire which he suffered most constantly in the dayes of Queene Mary vnto the shedding of his bloud 〈◊〉 articles â—gaynst B. 〈◊〉 in K. Edwardes â—yme deâ—yâ—d 〈◊〉 Tho. Yong CoÌ„â—â—antine and â—ther his aduersaryes Tho. Yong â—onne in â—awe to Constantine but also for diuers other iniuries molestations in king Edwardes time which he no lesse firmly then vnworthily susteined at the hands of his enemies after the fall of the Duke of Somerset Of these his vexatioÌ„s and troubles with the wrangling articles and informations layd against him to the number of fifty and sixe of the malice conceiued agaynst him by certayn couetous Canons of the Churche of Carmarthen what were the proceedinges of both partes as well of the innocent as of the crafty aduersaries what were their names in theyr articles agaynst him in order here followeth The principall articles agaynst Bishop Farrar GEorge Constantine Dauid Walter his seruant Thomas Young chanter of the Cathedrall Churche who was afterward Archbishop of Yorke Rowland Merick doct of law who was afterward Bish. of Bangor Thomas Lee and Hugh Rawlins c. THrough the procurement and instance of these his aduersaries ioyning and confederating together one Hugh Rawlins priest and Thomas Lee brother in lawe to the sayd George Constantine did exhibite to the kinges most honourable counsell certaine articles and informations conceiued and deuised by the persons before named to the intent to blemish the bishops credit and vtterly as they thought and made their boast to pull him from hys bishopricke and to bring him in a premunire The copye of whiche articles we thought here good to expresse and so after them to set his answeres to the same Articles and informations to the kings honorable counsell put vp and exhibited by Hugh Raulins and Tho. Lee agaynst the blessed man of God Mayster Farrar byshop of sainct Dauids ¶ Abuse of the authoritie to him committed IN primis when the sayde bishop first came to his dyocesse he appoynted his chauncellour by his letters of commission omitting the kings maiesties stile and authoritie and grounded his sayd commission vppon forrein vsurped lawes and authoritie by force of whiche authoritie his sayd Chauncellour did visite certayne deanryes of hys sayd diocesse and monished the Chauntor and chaptre of the cathedrall Churche of S. Dauids aforesayd agaynst a certaine day and place for like intent and purpose contrary to the kinges highnes lawes and statutes and in derogation of his highnes supremacy Item that the sayde Chauntour and chaptre perceyuing the faultes of the sayd commission tooke the same froÌ„ the Registre into their custodye refusing to appeare by vertue thereof and by secrete and charitable wayes and meanes did admonishe the sayde Byshop of the vnlawfulnesse and faultes of the sayde commission and of the daunger that he had incurred for graunting and executyng the same opening also vnto hym the effecte of the statute made in the xxviii yeare of oure late Soueraigne Lorde Henry the eight Whiche monitions notwithstanding the sayd Bishop neglecting the same and continuing in hys malicious doyng or inexcusable ignoraunce about the xx daye of Auguste in the fourthe yeare of the reigne of our Soueraigne Lorde that nowe is dyd conferre vnto one Iohn Euans the Uicarage of Pembrin instituting him by authoritie of the old forreigne vsurped lawe making no mention of the kinges highnes authoritie in contempt and derogation of the same Item wheras the Chauncellour and Uicar generall to the sayde Byshop did vppon a lawfull title and by the kinges hignes supreme authoritie admit and institute one Iohn Gough into the rectory of Haskard with thappurtenaunces and gaue out in y e kings name vnder his highnes seale ecclesiasticall appoynted for that office with the teste of the said bishop and subscription of the said chauncellour a maÌ„date to inducte accordingly by vertue wherof the said Iohn Gough was inducted by the official there into reall possession of the same rectory with the rightes and appurtenaunces to the same belonging whereupon the register of the sayd dioces at the request of the foresayd chauncellour did signifie the premisses with all
hould me c. Lo quoth he how say you to this of Saint Augustine paynt me out your Church thus Bradford My Lord these wordes of S. Augustine make as muche for me as for you although I might aunswere that all this if they had bene so firme as you make them might haue bene alledged against Christ and his apostles For there was the lawe and the ceremonies consented on by the whole people confirmed with myracles antiquitie and continuall succession of Byshops from Aarons tyme vntill that present Chich. In good fayth M. Bradford you make to much of the state of the Church before Christes comming All this might be obiected agaynst Christe his Apostles by the Scribes Phariseys Brad. Therein I doe but as Peter teacheth 2. Pet. 2. and Paule very often You would gladly haue your Churche here very glorious and as a most pleasant Lady But as Christ sayde Beatus est quicunque non fuerit offensus per me So may his Churche say Blessed are they that are not offended at me Yorke Yea you thinke that none is of the Churche but such as suffer persecution Brad. What I thinke God knoweth I pray your Grace iudge mee by my woordes and speaking The Church commonly not glorious in this world but poore and persecuted and marke that Paule sayth Omnes qui. c. All that will liue godly in Christ Iesu must suffer persecution Sometimes Christes Churche hath rest here but commonly it is not so and specially towardes the end her forme will be more vnseemely Yorke But what say you to Saint Augustine where is your Church that hath the consent of people and nations Bradford Euen all people and nations that be Gods people haue consented with me Consent of the Godly and I with them in y e docrine of fayth Yorke Lo ye go about to shift off all thinges Bradford No my Lorde I meane simply and so speake God knoweth Yorke Sainct Austen doth here talke of succession euen froÌ„ Peters seate Succession from Peter Brad. Yea that seate then was nothing so muche corrupte as it is now Yorke Well you alwayes iudge the church Bradford Christes people may discerne the Church though they iudge not the Church The Church of of Rome swarueth from the voyce of Christ and wherein No my Lord Christes sheepe discerne Christes voyce but they iudge it not so they discerne the Churche but iudge her not Yorke Yes that you do Bradford No and it like your grace and yet full well may one not onely doubt but iudge also of the Romish church for she obeyeth not christes voyce as Christes true church doth Yorke Wherein Brad. In latin seruice and robbing the Laitie of Christes cup in the sacrament and in many other thinges in which it committeth most horrible sacrilege Chic Why Latin seruice was in England when the pope was gone Brad. True the tyme was in England wheÌ„ the pope was away but not all popery as in king Henries dayes Yorke Latin seruice was appointed to be song and had in the Queere where onely were Clerici that is Latin sâ—â—â—uice deâ—â—â—ded such as vnderstode latin the people sitting in the body of the Church praying theyr owne priuate prayers and this may wel be yet seene by making of the Chauncell and Queere so as y e people could not come in or heare them Brad. Yea but in Chrisostomes time and also in the latin church in Saint Ieromes tyme Agaynâ—â— Latin seâ—â—uice all the Church sayth he reboat Amen That is aunswereth agayn mightely Amen Whereby we may see that the prayers were made so that both the people heard them and vnderstoode them Chic Ye are to blame to say that the Churche robbeth the people of the cup. Bradford Well my Lorde terme it as it please you all men knowe that laytie hath none of it Chic In deede I would wish the Church would define agayne that they might haue it for my part Brad. If God make it free who caÌ„ define to make it bond Yorke Well mayster Bradford we leese our labour The peoâ—â—â— robbed 〈◊〉 the cupâ—â— for ye seeke to put away all thinges which are tolde you to your good your Church no man can know Brad. Yes that ye may well Yorke I pray you whereby Brad. Forsooth Chrisostome sayth The 〈◊〉 knowen 〈◊〉 by the Scripturâ—â— Chrisostâ—â—â— oper impâ—â—â—fect Lyra sup Math. Tantummodo per Scripturas alonely by the Scriptures and this speaketh he very oftentimes as ye well know Yorke In deede that is of Chrysostome â—â— in opere imperfecto whiche may be doubted of The thing whereby the Church may be knowne best is succession of Byshops Bradford No my Lorde Lyra full well writeth vppon Mathew that Ecclesia non consistit in hominibus ratione potestatis secularis aut Ecclesiasticae sed in hominibus in quibus est notitia vera confessio fidei veritatis That is Hilarius Auâ—entâ—â—â— The church consisteth not in men by reason either of secular or temporall power but in men indued with true knowledge and confession of fayth and of veritie And in Hylarius tyme you knowe he wryteth to Aurentius that the Church did rather delitescere in cauerâ—â—s then eminere in primarijs sedibus That is was hidden rather in caues and holes then did glister and shyne in thrones of preeminence Then came one of the seruauntes and tolde them that my Lord of Duresme taryed for them at Mayster Yorkes house and this was after that they had taryed three houres with Bradford And after that their man was come they put vp theyr writtten bookes of common places and sayde that they lamented his case they willed him to read ouer a booke which did Doct. Crome good so wishyng hym good in woordes they went their waye and poore Bradford to his prison After this communication with the Bishops ended The comming of 2. Spanish frâ—â—erâ— to M. Bradford within two dayes following came into the Counter two Spanish Friers to talke with maister Bradford sent as they sayd by the Earle of Darby Of whome the one was y e kinges Confessor y e other was Alphonsus who had before written a popish booke agaynst heresies the effecte of which their reasoning here likewise followeth Talke betweene mayster Bradford and two Spanishe Fryers VPpon the 25. day of February The talke betweene certayne â—riers and M. Bradfoâ—â— about 8. of the clock in the morning two Spanish Fryers came to the CouÌ„ter where Bradford was prisoner to whoÌ„ Bradford was called Then the one Fryer which was the kinges Confessor asked in Latin for all their talke was in Latin of Bradford whether he had not seene nor heard of one Alphonsus that had written agaynst heresies Brad. I do not know him Confes. Well this man poynting to Alphonsus is he This Alphonsus had write a booke 〈…〉 Latin agaynâ—â— heresies Wee are come to you of loue and charitie by the meanes of the
¶ To Mistres M. H a godly gentlewoman comfortyng her in that common heauinesse and godly sorrowe which the feelyng and sense of sinne worketh in Gods children I Humbly and hartily praye the euerlasting good God and Father of mercy An other ghostly letter of M. Bradford to Mistres M. H. to blesse and keepe your harte and minde in the knowledge and loue of his truthe and of his Christ through the inspiration and working of the holye spirite Amen Anno 1555. Iuly Although I haue no doubt but that you prosper and goe forwardes dayly in the way of godlinesse more and more drawing towardes perfection and haue no neede of anye thinge that I can write yet because my desire is that you might be more feruent and perseuer to the ende I coulde not but write something vnto you beseechinge you both often and diligently to call vnto your minde as a meane to stirre you hereunto yea as a thing which God most straitly requireth you to beleeue that you are beloued of God and that he is your deare father in through and for Christ and his deathes sake This loue and tender kindnes of God towardes vs in Christe is aboundantly herein declared and that he hath to y e Godly work of creation of this world made vs after his image redeemed vs being lost called vs into his Churche sealed vs with his marke and signe manuell of Baptisme kept and conserued vs all the dayes of our lyfe Gods benefites to be declared fed nourished defeÌ„ded and most fatherly chastised vs and now hath kindled in our hartes the sparcles of his â—eare fayth loue and knowledge of his Christ and truthe and therefore wee lament because we lament no more our vnthankfulnes our fraylnes our diffidence and wauering in thinges wherein we should be most certayne All these thinges wee shoulde vse as meanes to confirme our fayth of this that God is our God and father to assure vs that he loueth vs as our father in Christ to this end I say we should vse the thinges before touched especially in that of all thinges GOD requireth thys faythe and fatherly perswasion of his fatherly goodnesse The chiefest seruice of God is to thinke well of his fatherly goodnes in Christ. as his chiefest seruice For before he aske anye thing of vs he sayth I am the Lorde thy God geuing himselfe and then all he hath to vs to be our owne And this he doth in respect of himselfe of his owne mercy and and truthe and not in respect of vs for then were grace no grace In consideration whereof when he sayth Thou shalt haue none other Gods but me thou shalt loue me with all thy harte c. though of duetie we are bound to accomplishe all that he requireth and are culpable and giltie if we doe not the same yet he requireth not these thinges further of vs then to make vs more in loue and more certayne of this his couenaunt that he is our Lord and GOD. In certayntye wherof as he hath geueÌ„ this whole world to serue to our neede and commoditie so hath he geuen his sonne Chryst Iesus and in Christe hymselfe to be a pledge and gage whereof the holy Ghost doth now and then geue vs some taste and sweete smell to our our eternall ioy Where feeling fayleth yet obedience is required Therefore as I sayde because God is your father in Christ and requireth of you straitly to beleue it geue your selfe to obedience although you doe it not with suche feelyng as you desire First must faithe goe before and then feeling will follow If our imperfection frayltie and many euils shoulde be occasions whereby Sathan woulde haue vs to doubte as muche as we canne let vs abhorre that suggestion Let no suggestion make vs doubte of Gods fauour in Christ. as of all others most pernicious for so in deede it is For when we stande in a doubte whether God be oure Father we cannot be thankefull to God we can not hartily pray or thinke anye thyng wee doe acceptable to God we can not loue our neighboures and geue ouer our selues to care for them and doe for them as we should do and therefore Sathan is most subtile hereaboutes knowing full well that if we doubt of Gods eternal mercies towardes vs through Christ we cannot please God or do any thing as we should do to man Continually casteth he into our memories our imperfectioÌ„ frayltie falles and offences that we should doubte of Gods mercie and fauour towardes vs. Therefore my good sister wee must not be sluggishe herein To stay vpon Gods promise to christs bloud but as Sathan laboureth to loosen our faythe so must we labour to fasten it by thinking on the promyses and couenaunte of God in Christes bloude namely that God is our God with all that euer hee hath whiche couenaunte dependeth and hangeth vppon Gods own goodnes mercy and trueth onely and not on our obedience or worthines in any poynt for then should we neuer be certayne In deede God requireth of vs obedience and worthines but not that thereby we might be his children and he our father Obedience geueth not to vs to 〈◊〉 Godschildren but Gods â—hildren geueth obedience but because he is our father and we his children through his owne goodnes in Christe therefore requireth he fayth and obedience Now if we want this obedience worthines which he requireth shuld we doubt whether he be our father Nay that were to make our obedience and worthines the cause and so to put Christ out of place for whose sake God is our father But rather because he is our father and we feel our selues to want such things as he requireth we shuld be styrred vp to a shamefastnes and blushing because we are not as we should be and thereupon should we take occasion to go to our father in prayer on this maner Deare father thou of thyne owne mercye in Iesus Chryst hast chosen me to be thy childe and therefore thou wouldest I should be brought into thy Churche and faythfull companye of thy children wherein thou hast kept me hetherto How a 〈◊〉 should 〈◊〉 wheÌ„ feelinâ— of Gods comfort lacketh thy name therfore be praysed Now I see my self to want fayth hope loue c. whiche thy children haue and thou requirest of me wherthrough the deuill would haue me to doubt yea vtterly to dispayre of thy fatherly goodnes fauour and mercy Therefore I come to thee as to my mercifull father through thy deare sonne Iesus Christ and pray thee to helpe me good Lorde helpe me and geue me fayth hope loue c. and graunt that thy holy spirite may be with me for euer and more and more to assure me that thou art my father that this mercifull couenaunt that thou madest with them respect of thy grace in Christ and for Christ and not in respecte of any my worthines is alwayes to me c. On this
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
Names of the Commissioners Will. Roper Rich. Rede Will. Cooke The history of Elizabeth VVarne widow burnt at Stratford bowe NOw seuerally to prosecute the stories of these x. Martyrs aforenamed Elizabeth Warne Martyr first we will begin with the historie of Elizabeth Warne who in this moneth of August was burned at Stratford Bowe nye vnto London widowe late the wyfe of Ioh. Warne Upholster and Martyr who also was burned in the end of the month of May last past as before in hys storye is recorded This Elizabeth had bene apprehended amongst others the first day of Ianuary in a house in Bow Church yard in London as they were gathered together in prayer and at that present was caried to the Counter as is also aboue specified where she lay as prisoner vntil the 11. day of Iune At which time she was brought vnto Newgate and remayned there in lyke case vnto the 2. day of Iuly Then shee was sent by the Kyng and Queenes Commissioners vnto Boner B. of London who the sixt day of the same moneth caused her with diuers others as Robert Smith George Tankerfield c. to be brought before hym into hys Pallace and there examined her vpon sundry Articles such as of common order be ministred vnto the poore saints Martyrs of God as ye may more playnely perceyue by other more large and ample processes as well before as hereafter mentioned The chiefest obiection that he vsed Elizabeâ—â— Warne brough◠〈◊〉 eyther towardes her or the most of those was touchyng the reall and corporall presence of the body and bloud of Christ in the Sacrament of the aultar as the chiefest ground profitablest foundation for their Catholike dignitie Many other matters he obiected agaynst them as for not commyng to the Church for speakyng agaynst the masse for despising their ceremonies and new founde Sacramentes with dyuers other fonde and triflyng toyes not worthy any mentionyng In the ende when she had bene diuers tymes brought before hym and other hys adherentes and there earnestly exhorted to recant shee sayde Doe what ye will For if Christ was in an errour then am I in an errour The 〈◊〉 of Elizâ—â—â—â—â— Warne her exaâ—â—â—nation Uppon which aunswere she was the xij day of the same moneth of Iuly adiudged and condemned as an heretike and so deliuered vnto the secular power as they terme it to be by them yet at the Clergies appoyntment put to death which thyng was accomplished in her the same month aboue mentioned The chiefe procurer of this her death was D. Story beyng as it is thought of some alliaunce eyther to her the sayd Elizabeth or els to her late husband Who A story 〈◊〉 D. Story written 〈◊〉 the 〈◊〉 of D. Mâ—â—â—tin owâ—â— wordes thogh he was at the first apprehension of his sayd kinswoman a very earnest suiter for her deliueraunce to Doctor Martin then one of the Kyng and Queenes Commissioners in matters of Religion hymselfe beyng as yet not made Commissioner and had by his sute obteyned her deliueraunce for that present as Doct. Martin hymselfe the authour hereof hath reported yet afterwards vpon what occasion God onely knoweth except vpon some burning charitie the sayd Doctor Story D. Story 〈◊〉 his kinâ—â—folkes obteyning now the roome of one of the Commissioners caused not onely the sayde Iohn Warne but also hys wyfe afterwards his daughter to be agayne apprehended neuer leauyng them vntyll hee had brought them all to ashes Such was the rage of that deuout catholike and white chyld of y e mother church that neyther kinred nor any other consideratioÌ„ could preuaile with hym although it dyd at hys request wyth others who in respect of hym were but straungers vnto them The Lord if it be hys will turne hys hart or els rid hys poore Church from such an Hibra as thanked bee the Lord now he hath ¶ George Tankerfield a faythfull Martyr and witnesse of the Gospell constantly suffering for the testimonie of the same GEorge Tankerfield of London Cooke borne in the Citie of Yorke about the age of xxvij or xxviij yeres was in king Edwards daies a very papist til the time Queene Mary came in and then perceiuing the great crueltye vsed of the Popes side was brought into a misdoubte of theyr doings and begaÌ„ as he said in his heart to abhorre them And as concerning the masse whereof he had but a doubtful opinion before and much striuing with him self in that case at length hee fell to prayer desiring God in mercye to open to him the truth that he might be thorowly perswaded therein whether it were of God or no If not that he might vtterly hate it in his hearte and abhorre it whiche according to his prayer the Lorde mercifully heard woorking daily more and more in him to detest and abhorre the same and so was mooued to read the Testament whereby as is sayd the Lord lightened his minde with the knowledge of the truthe woorking liuely faith in him to beleeue the same and vtterly to detest all papistrie and so he came no more to their doings And not onely that 〈◊〉 but also thys liuely faith sayd he kindled such a flame in him as would not be kept in but vtter it selfe by confession therof reprouing his owne former doings to his friendes exhorting them likewise to conuert and turne to the truth with him and thus he began to be smelled out among them til at the last he was sent for as followeth It pleased God to strike him w t sicknesse whereby hee lay long sicke and on a certaine day to take the air abroad he rose vp and went and walked into the Temple fieldes to see y e shooters In the meane season came Bearde home to his house and inquired for him pretending to his wife that he came only for to haue hym to come and dresse a baÌ„ket at the Lord Pagets The wife because of his apparell which was very braue tooke him to be some honeste Gentleman and with all speede prepared her selfe to fetch her husband hauing a good hope he should now erne some mony and least this gentleman should not be noyed with tarying she fet him a cushin to set him soft and said a fayre napkin before him and set breade thereon and came to her husband who wheÌ„ he heard it sayd a banket woman In deed it is such a banquet as wil not be very pleasant to the flesh but Gods will be done And when he came home hee saw who it was and called him by his name which when his wife perceiued wherfore he came like a tall woman would play Peters part and in sted of a sword took a spit and had runne him thorow had not the Constable which Bearde had sent for by his man come in withall who rescued him yet she sent a brickebatte after him and hit hym on the backe And so Tankerfield was deliuered to y e Constable and brought